Alexandrian Martyrs

CONCERNING THE HOLY ALEXANDRIAN MARTYRS.

In the year of Christ 356.

The Alexandrian Martyrs under Constantius (SS.)

[1] The cruelties which were repeatedly and savagely perpetrated by the Arians against S. Athanasius and his supporters are faithfully recounted by Athanasius himself and by other ecclesiastical writers of that age, and by us from them in the proper place. On this day we shall set forth the slaughter of innocents perpetrated at Alexandria with the utmost perfidy and savagery by the general Syrianus, The slaughter of these Saints written down three days later; as it was committed to writing by the Alexandrian Church itself three days afterwards. This account survives among the works of Athanasius, after his letter to those leading a solitary life, in which he also writes of these letters as follows: A cruelty perpetrated against the Church is set forth, which anyone may easily learn from the testimonies of the people which we have appended at the end. The same is reported from the translation of Petrus Nannius by Baronius, vol. 3, at the year 356, nos. 3 and following: which we have corrected according to the Greek codex.

[2] Perpetrated in the year 356. That slaughter of the Catholic people was carried out after the consulship of Arbetio and Mavortius Lollianus, in the year of Christ 356, in which the Consuls created were Constantius Augustus for the eighth time and Julian Caesar, which fact appears to have been still unknown in Egypt when those letters were written, either because the Consuls had been announced too late, or because at that time, being the depth of winter, the sea was unsuitable for navigation. The day of the slaughter was written differently by the Greeks than it was expressed by the Latin translators: "For at the dawning of the day before the fifth of the Ides of February, that is, the fourteenth of the month Mechir." That is to say, at the dawning of the fifth day before the Ides of February, 9 February, that is, the fourteenth of the month Mechir: Bede, in his book On the Reckoning of Times, ch. 9, begins Mechir from 26 January. The Coptic Calendar agrees with Bede, which Athanasius Kircher of our Society transcribed for us from an ancient MS. codex of the library of the Maronite College at Rome. According to this calculation, Rosweyde of our Society accurately presents a comparative table of the Egyptian and Latin months in his Onomasticon to the Lives of the Fathers. The fourteenth day of Mechir, therefore, is for us the ninth of February, or the fifth before the Ides of February; and the letters are dated: "The seventeenth of the month Mechir, the day before the Ides of February." Petrus Nannius translates the former passage: "For at the dawning of the fifth before the Kalends of February, that is, the fourteenth day of that month which is called Mechir." And the latter: "On the seventeenth day of the month Mechir, which is the day before the Kalends of February."

[3] It is added in the Greek: "For the synaxis was about to be held on the day of Preparation," that is, because the synaxis was to be celebrated on the day of the Parasceve, Friday, as Nannius also translates. And that slaughter occurred on a Friday. But in that year, when the Dominical letter was G in January and February, the 28th day of January fell on a Sunday; the 9th of February, or the fifth before the Ides, fell on a Friday. Yet inscribed in the calendars on 28 January. Nevertheless, following the version of Nannius, Baronius enrolled these Martyrs in the records of the Roman Church on the fifth before the Kalends of February with this eulogy: "At Alexandria, of the very many holy Martyrs who on this very day, by the assault of the Arian general Syrianus, while they were holding a synaxis in the church, were slain by various kinds of death."

LETTER OF THE ALEXANDRIANS

concerning the slaughter of the holy Martyrs.

The Alexandrian Martyrs under Constantius (SS.)

From various sources.

The people of Alexandria, of the Catholic Church, which is under the most reverend Bishop Athanasius.

[1] A short time ago we bore witness concerning the nocturnal invasion which we suffered, both we ourselves and the temple itself: although in those matters testimony was not needed, since the entire city knew and knows what happened. For the bodies of the slain were found and exposed in public: While Syrianus conceals the tumult and slaughter, the weapons likewise and the bows in the temple virtually cry out the crimes that were committed. But nevertheless, since after our testimonies the Most Illustrious General Syrianus compels us all by force to attest by our testimonies that no tumult occurred and that no one was killed (which fact itself is no slight argument that these things were not done by the decision of the most humane Emperor Constantius: for he would not have conceived fear of his own deeds if he had done them by command); and since indeed he ordered us, Christian men who approached him with prayers that he should not resort to violence or deny what had been done, to be beaten with clubs: for which reason he amply declared himself to be the author of the nocturnal assault upon the church; on account of all these things which we have recounted, we now again state the same facts for this testimony. Then, since certain persons were setting out on a journey to the most pious Augustus, we adjured, by Almighty God and upon the salvation of the most pious Caesar Constantius, the Prefect of Egypt, Maximus, and the Imperial agents, the Catholics make it widely known, that they should report everything to the most pious Augustus and to the Most Illustrious Prefects in authority. We likewise adjured all shipmasters that they should everywhere publish all these things and bring them to the ears of the most religious Augustus and the other Prefects and all the judges who preside in the several places: so that the war waged against the Church might be known everywhere, and that Syrianus, in the times of the Augustus Constantius, had caused Virgins and others to die as Martyrs.

[2] For at the dawning of the fifth day before the Ides of February, that is, the fourteenth of the month called Mechir, while we were keeping vigil in the church and engaged in prayer, because the synaxis was to be celebrated on the day of the Parasceve, suddenly in the dead of night the Most Illustrious General Syrianus arrived with many legions of soldiers carrying arrows, drawn swords, and other weapons of that kind, He had burst into the church with armed men; not without helmets and the rest of their armor. While we were plainly intent upon our prayers, in the very middle of the recitation of the sacred lessons, he broke down the doors: and when the doors were thrown open by the force of the multitude, immediately at his order some began to shoot arrows, others to sound the battle cry: meanwhile a great crash of arms was heard, and swords flashed in the light of the candles: many Virgins were trampled underfoot which, many having been slain, and dashed against one another by the rush of terrified soldiers: men fell pierced by arrows: some of the soldiers turned to the assault and stripped the Virgins naked, for whom the fear of the slightest touch was more grievous than death itself. The Bishop at that time was sitting on his throne, exhorting all to prayer. The General, however, was drawing up the battle lines of his soldiers, having with him as companion Hilarius the Notary, who was inspiring him with this purpose, as the outcome of events itself declared.

[3] The Bishop, however, being dragged hither and thither, was nearly torn apart: and he, stunned by a grave fainting spell, S. Athanasius cruelly dragged about, was being dragged about as though dead, and by their agency now appears nowhere, so that we do not know what became of him: certainly they plotted his death by every means. Then, when they saw the bodies of so many slain, they ordered the soldiers to hide them in secret places. The most holy Virgins who had been killed and left there, they buried in tombs, and to these the glory of martyrdom fell in the times of the most religious Constantius. Deacons, moreover, were beaten with blows in the very church and bound in chains. Nor did the destruction stop here: but after such great crimes, the church plundered, each one as he pleased, breaking down the doors, burst in, searched the hidden places, and made his way even into those areas even the sanctuary, into which it is not lawful for all Christians to enter.

[4] The General of the city, Gorgonius, saw these things with his own eyes, because he was present. Arms left by them publicly displayed. Nor should the weapons, arrows, and swords which were left in the church by those who had burst in be held as a slight proof of that hostile incursion; these still hang in the church, so that they cannot deny their crimes. He often sent the Commander and leader of the military units to remove them. But this has been denied him by us until now, so that the facts might be known to all. If it is the decree of the Emperor that a persecution be waged against us, we are all prepared to undergo martyrdom; but if not, we pray the Prefect of Egypt, Maximus, and the other magistrates, to petition the Emperor that such things be not committed in the future; and we beseech that these our prayers reach him, The Catholics refuse another Bishop in place of Athanasius, so that we may obtain that they not be free to introduce another Bishop. Against which happening we have resisted unto death; desiring the most reverend Athanasius, whom God gave us from the beginning, according to the succession of our Fathers; whom the most religious Augustus Constantius himself sent here with letters and oaths. For we are confident that, if his piety learns of these things, he will bear the matter with righteous indignation and will do nothing contrary to his oath, but will command that Bishop Athanasius remain with us. To the Most Illustrious Consuls designated after the consulship of Arbetio and Lollianus, on the seventeenth day of the month Mechir, which is the day before the Ides of February.

CONCERNING S. PALLADIUS THE ANCHORITE IN SYRIA.

Toward the end of the fourth century.

Palladius, Hermit in Syria (S.)

[1] Theodoret, bk. 4 of his Ecclesiastical History, ch. 26, enumerates various monks who flourished in Syria under Valens; and among other things writes as follows: In the wilderness of Antioch also there were at this time men very celebrated for the monastic discipline of life: Marianus, Eusebius, Ammianus, Palladius, S. Palladius the anchorite, the Simeons, the Abraameses, and others besides; who preserved intact the image of God, in whose likeness they had been created; whose life we have recorded in writing, namely in the history which he himself calls the Philotheos in the preceding chapter. Nicephorus, bk. 11, ch. 41, transcribed the same from this source. S. Eusebius is venerated on the 24th of January, where in his Life we also treated of Marianus (erroneously called Marcianus in the version of Gentianus) and Ammianus, from ch. 4 of the Philotheos; from ch. 6 we gave the Life of S. Simeon Priscus on the 26th of January. Here we give the Life of S. Palladius from ch. 7, in which Abraham is also treated.

[2] In the Menaea of the Greeks, and by Maximus of Cythera, an epitome of the life of Palladius from the Philotheos is reported, with this couplet. On the same day, the 28th of January, of our Holy Father Palladius. His feast day.

Having risen above the carnal revelries, Palladius exults in heaven itself.

He adds at the end: He migrated to God in peace, having left to the Church worthy monuments of his intellect, composed for the benefit of those present. Whether he was distinguished for his writings: But it is remarkable that this is not indicated by Theodoret. Did the author of the Menaea confuse him with that other Palladius, the writer of the Lausiac History? He is not the author of the Lausiac History. Perhaps he was misled by Socrates, bk. 4, ch. 18, who calls this man a monk without any mention of the episcopate; S. John Damascene, in his book On Those Who Have Fallen Asleep in the Faith, and Nicephorus, bk. 11, ch. 44, also omit the title of that dignity where they mention his book. Yet Palladius himself, in his Preface to Lausus, confesses that the history was composed by him in the twentieth year of his episcopate, around the year of Christ 420, as will be discussed more fully in the Life of S. John Chrysostom.

LIFE FROM THEODORET, ch. 7.

Palladius, Hermit in Syria (S.)

From Theodoret.

[1] Palladius, who was celebrated in the discourse of many, was both a contemporary of Simeon Priscus and similar to him in character, The familiarity of S. Palladius with S. Simeon, and known to him and intimate. For they visited one another frequently, as they say, and derived benefit from each other, mutually provoking and inciting one another to zeal for God. He had enclosed himself in a small dwelling which was near a very large village of a very great population: his dwelling, abstinence, prayer, and its name is Imme. As for the man's extraordinary abstinence from food, or fasting, and starvation, wakefulness, and perpetual prayer, I consider it superfluous to speak. For in these matters he bore the same yoke as the Blessed Simeon. But the miracle which is celebrated even to this very day, and which was performed by his voice and hand, I thought would be worthwhile to narrate.

[2] In the aforesaid village a most famous market is held, which draws merchants from everywhere and a multitude greater than can be numbered. In it a certain merchant, having sold his wares and collected his gold, wished to depart by night. But a certain murderer, who had observed the gold collected there, driven by a kind of frenzy and fury, banished sleep from his eyes and watched for the moment when the man would set out. After cock-crow, the one departed in security; but the other, going ahead and having occupied a certain place suited for an ambush, suddenly attacked, both struck him and committed murder. He repels the charge of homicide imputed to himself. To his execrable crime he then added another impious deed; for having seized the gold, he cast the dead body at the door of Palladius. When day came and the report spread, and the whole assembly of men was everywhere talking about what had happened, all rushed together and, having broken down the door, sought to exact the penalty for the murder from the divine Palladius: and one of those who were doing this was the very man who had committed the murder with his own hand. When therefore the divine man was beset by so great a multitude, gazing at heaven and surpassing heaven with his mind, he besought the Lord to refute the falsehood of the calumny and to reveal the truth which lay hidden. Having thus prayed, and having seized the hand of the dead man, he said: "Tell us, O young man, who inflicted this wound upon you: show who committed this execrable crime, the dead man raised by his prayers, and free the innocent from this wicked calumny." And speech indeed followed upon speech. And the man, sitting up with his right hand, looked around at those who were approaching, and with his finger pointed out the murderer. A cry arose from all, and the murderer declared through him, some astonished at the miracle and others weeping over the calumny that had been attempted. When they had stripped that criminal, they found the sword still stained with blood, and the gold which had been the cause of the murder. The divine Palladius, who had previously been admirable, hence deservedly became far more admirable. For the miracle sufficed to demonstrate the man's confidence before God.

[3] From the same order was also the admirable Abraham, who built what is called the Paratomon, Him and S. Abraham, and sent forth splendors of virtue in every direction. How illustrious his life was, the miracles which take place after his death bear witness. From his tomb to this very day there spring forth cures of every kind of disease. Of this the abundant witnesses are those who draw freely from it through faith. May I also be granted to obtain aid, Theodoret invokes them, I who have sanctified my tongue with their memory.

CONCERNING S. IRMUNDUS OF MUNDA IN THE TERRITORY OF JUELICH.

Irmundus, in the territory of Juelich (S.)

[1] Juelich is a town and a very well fortified castle between Maastricht and Cologne, mentioned by Antoninus and in the Itinerary Table, founded perhaps by Julia Agrippina, the mother of Nero, born among the Ubii, as certain learned men judge: In Julia, certainly its name indicates a Roman origin. The Lords who held that castle, after the death of King Zwentibold, gradually increased in wealth and power, like many other nobles from the Ripuarian region, and were called Counts, then Marquises, and afterwards Dukes, and they named the province widely extending between the Meuse and the Rhine, subjected to themselves at various times and in various ways, Juliacensian, or Julia.

[2] In the village of Munda, In this province, not far from Juelich, between the rivers Rur and Erwat, or Erwetum, lies Munda, a not undistinguished village: where S. Irmundus the shepherd is venerated on the 28th of January, The feast day of S. Irmundus; with a frequent concourse of people paying their vows. He is said to have lived in the time of S. Severinus, Bishop of Cologne, that is, at the beginning of the fifth Christian century, when that region of Belgium which was called Germania Secunda his age not sufficiently certain; was being excellently cultivated in the mysteries of our religion under the Bishops of Cologne and Tongres; before the barbarian hordes from beyond the Rhine poured into those lands and then into the rest of Gaul. But for the age of S. Irmundus no other argument is available besides the tradition of the common people. Unless someone should consider the drought, of which mention is made below, to be the same one on account of which the relics of S. Severinus the Bishop were translated from Bordeaux to Cologne; the question of how long after his death this occurred we shall examine on 23 October, in his life.

[3] The deeds of S. Irmundus are almost entirely unknown, because Batavian soldiers (who, as a rule, make no distinction between friends and enemies The Acts, unknown, were destroyed by heretics; when an occasion for plunder presents itself), around the year 1602, while ravaging the territory of Luxembourg and returning home by that route, plundered all the ornaments of the church of Munda, consigned all the documents and other records, and the statues of the Saints themselves, to the flames. Nevertheless, by the public authority of the priests and magistrates of Munda, attested through the zeal and good will of our Theodorus Ray, we have obtained what could be found concerning S. Irmundus.

[4] The same man, in a letter written to us from Cologne on the third before the Kalends of December in the year 1639, writes as follows: When at the beginning of October I visited his sacred spring, a health-giving spring, I noticed about eight peasants drawing water with their jugs: I asked in a friendly way whether they had come from very remote places to that spring. They answered unanimously that the water, given to drink to men and beasts, preserves or restores health. I was pleased by the testimony of simple folk about their simple and innocent shepherd. I found the water of that spring, preserved for eleven or twelve months for the healing of cattle, in various villages so clear and pure that in color, taste, and odor it differed in nothing from the freshest.

LETTER OF THE PEOPLE OF MUNDA

concerning the cult and miracles of S. Irmundus.

From various sources.

Irmundus, in the territory of Juelich (S.)

[1] We the undersigned Pastors, and we Godschalcus Brinen, Rutgerus Iseeberg, Jacobus a Wirdt, Magistrates of Mundt in the Satrapy of Juelich, hereby attest, publish, and make known that by order of their Superiors, the most Reverend and very learned Fathers Theodorus Ray, Henricus Offerman, and M. Joannes Aldenhouen, sent from the Jesuit College of Cologne, came to us to diligently inquire into the life, character, deeds, and miracles of our holy Patron Irmundus: who, executing their orders in the best possible manner and requesting a public document of our Magistracy, we willingly and gladly acceded to their holy petition, and to that end caused the principal elders of this Community to be summoned before us, who under oath reported S. Irmundus, a keeper of cattle, that they had learned from the most ancient account of their forebears that the aforesaid S. Irmundus, most renowned for his innocent life and his public care of the cattle, had inhabited the wilderness or small forest, part of which within living memory is still visible between Mundt, Beckeradt, Keskorb, and Kirchberde; and that the same man, during a certain extremely dry and utterly arid summer, he draws forth a spring by divine power, when both men and beasts were suffering from want of water and extreme thirst, not without danger of death, with firm faith in God struck the earth with his pastoral staff and drew forth a most copious spring; which even to this day of ours, retaining his name, is called S. IRMUNDUS'S WELL, commonly Sanct Irmuntz pfutz.

[2] Not far from it are visible the vestiges of a church and the cemetery called Der alte Kirchoff Zue Mundt: His relics; which we believe our most praiseworthy forebears erected in memory of the aforesaid Saint, and then transferred here to Mundt for the more convenient use of the inhabitants and for the increase of piety, so that his sacred relics might be preserved, as is still done, with due veneration.

[3] The aforesaid spring is even today, by the gift of God, of such efficacy and virtue the spring water healthful against diseases; that, after the due veneration and cult of the most holy relics, water drawn from it, given to drink to sick persons or beasts, restores them to health in the shortest time. On account of which and very many other miracles, the statue of S. Irmundus was customarily removed in solemn procession from its place at the altar, where it had been exposed for the public veneration of people flocking from everywhere, the statue carried in procession, and carried through the parish in sacred pomp. In the year of the Virgin birth one thousand six hundred and two, when the Dutch soldier, having devastated the Duchy of Luxembourg, was returning through Juelich to his own country, burned by the heretical Dutch, among other sacrileges he plundered the church of Munda with barbarous fury, cast down the images placed on the altars, clothed himself in the sacred vestments of the priests, gave the signal for funerals with the customary ringing of bells, and having carried the statues around in mockery of the Saints in the manner of a funeral, they consumed them with flames in the middle of the church (the traces still remaining): together with the tomb, the relics being saved; among which the statue of S. Irmundus and his tomb, in which he rested, were melted in the fire: yet by the power of God all his bones were preserved from the fire, as was the very linen cloth covering them, remaining whole and untouched in the midst of the flames.

[4] Rescued from the flames; And these things are confirmed and deposed under oath by eyewitnesses: Boddardus, at that time Sexton of the church of Munda, Joannes Knobben, and Joannes Wollbeck, men of honest and upright reputation, who also, after sorrowfully observing the rage and fury of the sacrilegious men for some time, inflamed by holy zeal, extracted the relics from the flames and ashes, by a wonderful benefit of God, whole and intact, when the statue and the tomb had long since been consumed.

[5] In addition to these things, a most noteworthy fact: a certain girl (her name was Catharina), then occupied in domestic service at Cologne, part of which was removed, afterwards restored, but now married to Joannes Schurman, a senator of the same town, when she wore around her neck a particle of these relics, taken with imprudent piety and placed upon an Agnus Dei, was agitated by continual restlessness both by day and in her sleep, until she restored the particle she had removed to the relics which had survived the fire.

[6] Image of S. Irmundus. A glass window of our church today displays an image not unlike the statue of S. Irmundus (which we noted above was consumed by flames): a radiance surrounds his face, his hand is furnished with a pastoral staff, he displays a very large rosary, his garment is that proper to Hermits, he leads a dog on a leash; foals, cows, piglets, and donkeys stand about in great number.

[7] In witness of all these things, we the Pastors (who know that the abovesaid events certainly occurred, either from our own knowledge or from the sincere and faithful account of our forebears) have, upon request, subscribed these letters and sealed them with our signature: We likewise, the above-mentioned Magistrates, have in witness of all these things caused them to be authenticated and sealed with the customary seal of our Court upon certain knowledge. Done at Mundt, the 10th of November, in the year one thousand six hundred and thirty-nine.

Werner Busch, Pastor of the place, attests with his own hand. Joannes Kobens, Vicar pro tempore of the altar of the Blessed Virgin Mary and S. Irmundus.

CONCERNING S. CYRIL, PATRIARCH OF ALEXANDRIA.

In the year of Christ 445.

Cyril, Patriarch of Alexandria (S.)

From various sources.

Section I. The feast day, era, and relics of S. Cyril.

[1] The Catholic Church owes much to S. Cyril of Alexandria, of S. Cyril, that most celebrated man, whose singular erudition and constancy of mind most faithfully and most felicitously championed her against the heretics: and for that reason he is called "the Advocate of the right and unblemished faith" in the Third Ecumenical Council of Chalcedon, act. 3, in the petition of the Deacon Theodore, inserted into the ecclesiastical records of the Council. Indeed, as Vicar of the Apostolic See, he was honored with equal dignity alongside S. Leo, the Roman Pontiff, in the Council held at Constantinople in the year of Christ 536 under the Patriarch Menas. Thus at Session 1: Since the Synod of Chalcedon made memorial in the orthodox faith not only of Leo of holy memory, but also of Cyril, the God-beloved Pastor of the Alexandrians; and Cyril of Alexandria is indeed proclaimed in the diptychs, but Leo of holy memory is not proclaimed; we think it just that what was lacking should be supplied: and because they were equally honored by this holy Synod for the defense of the orthodox faith, similarly let them also be proclaimed in the sacred diptychs for the benefit and peace of the Church.

[2] His feast day among the Greeks, 9 June. The Greeks celebrate the feast of S. Cyril on the 9th of June, on which day the Menologion reads: The feast day of S. Cyril, a most learned man, an outstanding champion of the Catholic faith: whom the Supreme Pontiff Celestine judged worthy to delegate his authority to at the Council of Ephesus. In the Menaea: Of our Holy Father Cyril, Pope of Alexandria.

"I celebrate Cyril, the friend of my Lord, And the champion of the Lady Ever-Virgin."

[3] The virtues of the same are celebrated with various odes, hymns, and antiphons in the same Menaea, both on this day and on the 18th of January, on which they again venerate him with solemn worship, together with S. Athanasius, and honor both with this encomium: SS. Athanasius and Cyril, Patriarchs of Alexandria. Another feast of his and S. Athanasius on 18 January. Of these two, S. Athanasius lived under the Emperor Constantine the Great, and at the First Council of Nicaea, not yet having been created Bishop, confuted and put to shame Arius with words and writings full of wisdom. After the death of Alexander, having been ordained Archbishop of Alexandria, harassed by Constantius with various exiles and assailed by unceasing persecutions for forty-two years, he migrated to the Lord. S. Cyril, however, flourished under Theodosius the Younger, nephew on his mother's side of Theophilus, Archbishop of Alexandria, and his successor in the Archiepiscopal See, who presided over the Third Synod celebrated at Ephesus, and condemned and deposed Nestorius (who had vomited forth many blasphemous doctrines against our Lady, the Mother of God). Cyril, having shone forth with many illustrious deeds and virtues, migrated to the Lord.

[4] Athanasius was of moderate bodily stature, modestly broad, somewhat stooped, of pleasing appearance, with a becoming baldness, the appearance of each: a hooked nose; his beard not overly long, but spreading and covering the cheeks; with a small mouth, as if cut in; his hair not entirely gray, nor purely white, but tawny. S. Cyril, however, was somewhat short, with a more graceful complexion, with an appearance that suggested refusal; with thick and hairy eyebrows, large and arched, enclosing the forehead; with a well-proportioned nose whose septum, or gap between the nostrils, was somewhat narrow; with extended cheeks, swelling lips, a wide mouth, a rather narrow forehead, but bald on top, venerable with a thick and long beard, with curly hair on both sides, yellowish and half-gray. Their feast day is celebrated in the most holy church of Hagia Sophia.

[5] The Latins record Cyril on this 28th of January. The ancient Martyrology of S. Martin of Trier: "At Alexandria, his feast day among the Latins: of Cyril, Bishop and Confessor." Usuard, Bede, Ado, Notker, Bellinus: "At Alexandria, of Blessed Cyril the Bishop, who was the most illustrious champion of the Catholic faith." The same is found in many MSS. It is added in the Roman: "illustrious for learning and holiness, he rested in peace." Galesinius, with slightly altered phrasing: "At Alexandria, of S. Cyril the Bishop, a most vigorous and most devout defender of the Catholic faith." The MS. Florarium and the Cologne Martyrology place Alexandria in Greece, an enormous error, unless we take "Greece" in the general sense of the wide extent of the Greek language throughout the East at that time. Felicius records him on the 29th of January; Maurolycus on both days: by whom, as also on this day in the German Martyrology, he is said to have rested under the Emperor Theodosius the Elder.

[6] Perhaps following these, Alegreus in the Paradisus Carmelitici Decoris, status 2, age 6, ch. 12, wrote as follows: The year and day of his death: "At length, renowned for wisdom, eloquence, acumen, and holiness, he was illustrious under Theodosius the Great and Pope Celestine I, in the year of the world's salvation 444." But how distant are these: the reign of Theodosius the Great and the pontificate of Celestine! Theodosius the Great, or the Elder, died in the year of Christ 395. Celestine was raised to the pontificate of the Roman Church in the year of Christ 423, under the consuls Marinianus and Asclepiodotus. Theophilus, Bishop of Alexandria, the predecessor and paternal uncle of Cyril, died on the 15th of October of the year 412, when the consuls were Honorius Augustus for the ninth time and Theodosius the Younger Augustus for the fifth time. But on the third day after the death of Theophilus, Cyril obtained the episcopate, as will be stated below from Socrates. That he lived as bishop for thirty-two years is attested by his nephew through his sister, Athanasius the Presbyter, and Theodore the Deacon of Alexandria, in their petitions to Pope Leo and to the Council of Chalcedon, inserted in Session 3 of the latter, although in the petition of Theodore these words are not read in the Greek. Liberatus the Deacon follows in his Breviarium, ch. 10, and Nicephorus, bk. 14 of his Ecclesiastical History, ch. 47. He reached, therefore, at least the year of Christ 444, in which Baronius and other recent writers say he died, under the reign of Theodosius the Younger and the pontificate of Leo the Great. They fix the day of his death as the 5th of the Ides of June, because in the Menologion of the Greeks it is called his feast day, as was said above, and therefore, as Liberatus writes, he is said to have died in the thirty-second year of his episcopate. But since the term "feast day" in the sacred calendars very often merely signifies that a solemn veneration is held for a given Saint on that day, this is a rather weak argument. And perhaps he died on this 28th of January of the year 445, having completed thirty-two years in the episcopate, as Athanasius, Theodore, and Nicephorus indicate.

[7] Relics at Rome. Ottavio Panciroli, in his Hidden Treasures of the Holy City, region 5, church 2, writes that when the impious Leo the Isaurian stirred up the persecution against sacred images and the relics of the Saints, among the monks who fled from the East were two nuns who, besides other relics of the Saints, brought certain relics of this S. Cyril to Rome, and that these are preserved in the church of S. Maria in Campo Marzio.

Section II. Homeland, studies, monastic life.

[8] The most devout Carmelite Order celebrates the feast of S. Cyril with the solemnity of a double office on the 28th of January, on which day in the fourth lesson at the second Nocturn the following is recited at Matins: "Cyril, Bishop of Alexandria, born of distinguished parents, Whether he was Alexandrian, and also the nephew on his brother's side of Theophilus, Bishop of Alexandria, was sent as a young man by him to Athens for the sake of studies, and having made great progress, betook himself to John, Bishop of Jerusalem, to be imbued with the perfection of the Christian life. Through association with him, withdrawing to Mount Carmel, he there led a heavenly life on earth for some time with certain pious men dwelling there." So it reads there. Andreas Scotus of our Society, in his encomium of Cyril, which he prefixed to his Latin translations of Cyril's Paschal Sermons, writes the following about his life before the episcopate: "It appears that Cyril was born in the city of Alexandria in Egypt, of respectable parents; and that he was educated there in letters, where studies at that time especially flourished in that Academy. The names of his parents I have not yet discovered. He had Theophilus as his uncle," etc.

[9] Or Greek, indeed Constantinopolitan? This concerning his homeland would suffice, were it not that Alegreus argues to the contrary in the Paradisus Carmeliticus: "S. Cyril, Bishop of Alexandria," he says, "Greek by nation, a native of Constantinople." Trithemius also, in his book On Ecclesiastical Writers, in both the Cologne edition of Petrus Quentelius of the year 1546 and the Frankfurt Wechel edition of 1601, calls him Greek by nation; but not a native of Constantinople, which is read in Thomas Saracenus as if from Trithemius's encomium of Cyril. But granted: suppose Trithemius wrote this: whence did he derive it? By what argument does he prove it?

[10] Theodore the Deacon, in his petition at session 3 of the Council of Chalcedon, acting against Dioscorus, Cyril's successor, has the following about Cyril's associates: At the beginning of his episcopate, Dioscorus immediately deprived me of my clerical rank, threatening also to expel me from that great city of Alexandria, for no other reason than that I had earned the familiarity and good will of Cyril of holy memory. For his intention is not only to drive out from that city his relatives (in Greek, tous apo genous autou, his kinsmen), or deprive them of life, but also his associates. Athanasius the Presbyter, in his petition, amplifies the same at greater length: Cyril, he says, of holy and blessed memory, for thirty-two years Archbishop of the great city of Alexandria, living blamelessly and with right faith, had been indeed to me, Athanasius, His sisters and other blood relatives at Alexandria, and to my brother Paulus of illustrious memory, our uncle, and the brother of my mother Isidora. And shortly after: At the beginning of his episcopate, Dioscorus, threatening death to me and my brother, who was then still alive, expelled us from the most famous Alexandria... my brother Paulus of illustrious memory, unable to endure the torments and injuries, departed from human affairs. But I, Athanasius, and our maternal aunts, and the wife and sons of my brother, remained to our misfortune among the living... he arranged for our houses to be turned into churches, and mine, Athanasius's, with its four stories above, and which by its situation could not be made into a church, he seized along with the aforesaid houses, also holding other neighboring houses and entrances... After these monies, from our maternal aunts, the sisters indeed of Cyril of holy and blessed memory, pressing them even to the soul and besieging them, having threatened them even with death, he exacted eighty-five pounds of gold, and no less from the sons of my brother of illustrious memory, wretched in their orphanhood, and from his wife mourning her husband's death, forty pounds of gold, etc. These things indicate not obscurely that S. Cyril was Alexandrian both by family and by birth.

[11] In what place, whether at Athens or at Alexandria, he was cultivated in literary studies, we do not find among the ancients. Concerning his monastic life there is a great controversy between Baronius and the Carmelite Fathers. That he was a Carmelite, Thomas Saracenus in the Menologium of the Carmelites and Alegreus in the Apologia for John of Jerusalem, discourse 2, ch. 11, attack Baronius sharply before all others. They cite a story taken from a certain French Chronicle, and tenaciously defend it. We shall report it in the words of Alegreus: "For indeed that Latin history," he says, "of which we spoke above, written in Latin and French (which was kept in the possession of the King of France, as Coria relates, bk. 9, ch. 18, of the Dilucidarium Carmelitarum, Emanuel Romanus in the sacred antiquities of the Carmelites concerning illustrious men, under Cyril of Alexandria, and others), which Baronius undeservedly wished to scorn and dismiss, since by the most weighty writers of Carmelite antiquities it is embraced as most worthy of credence with both hands; poorly proved from a certain French document, it openly attests to S. Cyril's monasticism on Carmel, in the very words of that Legate or Ambassador residing at the Council of Ephesus on behalf of the King of France, who upon his return from that Council addressed his King, in his first copy, which we saw and read in the ancient library of the most devout Cistercian monastery of la Oliva, and bursts forth in his French idiom thus: 'At the Council of Ephesus, which was celebrated by two hundred Bishops, in the year of the Lord 418, in the place of Pope Celestine there presided the blessed S. Cyril, a monk of Mount Carmel; who for his holy life, admirable knowledge and doctrine, disputing against Nestor, Patriarch of Constantinople, who placed a stain upon the honor of the Virgin Mary and upon that of Jesus Christ her son, carried off the victory over him.'" Which words we now hold translated into Latin as follows: "At the Council of Ephesus, which was celebrated by two hundred Bishops, in the year of the Lord 418, there presided, in the place of Pope Celestine I, Blessed Cyril, a monk of Mount Carmel, who for the holiness of his life, with admirable knowledge and doctrine, disputing against Nestorius, Patriarch of Constantinople, who placed a stain upon the Blessed Virgin Mary and upon her son Christ Jesus, overcame him."

[12] But these things were rightly rejected by Baronius. What Christian King of France was there at that time who could have sent Legates to the council? Clovis, having begun his reign around the year of Christ 482, first embraced the Christian religion in the year 496. Of no credibility. Or did the Legate address the King in modern French (as Alegreus seems to assert)? But those first Frankish Kings spoke Sicambrian, and the modern French idiom was formed, or rather corrupted, from Latin long afterward. Not to mention that the Council of Ephesus was held in the year of Christ 431, not 418. We marvel that learned men should bring forward such frivolous arguments.

[13] Baronius indeed attacks that narrative sharply, vol. 6 of the Annals, at the year 444, no. 17. "Certainly," he says, "we repudiate and blow away that fabrication, therefore refuted by Baronius, put forward by an uncertain author, namely a Chronicle which they pretend once existed in the possession of a certain King of France, in which they relate that the same S. Cyril, Bishop of Alexandria, was a monk of Mount Carmel: to which assertion Trithemius lent credence far too lightly. Whence, I ask, comes this information to an uncertain author, if the authors who are certain and approved, contemporaries of the same Cyril and most diligent recorders of his deeds, left these things buried in silence, not knowing them? Or what mention is there among the writers of this period of Mount Carmel as cultivated by professors of the monastic life? For although in S. Jerome, Palladius, Evagrius, Cassian, Theodoret, Cyril the monk, and other writers of this century, frequent mention is made of monks dwelling in Palestine, nowhere at all among them is there mention of Carmelite monks. Away, therefore, with this sort of tale about the monasticism of Cyril on Carmel, like that one not unlike it, by which it is also related that John, the Origenist Bishop of Jerusalem, was also a Carmelite monk: for as these things are lightly fabricated, so also are they easily refuted. The burning desire for ancestral nobility sometimes compels men to rave." So says Baronius.

[14] Concerning John of Jerusalem, many men illustrious in learning and wisdom think differently, and they establish (which is relevant here) his monastic life. John, Bishop of Jerusalem, formerly a monk, S. Jerome himself (who is also counted among the Carmelites by Alegreus, as are almost all the distinguished monks of that age), in epistle 62 to Theophilus, Bishop of Alexandria, speaking of John, exclaims: "A monk (alas!) threatens monks and procures their exile, and this a monk who boasts of holding the Apostolic chair." But whether he was a monk, or even an Abbot, on Mount Carmel is the question. Whether on Carmel, S. Jerome, in the Life of S. Hilarion, testifies that before Hilarion returned from Egypt, there were not yet any monasteries in Palestine. And then: "Nor did anyone in Syria know of a monk before S. Hilarion": so that it is remarkable that Thomas Saracenus should write, without the testimony of any author, that there had previously been Carmelite monasteries in Palestine, which Hilarion then visited and instructed. "But by his example," says Jerome, "innumerable monasteries began to exist throughout all Palestine." Why then might not some persons, incited by the ancient example of the most holy Prophets Elijah and Elisha, have inhabited Mount Carmel? S. James the Hermit, of whom we shall treat below, withdrew into a solitary place near the town of Porphyreon, not far from Mount Carmel: whose life was so celebrated that from twenty or thirty monasteries monks and Clergy would come to him to receive his blessing and to be confirmed by him. That one of these monasteries was on Carmel, or at its base, is quite probable. And why less there, or why not there rather than on the rest of the Palestinian seacoast? And Cyril's teacher -- this is not established. But whether John was a monk there, or even an Abbot, before he assumed the episcopate, and whether S. Cyril lived under him as a monk, we do not read among the ancients. By Trithemius, Cyril is called "the former glory and distinguished cultivator of Mount Carmel." Many later writers follow Trithemius, whom Alegreus and Saracenus cite. But one might wonder why he should have chosen to embrace the monastic life specifically in Palestine, when that way of living was first devised and cultivated in Egypt, and at that time especially flourished there.

[15] Another question may be raised: whether it is at least established from the ancients that Cyril was a monk, in whatever place either of Palestine or of Egypt. Saracenus considers it clear from the axiom of the Greeks that in the time of Blessed Cyril and before, throughout the regions of the East, no one was allowed to be raised to the dignity of the episcopate unless chosen from the monasteries of monks: and he asserts that this can be easily confirmed from the Menologion of the Greeks as well. Not all Bishops in former times were taken from among monks. But for us, who daily consult that Menologion and the Menaea, the proof is difficult; indeed the contrary appears evident both from the same Menaea and especially from the writers of that period. Together with Athanasius, as we saw above, the Greeks venerate Cyril: about the monastic life of both they are silent, although Alegreus also writes that Athanasius spent no small time as a monk and was the minister of that great Abbot Antony in the wilderness of Egypt, because he himself openly affirms this in the Life of S. Antony. We gave this Life, carefully annotated, on the 17th of January, and found no trace of the monastic life of S. Athanasius. The prolegomena, section 8, may be consulted.

[16] Isidore of Pelusium, who wrote frequent letters to S. Cyril when he was already Bishop, seems to have written the twenty-fifth letter of his first book to him before his episcopate, It seems that Cyril was a monk, when he was living among monks in solitude. It reads as follows: "What benefit does the withdrawal of John into the desert, which you once zealously imitated, bring to you, since now you by no means follow him; but turn yourself to private concerns, and create tumult in solitude, and while removed from the company of men, are disturbed? For to be at rest in outward habit and appearance, but to be defiled by the changes and disturbances of the mind, both covers the understanding with darkness and extinguishes the labors already undertaken, and renders an easy and ready victory to the disturbances of the soul, and causes the soldier to flee having cast away his shield. Moreover, no one serving as a soldier entangles himself in secular affairs, that he may please the one by whom he was enlisted in military service: but he bears arms on every side, preparing himself for that contest which shall please the military commander." So much for the monastic life. Let us hasten to more certain matters.

Side Note: Louis XI.

Section III. The Episcopate. The Novatians expelled. Demons put to flight.

[17] Socrates, bk. 7, ch. 7 (but somewhat hostilely, since Cyril immediately turned his attention to purging his Church of the Novatian heresy, and Socrates himself was a Novatian), writes as follows: Theophilus, Bishop of Alexandria, having fallen into a stupor, departed from life, in the ninth consulship of Honorius and the fifth of Theodosius, He becomes Bishop, with Timothy as his rival: on the 15th of October. Thereupon a controversy arose about choosing a Bishop. For some labored to raise Timothy the Archdeacon, and others Cyril, the son of Theophilus's brother, to that episcopal See. And although the people contended about the matter, and though *Abudacius, the Commander of the garrison troops, aided the party of Timothy, nevertheless on the third day after the death of Theophilus, Cyril was placed in the episcopal seat and obtained the episcopate: and he assumed for himself a greater authority than Theophilus had ever possessed. For from that time the Bishop of Alexandria, in addition to his dominion over the sacred Clergy, also acquired authority over secular affairs. Wherefore Cyril, immediately upon closing the churches of the Novatians which were in Alexandria, he closes the churches of the heretics, not only thoroughly removed all the sacred treasure that was in them, but also deprived their Bishop Theopemptus of all his possessions. So writes Socrates, but on account of his advocacy for his own sect he is elsewhere also frequently suspected of bad faith, as Baronius rightly warns at the year of Christ 412, no. 45, and in his Notes on the Roman Martyrology. Indeed the same Socrates, bk. 7, ch. 11, attempts to brand S. Pope Celestine with the same mark, because he had taken churches from the Novatians who were in Rome. The episcopate of Rome, endowed with great power, he says, no differently than that of Alexandria, as though going beyond the bounds of the priesthood, had already previously lapsed into secular authority.

[18] When Cyril had expelled the heretics, the allies and helpers of the demons, he then also attacked the demons themselves and drove them from their seats. Canopus was ten stadia distant from Alexandria, as the Acts of SS. Cyrus and John attest at the end; and a certain village was two stadia distant from Canopus, a place infested by demons, named Manuthe. This village was a habitation of demons, and malignant spirits dwelt in it. Theophilus, the Bishop and, as we said before, Patriarch of Alexandria, had wished to purify the place from demons and to occupy it with the characters and figures of Christ's Evangelists and Apostles, as suited to its preservation; but he did not bring what he had planned to completion. For death intervened, that inexorable thing for men, and took him from the present life. Afterwards, Cyril, who succeeded him in the See, also had no small concern to free the place from the harm of demons. And when he had often prayed to God about the matter, an Angel appearing to him in a vision commanded that the relics of the great Cyrus and of Mark the Evangelist be placed in this village. For thus it would come about that the place would be freed from the harm of the demons. Why he did not also mention John is sufficiently shown by Cyril: [he purifies it by divine admonition, having translated the relics of Saints thither,] but it is also manifest to all of its own accord that by the name of Cyrus the name of John is wholly indicated as well. For just as their way of life was shared, and the confession and consummation made for Christ; so also their calling is entirely simple and without any distinction. Hence the martyrial relics of both were translated to Manuthe, on the twenty-eighth of the month of June, splendidly and with sacred solemnity; for the guardianship of the village, the flight of the demons, the liberation from diseases; and now the place is consecrated to God and to His Martyrs and ministers, by the grace and clemency of our Lord Jesus Christ. Baronius refers these acts to the year of Christ 414, no. 20, where he says this temple existed at Canopus, not at Manuthe, not having sufficiently considered these Acts, which we shall illustrate on the 31st of January.

Side Note: Others read Abundantius.

Section IV. The Jews expelled from Alexandria.

[19] Socrates, bk. 7, ch. 13, writes that the Jews were expelled from Alexandria by Cyril at the same time that Chrysanthus, Bishop of the Novatians, was administering the church of his sect at Constantinople, of whom he had treated in ch. 12. He had been appointed in the year of Christ 412, and died under the consuls Monaxius and Plinta, in the year of Christ 419. At the same time, therefore, says Socrates, The Jews stir up disturbances, the Jewish nation was expelled from Alexandria by Bishop Cyril for the following reason. The people of Alexandria delight in seditions above all others: and when an occasion for exciting them has arisen, crimes almost intolerable are committed; for the fury of the people is never quieted without bloodshed. At that time a tumult was being stirred up in the multitude, not from any necessary cause, but from the zeal for watching dancers (an evil which creeps through all cities). For on the Sabbath day a great crowd flocked together to watch a certain dancer. And since the Jews, who take a holiday on that day, devoted themselves especially on the occasion of spectacles: not to hearing the Law but to watching spectacles and theatrical shows, that day became a cause of the factions of the people fighting against one another. And although the discord of the people was somehow settled at that time by the Prefect of Alexandria, nevertheless the Jews did not cease to be adversaries of the other faction of the people. And although the Jews were always hostile to the Christians, then, on account of the dancers, they became much more hostile to them.

[20] And so when Orestes, the Prefect of Alexandria, was arranging for a politeia (for so the Alexandrians call the public edicts of the Prefect) to be posted in the theater, certain associates of Bishop Cyril were also present, They stir up the Prefect against Cyril's associates: to examine the edicts published by the Prefect, among whom was a man named Hierax, a teacher of elementary letters, who was a most attentive listener of Bishop Cyril and was accustomed to most diligently stir up applause in his sermons. As soon as the multitude of Jews caught sight of this Hierax in the theater, they immediately began to cry out that he had come to the theater for no other reason than to incite the people to sedition. Orestes, although the power of the Bishops had been hateful to him even before, because through them not a little had been detracted from the authority of those who were appointed by the Emperor to administer the magistracies; nevertheless was then especially offended because Cyril seemed to be prying into his edicts; and therefore, having publicly seized Hierax in the theater, he subjected him to severe punishments.

[21] Warned by Cyril, When Cyril learned of this matter, he summoned the leading men of the Jews: he threatened them with the punishments they deserved if they did not cease stirring up tumults against the Christians. But the multitude of the Jews, upon learning of the Bishop's threats, began to burn with a much greater flame of anger and to devise schemes for harming the Christians: they conspire to slaughter the Christians; which indeed I shall now show to have been the principal cause of the Jews being expelled from Alexandria. The Jews, having given a token among themselves, namely that each should wear a ring made from the bark of a palm tree, organized a nocturnal attack against the Christians. And so one night they arranged for persons to cry out throughout all quarters of the city that the entire church known by the name of Alexander was ablaze with fire. Upon hearing this, Christians ran together from every direction which they also perpetrate by nocturnal fraud: to rescue the church from the fire. Then the Jews immediately attacked the Christians and slaughtered them. And just as they kept their hands from their own people, recognized by the display of their rings, so they did away with whatever Christians happened to encounter them.

[22] When day dawned, the authors of the crime were by no means obscure or unknown. Whereupon Cyril, gravely moved by the matter, they are expelled from the city: proceeded with a great force directly to the synagogues of the Jews (for so their temples are called): and put some of the Jews to death, expelled others from the city, and permitted their possessions to be plundered by the multitude. And so the Jews, who from the times of Alexander of Macedon had inhabited that city, were then all cast out from it and dispersed, living in various other places. Some afterwards converted. Adamantius, a Jew by birth, who taught medicine, having gone to Constantinople, betook himself to Bishop Atticus. After he had professed the Christian religion, he again dwelt in Alexandria.

[23] Orestes, the Prefect of that city, bore Cyril's action with a very ill will, and felt great sorrow that so splendid a city had been wholly deprived of so great a multitude of people. The Prefect, offended by the expulsion of the Jews, is hostile to Cyril. Wherefore he reported the events to the Emperor. Cyril also informed the Emperor of the crimes of the Jews by letter; and nevertheless sought to negotiate with Orestes about reconciling their friendship (for the people of Alexandria had urged him to do so). But when Orestes refused even to hear of friendship, Cyril held out to him the book of the Gospels (for he thought Orestes would reverence it). But when Orestes's mind could not be softened even by this means, and mortal enmity always persisted between him and Cyril, the disaster which I shall now recount ensued. So writes Socrates. Nicephorus relates the same in bk. 14, ch. 14, although in his account there is no mention of the slaughter of the Jews; nor is it credible that it was perpetrated by the authority of the Bishop. One may recognize in Orestes the character of the politicians of our own time as well, who by whatever means and method they can, strive to seize the goods of Pontiffs and other ecclesiastical persons, to violate their rights, to undermine their authority, as though it were harmful to the interests of Kings; when no Kings have had all things succeed more happily than those who showed the greatest deference to the Church; while on the contrary we see those provinces overwhelmed by the most numerous calamities whose governance has been entrusted to such men.

Section V. Alexandrian disturbances. The erring corrected.

[24] Both Orestes the Prefect and Cyril reported to the Emperor the tragic history which we are about to relate. Would that the letters of Cyril survived! They would carry greater weight among right-thinking persons than those of that furious Orestes. Socrates, however, hostile to Cyril, seized upon the latter's report in bk. 7, chs. 14 and 15. Certain monks, he says, The monks of Nitria assault the Prefect with abuse; who dwelt near Mount Nitria, endowed with a more fiery temperament, just as they had already previously shown the same thing, beginning from the times of Theophilus, when they had been unjustly armed by him against Dioscorus and his brothers; so at that time also, inflamed with zeal of rivalry, they resolved to fight for Cyril with ready and eager spirit. And so about five hundred men, having gone out from the monasteries, hastened to the city of Alexandria, observed the Prefect as he was being conveyed about in his chariot, approached him, and began to call him a sacrificer, a pagan, and other abusive names.

[25] He, suspecting that an ambush had been laid for him by Cyril, cried out that he was a Christian and had been baptized at Constantinople by Bishop Atticus. But when the monks appeared to disdain his words, one of them, named Ammonius, and with stones: struck the Prefect's head with a stone: the Prefect, with that wound inflicted, streamed with blood all over. Wherefore the Prefect's attendants, except for a few, all secretly withdrew from that place, each hiding himself in the crowd, one of them put to death under torture by the Prefect, taking care lest they be killed by the casting of stones. Meanwhile the people of Alexandria flocked there in great numbers, eager to avenge the Prefect against the monks; all of whom they put to flight, except Ammonius, whom they brought to the Prefect. The Prefect publicly, as the laws require, put him to the question and tortured him until he gave up his last breath.

[26] This matter was reported to the Emperor's ears not long after. Indeed, Cyril also communicated the same matter to him by letter, but presented in an entirely different light. He also took up the body of Ammonius and concealed it in a certain church, but named it not by the name of Ammonius but of Thaumasius. And when he had extolled in the church the greatness of his spirit, honorably buried by S. Cyril, as one who had endured a grievous contest for piety, with praise and preaching, he ordered him to be called a Martyr. But those who were more moderate, even among the Christians themselves, by no means approved of Cyril's zeal for Ammonius. For they knew that Ammonius had not died under torture to avoid being compelled to deny Christ, but had paid the penalty of his own rashness. Wherefore Cyril himself allowed that deed to pass gradually into oblivion by silence. But not even yet was that bitter contention undertaken between Cyril and Orestes settled: for another disaster not unlike this one, which I am about to relate, renewed it.

[27] There was at Alexandria a certain woman named Hypatia, the daughter of Theon the Philosopher. She had made such progress in letters that she far surpassed all the Philosophers of her time: and not only succeeded to the Platonic school, derived from Plotinus, Hypatia, a teacher of philosophy, but also expounded all the teachings and disciplines of all the Philosophers to everyone who wished to hear her. Wherefore all who were inflamed with the passion for philosophy flocked to her from everywhere. Moreover, because of the firm confidence of mind which she had drawn from the fountains of learning, she did not hesitate to appear even in the presence of Princes with the greatest modesty. Nor was she ashamed to come forth into the midst of a crowd of men. For everyone venerated and received her with a certain reverence, on account of the singular moderation of her mind. And so the flame of envy was kindled against her at that time. For since she met rather frequently with Orestes in conversation, thought to alienate the Prefect from Cyril, the people of the Church began to accuse her of completely blocking the Bishop's access to a reconciliation of friendship with Orestes. Accordingly, certain men who were by nature somewhat more hot-headed, whose leader in that church was Peter the Reader, with one accord watched for the woman returning home from somewhere; they knocked her from the chariot in which she was riding; they dragged her to the church cruelly killed called the Caesareum; and having stripped her of her clothing, they tore her to pieces with sharp tiles until she died, dismembered her limbs, and carried the dismembered parts to the place called Cinaron, and burned them with fire. This deed brought no small stain of infamy upon both Cyril and the Church of Alexandria. For those who profess the Christian religion ought to be entirely averse to slaughter, fighting, and all things of that kind. These events took place in the fourth year of the episcopate of Cyril, in the tenth consulship of Honorius and the seventh of Theodosius, in the month of March, when the fasts were being observed.

[28] Synesius wrote several letters to Hypatia. Baronius treats of her at greater length, and considers that she was killed rather by the fury and tumult of the Alexandrians than by a conspiracy of the Clergy. In the year 416. Nicephorus also writes that these things occurred in the fourth year of the episcopate of Cyril. That fourth year began on the 18th of October of the year 415, and therefore this month of March is necessarily of the following year 416, in the consulship of the Emperor Theodosius VII, as is here stated, and of Palladius; not of Honorius X. In Nicephorus there is an uglier error: for although he had previously written that Cyril was elected in the fifth year of the Emperor Theodosius, here however he says Hypatia was killed in the fourth year of Cyril's episcopate, in the sixth year of the reign of Theodosius, when the eighth year was nearly expired. To Peter the Reader (perhaps the one who is considered the author of this murder), S. Isidore of Pelusium wrote epistles 177 and 305 of bk. 3, and epistle 555 of bk. 5. Those others who perpetrated this crime appear to have been the Parabolani, by the Parabolani, as one may conjecture, or Parabolarij, or Paraboli, who undertook the care of the sick and even assisted those infected with the plague; who, since they were subject to the Bishop, favored him and caused trouble for the Prefects, on which account Theodosius in this year 416 issued a rescript to Monaxius, Praetorian Prefect, L. 42, de Episc. & Cleric., Cod. Theod., forbidding that their association should exceed the number of five hundred; and ordering that they be chosen not from the wealthy but from the poor; and that none should attend any public spectacle, or approach the court, unless individually and in case of urgent necessity. He later, however, issued another rescript, L. 43, in the same place, allowing their assembly to be expanded to six hundred, over all of whom the Bishop of Alexandria should preside; for he also calls them Clerics, but Baronius interprets this as being of a lesser order, at the year of Christ 416, at the end. Isidore of Pelusium seems to have referred to this in bk. 5, epistle 268, to S. Cyril, and epistle 278, to Peter, where he disputes whether royal power can reduce the Clergy to order.

[29] We append what is related about Cyril's prudent conduct in recalling a certain anchorite, a holy man but one lapsing into heresy, A hermit erring in the faith through simplicity, in bk. 5 of the Lives of the Fathers, booklet 18, no. 4. Abbot Daniel related concerning another great elder, who dwelt in the lower parts of Egypt, that he was saying in his simplicity that Melchizedek was himself the Son of God. This was reported to Cyril of holy memory, Archbishop of Alexandria, and he sent to him. But knowing that the elder was a wonder-worker, and that whatever he asked of God was revealed to him, and that he was saying this word out of simplicity, he employed the following stratagem, saying: "Abba, I beg you, for it is in my thought that Melchizedek is himself the Son of God; and again another thought of mine says that he is not, but that he is a man, and was the high priest of God. As if he himself were in doubt. Since therefore I am in doubt about this, I have sent to you, that you might pray to God, that He might deign to reveal to you what the truth is about this matter." The elder, trusting in his manner of life, said with confidence: "Give me three days' respite, and I will pray to God about this matter, and I will report to you what shall have been revealed to me about it." Going therefore into his cell, he prayed to God about this matter: and coming after three days he said to Cyril of holy memory: "Melchizedek is a man." Cyril corrects him deftly. The Archbishop answered him: "How is this established in your mind, Abba?" And he said to him: "God showed me all the Patriarchs, so that each one of them passed before me from Adam to Melchizedek, and the Angel standing by me said: Behold, this is Melchizedek. Therefore, Archbishop, be assured that it is so." And the elder went away and preached of his own accord that Melchizedek was a man. And Cyril of holy memory rejoiced greatly.

Section VI. The name of S. Chrysostom inscribed in the diptychs.

[30] This entire controversy, agitated by prolonged efforts and at last most happily resolved, through the remarkable constancy of the Roman Pontiff, out of reverence for the sacred laws, [Efforts made for the name of S. Chrysostom to be inscribed in the sacred records:] was fully discussed by us in the Life of S. Atticus, Bishop of Constantinople, on the 8th of January, and each matter duly restored to its proper time. Here we shall bring forward only those things which pertain to Cyril. Nicetas the Philosopher, considered by Baronius in vol. 10, at the year of Christ 848, no. 34, to be a most faithful writer (of whom we shall say more on the 23rd of October in the Life of S. Ignatius, Patriarch of Constantinople, written by him), this Nicetas, I say, inserted into his history the stages by which this matter, so long in negotiation, achieved its desired end, adducing letters exchanged between Atticus and Cyril on this subject, which Baronius, pronouncing them written with every fidelity, recites at no. 46 and following, at the year 412; for he supposed that the name of Chrysostom was inscribed in the diptychs in that year, which we have shown in the Life of Atticus to have been done only in the last years of his life. He died on the 10th of October of the year 425. Alexander, Bishop of Antioch, of whom shortly, lived alongside him up to about the twentieth year of that century; after whose death Atticus inscribed the name of Chrysostom in the Constantinopolitan diptychs, and by his letters urged Cyril to do the same at Alexandria.

[31] We gave the letter of Atticus on the 8th of January: that the response of Cyril be given here, his mind too alienated from and offended against John prevents. Let there indeed be obliterated, if there are any things not only badly done by Saints, but even worse defended, so that they may be seen not so much as a scar decorously covered, but as a wound still foully gaping and oozing pus. When Nicephorus had recited those letters in ch. 27, he writes as follows in ch. 28: These things indeed Cyril both wrote and felt about the sacred Chrysostom, being in the service of a preconceived opinion which he had long since formed, following his uncle Theophilus. But since this dissension indeed flowed from jealousy, though not according to knowledge, and not from envy or diabolical contention, God saw fit that a man preeminent in both learning and virtue should not stumble in this one matter, so as to fail to attain the highest perfection. For those men were human, At length, by the admonition of S. Isidore, and subject to human affections. Wherefore some time later, Cyril was reconciled with that great man, even after his death, and corrected his error, with many others urging him, but especially with Isidore of Pelusium, now reproving and now admonishing him, and also with a divine and more mysterious revelation coming in addition. For he seemed to see himself expelled from the sacred buildings by John, who was relying especially upon a divine and godly retinue around him, and moved by an apparition of the Blessed Virgin, and the Mother of the Lord interceding with John on his behalf and, among many other things, especially urging that she be received into the sacred temples, since he had fought most strenuously for her glory, as will be related. When Blessed Cyril pondered this vision thoughtfully in his mind, he condemned himself for having inveighed against the holy man; and thereafter, having come to know the truth, devoted himself to the Church of Chrysostom, admired the man, and deeply repented that he had been rashly provoked against him. Therefore, doing the complete opposite of his former policy, he solemnly inscribes the name, he convened a provincial synod, and he himself and the remaining Bishops of the great Sees together proposed the name of John for the sacred register.

[32] Those who claim that Cyril destroyed other books of the great Father The writings of Chrysostom were not destroyed by him appear to speak less than truly. For if any of his writings were to be destroyed, those which still survive ought to have been destroyed, since in them his purpose and plan is most fully expressed; unless God, having care for the benefit of men, had preserved them. Since I found this in the secret history of Nicetas the Philosopher, who was also called David, and likewise in other writers, I thought it should be inserted into this work of mine: lest it should occur to anyone to wonder how two such great lights, exercising mutual enmities, both attained the highest sanctity, and were pillars of the Church, with these enmities bringing no detriment to the glory of either.

Section VII. The Nestorian heresy detected.

[33] Upon the death of Atticus, Sisinnius succeeded. After whose death, says Socrates, bk. 7, ch. 29, it seemed good to the Emperor, on account of men who pursued vanities, Nestorius becomes Bishop of Constantinople, to elect no one from that Church to that episcopate (although many desired Philip, and many Proclus, who had been designated), but rather to summon a foreigner from Antioch. For there was at that place Nestorius, a native of Germanicia, with an especially sonorous voice and fluent tongue: and for that reason, as being very suited to teaching the people, he was summoned at their recommendation. After a period of three months had elapsed, Nestorius was conducted from Antioch to Constantinople; and although he was praised and extolled by many for his temperance, yet what his character was besides, the very first beginning of his teaching sufficiently demonstrated to prudent men. For as soon as he had been ordained Bishop on the 4th of the Ides of April, under the consuls Felix and Taurus, straightaway, when he was delivering an address before the Emperor, he uttered this sentiment, which is on many lips, in the presence of all the people: "Give me, O Emperor, the earth purged of heretics, and I will give you heaven in return: assist me in vanquishing heretics, and I will assist you in vanquishing the Persians."

[34] This splendid beginning of Nestorius, although Socrates proceeds to castigate him at length (himself a heretic), was praised by Pope Celestine and Cyril in letters addressed to Nestorius himself: the latter recalls his own letters in his apologetic epistle to the Emperor Theodosius, he conducts himself laudably at first: vol. 5 of the Council of Ephesus, ch. 2. "Nestorius was chosen," he says, "as an outstanding herald of the Apostolic and Evangelical doctrine, a distinguished artificer in promoting piety, and also as one who was admirably founded in right and blameless faith. And Your Majesty desired this man to be such, as did all the Bishops of the holy Churches, and I myself as well. Certainly, when I received letters from the most pious Bishops deputed for this purpose concerning his ordination, suspecting nothing ill, indeed praising and rejoicing, and wishing that all the best things might befall him through divine bounty as a brother and fellow-minister, I wrote back."

[35] But, as the same Cyril immediately adds, he was chosen as a sheep but found to be a wolf; as a sincere and faithful servant, but he loved the opposite; as a vine fertile with grapes, but according to the Scriptures he brought forth thorns; as an industrious farmer, afterwards he teaches heresies, but he lay in wait against the field; as a good shepherd, at last, but he turned out more savage than wild beasts. In agreement with Cyril, Vincent of Lerins, a writer of these times, laments the scandal inflicted upon the Church by Nestorius: "What a trial," he says, "do we think it was recently, when the unhappy Nestorius, suddenly turned from a sheep into a wolf, began to tear the flock of Christ? When those very ones who were being bitten still for the most part believed him to be a sheep, and therefore lay the more open to his bites? For who could easily think that he was in error, whom he saw pursued with such zeal by the Bishops? Who, when he was celebrated with great love of the Saints and the highest favor of the people, daily handled the divine eloquences publicly, and also refuted the noxious errors of the Jews and the Gentiles? What just reason could he finally not give to make anyone believe that he was teaching rightly, preaching rightly, thinking rightly? Who, in order to open the way for his one heresy, was persecuting the blasphemies of all the heresies," etc.

[36] Of his heresy itself, and of its vigorous opponents, Prosper writes briefly in his Chronicle, under the consuls Taurus and Felix, in the year of Christ 428: "Nestorius, Bishop of Constantinople, attempts to introduce a new error into the Churches, preaching that Christ was born from Mary as a mere man and not as God, and that divinity was conferred upon Him for His merit. Against this impiety the industry of Cyril, Bishop of Alexandria, and the authority of Pope Celestine are chiefly opposed." Whence that heresy flowed, Baronius discusses accurately at the same year, nos. 30 and following. And he publishes it through pamphlets. Let us pursue the deceits of the most wicked impostor as detected by Cyril. Nestorius, therefore, by no means content with having sown the seed of his nefarious error at Constantinople, in order to spread it more widely, published pamphlets suffused with concealed poison through foreign lands as well, and sent them even to the monks of Egypt; fraudulently boasting that he taught nothing except according to the prescription of the Council of Nicaea.

[37] On account of these, great disturbances were stirred up among the monks of Egypt, for the quelling of which Cyril, chosen by God as the most vigorous champion of the orthodox faith, immediately girded himself; and since he placed little trust in the pamphlets which were circulated under the name of Nestorius on this subject, Cyril fortifies the monks against them, he prudently abstained from mentioning his name. He therefore wrote a first letter to the monks themselves, where among other things: "I hear that certain pernicious rumors have been sown among you, and that some are going astray who strive to demolish your sincere faith, and belching forth the bubbles of empty words before the unlearned people, dare to call into question whether it is lawful to call the holy Virgin Theotokos," etc. He proceeds with the most powerful arguments and the most weighty testimonies of both the Scriptures and the holy Fathers to prove that Christ is truly God, whence he then concludes that the title Mother of God truly and properly belongs to the Virgin Mother. And thus with this most weighty letter, full of learning and holy zeal for the faith, he strove to fortify the solitaries of his province, as with a kind of prophylactic remedy, against the burgeoning heresy, and to confirm them in the ancient doctrine of the faith. Fearing moreover lest the deadly poison of Nestorius should infect even the capitals of the world, from which a great danger to the Christian commonwealth might justly be feared, and he publishes other books: he composed three books On the Right Faith in God and the Divine Incarnation of the Word, which he called logous prosphoneticous. The first of these he dedicated to the Emperors Theodosius and Valentinian; the two later ones to the Empresses Eudocia and Pulcheria, everywhere suppressing the name of Nestorius, lest Theodosius's mind should be offended, since it was he who had arranged for Nestorius to be summoned from Antioch and elected Bishop.

[38] Meanwhile the evil was spreading more widely, and not only the report but the pestilent pamphlets themselves were brought to Rome to Pope Celestine. Having examined their blasphemies, with which they teemed, he wrote to Cyril to diligently investigate whether those things were truly written by Nestorius: At the command of Pope Celestine, for it did not seem credible that Nestorius, of whom he had so recently received such great and numerous praises in letters from the Eastern Bishops, should have been so suddenly led astray, and seized by such madness. This Cyril himself testifies in his first letters to the same Nestorius, written on the occasion that he had learned that Nestorius had been gravely offended by the letters he had written to the monks of Egypt against the blasphemous pamphlets. In these, after a clear account of why he had written to the monks, he earnestly exhorts him to repentance he admonishes Nestorius, and to a recantation of the word that had escaped through imprudence: which he again urged in a second letter, entirely doctrinal and most weighty.

[39] But letters were returned by Nestorius to each of these, both full of the utmost arrogance and pride, by which he exalted himself above the other Bishops. Indeed, attacking Cyril with every deceit, he gathered itinerant agents, men cast away for every crime and disgrace, who wandered about to spread insults against Cyril everywhere. They boasted, moreover, The emissaries of Nestorius cast many things against Cyril, (as Cyril himself testifies in his third letter to Nestorius, vol. 1, ch. 12, of the edition of Peltanus), words full of madness: "This one says that I have unjustly oppressed the blind and the needy," he says; "another, that I have drawn a sword against my mother; some, that I have stolen another's gold by the aid of a maidservant; others, finally, that I have always labored under suspicion of such impropriety as no one would wish even his bitterest enemies to labor under. But these people, and any others of the same sort, I pay little attention to, lest I should seem to extend the measure of my lowliness beyond my Master and Lord, or even beyond my elders."

[40] How Cyril, with devoted zeal of Christian charity, procured the salvation of Nestorius with the greatest patience, his letter to a certain follower of Nestorius, ch. 9, testifies: "No injury, therefore," he says, "no insult, no abuse moves me; although very many have been inflicted upon me, undeserved and by those from whom I least expected it. But let all these things be trampled down by voluntary forgetfulness; for God will one day judge such triflers. Only let the faith remain whole and safe, watching earnestly over his salvation, and I shall be dear to all: nor will I yield to anyone in loving the most religious Bishop Nestorius more ardently than I do; whom I also (God is my witness) heartily desire in Christ to be well spoken of among all, and to wash away the stain contracted on account of what he has previously committed; and to make it publicly known that what has been spread abroad by certain people about his perfidy is mere calumny, not truth. Matt. 5:44. For if we are urged by Christ's commandment to love our enemies, how is it not fitting that we embrace our friends and fellow-priests with every zeal of benevolence? But if those should arise who strive to demolish the faith, how shall we not willingly offer our very souls? Surely, even if death itself should hang over our heads, there will be no hesitation in us: for if we shall have feared to preach the truth for the glory of God, and willingly enduring all things: lest forsooth we fall into some trouble; with what face, I ask, shall we praise before the people the contests and triumphs of the holy Martyrs? Whom we celebrate by this one title especially, that they performed what has just been said with great constancy of mind, that is, they fought for the truth even unto death."

[41] At that time the Clergy of Constantinople composed a petition against the impious doctrine of Nestorius, which they intended to present to the Emperor. But lest they should seem to have done anything rashly, [who, having suppressed for a time the petition of the Clergy of Constantinople against Nestorius,] they first sent it to Cyril, that it might be approved by his judgment. To them he replied with the greatest gentleness and moderation of mind, as is found in ch. 10 of the same first volume: "I have received and read the petition produced by your efforts and sent to me, as though it ought not to be presented to the Emperor without our judgment: but since it attacks at length the one who is acting there (whether he be called brother or by whatever other name), I have suppressed it until now, lest rising up against us he should cavil that he was denounced to the Emperor for heresy through our agency. Meanwhile we have protested that henceforth we shall decline his judgment on the grounds of enmity; and if they persist in being altogether importunate, we shall transfer the present controversy to another forum. When therefore you have read through the petition, he permitted it to be presented, if any necessity demands it, deliver it: and if you perceive him persevering in these treacheries and devising everything against us, write a careful account. For I shall choose pious and prudent men, both Bishops and monks, whom I shall send to you at the earliest opportunity. For I will not give sleep to my eyes (as it is written), nor slumber to my eyelids, nor rest to my temples, until I have finished this contest for the salvation of all. Ps. 131:4. Therefore, since you have now learned my judgment, be men of courage. For letters will be prepared by me forthwith, and of the kind that is fitting, and to those to whom they ought to be sent: for I have resolved to undergo any labor for the sake of Christ's faith, and also to endure any torments, even those which are reckoned the most grievous of all punishments, prepared for every labor, until at last I shall have borne a death undertaken for this cause as a pleasure."

Section VIII. The vicarious authority of the Apostolic See delegated to Cyril.

[42] When Cyril had vainly attempted the amendment of Nestorius, he sent Possidonius, Deacon of the Church of Alexandria, as legate to Pope Celestine, to inform him of everything. But lest he should appear to have incited the Pontiff himself to the condemnation of Nestorius, he gave Possidonius this instruction: Cyril sends a Legate to Rome. "If you discover that the letters and books of expositions of Nestorius have been delivered to Celestine, then deliver my letters to him also; but if not, do not deliver them." Possidonius, however, when he discovered that both the letters and the exegetical writings of Nestorius had been presented to Celestine, was compelled to present those which he carried as well, as is attested by the report of Peter, Chief of the Notaries, an Alexandrian Presbyter, woven into vol. 2 of the Council of Ephesus in the edition of our Peltanus. The letter of Cyril to Celestine itself is found in vol. 1, ch. 39, in which, among other things, he prefaces as follows: "I have maintained a deep silence until now: for I wrote nothing at all about the one who at present administers the Church of Constantinople, either to your holiness or to any other of our fellow-priests; not being unaware that precipitate haste in such matters is usually attended with fault. But since we now seem to have reached almost the extremity of evils, I thought it worthwhile, breaking silence, to set forth in order everything that has happened."

[43] Celestine, having read the letters of Cyril and Nestorius and other writings sent back and forth on both sides, summoned Bishops to Rome and held a Council; in which, by the judgment of all, he is appointed the Pope's Vicar, both the blasphemy of Nestorius was condemned, with ten days granted him to come to his senses, and the vicarious authority of Celestine in pursuing the case of Nestorius was delegated to Cyril, by letters written to both on the 3rd of the Ides of August, under the consuls Theodosius XIII and Valentinian III Augustus, in the year of Christ 430. In these the Pontiff calls the doctrine of Cyril the present remedy by which that pestilent disease can be driven away as if by a saving antidote; the spring of a pure fountain, through which all the filth of the ill-flowing rivulet is removed, and all are instructed in the certain and true faith: he calls Cyril himself a good Pastor, who lays down his life for his sheep; a most valiant antagonist in keeping the faith, who uncovered the tricks of all the speeches of Nestorius and strengthened the faith in such a manner that hearts believing in Christ our God could not easily be led astray. And he is ordered to condemn Nestorius, unless he repent: And therefore he concludes with these words: "Wherefore, having assumed the authority of our See, and using our place and power as our representative, you shall execute a sentence not without exquisite severity: namely, that unless within a period of ten days, to be counted from the day of this our admonition, he shall anathematize his nefarious doctrine in express words, and shall pledge that he will hereafter confess that faith concerning the generation of Christ our God which both the Roman Church and the Church of your holiness and the entire Christian religion henceforth proclaim, your holiness shall forthwith provide for that Church. And let him understand that he is by all means separated from our body; he who, having spurned every care of the physicians, and having moreover raged through the entire body of the Church like a pestilent disease in an insane manner, has striven to precipitate both himself and all others committed to him into the utmost ruin." So writes Celestine to Cyril, and he repeats the same in his letter to Nestorius, which he concludes as follows: "We have transmitted the form of our judgment against you to S. Cyril, so that as our Vicar in this matter he may effect that our decree be made known both to you and to all the rest of the Brethren as well," etc.

[44] Cyril, having received letters from Pope Celestine, wrote to John of Antioch, Having held a synod, he sends to Nestorius: Juvenal of Jerusalem, and Acacius of Beroea, Bishops, whom he exhorted to take up arms in defense of the injured Catholic faith, and he himself led by his own example: having summoned the neighboring Bishops to Alexandria, he convened a synod and showed at length how great was the danger in which the entire Church stood. The synod, having examined the letters and exegetical writings of Nestorius, pronounced him a heretic: it appointed four legates -- Theopemptus, Bishop of Cabasum, Daniel, Bishop of Darnes, Potamon and Macarius, ministers of the Church of Alexandria -- who should proceed to Constantinople to deliver the letters of Celestine to Nestorius himself, together with the decree of condemnation, unless he should come to his senses within the prescribed period of ten days. A synodal letter was therefore sent to Nestorius, which contained a confession of the orthodox faith and anathematisms of twelve errors.

[45] He stirs up the Bishops and the Emperor against Cyril, as against a heretic. Nestorius, having received this letter and read the anathematisms, rising up against Cyril as their author, accused him of the heresy of Apollinaris, and then caused others to do the same. "A copy of whose letter," says Liberatus in his Breviarium on the case of Nestorius, ch. 4, "having reached John of Antioch, he was offended by the very chapters of Cyril; for he thought that he, while opposing Nestorius immoderately, had fallen into the sect of Apollinaris. He therefore commanded Andrew and Theodoret, Bishops of his council, to respond in writing against those twelve chapters as restoring the dogma of Apollinaris. Learning therefore that Cyril would not allow the Church to remain in such disturbances and the peoples in scandal, he insinuated himself with the pious Emperor Theodosius, so that he would direct a Sacred Edict to Cyril to restrain him from his persecution. And indeed the Emperor wrote a Sacred Edict to him, accusing him as being restless and pursuing scandals, one who acted and wrote without the agreement of his fellow-priests."

Section IX. The Council of Ephesus. The Nestorian heresy condemned.

[46] The Emperor Theodosius, judging that matters had reached the point where a universal Council was needed, sent S. Petronius to Rome (later created Bishop of Bologna, of whom we shall treat on the 4th of October) to Pope Celestine, so that a Council might be held at Ephesus by his authority, especially since not only Nestorius but also Cyril was accused of heresy. Bishops summoned to Ephesus; After this he wrote a Sacred Edict to all the Bishops to convene at Ephesus and confer about the books of Nestorius and examine the judgment of Cyril. So writes Liberatus, ch. 5. It is not our intention to set forth everything that was done here. The Acts of the Council are everywhere available and have been admirably discussed by Baronius at this year 431, who at no. 37, treating of the Bishops coming to the Synod, thus praises Cyril: Among whom Cyril was preeminent, "Among all, Cyril, preeminent by the prerogative of the first See after the Roman and by the vicarious prefecture of the first See itself, excelled above all other Bishops, and shone forth more and more both with the outstanding sanctity of his character and with his extraordinary knowledge of divine things." Certainly the Great Euthymius, as is read in his Life on the 20th of January, no. 55, when the Bishops of Palestine also were about to convene for the Synod, directed Bishop Peter of the Saracens to join himself to Cyril of Alexandria and Acacius of Melitene, Bishops, to profess that he assented to whatever seemed good to them. For, as is said at no. 54, Synodius had explained to him about Cyril of Alexandria and Acacius of Melitene, how they were showing an ardent and vehement zeal for the orthodox faith.

[47] That Celestine conceded his vicarious authority to Cyril, as indicated by the sending of the phrygium, or miter, Appointed the Pope's Vicar, with the phrygium sent to him, is stated by Theodore Balsamon in the Nomocanon of Photius, title 8, ch. 1. The Patriarch of Alexandria of this time also, by the present edict, has the right to celebrate with the phrygium. S. Cyril of Alexandria received this faculty from the Roman Pope Celestine when the Synod of Ephesus was held against Nestorius. Since Celestine could not be present at Ephesus and judge Nestorius, it seemed fitting that S. Cyril should be permitted by Celestine to preside over this Synod. Therefore, in order that it might be evident that he held the right and authority of the Pope, he sat with the phrygium and condemned Nestorius. Whence his successors used it thereafter; From that time, therefore, the Patriarchs of Alexandria sacrifice and process with the same phrygium, and do not fear to be reproved. Baronius, at the year of Christ 430, no. 26, interprets the phrygium as the pallium. Theodore wrote loron, which word Spondanus, at this year, teaches rather signifies the miter, interposing a learned explanation of the phrygium. Isidore, bk. 19 of the Etymologies, ch. 31: "The miter is a Phrygian cap, protecting the head." Nicephorus understood it in the same way, bk. 14, ch. 34, where he writes: "Celestine, Bishop of Rome, on account of the dangers of navigation, declined to be present at the synod himself: yet he wrote to Cyril to hold his place there. From which time the report is that he received the miter (in Greek, to tes mitras epithema), the appellation of Pope, and the title of judge of the entire world." From which Spondanus concludes that those ancient Eastern Bishops were by no means accustomed to using miters, and that the nomenclature of Pope was not common to them, as it was to the Westerners. Baronius considers that nothing was granted to Cyril by Celestine which is not customarily granted to those who are entrusted with vicarious authority or a legation a latere, and he denies that any example exists (that he at least knows of) of such power being transmitted to successors, not only in insignia but also in the usurpation of authority. The Bishops of the East -- Menas of Constantinople, Theodore of Caesarea in Cappadocia, And thus in him and other Legates, the Pope presided over the synod, Andrew of Ephesus, and very many others -- in the first profession of faith which they made at the church of S. Euphemia at Constantinople in the Fifth Ecumenical Synod, in the year of Christ 553, accept the four holy synods, and among them the First Council of Ephesus of two hundred Bishops, "in which in his Legates and Vicars, that is, the most blessed Cyril, Bishop of the city of Alexandria, Arcadius and Projectus the Bishops, and Philip the Presbyter, the most blessed Pope Celestine of Elder Rome is known to have presided."

[48] Nestorius had hastened to Ephesus immediately after the Easter festivities, accompanied by a great crowd of people. Cyril also arrived in pontifical attire and state around the solemnity of Pentecost, after which Juvenal, Bishop of Jerusalem, arrived on the fourth day. While John of Antioch delays his arrival, In the end more than two hundred Bishops assembled with them. Only John of Antioch was awaited, with the Bishops of Syria, who, in order to accommodate Nestorius, delayed more than two weeks beyond the appointed day, and at last indicated to the Fathers through two of his Metropolitans that the Synod should not be further postponed. With the great consensus of the Bishops, therefore, it was decreed that the synod must begin. It was convened on the 22nd of June in the church of the most holy Mother of God: Cyril presided as Vicar of Pope Celestine: The synod begun: more than two hundred Bishops were present. The letters of the Emperor, by which he had summoned the Bishops to the Synod, were read. Nestorius cited in vain, Nestorius, cited for the third time, refused to appear: this being disregarded, they proceeded to the synodal adjudication: the Nicene Creed was publicly recited, together with the sermons, letters, petitions, and treatises of Nestorius: witnesses were produced concerning the blasphemies cast by him against Christ and the Virgin Mother of God: The case examined: the letters of Cyril to Nestorius, and of the latter to the former, were read.

[49] When all these things had been gravely and carefully weighed, Nestorius was deposed from the episcopate and the fellowship of the Priesthood by the most resolute sentence of the entire synod, fortified by the subscription of Cyril and all the other Bishops. It is thus reported in vol. 2, ch. 10: The holy synod said: Sentence of condemnation passed against him, "Since among other things the most religious Nestorius would neither obey our citation nor admit the most holy and religious Bishops again sent to him by us, we could not fail to turn our attention to the examination of his impious teachings. Having been instructed partly by his letters and treatises publicly read here, partly by the sermons which he delivered in this Metropolis of the Ephesians, and partly by trustworthy witnesses, that he teaches and thinks impiously, we are driven by the sacred Canons and the letters of our Father, the most holy Bishop Celestine of the Roman Church, with eyes filled with tears and almost reluctantly, to this mournful sentence. Therefore our Lord Jesus Christ, whom he assailed with his blasphemous words, decrees through this sacred Synod that the same Nestorius is entirely deprived of all Episcopal dignity, and is moreover estranged from the entire fellowship and assembly of the Priesthood."

[50] This sentence was immediately carried about the entire city by heralds in solemn procession and promulgated by publicly posted documents. The people of Ephesus, suffused with incredible joy, escorted the Bishops home with gleaming torches, Published. burned incense and perfumes before them as they passed, and received the condemnation of the impious Nestorius with the most favorable applause. On the following day Cyril delivered a sermon to the people of Ephesus in praise of the most holy Mother of God and attacked the blasphemies of Nestorius most sharply. Finally, synodal letters were written to the Emperor Theodosius and the Clergy of Constantinople.

Section X. New calumnies against Cyril. Imprisonment. Victory.

[51] While these things were being accomplished with the greatest joy of the orthodox, the heresiarch Nestorius renews the contest. The Counts favored him: Candidianus, appointed by the Emperor Theodosius to maintain public peace, and Irenaeus, who followed Nestorius out of the zeal of friendship. All roads were therefore blocked by these men, so that no letters of the Synod might be conveyed to the Emperor, by land or sea. Meanwhile John, Bishop of Antioch, and the other Eastern Bishops, summoned unwillingly to condemn Nestorius, their compatriot, arrived on the 27th of June, and having convened a tumultuous assembly, they rescind the Acts of the legitimate Synod, and condemn Cyril and Memnon, Bishop of Ephesus; John of Antioch condemns Cyril and others: Cyril, forsooth, because he had allegedly mixed heresies into his writings sent to Nestorius at Constantinople; Memnon, because he had promulgated the chapters of Cyril, had closed all the churches of Ephesus to Nestorius, and had done many other things against the canons: and they subject the remaining Bishops of the Ecumenical Synod to excommunication, until they should condemn the chapters of Cyril. Finally, notices are publicly posted, in which Cyril, Bishop of Alexandria, is declared a heretic of the sect of Apollinaris, and it is announced that his heresy has been denounced to the Emperor.

[52] The Fathers of the Synod of Ephesus, moved by the indignity of these proceedings, having received the petitions which Cyril and Memnon had offered in defense of their innocence, warned John through three Bishops sent to him He himself is cited and condemned by the synod: to present himself before the Synod to give an account of his deed. He refused, trusting rather in the strength of the soldiers than in the equity of his cause. Wherefore the Synod punished John with his associates with anathema and deprivation of the episcopate, and declared that Cyril, Memnon, and the rest had been condemned against all right and divine law. Cyril, moreover, to show how far he was from ever having followed Apollinaris or any heretic, pronounced an anathema against the same Apollinaris and all other heresiarchs.

[53] Prosper testifies in his Chronicle at this year that the Pelagians were condemned together with Nestorius: The Pelagians also condemned there. "A Synod of more than two hundred Priests having been assembled at Ephesus, Nestorius is condemned together with the whole heresy of his name and with many Pelagians who were supporting a doctrine kindred to their own."

[54] Meanwhile the Emperor, deceived by the false report of the Easterners, approves not only the deposition of Nestorius, but also that of Cyril and Memnon, as though legitimately accomplished: The Emperor being deceived by the adversaries, he sends John, Count of the Sacred Treasury, from Constantinople to Ephesus, to be present at the synod for the sake of peace and concord, as is stated in vol. 3, ch. 15. When this man arrived at Ephesus, on the first day, having read the letters of the Emperor, he declared that Nestorius, Cyril, and Memnon had been rightfully deposed: and to prevent greater dissensions from being stirred up, he confined each of them to their respective prison; and entrusted Nestorius to the custody of Count Candidianus, but Cyril and Memnon to Count Jacobus likewise, Cyril is cast into prison: as John himself indicates in the letters sent to Theodosius, vol. 3, appendix 2, ch. 1; in which and other letters he reported everything with such dishonesty that a plan was formed at Constantinople for the exile of Cyril, as though the sacred Synod had ratified his deposition; as Cyril himself attests in his letter to the Clergy and people of Constantinople, vol. 4, ch. 12, where, having exposed the frauds of Count John, he asks that they be made known to others, especially to the Archimandrites, all of whose aid and loyalty he earnestly implores, because the Synod is overwhelmed by the greatest miseries. And in ch. 18, to the Bishops staying at Constantinople, he writes of himself: "We are bound and kept in custody, utterly ignorant he writes to the Clergy of Constantinople; whither this matter will ultimately tend. But we give thanks to Christ that we are deemed worthy for His name not only to be bound in chains but also to suffer all other things: for these things will not be without their rewards... Let all the orthodox pray for us. For as the Blessed David says: I am prepared for the scourges." Ps. 37:18.

[55] With what constancy of mind and what unwearied zeal the orthodox Constantinopolitans acted before the Emperor is shown by the petition presented to him in vol. 4, ch. 16; in which, having taught that just laws of rulers must be obeyed, but that unjust sanctions of the same must be resisted with all one's strength, by which the Emperor was sharply admonished, they add that they prefer to endure anything whatsoever rather than to accept the unjust sentence of condemnation wickedly pronounced by the Easterners against Cyril and Memnon, and unjustly confirmed by the Emperors. Finally they conclude with these words: "Since, therefore, Nestorius was justly deposed on account of his impiety, but Cyril and Memnon, the most holy and most pious Bishops, have been unworthily and unjustly punished with the same penalty based on a wicked suggestion; it is fitting, Christ-loving Kings, that you take diligent care lest the Church of God, which like a nurse fosters your piety and readily procures victory over your enemies for your majesty without great difficulty, be hereafter ruined; and that the age of the Martyrs not return again in the time of your reign; but rather that you should devote yourselves to this: namely, that you arouse in your hearts more and more the love and zeal of your forefathers toward the Churches of God. Just as each of them obeyed the Synods of the holy Fathers celebrated in the time of their reign, and fortified the decrees of the Fathers with their laws, and showed by their decrees what deference they paid to them, so also do you declare the appropriate affection toward the holy Synod which you have ordered to convene: that it may offer pious thanksgivings for the safety of your reign, and that we too may send devoted prayers to Christ the Lord for the stability of your kingdom."

[56] The Emperor, roused by that most forceful petition of the orthodox, and moved by the news of the loss of the army in Africa, and also wearied by the prayers of his sister, S. Pulcheria, at last adopted sounder counsels: He summons some from each party: he ordered seven Bishops from each side to be sent from Ephesus to Constantinople. When only the orthodox were admitted and heard in the royal city, he entirely abolished the Acts against Cyril, Memnon, and the whole Synod. He rejects the convicted adversaries of Cyril. But led by the manifold petitions of the factious, he also admitted them into the city, and they having confronted the orthodox five times in his presence, and after many disputations about the twelve anathematisms of Cyril and other such matters, having been convicted of impiety, he commanded them to return to their own homes. And this was the end at last of the seditious machinations of the heretics and schismatics. And, as S. Prosper testifies against the Collator near the end, all the Eastern Churches were freed from a twofold pestilence, when Celestine aided Cyril, Bishop of the city of Alexandria, the most glorious defender of the Catholic faith, with the Apostolic sword for the execration of the Nestorian impiety, by which the Pelagians also, while they allied themselves with kindred errors, were again laid low.

[57] Nestorius, relegated for the time being to his former monastery of S. Euprepius near Antioch, Exile and death of Nestorius, in case he might perhaps repent, infected many with the contagion of his error. Wherefore he was banished to the solitary Oasis of Libya, and there afterwards, his tongue being consumed by worms, he met a wretched end of life; his books having been consumed by fire by edict of Theodosius. Maximian the Presbyter was appointed to the See of Constantinople in his place, and he wrote to Cyril the following letter, found in vol. 4 of the Council of Ephesus, ch. 24: "Your desire has been fulfilled, O most devout of God: His successor Maximian congratulates Cyril, what you had undertaken for the sake of religion has been accomplished: the vow of your piety has been brought to its end: you have been made a spectacle to Angels and men and to all the Priests of Christ: for not only did you believe in Christ, but you also endured hardships for His sake. You alone were deemed worthy to bear His marks in your body. Having confessed Him before men, you have merited that the Father should confess you before the Angels. You are crowned with the crowns which are owed to those who fight for piety; you were able to do all things in Christ who strengthened you; you humbled Satan by your patience; you despised the torments; you trampled upon the fury of Princes; you counted hunger as nothing: for you had the bread which, descending from heaven, imparts heavenly life to men."

[58] "Since indeed we were not ignorant of any of these things (for some of your afflictions, which you endured while resisting principalities and powers and the rulers of this world and the rectors of the darkness of this age and the spirits of wickedness, we learned by hearing; while others we learned with the certain credibility of experience while stationed here), and since moreover we have been promoted to the Archiepiscopate of this great city; And he implores his prayers and counsels. deign, O most beloved of God, to support us with your prayers, to direct us with your counsels, and to pursue us with every zeal of benevolence; so that in this manner the saying of Scripture may be fulfilled in us: 'A brother who is helped by a brother is like a fortified city.' Prov. 18:19. For truly spiritual love is a fortified city, which can neither be undermined by the devil's tunnels nor scaled by his ladders. For it does not know how to yield to the warlike engines of Satan, since it is guarded by Christ the Lord -- by that very Christ who both conquered this world and prepared everlasting blessings for you and yet also said: 'He who does not take up his cross and follow me is not worthy of me.' Matt. 10:38. Since, therefore, you have become worthy of Christ the Lord, because you have taken up your cross and become His follower; do not fail to pray to Christ on our behalf, counting the ornaments of fraternal virtue as your own prerogatives. Farewell in the Lord, and pray for me, O brother and fellow-minister most beloved of God and most holy."

[59] Pope Celestine celebrates the same Cyril with no lesser praise in his letter to the Clergy of Constantinople, published from a Vatican codex by Baronius at the year of Christ 432, where at no. 24 the following is found: The same Cyril praised by Pope Celestine. "You have avoided him whom, by the memory-worthy sentence of the holy Church of Alexandria, you already knew, according to the judgment of the Blessed Apostle Paul, to be corrected. For you have read and now hold in memory the writings of the Priest, that is, of the Catholic Doctor addressed to him, by which he *strove to recall his tottering colleague, now so corrupted that he wished to be corrected; he extended to him the right hand of his magisterial office, wishing by one act to aid many: the heart of the veteran Priest was pierced by the fact that a Bishop was tottering with the ruin of many. 1 Cor. 5. He acted, as it is written: 'I will bless the work of the Lord diligently.' The Apostolic man was wanting in no office of the Apostle: he besought, he admonished, he rebuked. But that man, who was sinking into the depths under the weight of his blasphemies, rejecting the doctrine of so great a man and abusing his exhortation, refused to be docile, since he could not be a teacher: he acted injuriously, while the assertor of perversity boasted that a steadfast man of right was such. Hence the Brother was not saddened, reflecting with himself that he deservedly did not spare his fellow-servant who was derogating from his Lord. He has been found to be, through diligence, that frugal son and prudent servant of the Gospel; for he both preserved the paternal substance and increased the number of talents. Nor would I say that he merely doubled, but multiplied his portion, whom we saw assisting even those placed far away with pious interest. O the usury of holy preaching! What grace will this dealer of faith find before the common Lord, who exercised his trade for the profit of souls even there where he received the talents? Will he not deservedly hear from the head of the household: 'Well done, good and faithful servant, enter into the joy of your Lord'? These words befit him who also preserved the things entrusted to others." So writes Celestine.

Side Note: Some error here.

Section XI. Reconciliation of the Churches.

[60] After the death of Pope Celestine on the 8th of the Ides of April, Sixtus III succeeded, with whom at last also John of Antioch made peace with S. Cyril, by the letters (with a sincere profession of the Catholic faith) which are found in vol. 5 of the Council of Ephesus, chs. 5 and 17. The exact sequence of events is set forth by Cyril himself in his letter to Dynatus, Bishop of Nicopolis of Old Epirus, vol. 5, ch. 16, which we give here: The Antiochene and other Easterners, "I thought it worthwhile to inform your piety about the things which have occurred concerning the establishment of peace among the Churches. And so my lord, the most distinguished Tribune and Notary Aristolaus, came to Antioch, (with Aristolaus the Tribune urging them, bearing royal letters, by which John, the most pious Bishop of the Church of Antioch, was ordered to anathematize the wicked doctrines of Nestorius, and at the same time to pronounce with the sacred Synod a sentence of deposition against him, and in that way to make his way to our communion. And this was the substance of those letters."

[61] "But certain of the Eastern Bishops, who perhaps have not yet condemned Nestorius, but continue to favor him and to disturb the right faith, [With Cyril urging, though he is petitioned, albeit in vain, by them to retract his writings;] nor do they acknowledge the glory of Christ, the Savior of us all, instigated Acacius, the most holy and pious Bishop of Beroea, to write to me and to propose certain absurdities which they demanded. For he urged that, all the things we had written against Nestorius being abolished and rejected as useless, we should accept only the Creed set forth by the holy Fathers assembled in the city of Nicaea. Your holiness remembers that they urged this same thing even when they were still present in the city of the Ephesians. But I wrote back to them that they were demanding a thing which was plainly impossible, since whatever we had written we had written rightly; inasmuch as we had everywhere agreed with the right and blameless faith, and could on that account neither condemn nor deny anything of all that had been written by us. For nothing at all has been rashly said or written by me, as those men say, but only those things have been said and written by me which everywhere agree with the rightness of faith and are in all respects consonant with the truth. I added, moreover, that they would do better if, setting aside those evasions and delays which they employed, and containing themselves within the limits of the right and necessary, they would acquiesce in the wishes of the most pious and God-beloved Emperor, and in the decrees of the sacred Synod; and anathematize the trifles of Nestorius and his blasphemous words against Christ; and acknowledge his deposition to be just; and at last subscribe to the ordination of the most holy and most pious Bishop Maximian."

[62] "When, therefore, I had sent these letters to them, perceiving that they would by no means obtain communion unless they first did what they ought to do, they sent to Alexandria Paul, the most pious and religious Bishop of Emesa, Paul the Bishop being sent to him, bringing things pertaining to the restoration of communion, yet proposed with too little seemliness and propriety: for they pretended to have certain just complaints against us, on the ground that certain things had been neither rightly said nor rightly done by the sacred Council. But I did not accept letters of that kind, and said: 'When they ought to humbly beg pardon for their former deeds, they hasten to heap new insults.' When, however, the aforesaid most pious Bishop excused the deed and affirmed by oath that this was not their intention, but that they had inserted this into their letters out of mere simplicity of mind, I accepted the explanation for the sake of charity."

[63] "However, I did not receive him to the synaxis before he had offered a petition in which he anathematized the doctrines of Nestorius in his own handwriting; and had publicly confessed that he held him as deposed; and had finally assented to the ordination of the most religious Bishop Maximian. He then asked that, the petitions of all the Eastern Bishops being presented and received in his place, I should demand nothing further. But I by no means allowed this to be done; instead I sent a document to my lord, the most distinguished Tribune and Notary, subscribing to the condemnation of Nestorius, they are reconciled to the Church, by which I signified to him: 'If John, the most pious Bishop of the Church of Antioch, subscribes to this, then and only then restore communion to them'; for the illustrious Tribune Aristolaus was bearing their delay with difficulty. When, therefore, the most pious John had subscribed, and the others who held greater authority with him had anathematized the doctrine of Nestorius and professed that they held him as deposed, and had approved the ordination of the most religious and most pious Bishop Maximian, we restored communion to them. For these things alone were demanded of them by the sacred Synod while they were still at Ephesus."

[64] Paul, having successfully accomplished his mission, returned to John of Antioch and the others by whom he had been sent to Cyril, bringing with him a letter to John himself, Cyril congratulates them: by which peace and tranquillity were restored to the Church. This is the opening of that letter, in ch. 6 of vol. 4: "Let the heavens rejoice and let the earth be glad: for the dividing wall has been broken down; that which was bringing grief has been stilled; and every kind of dissension has at last been removed; Christ, the Savior of us all, having reconciled peace for His Churches, and the most religious and God-beloved Emperors urging us to this. Who, being the best emulators of ancestral piety, take care to keep the right faith, fixed in their minds, firm and immovable. Indeed, they also bestow a singular care upon the holy Churches, so that from this they may both obtain perpetual glory and establish their kingdom in the most flourishing state."

[65] What happened after the return of Paul is narrated by Liberatus in his Breviarium, chs. 8 and 9: "Paul therefore, going up to Antioch, presented to Archbishop John and his entire Council the letter of Cyril. Who, when they learned that he had accepted the faith sent by them and had written in confirmation of it, made peace with him and his Council, condemning Nestorius and accepting Maximian, who had been made Bishop in his place; although some of them still hesitated to communicate with Cyril, thinking that he had erred and afterwards recognized the truth, and blaming John for not demanding from him the condemnation of his chapters. On the other hand, certain persons at the Palace, through Eulogius the Presbyter and Apocrisiarius of the Church of Alexandria, blamed Cyril, He teaches others that two natures in Christ must be confessed: for having accepted from the Eastern Bishops the confession of two natures, which Nestorius had said and taught. But to Valerian, Bishop of Iconium, and Acacius, Bishop of Melitene, this same thing concerning Cyril seemed true. Cyril therefore wrote to them in defense of the Eastern Bishops and in support of the two natures of the one Christ... Writing to Acacius, Bishop of Melitene, he says among other things: 'For Nestorius says that Christ is named separately from God the Word, but that He has a continuous conjunction with Christ. Do you think, then, that he does not most openly speak of two Christs? But the Easterners confess that they adore one Christ and Son and God and Lord, the same from the Father according to His Divinity, and the same from the holy Virgin according to His Humanity. For they say that a union of two natures was made; yet they openly confess one Christ, one Son, one Lord who has been made,' etc."

[66] Liberatus continues: "These are the things which Cyril wrote in defense of the Eastern Bishops, in support of the two natures of the one Christ. Those who at that time refused to accept this, I believe to be the originators of the Acephali, who have neither Cyril as their head nor show whom they follow. Then also Euoptius, Bishop of Ptolemais in the region of the Pentapolis, receiving a copy of the letters of Theodoret, He expounds his twelve chapters, who had written against the twelve chapters of Cyril, sent it to Cyril, so that he might respond to them and expound his chapters. Cyril, receiving this most gratefully, made an interpretation of his chapters, adding twelve expositions, so that he might appear to render a full account of them. And so, with Cyril accepting and defending the faith of the Eastern Bishops, and expounding his own chapters, peace and unity were restored to the Churches. In which peace, as the Church rejoiced, the enemy of peace, the rival of unity, did not cease to move his vessels against her and to sow tares"--which arose on account of the books of Theodore of Mopsuestia and Diodore of Tarsus. These, since they scarcely pertain to S. Cyril, we omit in this place; especially since the history of Liberatus the Deacon does not everywhere deserve credence, for he stubbornly undertook, together with other Africans, to defend the three chapters--concerning the writings of the Mopsuestene, the letter of Ibas, and the commentaries of Theodoret against Cyril--already condemned also by the Roman Pontiff; and he incautiously accepted what he narrates from a letter fabricated by some Nestorian under the name of Cyril to John of Antioch. Photius, however, followed him in his Library, section 227.

[67] For how shall we believe that Theodore was praised by Cyril, and his writings approved, as the same Liberatus writes, when he so opposed Nestorius, whom he himself testifies had drawn his errors from that very Theodore, in his letter to John, Bishop of Antioch? "Pretending," he says, "to hate the things of Nestorius, he condemns the writings of Theodore of Mopsuestia: they introduce them again in another way, admiring the things of Theodore, and certainly containing an equal, or rather a much worse, disease of impiety. For Theodore was not the disciple of Nestorius, but the latter of the former, and they speak as with one mouth, and vomit forth one poison of evil doctrine from their heart." In his letter to the Emperor Theodosius, he asserts that Theodore of Mopsuestia and Diodore of Tarsus were the fathers of impiety for Nestorius, and that they blasphemed monstrously against Christ the Savior of us all, not knowing His mystery, etc. All these things are reported in collation 5 of the Fifth Ecumenical Council. Finally, he shows in his exposition of the Nicene Creed near the end that both were authors of the same heresy. Where he also mentions the letter of Proclus written to the Armenians on this matter: "This the most Christ-loving chorus of the holy Fathers thinks with us," he says, "and Proclus himself, the most religious and most pious Father and Co-bishop, who now adorns the throne of the holy Church of Constantinople. For he himself also wrote to the most pious Eastern Bishops in these words: 'And was incarnate indeed,' etc." That letter survives in the Library of the Fathers, translated into Latin by Dionysius Exiguus, on the occasion of the same controversy again revived in his time on account of the three chapters of the Council of Chalcedon, which the Church at last rescinded, one of which concerned the writings of the same Theodore. Proclus had succeeded the deceased Maximian under the consuls Aspar and Areobindas, in the year of Christ 434; in whose Life on the 24th of October more will be said about this controversy.

[68] Cyril's having resisted by Apostolic authority Juvenal, Bishop of Jerusalem, who was seeking the primacy of Palestine (which was indeed eventually conferred upon that See), is recorded by S. Leo the Pope in epistle 62 to Maximus, Bishop of Antioch: He resists the Bishop of Jerusalem. "At the Synod of Ephesus," he says, "Bishop Juvenal believed he could obtain the primacy of the province of Palestine, and attempted to confirm his insolent daring with forged documents: which Cyril of holy memory, rightly abhorring, informed me by his letters of what that aforesaid ambition had dared; and with anxious entreaty he urgently requested that no assent be given to unlawful attempts."

[69] The writings of Cyril. The books written by S. Cyril, as many as could be found, after various editions were published in Greek and Latin at Paris in the year 1638, arranged in seven volumes. Which of these should be considered his genuine productions, Bellarmine in his book On Ecclesiastical Writers and others have rendered judgment. Photius discusses the style of his works and his characteristic mode of expression in his Library, sections 49, 136, and 169. The book entitled Moral Apologues is not by this Cyril; this was published by our Balthasar Corderius in 1631 from an ancient codex of the Library of Matthias Corvinus, thinking it previously unpublished: although Aubert Le Mire, in his recently published Bibliotheca, notes at ch. 57 of Gennadius that it had long since been published by Jean Petit under the title Mirror of Wisdom. Of the author of that booklet, Cyril, we shall treat on the 9th of March. Moreover, the doctrine of this our Cyril of Alexandria was reverently received and praised by the holy Fathers. The Great Euthymius, as is stated on the 20th of January in his Life at no. 75, rejected calumnies against the Council of Chalcedon, adducing among other reasons this one: "The Synod associates to itself Cyril, Bishop of Alexandria, His doctrine everywhere praised by the Holy Fathers, as being of the same mind; and acknowledges him to be a Master of right doctrine: he names the holy Virgin, Mother of God, with free speech, and asserts that the only-begotten Son of God was born of her." These things are found in session 1 of the Council of Chalcedon; for when the letter of Cyril of holy memory was read, the most reverend Bishops of Illyricum cried out: "So we believe, as also Cyril. Eternal be the memory of Cyril!" And shortly after: "All the most reverend Bishops cried out: We believe as Cyril; so we believe, so we believe: anathema to him who does not so believe." Similar expressions are repeated most frequently in the same proceedings, changed only in phrasing, by individual Bishops in favor of Flavian, who had succeeded Proclus in the episcopate of Constantinople and had condemned the error of Eutyches. We conclude with the single judgment of Sabba, Bishop of Palta: "We have learned," he says, "to follow the holy Fathers. For our Fathers who assembled at Nicaea did not speak from themselves, but what the Holy Spirit dictated. Similarly also the most holy and most God-loving Blessed Cyril, from the Holy Spirit, spoke and taught the things of the holy Fathers." Finally, his doctrine, examined with careful scrutiny by one hundred and sixty-five Bishops at the Fifth Ecumenical Council, was celebrated with the most distinguished encomiums. Concerning his death and his solemn veneration in the Eastern and Western Church, we treated above in section I.

CONCERNING S. JOHN, ABBOT OF REOME IN GAUL.

Around the year 545.

John, Abbot of Reome in Gaul (S.)

BHL Number: 4431

From various sources.

Section I. The feast day of S. John of Reome.

[1] Reome is a very ancient monastery in the diocese of Langres, within the jurisdiction formerly of the town or castle of Tonnerre, from which however it is thirty miles distant, founded in the time of Valentinian III by S. John on his paternal estate, as Claudius Robert proves from ancient records in the catalogue of the Bishops of Langres. It is now commonly called the Monastery of S. John, Reome, a monastery, formerly Reomaus, Reomagus, Reomus. The history of this monastery was collected and illustrated by our Peter Rouvier, who discusses the name itself as follows: "This name has a form not unusual in that and later ages, since Stabulaus and Gemblaus and other such names were then and afterwards in use. But whether the derivative should be Reomensis, like Stabulensis, or Reomaensis, like Gemblaensis; or Reomacensis, as elsewhere Gemblacensis, written and printed books have made uncertain, presenting now one form, now another. I, to distinguish it from Reomensis in Auvergne, shall generally call it Reomaense." Certain persons have supposed this name to have belonged to the rivulet which flows past the monastery; but it is much more likely that the place itself and the land on which the monastery was built formerly received this name. So he writes. The name Reomaus was plainly that of the land, but the termination was derived from a rivulet, of the kind used for the word Stabulaus in that age, but drawn from another source. For, as has been said elsewhere, and as Abbot Folcuin, who lived around the year 990 of Christ, testifies in his Chronicle of the Abbots of Lobbes, the Teutons call a shading Lo or Loo; formerly perhaps, or certainly elsewhere in various dialect, Lav: whence Lobacum and Laubacum, the present common name of the monastery of Lobbes; and the termination Laus, inflected in the Latin manner. So from Staveloo comes Stabulaus; so Calloo, a place situated two leagues from this city, once noble whence so named, and recently famous for the defeat of the Dutch heretics, is called Chaulaus by Baudemund in his Life of S. Amand, written nearly 1000 years ago. But Reomaus appears to be derived from aw, which signifies land surrounded or irrigated by a river, and from the stream Reomo, and was originally called Reomaw or Reomau, like Haynau, Mosau or Mosaw, a territory watered by the river Haine or the Meuse; and innumerable others of that kind. Perhaps there was formerly at that place a crossing of the same stream, whence it was called Reomagus. For magus or maghen in the names of Gallic places generally indicates that they are situated on rivers, and indeed where they are customarily crossed, although we have not yet unearthed the etymology. So much for the place and the name.

[2] John, the Abbot who founded this monastery, was enrolled in the sacred calendars on the 5th of the Kalends of February. The feast day of S. John the Abbot. We shall give the words of the old and recent Martyrologies, so that, because some of them have recently been sprinkled with errors, the site and genuine nomenclature of the place may be more certainly established. Usuard: "In the monastery of Reome, the deposition of John the Presbyter, a man of God." Ado has the same, except that he calls it the monastery of Reomanum, as also Molanus in the first edition of Usuard, Notker (in whom Hicanes is said instead of John), Canisius, and Bede MS., for the published text calls it Leomanense. Perhaps originally written Reomaüense or Reomawense. The MS. Martyrology of the monastery of S. Martin of Tournai: "And in Burgundy, of S. John the Abbot." The MS. of Centula: "In the territory of Langres, in the monastery of Reome, of S. John the Abbot, a man of magnificent virtue who destroyed a basilisk by his prayer." The MS. Florarium: "In the monastery of Reome, the deposition of S. John, Presbyter and Abbot. He destroyed a basilisk by his prayer and left the well in which it lurked for the use of the monks." The MS. of the Professed House of the Society of Jesus at Antwerp, prefixed with the name of Bede: "In the territory of the city of Langres, at the castle of Tonnerre, in the monastery of Robonicum, the feast day of S. John, Presbyter and Abbot: who was the first inhabitant of that place and the Father of various monks; and worn out by long old age, renowned for his virtues, he rested. He was buried not far from the monastery."

[3] An error has crept into the Roman Martyrology through copyists. For it reads: "In the monastery of Rheims, the deposition of S. John the Presbyter, a man of God." He is wrongly attributed to Rheims. Bellinus, in the Paris edition of the year 1521, uses the same form; the older Venetian edition calls it the monastery of Reome. In two MSS. of Usuard it is called Remense; in a certain monastic one, Remanense. Maurolycus: "In the territory of Rheims, at the castle of Tonnerre, of S. John the Presbyter, a man of God." Galesinius: "At Tonnerre within the borders of the Remi, of S. John the Presbyter, a man of God." Ferrarius contradicts himself in his Topography of the Martyrology; for under the word Rheims he writes: "28 Jan. John the Presbyter in the monastery of Tonnerre." But under the word Tonnerre, somewhat better: "It is a town of Celtic Gaul on the border of Burgundy and Brie, in the diocese of Langres, the head of the County of Tonnerre, where the monastery of Reome stands, not far from it, between the city of Auxerre and the town of Chatillon-sur-Seine, about ten French miles from Auxerre toward the east." And: "22 Sept. John, Abbot of Reome." But he supposed John the Abbot of Reome and that John the Presbyter, rashly ascribed to Rheims (even by Constantius Felicius), to be different persons. But the same Ferrarius in his new and general Catalogue of Saints, at the 22nd of September, in his Notes: "Not far from Tonnerre is to be seen the monastery of Reome, or, as others write, Reomacense, or even Rheomontense." Who are these "others" who call it Rheomontense? And then: "But in the Roman Martyrology on the 22nd (rather 28th) of January, where Rhemense seems to have been written for Rheomense or Rheomontense." Tonnerre is closer to Auxerre than to Reome, which is situated between the rivers Serein and Armançon, not far from the towns of Avallon and Semur.

[4] Whether he was a Canon: Constantinus Ghinius reckons S. John among Canons. When did he, or where, profess the canonical life, he who for 100 years led the monastic life, and indeed that most strictly monastic life, bound by the rules of the Egyptian ascetics? More correctly Wion, Dorgany, and Menard number him among the Benedictines: not because we suppose him to have been a Benedictine, since when the Benedictine order was first propagated beyond the Alps by S. Maurus, whether Benedictine, he had already been born 115 years; but because the monastery of Reome was afterwards entrusted to the Order of S. Benedict, as were many other dwellings and possessions of those ancient monks of various institutes, so that they, flourishing in the vigor of religious discipline, might restore the lapsed sanctity in them. Dorgany, therefore, writes of S. John as follows: "Of S. John, a man of God." Menard: "At Tonnerre, in the monastery of Reome, of S. John the Presbyter, a man of God, Abbot of that same monastery." Wion: "At Tonnerre within the borders of the Remi, in the monastery of Reome, the deposition of S. John the Presbyter, a man of God, a monk of the same monastery." Reome is far from the borders of the Remi. The same, in his Notes to the 22nd of September, says that John was first a monk of Lerins, then Abbot of Reome, at the castle of Tonnerre. He was indeed a monk of Lerins, but only after he had previously been Abbot of Reome; nor is that monastery at the castle of Tonnerre, but in the district or territory which formerly was subject to that castle.

Section II. The Life of S. John.

[5] The Life of S. John was written by a monk of Reome, a disciple of that most holy Abbot himself, in two books; in the second of which he introduces the Deacon Laetus conversing with him about the deeds and virtues of John. The Life of S. John, Our Peter Rouvier, and after him Aubert Le Mire, write that Jonas the Abbot was the author of this life, because, as will be clear from the preface below, he writes that while passing through the monastery of S. John called Reome, he rested there for a few days from the toil of the journey, reviewed by Jonas the Abbot; and was led by the prayers of the Lord Abbot Hunna and the Brethren of that monastery to write down what had been truly learned through the disciples of the aforesaid Confessor of Christ or their successors. But many things persuade us that Jonas only reviewed and interpolated that life.

[6] For in the Prologue, no. 3, the author speaks of himself thus: "That I should undertake it myself, with no one's envy refuting me; to commend a singular man, with the memory of many who often saw him, living and present, as witness." Rouvier reads "living and present": Written by a contemporary, but neither is the sense apt; and the question is, what does it mean to commend someone with the testimony of the memory of many, whether present or absent? Is it not to celebrate one whom many remember having seen? And he does indeed admit that the Deacon Laetus lived with John, and conversed with Jonas after John's death, still vigorous after 118 years and with his memory intact, when he was at least in his one hundred and fortieth year of age; for he had gone to John in the time of King Theudebert, around the year of Christ 540, to obtain eulogies for his brother Fidamiolus, which he had previously found beneficial for himself; whence it may be conjectured that he was then at least about twenty years old; to which if you add 123, the number that elapsed until Jonas's arrival at Reome, you get 143. If Laetus, so long-lived, retained his memory, and that was his age, why does he nowhere indicate it, as old men are wont to do? Why does he himself proclaim as remarkable in John, who was so much younger, what he does not mention in himself? Why does he speak of a plague that raged 120 years before as though it were recent and known to all? But not only was that one Laetus so long-lived, but many others too, by whose testimony as witness the author commends John.

[7] The same author professes himself a monk of Reome in bk. 1, ch. 1, no. 8: "Which our Bishop Gregory," he says, "having learned by report, who at that time held the governance of the Church of Langres," etc. By a monk of Reome. But whether Jonas was Abbot of Bobbio or of Luxeuil, he could not have called a Bishop of Langres "our Bishop." The same, in ch. 2, no. 10, calls S. John his own Patron; by what right? On account of a hospitality of a few days? And he could indeed have called him Patron, whom perhaps he resolved thenceforth to venerate diligently; but why his own? In ch. 3, no. 15: "Lest anyone think that what we say is fanciful, we have learned it from the report of the venerable Agrippinus the Deacon, son of that same Agrestius." To lend credibility, he cites a man commonly known at that time; but the son of one who had been intimate with John, who died so long before. But let that one too have been of the race of the long-lived.

[8] Does not the title of the second book clearly prove what we have said? It reads: "Dialogue of his disciples." By a disciple of S. John himself: The life-writer and the Deacon Laetus converse together: therefore not only the latter but the former too was a disciple of John. Rouvier writes that this dialogue was held between Jonas and Laetus. But the author says: "As I was turning over again and again the little body of the previous booklet, our dearest Laetus the Deacon came upon me." Why "dearest" and "our"? Whence came that familiarity between Laetus and an Italian, or certainly (as some, though wrongly, have written) an Irishman or Scot? He continues: "Then he began to ask me, as if not knowing, what work I was engaged upon in my cell." Let us grant that the guest Abbot of another institute was lodged in a cell among the other monks of that monastery: "Since I had heard you reading some time ago, Brother," he said. Let him call an Abbot advanced in years "Brother" rather than "Father," a Deacon-monk; let that be the privilege of his prodigious age: but how had he heard "some time ago," when Jonas had been there only a few days? Then at no. 4: "My brother Fidamiolus, whom you, Brother, know very well." Were all of that so long-lived a race?

[9] These two books on the life of S. John were transcribed from the ancient parchments of the monasteries of Acey and Montagne Sainte-Marie, whence this edition, of the Cistercian Order in the diocese of Besançon, by our Pierre-François Chifflet, who shared them with us; we have collated them with the edition published by Rouvier from MSS. of Reome and with the MS. of the monastery of Bonsons. Surius published the same on the 22nd of September, but much shorter, and altered the style in suitable places, as he himself admits. Vincent Barralis of Salerno published the same verbatim from Surius in his Chronologia Lirinensis; he adds, however, "as is found in a very ancient MS. codex": but he himself had not seen that codex.

Section III. The age of S. John.

[10] The author expressed the age of S. John when he said: "From the time of the Caesar Valentinian and the Emperor Marcian, Under which rulers S. John lived; who obtained the dignity of the monarchy after Theodosius the Younger, he endured until the times of the Augustus Justinian. At which time also the Franks with King Clovis, setting aside the Republic, breaking the boundaries of the Romans by military force, invaded Gaul. And so he endured until the times of King Theodoric, who was the son of the aforesaid Clovis, and of his son Theudebert." He then testifies in bk. 2, the last chapter, that he died at the age of 120 years. These chronological indicators are admirably discussed by Rouvier.

[11] Valentinian III, grandson of Theodosius the Elder through his daughter Placidia, received the Empire while still a boy on the 23rd of October 425, and held it amid various disasters until the 17th of March 455. When and how long each reigned: Marcian, upon the death of Theodosius the Younger on the Kalends of August in the year 450, was made Emperor through the agency of S. Pulcheria; he died toward the end of January 457. Justinian reigned from the 1st of April 527 until the year 565. Clovis succeeded his father Childeric in the kingdom of the Franks in the year 482, embraced the faith of Christ in 496, and died in 511. Four sons succeeded him: three born of S. Clotilde, and Theodoric born of a concubine, who established the seat of his kingdom at Metz. When he died in the year 534, his son Theudebert succeeded him; Theudebald succeeded him in the year 548.

[12] From these facts it is established, first, that John was not born before the year of Christ 425, nor did he die after 548. The precise year of death and birth Rouvier derives as follows: In the MSS. of Reome, as we shall note below, he is said to have died "in the year of the Lord 512, according to what is numbered in the cycle of the Blessed Bishop Victorius." Victorius made a cycle of 532 years and began it from the consuls called the two Gemini, in which year, like many other ancients, he supposed Christ to have suffered, when in fact He suffered only two years later. Therefore, to establish the precise year of Christ, some add 30 years to the years of the Victorian cycle, others fewer, and others 33, and no more. If you add 30 to the 512 years of that cycle, you will produce the year 542 of the common era; from which number if you subtract John's 120 years, 422 will remain. But it is certain from what has been said above Born in 425, died in 545, that he was not born before the reign of Valentinian III, that is, before October of the year 425. Therefore, to establish something certain, one must add 33 to those 512 years of Victorius, to make 545; from which if 120 are subtracted, the year of birth will be 425, or at most 426.

Section IV. Miracles from S. Gregory of Tours.

[13] It is worthwhile to set forth here chapter 87 of the Glory of the Confessors by S. Gregory of Tours, especially because Baronius seemed to doubt whether it referred to this S. John, since he supposed him to have lived at Rheims. He therefore writes in the Notes to the Martyrology: Another S. John the Presbyter, 27 June. "S. Gregory of Tours writes in his book On the Glory of the Confessors, ch. 23, the deeds of a certain John the Presbyter, not at Rheims (as is here stated) but buried at Tours; for which reason that one appears to be different from the one we are treating of." About another John, the same Gregory of Tours writes in On the Glory of the Confessors, ch. 87. We shall treat of the former, the Touronian Presbyter John, on the 27th of June. Of the Reomanian, S. Gregory has the following:

[14] "There was in the district of Tonnerre, in the parish of Langres, a man distinguished for holiness, John the Abbot, anticipated by divine grace according to the etymology of his name. For it is related that when he wished to build a monastery, which is called Reome, The water of the well of Reome, and the Brethren were suffering an extreme scarcity of water, he found a well of immense depth, in which a most evil serpent, a basilisk, dwelt. Having therefore destroyed the serpent by divine invocation and cleansed the well, he rendered it drinkable for the Brethren. Of which water we too, when we were proceeding to Lyon, being kindly received by the Brethren of that monastery, cures fevers, drank on account of the miracle; and by drinking it very many sufferers from ague are cured."

[15] "The following miracle is also related of the aforesaid man. A certain fratricide, bound with iron rings for the enormity of his crime, received the command to wander for seven years visiting the places of the Saints. When he had come to Rome, he learned by divine revelation Chains loosed for a penitent, through his intercession, that he could not be absolved otherwise than by reaching the relics of the holy body of John, Abbot of Reome. Wandering therefore everywhere through the places, at last he came to the basilica where, not far from the monastery, his most sacred body is laid: and there, devoting himself to prayers and vigils, he was freed from all his bonds. This just and devout man lived, like the lawgiver Moses, one hundred and twenty years, and neither did his eye grow dim nor his tooth move. He was moreover the teacher of a memorable man, of whom we shall speak in his place"--namely S. Sequanus, of whom he treats in the following chapter.

LIFE FROM ANCIENT MSS.

By a monk of Reome, a contemporary, reviewed and interpolated by Jonas the Abbot.

John, Abbot of Reome in Gaul (S.)

BHL Number: 4426

By an Anonymous Author, from MSS.

PREFACE OF ABBOT JONAS.

In the third year of the reign of King Clotar, by order of that Prince himself and of his mother the exalted Lady Queen Balthild, when the Abbot Jonas, trained in the teachings of Blessed Columban, was being sent to the city of Chalon in the second week of the ninth month, and passing through the monastery of S. John which is called Reome, had rested there for a few days from the toil of the journey; led by the prayers of the Lord Abbot Hunna and the Brethren of that monastery, to write down what had been truly learned through the disciples of the aforesaid Confessor of Christ or their successors, he at last turned his pen to the task as follows.

BOOK I.

PROLOGUE OF THE AUTHOR.

[1] In pursuing the most excellent examples of the Saints, who illuminated the world more brightly than the light, both by teaching with their words and by showing by their example, we ought with all zeal and all effort to declare and make known to all whatever has been discovered: The Acts of Saints ought to be written, so that we may summon to eternal life the minds both of men devoted to heavenly desire and also of the simple. So that while we weigh with attentive mind, by examining, the labors and studies, the examples of contrition and mortification of the Bishops and monastic Fathers who preceded us, we may raise both our own hearts and the minds of others to the imitation of them; so that, with Christ's favor, we may strive to undertake both the consolations of doctrine and the supplements of labors. Nor is it undeserved that their virtues and religious deeds are upheld with Christian praise, who, flourishing with one spirit in the diversity of virtues, are also adorned with the diverse gifts of graces, according to the saying of Isaiah: "Who are these that fly as clouds, and as doves to their windows?" Isa. 60:8. For there is no doubt, according to what the Vessel of Election, with the trumpet of the Holy Spirit sounding and demonstrating the form of the supplement of spiritual gifts, has revealed; that while individuals exercise the service of the divine name by receiving individual gifts from the bounty of the Creator according to their merits, they afterwards receive an accumulation of rewards. 1 Cor. 12:4.

[2] Therefore we strive to commit to memory with our pen the life of the venerable and religiously imitable man, the Blessed John, monk and Abbot: what and how great contests of his labor he strove to undertake, and what outstanding examples to show for our benefit, to leave as a memorial to the ages. So that not only might he receive the fruit of his labor, but also draw all men subsequently to the imitation of his contest, who, rightly venerating and imitating his glorious triumphs, might receive both the medicine for their sins and the supplements of eternal life. Whence, exalted by these and such virtues, anticipated by the grace and mercy of God, and walking with an unimpeded step in His commandments, he merited a triumph not only in the heavenly realm, but also in the present life he remained for a long time for the edification of many. When S. John lived. So that from the time of the Caesar Valentinian and the Emperor Marcian, who obtained the dignity of the monarchy after Theodosius the Younger, he endured until the times of the Augustus Justinian. At which time also the Franks with King Clovis, setting aside the Republic, breaking the boundaries of the Romans by military force, invaded Gaul. And so he endured until the times of King Theodoric, who was the son of the aforesaid Clovis, and of his son Theudebert. Setting aside these things, let us return to what we had begun. For we believe it will be useful and pleasing if we turn the pen of our writing to the point from which we digressed.

[3] I shall therefore begin to write the life of S. John, for we consider it wicked to pass over in silence how he showed himself dear to God from the very rudiments of his infancy. There is, however, a threefold and entangled difficulty which we must avoid. First, that I, so unskilled and so inarticulate, should presume to commit to written syllables and to memory a subject of such magnitude. Apology for the inelegance of style and prolixity. Second, lest, as I expect, my rather uncultivated and perhaps faulty speech should, as it were, pierce the ears of readers with a dull blade. Third, that I am distressed on every side, since my mind, impelled by love of Christ, desires to unfold everything; and again I fear lest the prolixity of the pages and the abundance of accumulated matters should engender disgust in the hearts of the incredulous. But, as I believe, the reward will be prepared by the Lord, not for whoever reads, but for whoever believes. Although by some I may not unjustly be judged presumptuous, for daring to undertake a work which I am unable to bear as worthily as it deserves, and for presuming to discuss such exalted virtues with an unskilled pen. But when I first set my mind to writing, I resolved within myself that I would not blush at solecisms or at the lowliness of my words; only that I might rescue from the oblivion and silence of men his praise and the virtues which Christ wrought through him, now almost growing old. And therefore I think they should be spread abroad without pretension, because I do not fear that anyone will refute me for having written anything false. For if these things could somehow be known to posterity without our labor, I would perhaps not have thought it necessary for me to work at this. At length I thought this was owed by me to so many men of talent: that since we still hold his living memory, I should render it immortal, if I could. Which task I shall undertake with no one's envy refuting me; to commend a singular man with the testimony of the memory of many living and present persons who often saw him.

g. Rouvier reads ecce.

CHAPTER I.

The upbringing of S. John, his monastic life, his desire for concealment.

[4] The homeland, family, and parents of S. John. John, a man to be proclaimed in all things and second to none in his time, was born in the territory of the city of Langres; he adorned the nobility of his birth with the nobility of his mind; sprung from the same soil and buried in the same soil at his death. He was begotten of most noble parents. His father was named Hilarius, and his mother was called Quieta. The practice of religion held their minds enchained and bound under every devotion of Christian fear. And indeed from the very rudiments of his earliest years, his upbringing, both in boyhood and in youth, he was nourished and raised by his parents in the practice of Christian vigor and religion. Holy character from boyhood. While he still enjoyed the youthful age in his parents' house, he did not pursue wantonness but followed the footsteps of the Saints: he did not allow himself to be dissolved by more delicate foods or by any delights, as that age is wont to do. He meditated even in boyish age upon what he afterwards devoutly fulfilled when he had passed into manly strength. For he was excellently educated in letters. But how singular his memory was, and what benevolence he showed toward his fellow students, his studies, is beyond our ability to unfold.

[5] Therefore, when he was about twenty years of age, and the affection of his parents' love as well as the gravity of their old age would by no means permit him to penetrate to more secluded places, his withdrawal, he at last broke all restraints and betook himself to Christ. Thus in a remote part of his estate he built himself a cell with his own hands with the greatest labor, and constructed an oratory, and there with only two boys attending him he devoted himself to God alone. For at that same time a Consul named John governed the Gauls under the authority of the Empire. After some span of time had elapsed, also to a more remote place, when the soldier of Christ directed his mind toward more perfect things, and here and there gave free rein to his religion with fervent spirit in order to imitate the examples of the Saints, in the wilderness that lies under the sky of Langres and is about thirty miles from the castle called Tonnerre, accompanied by the aforesaid boys, he established himself as a new guest. There at first he began to dwell in a small hut.

[6] Shortly after this, with crowds of people flocking together from various parts, he himself was established as the leader of the heavenly militia. Now with a monastery built there through the firmness of his faith, where the monastery was founded, he does not allow the ordinances of the Rule and the examples of the Fathers, of whom he himself was an imitator, to be wanting in a monastery still rough and new. Then, fired by the zeal for perfection, rules prescribed; he fearlessly undertook the labor of a journey, and with fervent mind proposing to visit monasteries all around, neither the great extent of territories nor the immensity of present dangers could in any way deter him who was a fiery torch of faith. And so, having visited the monasteries of Gaul, and having tasted the truth of the light, desiring to store up spiritual honey, like a most prudent bee he plucked the flowers of divine grace, and storing them within the chamber of his breast, he strove toward the sweetness of the highest sanctity and the summit of perfection.

[7] From there he again sought a monastery on a maritime island called Lerins; where at that time, and even now, the regularity of the Rule and the ordinances of the holy Fathers endure inviolate. The reason for undertaking the labor of this journey was this: Flight to Lerins out of a desire for concealment. As the throng of monks in his monastery grew, he began to consider anxiously what would be better, and what would more profitably contribute to the accumulation of reward: whether he should preside by governing a community, or whether, subjected to others through obedience under the guise of religion, he might make greater progress. It was at last his counsel that it was better to submit himself under the bond of mortification than to lord it over others by commanding. Therefore, for the sake of embracing this religious life, accompanied by two Brethren, seizing upon the densest darkness of night, he fled. When he was received there, out of humility he concealed the dignity of his former position.

[8] When he had been lying hidden there for a year and about six months, and was being sought throughout the whole country, he was at last seen by someone who had come from the regions of Gaul; by whom, however, he could scarcely be recognized on account of the humility of his garb. Recognized there. When this man, looking at him, had been held for a very long time in hesitation about recognizing him, at last approaching more closely and diligently examining not only his face but also the sound of his voice, he rushed to his feet and said: "Is this not the venerable John, who, fleeing the eminence of honors, came to these places?" At first this struck the onlookers with the greatest amazement; but afterwards they were struck with even greater wonder when the man had immediately revealed his name, which had come to them with a great reputation. All the Brethren asked his pardon for their former ignorance: namely, that they had assigned him among the juniors for so long a time. Thenceforth, as was fitting, he began to be held in the greatest honor; for He is truthful who said that a city set upon a mountain cannot be hidden. Matt. 5:15. The man who had recognized him therefore returned and brought back to the country the ineffable joy of the discovery of John. He is recalled to his own: When our Bishop Gregory, who at that time held the governance of the Church of Langres, learned this report, he chose two Brethren and wrote two pairs of letters. One to the Father of that monastery, named Honoratus; the other he transmitted addressed to John's own name, entreating him to return: and that if he delayed, he should know that Gregory would have him to account before the tribunal of Christ both for the desolation of the aforesaid place and for the dispersal of the Brethren. Copies of these letters would have been worthy of being inserted into this booklet, if they could somehow be found.

[9] Therefore they brought him back unwilling and weeping that he had not merited to end his life in the subjection which he had embraced; and having returned to his homeland, he gladdened all his countrymen and fellow citizens by the grace of his arrival. And so, entering the monastery, he found that the strictness of the Rule which he had taught he restores the lapsed discipline, was by no means being observed. Then indeed, reforming anew the ordinances of the monastery as though it were still rough and new, he at last eventually recalled the order of things to its former state. For as far as the judgment of our understanding penetrates, he is not to be judged inferior to that Egyptian of whom a certain excellent writer, Cassian, in those booklets which he composed concerning human vices and their natures and remedies, relates of a certain Pinufius, a Presbyter and Abbot; who, when he was considered the foremost of all in those parts, and on that account could not cultivate the virtue of humility, fled secretly from the monastery which he himself had founded, out of a desire for subjection, and having put on secular garments, is said to have sought the monastery of the Tabennesians, which he knew to be the strictest of all: and with many tears and prayers he at last obtained admission. And when he was sought by his disciples in various places, he was seen, in a similar manner, by someone who had come from the parts of Egypt; who here too could scarcely be recognized on account of the humility of the office he was performing and the lowliness of his garb; and he commemorates the very labor of the work he was performing: for, he says, bent over with a hoe, he was loosening the earth for vegetables, and carrying manure on his own shoulders and working it into their roots. At length Pinufius, recognized by the Brother who had seen him, was unwillingly recalled to his own monastery.

CHAPTER III.

Other miracles of his.

CHAPTER II.

The virtues and miracles of S. John.

[10] But we must return to the order of the work we have begun, because we judge it more proper to speak the praise of our own Patron in our own words, so far as the slenderness of our talent suffices, than to weave the volume of our work from the virtues and writings of others; The writer implores his aid. because however unlearned we may be, and however constrained on every side by the poverty of our knowledge, so that we cannot attain to such arduous things, reaching to the sublime summit, as the magnitude of the matters demands, yet we trust that we can to some extent set them forth, if by his intercession that word of the Lord, which was uttered through Isaiah, should also be directed to us: "I will go before you, and will humble the mighty of the earth, and I will break in pieces the gates of bronze and cut asunder the bars of iron, and will open to you hidden treasures and the secrets of mysteries": that the word of the Lord going before us may first humble the mighty of the earth, that is, the noxious passions claiming for themselves a tyrannical and most savage dominion in our mortal body; and may make them submit to our investigation and exposition; and so, breaking for us the gates of ignorance and shattering the bars of vice that exclude us from true knowledge, may lead us to the secrets of mysteries. Isa. 45:2-3.

[11] Therefore when, as we said, he had first established himself in the wilderness of Tonnerre, He cleanses an ancient well by killing a basilisk: while still only a few dwelt with him, he suffered an extreme scarcity of water. But when the Brethren inquired, it was reported that a well existed in that place, built in ancient times to an immense depth: which the neglect of the common people and the length of time had permitted to be covered over with a mass of stones; where also a most evil serpent, a basilisk, dwelt. When this came to the knowledge of the blessed man, anxious not so much for his own need as for the care of the Brethren whom he wished to assemble there, shaking the weapons of faith, he proceeded to the place, while all chanted psalms and expected nothing other than the death of the blessed man alone. Meanwhile John descended into the well, and having completed his prayer and taken up a rake, he was the first to approach as a digger of the earth. Then he encouraged all; and all came: and as they worked, the immensity of the well was opened. There the aforesaid serpent was found, slain by the invocation of the divine name. The suffrages of prayers conquered the lethal venoms of the serpent. Then with the serpent cast out and the well cleansed, an abundance of water is known to flow there even to the present day.

[12] Having returned, therefore, as we said above, to the aforesaid place, he strove anew to minister wholesome admonitions in the regular tenor which Blessed Macarius had established for the Egyptian monks, and to summon the people, educated to better things, to heavenly joys; He preaches Christ: with the support of a monk named Filomerus, devoted to all holiness and religion; upheld by whose aid, assenting to heavenly proclamation for both monks and people, he conferred it without delay. At the same time his mother, learning of the longed-for arrival of her venerable son, hastened to come to him; so that she might at last joyfully behold the sight of him so long separated from her, and satisfy her prayers. And so, having undertaken the journey to him, He refuses to speak to his mother; she arrived at the place where the man of God was situated, and requested the affection of the attendants, that they should arrange for her to be permitted to behold the offspring long desired before her eyes. Hearing this, he refused, and declined to indulge his mother's affection, remembering the words: "He who does not leave father or mother is not worthy of me." Matt. 10:37. But nevertheless, lest by rashly scorning it he should disturb the faith of his mother, which he knew to be fixed in the love and fear of Christ, He briefly allows her to see him: passing before her, he appeared for a short time to her eyes, so that he might both satisfy his mother's desire and not soften the vigor of his religion on account of a mother's blandishments. He consoles her through his attendants: For he exhorted her through his attendants to polish the eyes of her soul with the medicinal observance of the commandments of God, so that they might behold one another in the vision of peace; for she should know that she would never see him again in the present life.

[13] At another time also, when the monks, desiring to follow the ordinances of the holy Egyptian Fathers, He exercises his monks with manual labor: which decree that a monk should be exercised by continual manual labor, and by contrition not only of body but also of heart, with the purity of perfect chastity; the monks observed this commandment as if it had been sent from heaven. And so the use and necessity of the place demanded that they should clear the forest which borders that monastery by hostile uprooting of stumps. Performing this labor of work with the greatest effort and the most intense application, on a certain day (I know not from what cause) it happened that upon returning to the monastery they left all their axes in the place where the work had begun. Meanwhile a certain one of the inhabitants of that place, He recovers the stolen axes, the thief being divinely detained: the Brethren being absent, carried off all their axes by the crime of theft. The Brethren, having returned, reported the loss of the damage to the Father. Then he said: "Devote yourselves to prayer and reading, until I, with the Lord's help, seek the common property wherever it may be." And going out, he proceeded to the place. Then, his prayer completed in his customary manner, while he turned over in his mind why God had permitted this to happen to His servants, he saw from afar a man coming toward him at a most rapid pace, the one who had committed this crime: and while the latter hastened, the former waited a moment. Having quickly arrived, the thief immediately threw himself at his feet and confessed the crime he had committed; and he reported that he had been unable to find any means of escape unless he fully restored the property of the servants of God; and at the same time he begged pardon for the crime committed. Then Blessed John, moved by compassion, bestowed upon him not only pardon but also eulogies with a blessing.

[14] For it would be absurd to pass over the tokens of those virtues by the grace of which, as I trust, he was adorned and attained this glory. Which, insofar as he could be questioned, he narrated in his own words, not so much from the pretense of boasting as from the zeal for edification. He had happened to arrive at the castle called Semur, He avoids the seductions of an immodest woman, intending to spend the night there. And while he was returning from the church, where he had gone for the purpose of prayer, the day now having departed and the night, so to speak, now having entered, a certain woman rushed upon him, captive in her inner senses and in the ornament of modesty, or rather deceived; persuading and courting him to penetrate with her more secretly the hidden parts of the countryside, so that the devil and the woman might more easily incline him by their enticements and crimes. When the man full of God perceived the devil's art, spurning and resisting, he is said to have fled at a run. Then she, confused by the guilt of her conscience and modesty, and with the storm of her conscience and her fury calmed, at last coming to herself, returned to the lodging. John sought to conceal the victory of his struggle. But the things which Christ works through His servants, although they strive with the utmost effort to conceal them, are all revealed whether they will it or not.

CHAPTER III.

Other miracles of his.

[15] A certain Agrestius, a citizen of the region of Grandmont, a man of good morals, had come to the monastery of S. John on the Lord's Day with the purpose of requesting a blessing, waiting and seeking that he might be deemed worthy to receive the consecrated Body of Christ from the mouth of John; and when John, as was his custom, wished to celebrate the solemnities of the Mass more privately, John said: "Go out, Agrestius, for the time being, while we perform the sacred mysteries more privately, as the welfare of the monastery demands." When Agrestius entreated that he not be rejected, since he had come chiefly for this very purpose, John said: "We do not do this because we wish to abhor the presence of your charity; but lest we appear to make void the precepts of the holy Fathers, or presume to relax the discipline of the Rule." At length he went out, overcome either by reason or by entreaties. Then, stirred by indignation, he dared to blaspheme, asking why he had not been permitted to be present while the holy mysteries were celebrated by the holy man. [He appears to Agrestius and rebukes him for the blasphemy, indicating the loss he has incurred.] On the following night, therefore, when he had given himself to sleep, he beheld in a vision John standing before the place of his bed with a joyful face, a serene countenance, and bearing in his right hand the gem of the Eucharist. John said: "Behold, Agrestius, for if you had refrained from blasphemy yesterday, even though you had not received it bodily, it would nevertheless have been bestowed upon you spiritually; but now, because you have presumed to blaspheme, it shall be denied to you spiritually." And the vision vanished from his eyes. Upon waking, he recognized the guilt of his offense; and when day had been restored to the world, he returned with a contrite heart and, prostrated by divine fear, begged pardon. Lest anyone think what we say to be fabulous, we learned of it from the report of the venerable man Agrippinus the Deacon, the son of Agrestius himself.

[16] One who scorns his intercession for a fugitive slave is divinely punished. At another time also, a certain slave of one Clarus fled to the monastery of S. John, driven by his fault (which fault it seems to us by no means right to unfold, lest we appear to weave a tragedy rather than a history), and lurking there for a few days, he besought that S. John would send an intercessory letter to Clarus, so that with his fault pardoned the slave might return to his master's service, excused. Then Blessed John, out of regard for mercy and piety, wrote a letter. When this had been delivered to Clarus, he inquired from the bearer the order of events on account of which it had been sent. He learned that it had been sent so that his slave might not seem to be excluded any longer from the duty of his master's service. Taking the letter in his hands, he not only disdained to read it through, but also expectorations drawn from a dry throat without any admixture of phlegm were cast upon the seal of the letter itself. Therefore divine vengeance followed upon this act of rashness; for from the day on which these things were done, for nine full years not only could no bread whatsoever be introduced into his mouth, but not even the sanctification of the Eucharist itself could anywhere be admitted; and scarcely, so to speak, could he taste any of the thinnest liquid.

[17] The mind therefore desires to narrate how great a grace of expelling demons endured in John even to his death, if it can in any way be pursued and encompassed by us. At that time Nicasius was also very famous, a man of fierce disposition, to whom the care of governing the commonwealth of the town of Avallon had been entrusted. A slave of this Nicasius, tormented by a pitiable end because he was possessed by a demon, was brought in chains and bonds to the monastery of S. John, He frees a demoniac: in hope of recovering health. When he had been presented before the gaze of S. John, and all besought him to bestow his accustomed care of purification upon the madman, the wretched man began to rage and gnash his teeth, and to utter the most frenzied words: he was also burned on all sides by engulfing globes of invisible flames; and you might have seen the wretched man whirled this way and that, and crying out with enormous shrieking that he could endure no longer if John should come any closer. Meanwhile he ordered the demoniac to be brought to him more privately, and having healed him by a swift purgation, he commanded him to dwell with him for a few days afterward. By which deed both the possessed man recovered his health and the slave was restored to his master.

[18] Nor was what I am about to relate dissimilar to this. A certain person from among the rustic folk came to make a request, bringing with him his little son, likewise another, whom he makes a monk: that through the prayer of S. John health might be restored to the child, who was denied the use of his tongue and the functions of his lips, so that the devil had even rendered him senseless. Then John began to resist, saying that it was not within his own power through which God might show a sign of health. Meanwhile the father, weeping and wailing, at length earned that his son be received. And so, after some interval of time had passed, the child was purified by divine aid. Then the little boy, as if desiring to repay the benefit of his restored well-being, cast himself at the feet of S. John and, with the holy Brethren themselves interceding, obtained that he might be added to the number of the holy Brothers: desiring to serve the Lord in the very place where he had obtained not only the health of his body but also the safety of his soul.

[19] For in John this was admirable: that he was never afflicted by anyone's death, nor did he rejoice at a funeral. There was nothing of malevolent will in him, His supreme moderation of spirit in all things. nor was the capacity for good ever lacking. His authority was tranquil, his mind content with its own measure, and never given to base gain. He conquered the enticements of the body, avoided jests and obscene speech; he was never envious of anyone: not ignorant, but taught by many experiences that these habits pledge the perpetual life to come through the ages.

[20] But let it suffice to have said a few things from many, because for one whom a few things do not suffice for believing, more things will not profit by hearing. Epilogue. Therefore the little page of our booklet, fearing lest it be received with distaste by some on account of its prolixity, now demands an end. Assuredly, in this volume of the booklet, in both the preceding and the following part, we wish the reader to be forewarned that he should weigh the substance rather than the words; and however much the sense of the style may be varied by a scattering of solecisms, I beseech that no anger be directed against us on any account.

BOOK II.

A Dialogue of his disciples.

CHAPTER I.

Miraculous healings.

[1] As I was reviewing again and repeatedly the little body of the preceding booklet, our most dear Laetus the Deacon arrived: at whose entrance I greatly rejoiced, The Author learns other things from Laetus. and having greeted one another most courteously, we sat together for a little while. Then he began to inquire of me, as if unaware, what manner of work was being carried on by me in my cell. But when from my response he discovered this to be our labor, which I mentioned above, rendered much more joyful and kissing my head, he said: "When I had been listening to you reading just now, Brother, I was silently returning in thought to my own conscience, wondering whether the things I knew about John's virtues were included in the present volume. But since they are perhaps not at all known to you, I beg you to write them down as I explain them." At these words we were both silent for a little while. Yet at my request, he at last began thus.

[2] On a certain day an occasion arose by which I was carrying a letter from S. John to Secundinus the Patrician on behalf of a certain poor man. One who scorns the letter of S. John is punished by God; Secundinus the Patrician, having taken the letter in his hands and learning for what cause it had been brought, cast it down to be trampled underfoot; and he strove to hurl threats at me, and with swelling neck to thunder forth furious words, to strike the footstool with his foot and to slap his thigh with his palm. I confess to you truly that I saw the man raving mad. But I, not wholly unmindful of the Gospel precept, having shaken the dust from my feet, departed. Mark 6:11. Immediately Secundinus was shaken with excessive fear and trembling, and was surrounded by a kind of dark mist of night; and as if he had been driven round on all sides by sharpened stakes, so you might have seen his whole body contorted in various ways and in various parts. I was astonished at the miracle of the thing. How swiftly his limbs were transformed to another condition! So that he who just before, inflamed with excessive fury of boasting, had been striking the footstool with his foot and had struck his thigh with his palm, now, as I believe and am confident, terrified by the assault of an Angel, indeed contorted by excessive trembling, understood that he was suffering these things on account of his contempt for S. John's letter. And so through trusted intermediaries he begged pardon, declaring that he would render complete obedience to S. John's commands in every way; and he immediately decreed that all things which John had commanded should be fulfilled, provided only that he would pray to the Lord on his behalf. He is healed by his prayers. This being done, both the one recovered his health and the other obtained what he had requested.

[3] But I said: "O Laetus, although I hear these things from you and willingly receive them, I beg you nevertheless to relate the greatness of that virtue which, as they assert, you yourself experienced." "I shall do so," said Laetus, "plainly. During that plague, which I wish you did not know, while it was devastating our peoples and our country, God being angry, as I was returning from Paris, where at that time it was raging, I felt myself seized by the contagion of this disease. And when, oppressed by the severity of the ulcer, I had scarcely reached my own home, and there, with the affliction prevailing, I lay almost lifeless, and was attended by the sorrowful ministry of my grieving household, and my mother was tearing her face and cheeks with her own nails, crying out that she was wretched, she said that no hope of life would remain to her after my death, not even a small portion. Suffering from the plague, he is healed by drinking water blessed by him. But I, desiring to console her, said that I would survive, if only water from the well of the monastery of S. John were brought to me to drink. And when water had been brought which had been imbued with S. John's blessing, once I drank it, as if the swiftest health had entered into me, I rested in sleep in a way that previously had rarely happened to me. And when I awoke, I perceived that the ulcer, from whose putrefaction I had long been suffering, had burst open. Thus gradually, little by little, my limbs began to revive with their proper functions, until, strengthened in my steps both by the prayers of Blessed John and with the Lord's help, I arose."

[4] Nor was what I am prepared to relate dissimilar to this. For at the time when the Franks, having set aside the Republic and abolished the right of Empire, were ruling by their own power, Theudebert, son of Theuderic, formerly the son of Clovis, having burst through the barriers of Italy, brought war upon the Italians. Having returned most swiftly, he dismissed the general to whom he had entrusted the supreme command of the wars, named Buccelenus, and also sent another named Mumulenus to his aid, and so returned to his own lands. I suspect it is hidden from no one what manner and magnitude of pestilential disease in those days far and wide depopulated the peoples and the country. Another is freed from quartan fever by bread blessed by him; By the affliction of this disease, my brother Fidamiolus, whom you, Brother, know very well, had long been wasting away with the quartan malady. But when it had become known to me that he lay as one already dead without any hope of life, immediately having recourse to the familiar protection, I hastened devoutly to John, as to celestial aid, no otherwise than for a thing already perishing. At once, having received the gift of eulogies, quite lavish indeed — one biscuit and five small apples — I carried them by night in haste to the ailing man. And while I was still far off, the sick man perceived not so much my arrival as the arrival of his own health, and began to inquire of those standing about where I was; and calling me by my name, he was demanding the biscuit which I was bringing, as though he could see me present. A little later I arrived and was received by the ministrations of the mourning crowd. And so, having entered the house in which the sick man lay, when I both saw my brother being even now headlong snatched away into death, breaking forth into open sobs and tears, I produced the gift which I had brought. Therefore I myself inserted three particles of the blessed bread, moistened with an infusion of wine, into his mouth; and immediately, his limbs being strengthened, he sat up in his bed and drew breath. Then little by little, strengthened by the reception of this food, his limbs began to return to their proper function, until, restored to his former good health, he arose in the sight of the entire company.

[5] Likewise another: For neither should this seem worthy of being passed over: that to his friend, or rather his kinsman, who was imperiled in health by this disease from which he knew himself to have suffered, he brought a portion of that gift by which he himself had been made well, desiring to render him similarly healed. Upon receiving this, the kinsman too was restored to his recently lost well-being. For indeed the small gifts of these eulogies, sanctified by S. John's blessing, frequently wrought cures upon the infirm.

CHAPTER II.

Care for the poor and his own.

[6] And when he was being exercised in his customary manner through the forest, after the fashion of the ancient athletes, by prayer and fasting, he found a certain poor man, half-naked, seeking with all diligence the necessary food and the fruits which the forest is accustomed to produce, He turns an idle beggar into an industrious man in order to overcome the hunger of his flesh with food. When John inquired what he was seeking, the man expressed in the confession of his own mouth the misery that had been inflicted upon him. But John said: "Would that the hunger of the flesh alone were pressing upon you, and not the hunger and thirst of the soul, which remains tormented without any nourishment! Or surely if that poverty of which the Lord spoke prophetically possessed you — 'Blessed are the poor in spirit, for theirs is the kingdom of heaven,' and renders him prosperous by the sign of the Cross and 'Blessed are those who hunger and thirst for righteousness, for they shall be satisfied' — you would lack no abundance of provisions. Matt. 5:3 and 6. But I shall give counsel by whatever means I can, so that you may not lose hope. For many have escaped through an unexpected turn of fortune. Place your hope in the Lord, and He Himself will nourish you; and take up the pursuit of labor, according to the Apostle, 'that which is good, so that you may have something to provide necessities for your own use and for the needy.' Eph. 4:28." And having made the sign of the Cross on the man's breast, he commanded him to go to his own home. The man, obeying the command of the man of God, undertook so great an abundance of labor that thenceforth the things necessary for him were never lacking.

[7] He generously assists the poor. At a certain time also, a severe famine was tormenting the surrounding regions, so violent that for most people there was not even hope of survival. When therefore they hastened to the man of God seeking sustenance, he, bearing before his eyes the saying of the prophetic proclamation, which says, "Break your bread for the hungry, and give to everyone who asks of you," Isa. 58:7; Luke 6:30 ministered necessities to whomever he saw arriving. And when from all sides the throng of the needy was arriving more and more frequently, and he was bestowing his accustomed work, ministering to all, one of the attendants approached him and said that he did not have so great an abundance of grain as the troops of the needy were demanding. He, groaning, requested that a vessel be set apart for relieving the want of the poor petitioners; and immediately at the command of the pious Father, the vessel was filled, holding nearly twenty-five modii or more; while the rest should serve for the needs of the Brethren. When therefore the throng of the needy was being fed from that vessel for some space of time, it happened that a certain man according to custom asked that necessities be given to him; John ordered the customary measure to be given to the needy man. Then the attendant said: "Not even a small amount remains in the vessel, but the whole has been distributed to the poor at your commands." Hearing this, he lifted his eyes to heaven, and bending his knee implored God, the bestower of all things; and when his prayer was completed, he commanded the attendant: "Go," he said, "with the support of faith, and bring food to the needy man." The grain miraculously multiplied The attendant going found the vessel full; and taking the measure, he gave it to the poor man. Then he hastened to report the news to the Father; but John commanded silence, lest the stain of vainglory should destroy the heap of grace.

[8] A certain man of noble purpose, Sequanus by name, having learned of the fame of the servant of God John in the observance of the former Fathers, He receives S. Sequanus into hospitality and discipline: which he himself also thirsted for with burning love, coming one night from the region of Grandmont through the dense darkness, secretly entered the basilica, knocking upon the common Lord with prayers. This was divinely revealed to the man of God; and quickly he commanded his attendant to go with hastened step, and having struck the signal to rouse the brethren, because "our common Brother Sequanus, having secretly passed through the doors of the church, is knocking upon the Lord with prayers." This was found to be so by the swiftest discovery, and the most ardent charity of the Brethren paid to the venerable servant of God the fullest due of hospitality.

[9] How great and how sublime the examples of the Lord's miracles shone forth in His saints has resounded throughout the boundaries of the Church spread across the world, and is known to the faithful by the well-wrought light of truth. When at that time the crops, brought to completion by their annual ripening, had been prepared for cutting in the aforementioned monastery, the assembly of the Brethren hastened in a troop to cut the harvest; and the work, carried on through the whole day's limits, was halted by the approach of the foul night. And when all had returned to the monastery, A monk exulting in a heavenly vision by the command of the elders, one of the Brethren, Claudius by name, remained behind to guard the crop. While he was taking sleep and, waking in the dead of night, raised the ardor of his mind to heaven — according to that saying, "I sleep, but my heart watches" Song of Songs 5:2 — he began to think that perhaps the weary limbs of his companions were indulging too much in slumber, and that, neglecting the practice of prayer, they might defer the customary exercise of their office until the approach of dawn. And while he was turning this over with an anxious mind, he suddenly saw the heavens opened and a shining orb illuminating the whole world; and presently, while his mind was struck with awe at the event of this wondrous thing, the winged cock raising its accustomed voice announced the coming light to the world; and when the signal was struck, the whole assembly of the Brethren entered the church to perform their prayers and chants. He salutarily reproves him: Rejoicing, after the light had been given to the world, he reported to the Father with enthusiasm what he had seen. But John, lest the Brother, corrupted by the goad of pride, should pollute his mind, rebuked him saying: "Do not presume to narrate with a puffed-up heart that you have seen such things. For what? Is it right that a man placed under frailty, and stained by the contagion of sins, should dare to boast of heavenly contemplation?"

CHAPTER III.

Zeal for virtue. His death.

[10] How great was the honor and veneration by which he was supported by the Kings of the Franks The Kings bestow many gifts upon him. and by noble men, no one doubts who desires to read through the benefactions conferred by the aforesaid Kings, recorded in the charters of their decrees, which are preserved even now in the public archives of the aforesaid monastery. There was in him, as I believe and truly say, the fragrance of all virtues, the mortification of the body: fasting and prayers, just as he had borne them in his youthful age, in the same manner he carried them also in his old age; teaching his subjects by example to guard by every means against the greatest vices of gluttony — that is, He takes care that his monks do not indulge in gluttony, avarice, or pride: of the gullet — of love of money, that is, of avarice — of vainglory, that is, of pride — by which he had learned that Adam had been deceived in Paradise; lest in a similar manner, just as Adam, having fallen by these three vices and having been separated and cast down from the joys of Paradise, so likewise those who imitate him, while they succumb by obeying the gluttony of the belly's gorging, while they are disturbed by the goad of pride through weakness of mind, while their souls dedicated to God are wounded by the evil of arrogance — severed from the company of the righteous and deprived of every joy of perpetual light, they should be condemned to eternal torment. He himself, devoting himself to fasting and vigils, having crushed all allurements, favored the virtues as they flourished; and by vigor of spirit he checked the pleasures of the body, being inflamed as he was by the love of that fire of which the Lord says: "I came to cast fire upon the earth; and what do I desire, except that it blaze?" Luke 12:49. That he might attract the fruit of all virtues, he always bore this word in heart and on lips: "My soul has longed to desire your justifications at all times." Ps. 118:20 and 127. And again: "Therefore I have loved your commandments above gold and topaz." And exhorting the Brethren, with cheerful countenance and joyful face, he would admonish them saying: "Come, let us exult in the Lord; let us shout with joy to God our Savior; let us come before His face in confession, and let us shout with joy to Him in psalms. Ps. 94. Come, let us adore and fall prostrate before the Lord, and let us weep before God who made us, for He is the Lord our God." 2 Thess. 3:10. Devoting himself to God with most pious work in heart and body, he was mindful that S. Paul had commanded that if anyone would not work, neither should he eat. And searching the institutions of the holy Fathers, among many conferences he meditated especially upon the teaching of S. Isaac, Abbot of Scythia, constraining himself for the love of Christ, and not blushing at but carrying and always bearing the Cross of our Lord Jesus Christ. This blessed man restrained his mind by the unshaken foundations of profound humility from every assault of slippery impulse; and thus gradually from divine contemplation and spiritual insight he merited to be exalted.

[11] Removed from all care of the world, He cut off generally the solicitude of carnal things except for certain necessities, and admitted not only no care but not even the very memory of any business or cause. Detraction, vain talk, or excessive speech, and scurrility he likewise cut off; and with the greatest effort he strove that his monks be imbued with those disciplines in which he himself, trained from an early age, had risen to the summit of perfection. Nor indeed, although his limbs were failing, Even in extreme old age he devotes himself to preaching: did he cease from the office of preaching; rather, he indefatigably and wholesomely preached those things by which his disciples might be instructed.

[12] He died, therefore, at about one hundred and twenty years of age, on the fifth day before the Kalends of February, full of years of the body He dies at 120 years of age, with his eyes, teeth, and memory intact: and of the beauty of religion: his eyes did not grow dim, he suffered no loss of teeth, and he held tenaciously the vigor of his memory. And as usually happens in most cases, his decrepit age by no means ever succumbed to avarice by abandoning the practice of generosity; rather, his old age was equally strong in all the good things to which his youthful age had devoted itself. He is buried: He was buried not far from the monastery, within the boundaries of the monastery, in the place which he himself had predicted. He shines with miracles. Where, for the display of his most excellent merit, he daily shines with bodily and spiritual miracles, through the grace of our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit through infinite ages of ages, Amen.

ON THE TRANSLATIONS AND MIRACLES OF S. JOHN OF REOME.

John, Abbot of Reome in Gaul (S.)

22 Sept. 11 Mar. 28 Aug.

From various sources.

[1] A threefold Translation of the relics of S. John was made: the first was arranged through the zeal of Abbot Leopardinus, near the end of the sixth century or the beginning of the seventh; the second two hundred years later, under Charlemagne; the third after the year 900 of Christ. Of the threefold Translation of S. John The narrative of these Translations and of the many miracles performed at his relics was published from the MSS. of the monastery of Reome by our Pierre Rouvier in two books, which in his work on Reome he designated as the fourth and fifth books concerning the deeds of S. John.

[2] The history was written by two authors, Rouvier seems to have supposed that there was one and the same author of both books. And perhaps the preface prefixed to the second book may persuade this, with these words: "Even though the goal of publication has not yet been reached," as though he had already begun to publish something. It seems to us that this is not clear; indeed, from the Preface attached to the second book and not the first, one may probably suspect that each was written by different authors. We have added the chapter titles and numbers: Rouvier had distributed each little work into more but shorter chapters; but since no such division was made by the original writers themselves, we judge that we are permitted, as we have done elsewhere, to cut and divide in another manner.

[3] Whether, therefore, there was one or two authors of these booklets, they were certainly alumni of the monastery of Reome. The former indicates this of himself when in chapter 2, number 4 he says: "It is indeed judged most profane to allow that to fall into oblivion through forgetfulness which, for the declaration of the singular merit of our Father, we ourselves have seen to be wrought by the wondrous efficacy of the Divinity." And indeed those miracles seem to have been performed and written down before the incursion of the Northmen and the third translation. By monks of Reome. The author of the second booklet also professes himself a Reomensian at number 1: "For indeed the works of our blessed Father John"; and at number 2: "Since he is continually present with us." Then he attests that other things were done in his own presence; and finally he indicates his own period, since he both recalls the devastation inflicted on the province of Lyon by the Northmen, and writes of miracles wrought at Semur at number 7: "we have beheld."

[4] The first Translation was arranged by Leopardinus not before the year of Christ 580; for at about that time, when Mummolus was elevated to the episcopate of Langres, The first Translation: by whom and when arranged; Leopardinus was made Abbot. Rouvier calculates the chronology thus: S. Gregory, Bishop of Langres, in the year 538, in the fourth year after the consulship of Paulinus the Younger, subscribed to the third Council of Orleans in the month of May; and in the following year, or certainly not long after, departed this life on 4 January. S. Tetricus, his son, succeeded him and, as Fortunatus attests, governed that Church for thirty-three years, as we shall say on 18 March. Then Pappulus sat for eight years, as S. Gregory of Tours writes (bk. 5, ch. 5). These years, when brought to a reckoning, will produce the year 580, except that some time seems to have elapsed between the death of S. Tetricus and the installation of Pappulus. Mummolus succeeded Pappulus — the third Abbot of Reome after S. John — whom S. Gregory of Tours attests to have been surnamed "the Good." To him, therefore, in the governance of the monastery, Leopardinus was next installed, by whom the body of S. John was translated.

[5] From where, however, and to where it was translated, because the author did not explicitly relate, Rouvier judges it rightly to be inquired into. S. Gregory testifies that his most sacred body had been placed in a basilica not far from the monastery. From where; Which basilica this was is indicated by the Martyrology of Reome, in which at the tenth day before the Kalends of July the following is read: "In the village of the monastery of Reome, the dedication of the church of S. Maurice the Martyr, in which S. John the Confessor rests in body." This church now stands in the village whose name is Corps-Saint. Leopardinus translated it within the monastery, as can be gathered from chapter 2, number 7, To where: where it is said that it was decreed by religious counsel to restrain forever the atrium of the monastery from the frequentation of women — that is, those flocking to the church of the monastery itself on account of the venerable relics of the Saint.

[6] The memory of this Translation was recorded in the sacred calendars on 22 September, the day on which it occurred. An old MS. of Centula: "On the same day, the Translation of S. John of Reome." Others record S. John on that day, with no distinction assigned for his feast from that which is celebrated on 28 January. The anniversary of his memory, 22 Sept. The Carthusians of Cologne and Molanus in his additions to Usuard, the Martyrologies of Cologne and the German MS. Florarium: "In the district of Tonnerre, Blessed John the Abbot." Ferrarius: "At Tonnerre, S. John, Abbot of Reome." Wion: "In the district of Tonnerre, S. John the Abbot, who lived 120 years of age, whose eyes were not dimmed during all that time, nor did his teeth suffer loss, nor did his memory fail." Benedict Dorganius has the same. And on that day Surius and others included the Life of S. John.

[7] The second Translation was made in the time of the Emperor Charlemagne, The second Translation; although the author writes only that it occurred some years after the first: "After some years," he says, "by the Bishop of the city of Langres, whose name was Becco, the aforesaid sepulchre of the venerable John is known to have been translated from that place to another." Claudius Robertus writes that this Becco, in the twenty-third year of Charlemagne, that is, the year of Christ 791, donated certain churches to the monastery of S. Stephen at Dijon, and that he is called by others Betto, Berto, or Bicto. Rouvier holds that it was placed by Becco in the apse of the altar in the monastic church. "Which apse," he says, "those who now enter it — demoniacs and those of unsound mind — most often experience the most immediate relief."

[8] Afterward the sacred relics were carried from Reome to Semur out of fear of the Barbarians who were advancing from Francia into the Gauls, that is, into the provinces of Lyon, as is said in book 2, number 5; which Rouvier proves to have occurred around the year 888, in which year indeed the monastery of Beze, The third Translation. also situated in the territory of Langres, was devastated by the Northmen. But since the same Barbarians penetrated into those regions more than once, the sacred pledge seems to have been left for a sufficiently long time in the castle of Semur, fortified by nature and by art. The author attests to this delay of time and the Saint's exile, as it were, at number 5: "Therefore there were displayed in that place through various seasons of years, as long as he sojourned there, many miracles." At that time the lord of that castle was Adalgarius, Bishop of Autun, whom Rouvier proves to have died before the year 894, and who also holds that the remains of S. John were brought back to Reome not before the year 911.

[9] On what day the second and third Translation occurred, the author nowhere reveals. One of the two seems to have been made on 11 March, on which day the MS. Martyrology of Ado from the monastery of S. Lawrence at Liege reads: The anniversary of each. "And the Translation of the body of S. John of Reome." The MS. of S. Lambert in the same place: "And the Translation of the body of S. John of Reims." The other seems to have been made on 28 August, on which day the MS. Florarium reads: "Among the Lingones, John the Abbot and Confessor." The Carthusians of Cologne also record him on that day in their additions to Usuard.

TRANSLATION I AND II, AND MIRACLES,

By an anonymous monk of Reome, published from MSS. by Pierre Rouvier of the Society of Jesus.

John, Abbot of Reome in Gaul (S.)

BHL Number: 4429

By an anonymous monk of Reome, from P. Rouvier.

CHAPTER I.

The first and second Translation of S. John.

[1] After the original burial of the most blessed John, his sacred body is known to have been reverently moved by Leopardinus, who was installed as the fourth Abbot of that place after him. What divine manifestation was displayed there is deemed worthy of a faithful account for the praise of its author. For when they wished to uproot and move that sepulchre from the place in which it had been set, and having removed the earth on all sides, they were nevertheless unable to move the sarcophagus, it was decided to undergo the labor of a three-day fast. After a three-day fast, And when the third day of the fast had now dawned (for it was the tenth day before the Kalends of October, on which day the venerable feast of Blessed Maurice the Martyr, with his companions, shines bright and renowned in the world), and their limbs, already weary from fasting, were resting once more in sleep after the singing of Matins, 22 Sept. a certain old man entering the church beheld, as it seemed to him, the blessed elders John and Silvester — who had succeeded him in the governance of the place — standing before the sepulchre, By a heavenly admonition, and commanding those who were with them, clothed in white stoles, to move the sepulchre and bring it to the appointed place. And when with bold spirit that man was observing what was being done, he was rebuked by John, as he himself supposed: "Why," said John, "have you dared to enter the church? But because I recognize that your entrance was with a simple heart, go," he said, "and with swift step rouse both Leopardinus and the brethren, that they may complete the work begun." That Brother hastened swiftly to Abbot Leopardinus and laid out the cause of what had taken place. The Abbot with his monks arose rejoicing, The body of S. John is transferred: and having recognized the will of the holy man and with the permission of his own devotion, rising and removing the sepulchre, they moved it to the appointed place. Where they also built a holy altar with the counsel of the Bishops, at which the sacrifices of Christ are offered and the offices of prayer are performed, and where remedies are bestowed upon the sick and the consolations of blessings upon all who make their vows.

[2] After some years, by the Bishop of the city of Langres whose name was Becco, It is translated again: the aforesaid sepulchre of the venerable John is known to have been translated from that place to another, not without the presence of divinity manifested in the place. For a certain Archdeacon named Gerard, when he approached rather incautiously near the sepulchre for the sake of seeing it, A certain man standing irreverently is punished, and with bended knee was holding his hand irreverently upon the rim of the sarcophagus, the lid of the sarcophagus, raising itself a little — for it lay prone upon the ground — crashed down with great force and crushed his fingers with a most severe fracture, so that it broke all the bones of his fingers into minute pieces. He began to be tormented by the most grievous affliction of the fracture, so that he could not bring to his mouth not only his fingers but not even his arm, the pain preventing it. And when throughout the whole day he sat sorrowful and anxious at the sepulchre of S. John, suddenly by the power of Almighty God he was made whole, and with his hand restored to its natural condition he returned by evening, and when the Brethren were already seated at table he suddenly began to serve and to offer the cup of wine to all. All who were present rejoiced and found his arm and fingers so sound as if he had never suffered any such great affliction. He is healed by the Saint's power.

CHAPTER II.

Various miracles at his relics.

[3] At the memorial of the holy Confessor, innumerable miracles bear witness to the preeminent merit of the blessed body, A leper, by divine admonition, approaches the sepulchre of S. John, God working wonders through the dead man to whom He had given demonstrations of His power through the living. From very many we touch upon a few, that a chosen paucity may attest to the multitude of miracles. To a certain leper from the territory of Tours it was revealed in dreams that if he was held by the desire of recovering his health, he should earnestly seek out the sepulchre of the most famous Confessor John. Thither, though beset by many difficulties, with what effort he could, after some time he arrived. Received according to the rite of hospitality and refreshed by the office of kindness, he was placed in a more remote part of the church, intending to pray for a remedy for his deformity with devoted vigils, as he had been forewarned. And lest he should be tormented long by a delay of the divine benefit, the only delay was while the Brethren assembled according to custom for the performance of the office of Vespers. He is healed. While this was being solemnly fulfilled, his wretched limbs, drenched everywhere with sweat, began to herald the divine medicine which was already at hand. All, stupefied with joy, raising their voices on high, were urgently beseeching the Divinity that the miracle begun in the healing of the unfortunate man be brought to completion. When baths were first applied, the filth of his most squalid skin (horrible to behold!) infected the entire surface of the water. Immersed a second time in the waters, with all squalor laid aside, he appeared so immaculate in his whole body that it was most evident to all that this had been cured by heavenly power through the merits of the venerable John, beyond human diligence. This same man afterward remained in the place for some time, and then carried back to his own soil the adornment of his recovered health.

[4] It is indeed judged most profane to allow that to fall into oblivion through forgetfulness which, for the declaration of the singular merit of our Father, we ourselves have seen to be wrought by the wondrous efficacy of the Divinity. A boy whose tongue had been cut out, Certain shepherd boys, occupied with tending the flocks, found money long hidden in secret parts of the earth; and fearing betrayal by one of their companions, Theubert by name, the equally cruel boys by equal connivance cut out his tongue with a most wicked blade, at the dictation of avarice. He, being a mere child in age, was thought likely to be able to betray the affair. He was indeed from the region of Grandmont and, worn out by his grievous calamity, while he was wandering through various places for the sake of seeking alms, he at last betook himself to the monastery of the venerable Confessor. Having there found the means of sustenance, he stayed for some time. Now it happened on the vigil of the feast of that same most holy Confessor, while the bells announcing the evening assembly were being rung by the guardians of the sacred things in the ecclesiastical manner, that he too was present and was regulating the sound of one of them by the effort of his own hand. While this was being diligently done, he saw, as he himself afterward related, A spark issuing from the Saint's bones, a small flame like a burning star, as if proceeding from the sepulchre of the blessed Father John, strike the enclosure of his mouth with a most powerful blow. By which event he was immoderately affected, and now most like one lifeless, he fell to the ground. The bystanders at the monastery, supposing that he had been struck by an attack of the falling sickness, lifted him up by hand and placed him on a bed. His tongue is restored. He, having been restored during the night by healing sleep, so recovered the office of speech after cock-crow that he addressed in a most clear voice all those seeking the vigils of the nocturnal station — which is wonderful. Finally, examining the inner parts of his mouth more diligently, they found the stalk of his tongue perfectly reformed, magnifying the divine power in S. John, by whose most excellent merits it is established that both the tongueless man was restored to his necessary function and the people, beholding the heavenly works, were strengthened in the firmness of faith.

[5] For the sake of the perfection of his merit, which must be continually proclaimed, we add a few things from many, lest we seem to withhold from posterity things that would be profitable. A certain man of Aquitanian birth had been so injured in his limbs from boyhood that his calves adhered to his knees and his heels to his buttocks, deprived of their better functions, and had rendered him both helpless and deformed. While he was being carried about everywhere in a common vehicle for the purpose of begging sustenance, A cripple is partially healed. having been conveyed by chance to the monastery of the most reverend John, he was nourished by the compassion of the religious Brethren for a considerable time, with a daily ration of food assigned to him. They had a not unreasonable confidence of holy hope, because they had often experienced that the most excellent Confessor of God, when earnestly entreated, would immediately confer the remedy of healing upon such persons. It came to pass on one of his feast days, while the Brethren were engaged according to custom in the sacred vigils, that the nerves of the unfortunate man, hitherto, as we said, feeble, began to be loosened with great force, and to attempt the long-denied ability of walking with whatever efforts were possible. A great clamor of the bystanders resounded for a long time, all crying out with equal spirits and the same voices the praises of Christ and the merits of Blessed John. But because full faith is always accompanied by full recompense (for it is most true that the just lives by faith and that without it each one is dead), we gather that this man was not of complete faith, who, having been initiated in heavenly medicines, recovered in part but remained helpless in part. He obtained only this much vigor: that he who until then had been carried only by an external device might henceforth depart, still feeble, by the effort of his own body.

[6] On account of a crime committed, a certain man, most severely bound on both arms by the weight of iron, while he was visiting the various dwelling places of the Saints, merited to be relieved of one bond. And when he had been tormented for a very long time by the sharp pain of the other, A certain man's iron shackle on his arms suddenly loosens. and when divine mercy was now decreeing to take pity on the wretch's affliction, he was warned in sleep that the relief which remained was to be sought at the most sacred body of the venerable John, and that the fullness of this salvation had been reserved for his merits. Upon learning this, he anxiously hastened to the Saint's monastery. When he had arrived there, tears followed prayer and remedies swiftly followed tears. For the bonds of his fetters, hitherto insoluble, fell from the man's body so quickly that no one could doubt this was a divine work. And it was openly evident that, just as he was freed from bodily bonds, so likewise by the intercession of the blessed man he was absolved from the noxious guilt of his soul, with heavenly providence working both — for which it is most familiar to care with greater solicitude for the salvation of both bodies and souls.

[7] Meanwhile the report of his virtues was being carried among the peoples with a most celebrated rumor, that no one worthy of faith had betaken himself to the couch of the sacred body without having rejoiced that he had carried back the sum of his prayers. There was a great concourse of the sick to the temple of the man of God. And so, on account of those returning healed and the multitude of the ailing flowing in, the ample capacity of the roads was at times seen to be most narrow. It happened that, as many were rushing in, a woman also, deprived of her sight for a long time, entered among them. A blind woman recovers her sight. For since the translation of the precious body had recently been celebrated, by the very novelty of the event both sexes were indiscriminately permitted to enter the church. The woman entered, and prostrating herself with the full collapse of her body upon the ground, as soon as she completed the Lord's Prayer, the darkness of her blindness was dispelled and she received the most brilliant light of day — about to enjoy the gift of her eyes for the remaining time of her life by the grace of Blessed John. In the course of time, the Brethren of that place decreed by religious counsel Women excluded from the atrium of the monastery. to restrain forever the atrium of the monastery from the frequentation of women, judging it not proper for their monastic profession to grow accustomed frequently either to the sight of women or to be entangled in conversation with them.

[8] A certain woman of the same district, she too deprived of the functions of her eyes, when for very many days she had insatiably desired to touch the threshold of the venerable John, and this was declared impossible by many, Another blind woman is healed. no longer enduring the delays, having employed a little boy as her guide, she strove earnestly to go to the monastery. And when, traversing the forest surrounding the monastery, she had progressed to the point from which an easy view lies open to one looking upon the entire place, in a wondrous manner the darkness immediately departed and she obtained the most splendid light, and joyfully carried back the full reward of her faith, having experienced that the most blessed John also followed most graciously with the bestowal of benefits the prayers of those absent, if they were sincere.

[9] A certain man pervaded by a demon, bound with iron chains over his whole body, was brought by his parents together with friends to the memorial of the Saint; there, scarcely retained for three days and not without violence, A demoniac is freed. he was compelled by the evil spirit to pour forth dreadful cries, the spirit declaring that it was suffering most grievously to be deprived of the power of its dwelling-place by the merits of the blessed man. When the three days were completed, while the Brethren were engaged according to custom in the public celebration of the Sacraments, he was immediately healed by divine power and remained healed for the rest of his life, as if he had never been assaulted by the violence of the ancient enemy or had suffered any diminishment of his inner senses. Joyfully frequenting the temple of the most sublime Confessor for many days with votive vigils in thanksgiving for his restoration, he then departed to his own home, with thanksgiving, strong in body and whole in mind. Ineffable indeed before the Lord is the merit of our most excellent Father, Blessed John, upon whom, among the other gifts of virtues, this privilege is seen to have been specially conferred: that never did anyone possessed by the demonic plague betake himself to him and return uncured.

OTHER MIRACLES AND TRANSLATION III.

By an anonymous monk of Reome, published from MSS. by Pierre Rouvier of the Society of Jesus.

John, Abbot of Reome in Gaul (S.)

BHL Number: 4430

By an anonymous monk of Reome, from P. Rouvier.

CHAPTER I.

Various persons aided by S. John.

[1] Preface Since we perceive the whole world tending toward ruin, and since what seems divine cannot always yield to narration, it is right that while we live we should seek the praise of him whom we believe to be present without delay before the Lord for the intercession of all of us. Even though the goal of publication has not yet been reached, let it at least remain in our desire that what remains may be furthered by divine aid. For indeed the works of our blessed Father John, honestly passed over by orators, by his own compassion — who deigns to grant to us, still unskilled, what we believe can be done — we would not judge unworthy of the word of all tongues.

[2] Since indeed he is continually present with us, at a certain time when the Brethren had given themselves to the solemnities of the sacred vigils, in order to celebrate joyfully each year the holy Mother of God assumed into heaven, and when according to custom that most glorious hymn was begun by which we worthily praise God and duly confess Him as Lord, suddenly a certain lame man named Guandelbertus, standing behind the choir of those singing psalms, began to utter cries, and to beat his knees with his hands, and to cast himself upon the pavement, and to roll this way and that. The ability to walk is restored to a lame man by the aid of S. John. At this sight, the whole assembly of the Brethren was struck with the joy of compunction, and removing him from the place where he was, they bore him before the presence of the holy body. Meanwhile, while the morning offices were being completed, you might have seen all his limbs trembling and, loosed from their bonds, clashing together limb by limb. For a little while the strength of his powers was taken from him, so that he was not even sufficient to stand; and then more powerfully his former health was recovered, so that it was clear to all that the inviolate Mother of God had obtained these wonders for her Priest. And although we know this was done on the aforesaid solemnity, we believe nevertheless that it was principally by the merits of him whose miracles we know to have been wrought formerly in this same man: for he whom he had taken in helpless, and utterly deformed, and scarcely capable of function, and had rendered commendable, now over him he consoles his own servants, so that he might offer him, now perfectly thriving, as an example of that true saying which had predicted that praise would follow not the beginning but the execution of a good work.

[3] We have also seen a certain fratricide who, on account of the enormity of such a crime, bore iron rings in the circuit of his neck and arms, his breast and his loins, as a charge of penance. When he had therefore traversed many places of the Saints on this account, The fetters of a fratricide are loosed. two rings which were adhering to his neck and breast had fallen off through their merits. When at length he had reached Rome and was long awaiting divine clemency in this matter, he merited without hesitation to be consoled by a heavenly response, which commanded him to seek the place of John the Confessor of Christ, He had come there by heavenly admonition. indicating under what territory he might find it, and promising liberation from the enormity of so great a weight of penance, which he too was resisting exceedingly. He arrived there, therefore, and while he was present rejoicing over this matter, through John's intercession, the remaining rings which were on his arms and loins suddenly appeared broken asunder. Wherefore there is no doubt that he is counted among the company of those to whom the power of binding and loosing has been given.

[4] How many signs, finally, he has shone forth with in our own time upon demoniacs is beyond telling. For he obtained this as his customary practice. Many demoniacs freed. For it was common to see very many men and women, subjected to the dominion of that enemy, set free, with those venerable chain-straps placed around their necks — those very ones by which he had drawn out the fiery serpent from the well and had bestowed the grace of salvation upon the people who were growing pale over it from the nearness of death.

b.

It has seemed good here to give in full the learned Note 75 of Rouvier in his very own words: "The use of iron rings for penance," he says, "was manifold from ancient times; for they were worn openly by some Iron rings voluntarily undertaken, and secretly under clothing, and secretly under clothing by others; and voluntarily undertaken by some and by others at the command of Priests. And indeed those who wore them openly on their naked bodies, if they did so voluntarily, were commonly branded with the mark of vanity. Apollo the Anchorite, in Palladius's Lausiac History, chapter 52, on this account rebuked 'those who bore iron and those who grew their hair long.' But even if this were not done voluntarily, nevertheless on account of its indecency, it was forbidden by a law of Charlemagne. But truly those who secretly and voluntarily tamed their flesh with iron rings of this kind not only escaped reproof but even earned the admiration of wise men. It is indeed incredible how ingenious holy men and women were in devising their own punishments in this matter. Theodosius the Anchorite, By Saints, as Theodoret writes in his History of the Fathers, chapter 10, had imposed most heavy rings 'on his neck and loins, and on both hands.' Jacob the Younger augmented the punishment (chapter 20), for besides the rings on his arms, neck, and loins, 'chains from the ring around his neck, two in front and two behind, descending crosswise into the lower ring and forming the figure of the letter X, bound the two rings to one another both in front and behind.' Concerning Eusebius the Anchorite, nearly the same things are written in the same work, chapter 4. These examples of penance reached the Latins somewhat later, but nevertheless Hospitius near Nice of the Massilians is written to have lived bound with iron chains, as Paul the Deacon records in his History of the Lombards, book 3, chapter 21. Walafrid Strabo has the same about S. Gallus, book 1, chapter 31. But this very punishment of iron rings was revived in Latin usage by the companions of S. Peter Damian. For he himself thus writes about Rudolph, Bishop of Gubbio, chapter 3: 'He was perpetually pressed by an iron ring near his breast.' And chapter 9, about Dominic Loricatus: 'For about three lustra of years he has been clad in an iron corselet against his flesh, and is girded in his body by two iron rings, and likewise bound around the upper arms by two more.' This was the severity of men against themselves. But what is more to be wondered at, women also wished to wrest this palm of penance for themselves. Theodoret of old, among the Greeks, described Marana and Cyra as wearing iron, Even women, to such an extent that Cyra, who was weaker in body, walked perpetually bent over; and both had imposed rings upon themselves — 'on the neck a collar, on the loins a belt, and on the hands and feet what pertains to them.' Among Latin women, it suffices to have mentioned the one S. Radegund, of whom Fortunatus thus writes: 'On a certain occasion, when during the days of Lent she had bound three iron rings on her neck and arms, and inserting three chains had bound them rather tightly around her body, the hard iron was enclosed by the tender flesh growing over it.' These persons voluntarily underwent these torments, but this fratricide of ours did not do so voluntarily. For thus Gregory of Tours writes about him in his book On the Glory of the Confessors, chapter 87: 'A certain fratricide,' he says, 'on account of the enormity of his crime, bound with iron rings, received the injunction that for seven years he should make a circuit visiting holy places.' The author of this book agrees with him, asserting that the fratricide had very much resisted the enormity of this penance."

Those whom Rouvier here reviews as illustrious for their sanctity and wondrous austerity of life are assigned to the ecclesiastical Calendar on various days: Theodosius on 11 January, Jacob on 26 November, Hospitius on 21 May, Gallus on 16 October, Rudolph, Bishop of Gubbio, on 26 June, Dominic Loricatus on 14 October, Marana and Cyra on 3 August, Radegund on 13 August. But we do not agree with Rouvier when he writes that S. Gregory of Tours treats of this same fratricide. The writer of these miracles, as is clear below, lived at the time when the Northmen were roaming through and devastating the Gauls, near the end of the ninth century, three hundred years after S. Gregory; yet this writer says: "We have also seen a certain fratricide" — lest anyone suppose that this was transcribed from S. Gregory.

Side Note: 25 January, number 20.

CHAPTER II.

Many sick persons healed.

[5] We have also seen many persons of unsound mind restored to the proper state of their mind through his intercession. Persons of unsound mind restored: Among whom indeed we have recognized not only inhabitants of neighboring places but even dwellers of other regions far removed. And so when, on account of the immensity of our sins, divine vengeance had decreed that the ferocity of the Northmen should come from Francia, in which it was raging far and wide without any resistance, into the Gauls, and should rage with insatiable slaughter here and there, and on this account it was necessary for everyone to hasten to safe places, it was expedient that the very remains of the holy body be carried by its monks to the castle of Semur, The holy body having been carried to Semur, which while alive he had been accustomed to visit for the purpose of prayer, as is set forth in his Life. When, compelled by necessity, he had been placed there in tents during the harsh rigors of winter, at length with the great difficulty of labor he obtained a small hut as a dwelling. Therefore there were displayed in that place through various seasons of years, as long as he sojourned there, many miracles, of which nevertheless we touch upon very few that we have witnessed.

[6] When therefore that same little town was being governed by a certain man named Gozbert, while the Bishop Adalgarius, who was then its lord, held dominion, Gozbert was so contorted by the immensity of a fever that all his limbs were completely dissolved and rendered utterly deprived of every strength. The taking of no food or drink A certain sick man healed: had rendered him entirely helpless and deformed. When his life hung in the balance, he was brought to the compassion of the aforesaid Father. But with the illness growing hotter, as one almost desperate and out of his mind, he took three days' time in returning home, always going back to the Saint's basilica. But when this three-day period was completed, at last he fell before him as one almost lifeless. And when this was believed by all, he suddenly perceived the most glorious gift of what he had sought. And so he returned to his home sound and well, praising and blessing him by whose gift he had received so evident a benefit for his body.

[7] Nor have we observed his own brother, named Letaldus, to have incurred a dissimilar infirmity, so that he was carried on altogether foreign feet before the Saint himself, where, wasting away for a very long time, he took absolutely no daily sustenance. Likewise another. He grew pale with approaching death, so that to no one was hope given of bringing him back to life. Then the attendants, completing what belonged to the divine service and having performed the offices of the Hours in the usual manner, found it fitting to take their meal. But he, asking what they were about to do, declared that he wished to go with them. Carried therefore with great effort to them, he began to inquire what they were going to eat. But they, filled with astonishment, grieved that he had fallen into delirium. But when they answered what it was, according to the resources of the place (for in keeping with the same, a pot of legumes had been placed on the fire), he asked that some be given to him. From then on he immediately began to feast, so that it was by no means lawful for him to eat any other food — he who before the time of his illness had never had this custom. And all, made joyful for this reason, were moved to give thanks to the Lord, who through the blessed Father was bestowing such things upon His own. He therefore departed to his home as if at that time he had had no illness whatsoever.

[8] At another time again, a certain fellow-soldier of the man mentioned just before, named Adalard, compelled by the same affliction, A sick man, having dismissed the attending crowd, even the women, by which it was evident to all that he was devoid of all strength and was already almost at the very end, was brought to the same place. And there, while he was being most severely tormented, and his attendants of both sexes were ministering to him indiscriminately, a certain monk among the bystanders came forward and, among other words of comfort, made known to him how the holy man during the present life had shuddered at the sight of women, so that he would not even wish to look upon his own mother — who was greatly longing to see him — with a direct gaze of his eyes, even in passing. For which reason, the monk added, he did not judge it at all beneficial that this service of women should be rendered to him in that place, nor indeed the barking of dogs and the disturbance of various animals which were kept near the dwelling of the blessed man. Alarmed by this, the sick man ordered himself to be carried home. Then, as a great sickness of the body came upon him, as if holding his death before his eyes, he returned to the Father's aid with only bearers attending him, all others being absent. He was thereupon restored to his former health, and perceiving himself to be convalescing somewhat, he hastened to have the physician attend him, on account of the need of bloodletting. But the vein having been cut, Having rejected human medicine, the disease did not respond well and its trouble roared back again. But coming to his senses, he groaned with earnest cries as to why he had preferred another remedy to the heavenly medicine with his presumptuous mind. Wherefore, though he endured this for many more days, and among others there was held no certainty of recovery from it, He is healed: he rejoiced that he had received the health he desired and returned to his home giving thanks to the Lord. The squire of this soldier, named Berengarius, and his nephew Aldricus, seized by the aforesaid complaint, Likewise two others. were brought to the holy Father and by his swift intercession most quickly enjoyed restored health.

CHAPTER III.

Demoniacs freed.

[9] It must not be passed over in silence that Blessed John displays the most abundant services toward the possessed, especially since ancient records of the Scriptures attest to this. A certain rustic named Clement, an inhabitant of the town of Avallon, having been hired by another for wages, when it happened that at an earlier cock-crow he sprang from his own bed on account of guarding the oxen and was surveying their pasture more carefully, he suddenly beheld a most black monster striking the herd with a most powerful blow. A demoniac is freed. He is therefore seized by this same most abominable creature and is driven wild, carried away in his blinded mind. And now the shadow of night was closed by the trembling dawn of day. Moreover, after that day worthy of the sun had passed, not only the master of the house himself returned to his home, but also that companion of most foul fellowship, the monstrous one. When at length, during the supper of all, this same energetic man was about to dine, he suddenly rose without eating, snatched up the threshing flail, and in the forbidden hours of the night began everywhere to thresh, as if on a threshing floor. Presently, when his sister who was nearby wished to restrain him as one mad, dropping the flail which he held, he suddenly raged against her, and had she not been immediately snatched away, she would have been fiercely torn to pieces by his teeth. Therefore, with his hands bound behind his back, he was brought to S. John, who was accustomed to heal in all other afflictions, but more frequently in this one most accursed of all. Upon entering John's basilica, he was compelled to utter unheard-of cries and grotesque contortions of his body. Whence, when the iron demon-expellers of the aforesaid Father were immediately placed around his neck according to custom, he was so agitated that you might have seen him torn apart as if disemboweled and utterly dissolved. He was tormented by these dreadful wounds until the following day, when the feast of All Saints, venerable to the whole world, arrived. Then, with God showing mercy and the patronage of the Saints coming to his aid, gradually from the day before yesterday and more vehemently during that very night, the legion of demons was so driven away from him that it was clear to all that he had invoked the entire assembly of the Saints for the aid of this most wretched man — he whose mercy we know the same unfortunate man had sought first.

[10] We have also beheld a certain woman named Bertrude, coming from the region of Bourbon, twisted incredibly and incurably for nearly five months by no small vexation of demons. Moreover, the seedbed of that diabolical invasion was this: that she, having once had three brothers, Having immoderately embraced her slain brother, she is possessed by demons: and being offspring lawfully begotten in marriage, on a certain day heard by some chance that one of these three brothers had been killed. She hastened to him not so much swiftly as she rushed headlong upon him. And being consumed by excessive grief over him, in order to soothe the sorrow of her heart over her brother, she began to kiss the corpse. In whose embrace she was at once pervaded by a multitude of demons, persisting in this manner of madness for many days, so that it was supposed to be some other infirmity — by which it was made most evident that the demon wished to deceive her by this kind of stratagem.

[11] Now when this matter became known, she was abandoned by her husband and all her relatives, and was entrusted to one of her brothers to be led about. She is partially cured by S. Germanus, In the meantime they went around to the sacred places, until they reached the most blessed Germanus, Bishop of Auxerre, awaiting his most benign assistance in this matter. Where, although she was tormented for a very long time and roasted by the most bitter lacerations, by the most glorious merits of the aforesaid Bishop Germanus, a portion of the malignant spirits was removed from her, while a portion was left behind by the hidden judgment of God. After remaining there for some time, when on a certain day she wished once more to enter the basilica of the aforesaid Bishop, as she herself often reported afterward, she was prevented from entering his house by a certain most handsome old man bearing a staff in his hand, By a heavenly admonition she comes to S. John: and was admonished to seek out the place of S. John, Confessor of Tonnerre. It was therefore necessary for them to undertake the labor of a journey once again, although being ignorant of the routes they spent long delays wandering through various dwelling places of the Saints. When they had arrived, what bodily contortions and what cries of the ancient enemy burst forth from her is beyond telling. And so within the circuit of the church itself there was no remedy and no desire for life for that wretched woman, but only the proclamation of death. At last she was placed before the most blessed Confessor John, bound with his most tried little chains of iron, in which the most abominable enemy professed himself to be burning with great torment. And when at the signals of the Hours the praises of Christ were being proclaimed, she produced things even more wonderful and astonishing with her mouth and body. Meanwhile, when the fourth sun of her arrival was passing, and the whole brotherhood with no small throng of crowds was celebrating the most sacred solemnity according to Christian custom — with all sounding Hosanna in the ceremonies of branches and palms — she was being agitated by unspeakable evils. At last therefore, while the evening suffrages were being paid by the Brethren, She is completely freed. and she herself had been brought to the oratory of S. Michael the Archangel, the demon began to cry out that he was being chained by the same Archangel and being burned more powerfully by fires. Spittle mingled likewise with blood was brought forth from her, so that you would have believed her to be most grievously torn apart within and would have recognized her as almost dead. From that point, by the grace of the Lord, she appeared to be better, until by the wondrous gift of the aforesaid Confessor John she was restored to complete health. And so returning to her home, she bound herself by a vow to the Lord, who saves all who hope in Him.

[12] And after a small interval of time, again from the same regions a certain woman with her husband, named Dodila, occupied by a most insane spirit, visited the little dwelling of the aforesaid S. John, though under compulsion. Another is partially cured elsewhere, She, having visited many places of the Saints, and having been partially freed from them by God's mercy, even in the sight of all the Princes by whose authority the Kingdom of Burgundy was at that time being strengthened, had always professed this praise: that she would never merit to be healed until she obtained the assistance of Blessed John. When she had arrived there, driven by a most violent demon and restrained by many people, and uttering the most abominable words, she was presented to the most blessed Father. Among other things she uttered this remarkable statement: that for eight days the blessed Mother of God and the aforesaid distinguished Confessor had been interceding unceasingly with the Lord on her behalf. By their prayers, the demon said, he could remain there no longer, because he already knew that the Nativity of the same Mother of God was approaching. At S. John's she is completely cured. This came to pass while the Brethren were performing the evening offices of the aforesaid feast, just as the unclean spirit himself had predicted. For he departed with great cries, and the same woman partly covered the surface of the pavement with bloody spittle. In this we discern that demons, though compelled, sometimes speak the truth, just as we find in many places of the holy Scriptures.

CHAPTER IV.

The third Translation of S. John.

[13] Nor should that be passed over which has been made known to all. For when the great ferocity of the pagans was traversing the kingdoms of the Franks and was so insistent in their devastation While the Northmen were raging, that it destroyed everything with the most bloody slaughter and almost reduced it to nothing, at length, having passed through their territories, it invaded the borders of the Gauls, visiting even the vicinity of Auxerre. When it was growing more frequent with the most abominable depopulation and was troubling the life of Christians with prolonged calamities, The Saint's relics are transferred to Semur: it came about that the aforesaid Confessor of Christ, John, abandoned his own place and with his monks sought a foreign one. For leaving the place which he had founded, he visited the castle whose name is Semur and illuminated it by his presence.

[14] Where, while he was being frequented by all and all rejoiced in his protection, the Lord, having mercy, caused the Christian people to come together against the barbarism of the pagans and to encamp the night through, if it could be done, impeding their savagery. When they are expelled, the relics are brought back: And when an excess of hunger and thirst had heavily fallen upon the Northmen, and the dreary force of cold had struck them with horror under the open sky, the cunning of the pagans was turned to flight, until they could protect themselves by their accustomed stronghold. When this was accomplished, the aforesaid Father, whose nativity was about to be celebrated immediately, deigned to return from the aforementioned castle, with his monks and no small throng of the people, to his own place. Meanwhile, on account of the weariness of the journey, since his eagerly desired reception was now at hand, it was necessary to rest for a little while. And when his monks had gone ahead, in order to meet their great Superior with full ceremonial adornment in the ecclesiastical manner, suddenly a certain woman from Limoges named Avalendis, who had been reduced by a demonic spirit for nearly six years, and who had visited the places of many Saints, was brought before his sacred body, that she might obtain his glorious intercession. A demoniac is freed. Indeed an innumerable multitude of crowds was present while she was being tormented most wretchedly. All awaited his mercy while they watched the wretched woman tortured without remedy. Moved by their prayers, as we believe, the most pious Father — in order to cause his place to shine brightly with wondrous illumination and to strengthen his own monks with a most glorious visitation — suddenly obtained the freedom of life for the one most miserably bound. Therefore, with the great praises of all, he was restored to his own place, where, with the Lord's favor, he daily shines with manifold miracles and is attended by the divine offices to Him who lives and reigns for all ages of ages. Amen.

ON S. JAMES THE HERMIT IN PALESTINE.

Sixth century.

James, Hermit in Syria (S.)

From various sources.

[1] Many hermits illustrious for their sanctity, called James, lived in Syria. One of these was he of whom Theodoret writes in chapter 25 of his Philotheus, or book 9 of the Lives of the Fathers, Holy Hermits in Syria, named James; who lived enclosed in a hut near the village of Duzan in Syria and gave responses through a small trench, having never used fire or lamplight. He was more than ninety years old and still alive near Duzan; when Theodoret wrote that book in the fifth century.

[2] Another James is mentioned by the same Theodoret in chapter 21, to whom Theodoret himself gave the name "the Great," Theodore the Lector (bk. 1 of his Collectanea) "the Syrian," Evagrius (bk. 2, ch. 9) "the Syrian," the Great; and Rosweyde "the Hypaethrian," because he lived under the open sky. Baronius mentions him (vol. 5, year of Christ 404, no. 108; and year 414, no. 15; and vol. 6, year 458, no. 15), where he rightly corrects Nicephorus, who confused him with James of Nisibis. The Nisibean is commemorated on 15 July. But James the Great, or the Syrian, on 26 November, although the passages from the Annals of Baronius just cited by us are noted in the margin in the latest edition of the Roman Martyrology under the Notes for 6 August, on which day another James the Hermit is commemorated — at Amida in Mesopotamia, on the river Tigris, famous for miracles, the Amidean; much younger than those two, since he was still living after Amida had been captured by the King of the Persians. Amida was captured, as Marcellinus testifies in his Chronicle under the Consuls Avienus the Younger and Probus (for whom others write Rufus), in the year of Christ 502, in which year Baronius (no. 40) treats of this S. James from Procopius's book 1 of the Persian War.

[3] Philip Ferrarius, in the Topography of the Roman Martyrology, under the word "Palestine," an error, writes that this James the Hermit who is placed at Amida under the day of 6 August seems to be the same as he who is commemorated on this 28 January. In this he is undoubtedly mistaken, and indeed seriously so. For the former, as Procopius attests, lived enclosed in a small space with latticed bars in a village one day's journey distant from Amida; the latter dwelt for fifteen years in a certain cave near the town of Porphyreon, from about his twentieth year of age.

[4] Now Porphyreon is, according to Stephanus in his book On Cities, "a city of Phoenicia," near Porphyreon and Carmel, a very ancient city, which Polybius mentions in book 5 when treating of the war of Antiochus the Great. It was an episcopal see under the Metropolitan of Caesarea in Palestine, as is found in book 2 of Miraeus's Register of Bishoprics, where however it is written as Porphyron. William of Tyre (bk. 9 of the Holy War, ch. 14; and bk. 10, ch. 6 and 10; and elsewhere) calls it Caiphas. Adrichomius in the Tribe of Issachar (ch. 17), Quaresmius, and others follow the Tyrian; they are mistaken, however, when they write that it was built by the High Priest Caiaphas: it was perhaps restored by him. They report that it was situated by the sea, at the northern foot of Mount Carmel.

[5] So that one might rightly wonder that this Saint was not included by M. Antonio Alegre the Carmelite in his Paradise of Carmelite Glory; therefore rightly to be counted among the Carmelites: since he ascribes to his order all those who not only in Syria, Palestine, and Egypt but also throughout the rest of the world led a monastic life in the earliest centuries, or in some way prefigured it. But whether that manner of life has been propagated from those ancient times in a continuous series down to the present, it is more probable that it flourished where the first cradle of such discipline is said to have been established by the Prophets; if, however, that society of holy men which is called the Brothers of S. Mary of Mount Carmel was erected only after Syria was conquered by the Franks (as many of the more recent authors suppose, who deny that for eleven entire centuries the very name of the Carmelites was ever uttered by any writer of those times, and who on the contrary maintain, on the testimony of Jerome, that before S. Hilarion the very name of monks had not even been heard of in Palestine and Syria) — if, therefore, that congregation began only five centuries ago, as they would have it, but in order to more inflame in the minds of its members the zeal for virtues, wished to set forth examples of those virtues practiced in the same places and to assert a likeness of manner of life by a likeness of place and of piety, it was not, however, fitting to produce and set up for imitation those ancient Prophets before Christ or those who professed monasticism in other parts of the world, rather than those who dwelt so much more recently before our times in the very vicinity of Carmel itself. And to this class belongs not only James, but also that holy woman who was previously sent to undermine his chastity, but who was soon struck by the miracle of his fortitude in vanquishing the allurements of pleasure, gave her hands to faith, was washed in baptism, and thereafter spent the rest of her life in a monastery of Virgins in such a way that she was both dear to God and received grace against demons. That monastery, therefore, and the others situated around Carmel itself, the most religious Carmelite Fathers can claim for their order by a more certain reasoning; but let us return to James.

[6] He flees honor. When he saw himself being honored by the inhabitants of the city of Porphyreon, as is said in number 10, he fled and went away forty miles and dwelt on the bank of a river for thirty years. We judge this river to be the Kishon, which flows from the Sea of Galilee, or Tiberias, into the Mediterranean Sea, near which for some leagues lies Mount Hermon, or Hermonium; near whose rocks he seems to have lived in a cave, A lapsed man does penance: from which, after he had perpetrated that foul crime, he departed, and spent ten years in another cave, or ancient tomb, in the same region. But if anyone should contend that this river is the Jordan, we shall by no means resist obstinately, provided he brings a probable argument and discovers somewhere that the Jordan flows no more than forty thousand paces from Porphyreon.

[7] Shortly after James's death, on account of the frequency of miracles, a sacred shrine was built, into which his relics were translated, Publicly venerated after death. and his memory was celebrated annually with a solemn feast. The Greeks followed the Syrians, who record him on this day in the Menaea and in Maximus of Cythera, from which we shall append an epitome of his life. Among the Latins, Molanus thus writes in his additions to Usuard: "At Porphyreon, according to Metaphrastes, S. James the Hermit." The Roman Martyrology: "In Palestine, S. James the Hermit, who after his fall long lay hidden in a tomb for the sake of penance and, renowned for miracles, departed to the Lord." The same is found in the Gallo-Belgian Martyrology, but on the following day, namely 29 January.

[8] The Life of S. James seems to have been written by an ancient author not long after his death, as these words suggest: His Life, by whom written and published. "When the most religious Bishop had learned of his death, he came to that place with the whole Clergy and pious laymen, who, having embalmed him with precious spices and celebrating God Himself and His glory, deposited his venerable relics in that very monument. Afterward the holy Priest of God built a sacred shrine at the cave and translated his relics thither. In which place even to the present day many are healed, and the whole city and the neighboring region, celebrating his memory each year, observes a great feast," etc. The latter words seem less aptly referred to the age of Metaphrastes (who inserted this Life into his work on the deeds of the Saints, perhaps revised and, as was his custom, interpolated by him), since the Saracens held everything far and wide in the age of Metaphrastes. Moreover this Life, translated into Latin by Gentianus Hervetus, was published by Lipomanus and Surius; an abridged version was given by George Garnefeltius in book 2 of the Lives of the Hermits, number 7.

EPITOME OF THE LIFE

from the Menaea of the Greeks.

James, Hermit in Syria (S.)

On the same day, our Holy Father James the Exerciser. He departed from the flesh as from a certain snare, James, not captured by the snares of the flesh.

[1] S. James dwells in a cave: This Saint, having cast aside all the cares of the world, dwelt in a certain cave for fifteen years, not far from the town called Porphyreon, and exercised himself in every kind of religious life. A wanton young woman was sent to him by certain impure scoundrels, who shamelessly assaulted him and provoked him to lust: He converts the harlot: he himself, by reminding her of the future punishments in the underworld, joined her to Christ through penance.

[2] Since, however, no one can elude all the snares of the wicked enemy, it happened that he too fell by a dreadful mishap into an enormous crime, He frees a demoniac by his prayers, to be an example for all the fallen and a guide to penance. A certain distinguished man brought his little daughter, who was possessed by an evil spirit, to the holy man to be cured by his aid. He, having prayed to God for the possessed girl, immediately freed her from the impure possessor. But the father, fearing lest the demon expelled from the girl might assail her again, left her with her quite young brother in the care of the monk in his cave. Here the wretch, overcome by impure desires (O dreadful fall!), violated the maiden. And what then? He then ravishes her and kills her with her brother: Lest the shameful crime which he had committed should become public, he killed both the girl and her brother, and cast the corpse of each into the river flowing past.

[3] When he had thereupon cast away all hope of salvation in despair, he resolved to return to the world. But as he set out on his way, a certain religious and pious monk met him, He does penance: by whose pious exhortations he was moved, and he enclosed himself in a certain tomb and established a most harsh manner of life.

[4] When, however, a great drought and heat were once tormenting that region, God admonished the Bishop of that place to betake himself to this James, who was hiding in the tomb, and to request his prayers; otherwise the heat and drought would never cease. Therefore the Bishop soon came as a suppliant to the Saint with all the people, and earnestly requested his prayers, He obtains rain by his prayers: and at length barely persuaded him. When he had begun to pray to God on their behalf, immediately a most abundant rain was sent from heaven and watered the earth. Thence the Saint conceived new hopes of his own salvation, because the rains falling abundantly were a most ample pledge and proof of pardon. And so he entered upon an even more severe manner of life, and added penance to penance, He dies a holy death. tears to tears; and in this manner, in holy conversation, he rendered his spirit to God.

LIFE

By an unknown author as found in Metaphrastes.

From Metaphrastes.

James, Hermit in Syria (S.)

PREFACE OF THE AUTHOR.

[1] The usefulness of this history. The most beautiful possession of humility confers many blessings and benefits salutary to the soul upon those men who are lovers of God and who enter upon a life consonant with the precepts of our Savior Christ. He who has striven to embrace this possession and has perfectly attained it will never have cause to fear that he might in any way fall, or be captured by any passion, or be puffed up by the arrogance of self-confidence. For that this brings much harm, and incurable loss, and the greatest danger to those who have not been more cautious, one can understand from many other arguments, but especially from this history which is to be written by us: so that those who have set before themselves the heavenly life may profit from the very narrative, and be made safer. For in this we shall find both the best instruction and perfect exercise, and finally the last course arising from sloth, and the power of penance — which avails so much before the most benign God that it not only snatches a man from the very gates of hell and the torments of Gehenna, but also renders him such that he possesses something greater than his former virtue, and with the aid of divine grace recovers an amendment of life better than his former state.

CHAPTER I.

The exercise of S. James. His care to preserve chastity.

[2] There was a certain man who withdrew to a solitary place near the town of Porphyreon. He dwells for 15 years in a cave: The man's name was James. He, having renounced the vanity of this brief life, dwelt in a certain cave for fifteen years. He made such great progress in the exercise of virtue, and was so distinguished and pleasing to God, He shines with miracles: that he was deemed worthy of the grace of power against demons and brought many other cures to people in the name of our Savior Jesus Christ. Since all therefore admired the life of this man, they flocked to him; of whom many were from the superstition of the impious Samaritans. He converts many Samaritans: When that divine man observed them coming to him, he converted them to the true faith by greatly instructing them from the reading of the divine Scriptures.

[3] Others conspire against him But the devil, who from the very beginning commenced to be hostile to the human race, and especially to those who serve Christ, when he saw himself being put to flight by the great virtue and perfect life of that man, set about persecuting him and expelling him from those places which we mentioned above. For having entered into a certain Samaritan, one of those who from the beginning were averse to the truth itself, he caused that man to gather together all his friends, relatives, and servants to lay snares for the holy man, so that having thus ensnared him he might be able to drive him from those regions. When all, therefore, had assembled at the house of their priest and had contrived many plots, the unanimous decision of all was this: that they should summon to themselves a shameless and dishonorable young woman, A suborned harlot, to whom they would give twenty gold coins and promise to give her as many more, if she could corrupt the servant of God, James, by her enticements, so that seizing some pretext they might chase that man from their region in disgrace.

[4] Induced by these promises, that woman, watching for the depth of night, approached him and, knocking at the door, begged him to let her in. And when he delayed and for a longer time refused to do this, she nevertheless continued shamelessly knocking at the door and with many entreaties beseeching him Weeping and wailing at length before his cell at night, to admit her. When therefore he had opened the door and seen her, he seemed to himself to behold some phantom; and fortifying himself with the sign of the Cross, he shut the door with force and, returning to his cell, turned toward the east and prayed earnestly to God. Not long afterward, when midnight had passed, the woman did not cease knocking at the door; indeed she cried out in a loud voice: "Have mercy upon me, you who are a servant of God; open the door to me, lest I become food for the wild beasts before your cell."

[5] When that just man considered these things and took note of the multitude of wild beasts Supposing her to be a nun, that inhabited those places, he unwillingly (so to speak) opened the door and said to her: "Whence have you come here? Whom do you seek? And where are you from?" The woman replied: "I am from this nearby monastery, and the Superior of the monastery sent me to carry blessings to this castle; and while I was returning to the monastery, night overtook me in this place. He admits her into his outer cell I beg you therefore, O divine man, to have mercy on me and to receive me at your dwelling, lest I become the prey of wild beasts." Moved therefore by these words, he brought her in to his quarters, set bread and water before her, and entering the inner cell, enclosed himself there, leaving the woman in the outer cell.

[6] But she, when she had taken food, wished to rest for a little while. Afterward she began to cry out and to throw herself at the door with lamentations, and to implore the holy man. But he, looking out from the window and seeing her pressed by distress and much pain, was at a loss as to what he should say or do to her. Then she said: "I beseech you to look upon me [Feigning pains of the heart, he anoints her right hand and signs her with the Cross:] and fortify me with the sign of the Cross, for I am oppressed by a pain of the heart." Hearing these things, he came out and immediately, having kindled a large fire, sat near the woman; and placing his left hand on the fire, with his right hand he took sacred oil and began to warm her with the heat of his own hand, and did not cease to fortify her breast with the sign of the Cross. She, therefore, impelled by the goads of shamelessness, wishing to ensnare him and arouse him to base lust, said: "I beg you to anoint my heart longer, so that the pain which presses me may at last cease." He, such was his simplicity, He burns his left hand in the fire against temptations: believing the woman and attending to the things pertaining to her cure, and at the same time knowing and fearing the fraud of the evil demon — lest from excessive compassion for her he should bring eternal infirmity upon himself — for two or three hours steadfastly kept his left hand thrust into the fire, so that the joints of his fingers, consumed by the burning, fell away. This he did in warring against the diabolical devices, so that on account of that intolerable pain proceeding from the fire's flame, no evil thought might creep into his mind.

[7] When the woman saw this being done by him so admirably, she too came to her senses (for she saw almost the entire hand of the holy man consumed by the fire); weeping and groaning, she threw herself at the feet of the holy man and, striking her own breast with her hands, cried out: "Woe to me, wretched and blinded! Woe to me, that I have become a dwelling place of the devil!" When the holy man heard these things and was astonished, he said: "Rise, woman." He said this and very hastily raised her from the ground; and sending attentive prayers to God, Seeing which, the harlot is converted, he said: "Tell me, woman, what this means." And scarcely having come to herself, she set forth in detail how matters stood, revealing what snares the wicked Samaritans, or rather the devil, had contrived against the just man. Hearing this, the servant of God groaned greatly; and having celebrated the glory of God and shedding many tears and giving thanks to God, he instructed her in the catechism, and having bestowed blessings upon her, sent her to the most holy Bishop Alexander. She is baptized, When the woman had come to the church, she confessed each and every thing in order, first to God Himself, then also to the most holy man; who, having himself extensively instructed her and seeing her very penitent for the evils she had committed, She becomes a religious and a saint. gave her the bath of immortality, and sent the woman herself to a monastery of Virgins; then, having assembled all the religious people and the Clergy who loved Christ, he expelled all the Samaritans from that city and region; and afterward he visited the servant of God, James, and, like a good Father, greatly strengthened him. And so the aforesaid woman offered herself to Christ through penance in such a way that she was both dear to God and received grace against demons.

CHAPTER II.

The gift of healings. A more distant retreat.

[8] After a certain interval of time, the daughter of a certain man who held the principal place in the Senate, James cures a demoniac: being agitated by an impure spirit, invoked the holy man by name. When therefore her parents had brought her to the servant of God, they begged him to show mercy toward the girl's youth and to expel the impure spirit from her. And when the holy man had prayed to God on her behalf and had laid his hands upon her, he immediately expelled the demon by divine power and cured the girl. Her parents, therefore, having given thanks both to God and to him, sent him three hundred gold coins, which that just man not only did not dare to accept but would not even suffer to look upon, saying and persuading them that it was not fitting to make a commerce of divine things, but rather to give them to the poor. "For I," he said, He rejects the offered money: "do not accept them; for living in solitude I have no need of such things." And so, giving thanks to God, he sent those people back to their homes.

[9] Once, however, when a certain young man had been attacked by a demon, he was loosened in both feet: He heals a paralytic and many sick: his relatives, carrying him, brought him to the holy man, asking him to pray to God on his behalf. He, having fasted for three days and devoted himself to divine prayers, restored the paralyzed man to health, blessed him, and commanded him to return on his own feet to his own house. Many others came to the same man who, suffering from various diseases, were all healed by divine power through his prayers and returned to their homes.

[10] When, however, that servant of God saw himself being much honored by all and greatly feared the fall He flees honor: that is accustomed to befall many from honor itself, he left that place and, fleeing, went far from that city, forty miles away; and having found a great cave among the rocks on the bank of a river, he dwelt there for thirty years, He dwells 30 years in a cave. spending entire days and nights in prayers and hymns. His sustenance he prepared for a long time from the herbs that grew near the river; afterward he elegantly built a small garden on the bank of the river, and working in it for some hours of the day, he procured his food from it. His life was indeed so celebrated that monks and Clerics came to him from twenty and thirty monasteries, and many others from those occupied with worldly affairs betook themselves to him, that they might receive his blessing and be strengthened by him.

CHAPTER III.

The fall into fornication and homicide.

[11] But such and so great a man, deemed worthy of so great a grace, was permitted to fall into a lapse — and that the most grievous of all — perhaps captivated by elation or pride. For the most wicked enemy of the human race, who exercises his own envy against men living an upright and God-pleasing life, having entered into a certain girl, the daughter of a certain wealthy man, A demoniac calls upon S. James by name: began to cry out and to call upon S. James by name, so that the girl's parents went about and everywhere searched for that divine man, leaving neither monastery nor any desert place unvisited. And when they could not find him, they afterward learned that there was a certain solitary man in the place we mentioned above. The father, therefore, taking his servants with him and ordering the girl to sit with her mother on a beast of burden and to follow him, came to the place of which he had heard, where that holy man was also spending his life. When he had seen him She is brought to him: and had cast himself at his feet, he said: "Have mercy on my daughter, for she is grievously tormented by an impure spirit; for it is twenty days since she has taken either food or drink, but she cries out, tearing herself and calling upon your name."

[12] Then he ordered the girl to be brought thither; and having given himself to prayers for a longer time, She is healed by his prayer: he prayed so fervently for her that the very place in which they stood trembled. When his prayers were finished, he breathed upon that impure spirit and said: "In the name of our Lord Jesus Christ, depart from this girl." And immediately the demon himself, as if driven by some fire, departed from the girl. She, having fallen to the ground, lay for many hours without a voice; but the Saint, having prayed to God, took her by the hand, raised her up, and restored her to her parents. When they had witnessed that miracle, She alone remains with him: they gave praise to the divine glory. But fearing lest the impure demon, returning, should enter into her again, they entreated him that the girl might remain with him for two days, until she was completely freed from the demon. The girl, therefore, having been left with him, the parents returned to their own home.

[13] (The falls of Saints are to be narrated for edification) But it is fitting, as we said at the beginning, for the caution of many and for the edification of those who are pursuing this heavenly life, not merely to gather good things by narrating the upright deeds of perfect men, but also — lest those who serve God be ignorant of the evil arts and snares of that most wicked enemy — just as we have enumerated the great and true virtues of this man, so, I say, it is appropriate to narrate both the tempest brought upon him and his very great fall arising from it. But we shall speak hereafter, as is fitting, also of those great and mighty miracles which were performed through him after his perfect penance and generous confession. For the nobler the exercise and life he had led before, the greater was his fall afterward. And the more grievous the fall, the greater afterward was also his amendment.

[14] For that most wicked and impious enemy of God's servants, when he had seen the girl who had been cured left there alone with him alone, and had seized upon this as an opportunity against the just man, sent a spirit of lust into him; which assaulted him to such a degree that he who at the beginning of his exercise, from the time when the snares of the impious Samaritans had been prepared through the woman whom we mentioned above, She is violated by him, had resisted with a noble and brave spirit, and who, in order to overcome the devil by whom the woman had been thrust against him, had preferred to suffer the loss of his left hand — he, I say, stung by the goad of lust and forgetful of the divine fear and of so great a grace of healings and of so long an exercise and so many labors, although he had reached an advanced old age, was nevertheless overcome and succumbed to the demon; and going out into the place which was before his cell, he violated the girl herself and defiled himself with the mire of impiety.

[15] And then, as if certain first-fruits having been offered to the demon, he was compelled to add yet another evil to the former one. For that corrupting serpent, fearing She is killed, lest James himself, coming to his senses, might attain the amendment which is afforded through penance to those who seek it with a sincere mind, suggested to this man, whom, as it seemed to him, he was leading captive, that he should perpetrate something even worse than the former sin; for having cast certain thoughts of timidity into his mind, he became the author of his killing the girl whom he had violated. And so, overcome by this sin also, he perpetrated her murder as well, hoping no doubt that by this means he might avoid the trouble of the girl's parents.

[16] But not even with this crime was that true author of evils, the devil, content; rather he added yet another thing: She is cast into the river, that he should not only not commit to burial the remains of the slain girl, but should also cast them into the waters of the river without any mercy. Such is the fruit of pride and arrogance. For if the monk had not subjected himself to a sin of this kind, the wicked enemy, pouring all his force and the storm of winds against him as against a small boat, would by no means have disgraced this old man, by whom he had been vanquished when still young — whom the enemy himself afterward also conquered, because he perceived him too puffed up.

CHAPTER IV.

Movements of despair.

[17] But nevertheless the excellent benevolence of Christ, the bestower of the highest goods, toward men — James is recalled to salvation by the kindness of God. who prefers that all men be saved rather than perish — stretched out His hand to the one who had fallen and lay upon the ground, and by the remedies of penance healed the incurable and foul-smelling wounds of His own creation, that is, of that man, and after his penance adorned him with the same and even greater graces. We have been compelled to bring these things forward so that, just as upon learning of his earlier life we praised God, and upon hearing how he fell we were cast into sorrow, so also upon learning of his sincere penance we may not trust in ourselves but place our hope in the most benign God, from whom all graces proceed — who gives patience to us when we stand, that we may stand firmly, and sustains with His hand those who fall through sloth — that is, stretches out His help to us — and embraces the penitent in His love for the human race.

[18] For he who had perpetrated so many and such great evils, each one of which made him liable to Gehenna, set before himself the example of David to be imitated, by which he might be raised from his fall. 2 Sam. 11:15. For David too, after his adultery, perverted the order of things, and instead of paying the penalty for his adultery, added also the murder of the man By the example of David he meditates penance. whom he had first wronged. He therefore, when he reflected how God Himself, the benign Lord, placated by the prayer of David, had immediately pardoned his sins, took refuge in the harbor of penance, using hope alone as his guide toward the amendment of his soul. For when he had come to himself and had been roused, as one might say, from sleep, he entered his cell, and having cast himself upon the ground, he uttered intolerable groans, violently striking his breast and pouring forth rivers of tears.

[19] But not even so did the impure and most wicked devil depart from him. About to return to the world from despair, he turns aside to a monastery. For since he could not endure that man's resolve and will, he began to cast thoughts of despair into his mind, since he had attempted to introduce such most wicked beginnings against the human race from the despair of Judas himself. He therefore resolved to return to the manner of the world. But by the will of the benign Christ it came to pass that while he was traveling he came to a certain monastery. Having entered, therefore, to those monks who were there, he greeted them; and when they had washed his feet and set bread before him, they asked him to take food. But he, scarcely able to endure hearing them, uttering a heavy groan, said: "Woe to me, wretch! How shall I be able to lift my eyes to heaven? He narrates his fall to the monks: How shall I dare to invoke the very name of Christ the Lord, whom I have rejected and abandoned? How shall I dare to touch any of His good things, I who in soul and body have been an adulterer against Him and have mingled myself with the lusts of incontinence?" And when he had begun to narrate how matters had stood, he confessed everything to them; and they, greatly saddened on that account and moved by the things he had suffered in various ways, consoled him as best they could. And having given him blessings and sent many and attentive prayers to God on his behalf, they sent him on his way.

[20] While he was traveling, He is led to a cell by an anchorite, a certain Brother met him, truly having Christ within himself; who, having greeted him, compelled him to turn aside into his cell; and having washed his feet and shown him every office of charity, he set bread before him and exhorted him to partake of the blessings which God had sent. But he, conscious of his sins, striking his breast, long refused to take food. But the servant of God, at whose dwelling he had turned aside, cast himself at his feet, Compelled, he takes food; consoling him and affirming with an oath that he would not rise from the ground until James had promised to partake of what had been set before him. When James had promised this, the servant of God rose from the ground to take food. After both had tasted the bread and given thanks to God, they again sat together.

[21] Then the one by whom James had been received as a guest addressed him: "Instruct me," he said, "Father, your son in Christ, and confirm my heart, for I am greatly troubled by many and various thoughts." Asked to say something for his instruction, he bewails his fall, Then S. James, howling and beating his breast with tears, groans, and laments, said: "Allow me, Brother, to weep and to lament my grievous sins and the impious things I have dared against God; for in this vain and shameful old age of mine, like a child I have been tripped by the devil and have been utterly plunged into destruction. For the evils which as a young man I patiently overcame, now in my old age, conducting myself dishonorably, I have succumbed to, having cast myself into the mire of foul defilement, and have committed other sins graver than these." When the other had heard these things, he was greatly affected with sorrow, and asked James to narrate in detail the fraud of the devil — procuring two things from this: first, because he hoped that the confession of the sin would provoke that man to penance; and second, because from his Brother's fall he desired to provide himself with caution for the future. He therefore began to narrate thus.

[22] "When I had employed a careful and most laborious exercise, And he narrates, and had served God Himself innocently for fifty years, after I had received much grace from the benign God and many miracles had been wrought through me, a wretch; at last Satan entered into a certain girl, whose parents, having heard that the grace of Christ was present with me, brought her to me to be cured. And when they had asked me to pray to God for her, I did so; and by divine power it was brought about that the impure spirit departed from her. Since they desired that she be completely cured, they left the girl with me for two days and returned to their own home. But I, blinded in mind, went out to her, and overcome by the goad of lust, neither having God in mind at that hour, nor thinking that I was losing the labors of so long an exercise, but having forgotten all things (to speak briefly) and despising Gehenna, I fell into the ruinous precipice of defilement. And having violated the girl, I wished to cure one evil with another — nay rather, I added a greater evil to the lesser. For the demon who was the author of this disgrace, assailing me, He despairs of pardon, suggested in my mind the murder of the same girl. And so, after the violation I had inflicted, I killed her and cast her body into the river. Despairing therefore of my salvation, I departed, and now I am returning to the world. For how shall I be able to raise my eyes to the heights of heaven? For if I shall dare to name Christ Himself, fire descending from heaven will immediately consume me."

CHAPTER V.

Penance performed in a tomb.

[23] When he was narrating these and similar things with many tears and the greatest groans, the other servant of God, hearing these things, He is raised to hope in the mercy of God: moved by divine grace, fell upon his neck and, kissing him, said: "I beseech you, Brother, do not be downcast in spirit, nor despair of your salvation; but believing that there is a place for penance, pour forth your tears and confess to the benign God. For the Lord is very merciful, and great is the mercy with which He always attends us. While we have time, let us do penance. 2 Sam. 12:13. For if there were no penance, how could David, after the gift of prophecy, after the kingdom, after the testimony of the Lord, having fallen into the abyss of adultery and murder, showing penance in word and in deed, have obtained the remission of such sins? Matt. 16:19; Matt. 26:74. If there is no place for penance, how could Blessed Peter, the prince of the Apostles and the first disciple, who received the keys of heaven from God, when he had denied the Lord Christ not once, not twice, but three times, and after this had wept bitterly — how could he have not only obtained the remission of that sin, but also been judged worthy of even greater honor, being made the shepherd of Christ's rational sheep? John 21:17; 2 Cor. 2:11. Unless there were penance, how could the Apostle have commanded that he who had committed fornication among the Corinthians be received, saying, 'Lest he be circumvented by Satan'?"

[24] When the true and merciful Brother had greatly confirmed his spirit with these and similar words, he asked James to be willing to remain together with him; and when James refused, the servant of God cast himself at his feet and, kissing them, entreated him He cannot be detained in the anchorite's cell: not to separate from him, thinking and fearing lest in some way he might fall into despair and utterly lose his soul. But when, vehemently admonishing, asking, and beseeching him, he could not persuade him, the holy man, pressed by distress and groaning in spirit, and having prayed to God greatly for him, let him go, having also given him blessings for use on the way. And having traveled with him for as far as fifteen miles, he did not cease to exhort him, delivering a long discourse on penance. Then, having embraced him and kissed him with tears and prayed to God for him, he returned to his little cell.

[25] But James, having committed himself to the road which led into the world, was on his way. And when he had traversed a certain part of the road and had turned aside a little, he found an ancient tomb, fashioned in the shape of a cave, in which very many bones of the dead had been deposited, which by the antiquity of time had almost turned to dust. Having entered this, he gathered the bones together and placed them in a certain corner of the monument; and having shut the ancient door of the cave and placed his knees upon the ground, beating his breast, with great wailing and lamentation he thus confessed to God: "How shall I raise my eyes to You, O God? What beginning of my confession shall I make? With what spirit, In the ancient tomb he implores the mercy of God: with what conscience relying, shall I undertake to move my impious tongue and lips filled with filth? First, the remission of which sin shall I dare to seek? Grant pardon, most benign Lord. Be merciful to me, unworthy, O good Lord, and do not destroy me together with my most shameful deeds; for my impieties are not small. I have committed defilement, I have committed murder, I have shed innocent blood. In addition to all these things, I gave the wretched body as food to the waters, to wild beasts, and to birds. And now, O Lord, to You who know all things I confess, asking pardon from You for these things. Do not despise me, O Lord, but according to Your mercy and Your love for mankind, have mercy on me, an impious and unworthy man, and grant me Your abundant mercy, and forgive all my iniquity, lest, plunged into the deep whirlpool of sin, the storm of the destroying enemy should overwhelm me, lest the dragon of the abyss should devour me."

[26] For 10 years he does penance there Employing this steadfast penance and confession, he spent ten years in the cave — or rather in the tomb — enduring a harsh life. He did not go out from that place, nor did he associate with anyone, nor did he address anyone; but in bitter tears, groans, intolerable laments, and much compunction he spent all his time, opening the door of the cave twice a week and gathering the herbs that were near the entrance of the tomb where he dwelt, of which he ate only so much as he judged sufficient for himself; and he would return to the cave, giving many thanks to God, and at all times devoting himself to prayers, vigils, and perseverance in confession. Ezek. 18:32. Wherefore the benign God, who does not desire the death of the sinner but his conversion and life, did not suffer so great and so much labor to be vain or useless. For attending to his pure and most diligent penance, He gave him pardon for so many and such great sins.

CHAPTER VI.

Rain obtained by prayer. Other miracles. His holy death.

[27] The Bishop, by divine admonition, implores his prayers for rain: And when God Himself wished to make manifest to that holy man and to all others the power of penance, He permitted a most vehement drought and lack of rain to seize that whole region. And so, after many fasts, prayers, and supplications, it was revealed to the most religious Bishop of that city, a holy man who feared God, that there was a certain man dwelling in a tomb in that region, humble indeed in appearance but holy in spirit and mind, who, if persuaded by them to pray to God, would avert all the evils that threatened that region. The most holy Bishop, therefore, with the whole Clergy, ordered all to be assembled to hear the vision which he was about to narrate to them, so that with supplications they might go to the cave which had been revealed to him, to that divine man. When this had been done and they had come to that place, they found that just man, and with many prayers they asked him to have mercy on their region and to be willing to pray to God and to obtain from Him that He would be reconciled to His people and, driving away the present drought, would send rain upon their land.

[28] He, answering them nothing at all, was beating his breast, Frustrated of a response, not daring to raise his eyes to heaven, saying only this: "Be merciful, O Christ, to my many impieties." But when the Bishop persevered in supplications and exhortations, and received no response from him, leaving him, those who had come returned lamenting. And when they had come to the church, there again, weeping and suppliant, they sought liberation from their evils from the benign God. But when for many days, lamenting and fasting, they implored God He is again commanded to approach him: to be willing to help them, it was again revealed to the same Bishop, and a clear voice was heard which said thus: "Go to My servant James, whom I have already revealed to you, and persuade him to pray to Me concerning these matters; for when he prays, you will be freed from the evils that threaten the region."

[29] The holy Priest of God, therefore, returning with the whole Clergy and people, proceeded to bring supplications to the divine man. Rain is obtained by his prayers: Then he, unwillingly (to speak briefly) and moved by many supplications and persuaded by that holy Bishop — that he had come sent by divine revelation — raising his eyes to heaven, offered attentive prayers for a long time; and while the prayers were still on his lips, the good and merciful God, who abundantly and easily bestows all things upon those who fear Him, fulfilling in very deed that saying of the divine Scriptures, "While you are still speaking, I will say, 'Behold, I am here'" Isa. 58:9, sent abundant rain upon the land.

[30] Marveling at this exceedingly, they sang a hymn of thanksgiving to the merciful God and to His magnificence, and returned; The anniversary of this benefit. and celebrating the divine glory, they pronounced His servants blessed, who through the exercise of virtue were made worthy of such honor and grace. Therefore, aided by the most great benefit from the benign God and freed from that divine plague which was repelled through the servant of God James, to this very day they celebrate each year the memory of that day on which they were freed from that drought of the air; and they continually offer hymns, supplications, and thanks to Christ.

[31] Many of the people, moreover, afflicted with various diseases, together with the Bishop He shines with many miracles: took refuge with the servant of God James for the sake of consolation and healing; whom he, having anointed them with holy oil and blessed them in the name of Christ, healed in such a manner that, upon returning home, they gave praise to the glory of God, who through His servant had brought healing to them. All, therefore, who inhabited the city and the neighboring region brought their sick to him, or asked him, while they were absent, to pray to God Himself for their health; and immediately by divine power they obtained healing; for so great a grace was bestowed upon him that by his word alone he would immediately put impure spirits to flight.

[32] In that very year in which that most bitter plague of drought was repelled, the servant of God James summoned the most holy Bishop and asked him to take care of the cave — that is, the tomb — in which he had long had his dwelling, and he requested of him that after death he should be buried there. When the Bishop had promised to do this and had returned to the city, after a few days Blessed James died in a good old age, He dies, at the age of seventy-five. When the most religious Bishop had learned this, He is buried: he came to that place with the whole Clergy and pious laymen; who, having embalmed him with precious spices and celebrating God Himself and His glory, deposited his venerable relics in that very monument.

[33] Afterward the holy Priest of God built a sacred shrine at the cave and translated his relics thither. A church is built there, In which place to the present day many are healed, and the whole city and the neighboring region, celebrating his memory each year, observes a great feast A feast is celebrated. to the glory of the benign God, who so honored him. Whom let us also celebrate in our customary manner and gloriously, blessing the Father, the Son, and the Holy Spirit, to whom is glory and dominion for ages of ages, Amen.

ON S. CHARLEMAGNE, EMPEROR OF THE ROMANS, KING OF THE FRANKS.

Year 814.

Charles the Great, Emperor, at Aachen in Belgian Gaul (S.)

BHL Number: 1604

From various sources.

Section I. The public veneration of S. Charles.

[1] Charles the Great, King of the Franks and the first Emperor of the Romans (after the imperial dignity was restored to the West after four centuries), is honored with the customary honors of the Saints and sacred anniversaries. His name was inscribed in the sacred tables by Guido of Crema, The public veneration of S. Charlemagne: styled Paschal III; who, although he was called Pope contrary to right and law by the faction of the schismatics adhering to the Emperor Frederick Barbarossa while Alexander III was legitimately governing the Catholic Church, nevertheless Charles, on account of his illustrious good deeds, was held to be a Saint both perhaps before and at least afterward, with the connivance of the Roman Pontiffs: temples were dedicated to him, and the celebration of the Ecclesiastical Office was bestowed upon him.

[2] Which Henry Spondanus, Bishop of Pamiers, in his Epitome of the Annals of Baronius, year 814, number 5, declares thus: "If you consider the things written about him, An encomium from Henry Spondanus: you will behold a worthy exemplar of virtues and a model of religion complete in all its parts, to whom (in my judgment) neither the Emperors who preceded him nor those who afterward succeeded him can be fully compared. But neither would he have had an equal in morals, had he not defiled conjugal chastity by the introduction of concubines. But later penance wiped away those stains, when he wore down his aged flesh with a garment of haircloth perpetually adhering to his naked body. On account of the merit of his excellent virtues, the Gallican Church celebrates his birthday; and under the Emperor Frederick, the one styled Pope Paschal enrolled him in the number of the Saints. But since he was not a legitimate Pontiff, this kind of canonization was not received by the Roman Church. However, since legitimate Pontiffs are not found to have opposed it, the matter has persevered by tacit permission or tolerance, so that he is honored in his own Church where he was buried. For thus the principal interpreters of the Canons have declared. Moreover, his cult is known to have been afterward propagated to other Churches of France, Belgium, and Germany, in which the same Charles is honored with the title of sanctity, and the writings of very many historians of the affairs of the Franks favor this." Thus Spondanus.

[3] We have certainly seen the Breviaries of very many Churches in which S. Charles the Emperor is honored on 28 January, either with an Office of nine Lessons or of three. And indeed in the Church of Minden this public prayer is recited on that day: The Ecclesiastical Office for him: "O God, who by the superabundant fruitfulness of Your goodness have raised Blessed Charles the Great, Emperor and Your Confessor, with the veil of the flesh laid aside, to the glory of blessed immortality: mercifully grant that he whom You exalted on earth to the praise and glory of Your name with the honor of empire, we may merit to have as a pious and merciful intercessor always in heaven. Through our Lord." Equal honor is given to him in the ancient Breviary of Paris, of Rheims, of Rouen, of Osnabruck, of Tournai, and others. In that of Rouen this Prayer is read, which is also used for S. Louis the King: "O God, who have translated Blessed Charles Your Confessor from an earthly kingdom to the glory of the heavenly kingdom: grant, we beseech You, that by his merits and intercession You may make us sharers of the King of Kings, Jesus Christ Your Son. Through the same Lord."

[4] His name in Martyrologies. The name of Charles also appears recorded in very many Martyrologies. The most ancient is that which is believed to have been composed by Rabanus under Lothar, the grandson of Charles, in which only this is found: "Charles died." The Bruges MS.: "On this day the burial of Lord Charles the Great, Emperor." The MS. of S. Lambert at Liege: "On the same day, Charles the Great, Emperor." In the MS. of the imperial monastery of S. Maximin at Trier, which otherwise corresponds in almost everything to the Martyrology of Rabanus published by Henry Canisius, there is no mention of Charles. But in the Necrology and in the catalogue of Anniversaries the following is found: "Charles the Great, Emperor, who gave to this Church three estates, namely Stensele, Luniciacum, and Wimariskirca." Wandelbert on this day:

"Light, glory, love of the world, both the worship and the grief of the fatherland, Exalted with the lofty honor of empire, Then Charles, departing, left the scepter to Louis."

The Martyrology of Usuard printed at Paris in the year 1536: "Likewise S. Charles the Emperor." Ferrarius: "At Aachen, S. Charles the Great." Various Belgian MSS. in both Latin and German: "At Aachen, the burial of S. Charles, King of the Franks and Emperor of the Romans."

[5] The MS. Florarium: "At Aachen, the burial of Blessed Charles, Emperor of the Romans, King of the Franks, and Duke of the Brabantines, who on account of the greatness of his works was surnamed the Great. From him is named the illustrious stock of the Carolingians, than which no more noble or more religious lineage has ever appeared under heaven, except the genealogy of Christ. He died in the year of salvation 814, in the seventy-first year of his age." From this immoderate praise of the Carolingians, Is he to be called Duke of Brabant? or Karlings, and from the title of Duke of the Brabantines, one may conjecture that the author of that Florarium was a Brabantine. But Charles is nowhere read to have possessed or governed by any particular right or title the province which, in dignity the chief of the Belgian provinces, is called Brabant, before he succeeded his father in the kingdom; nor was it then called Brabant: which nomenclature was taken up much later by the Counts of Louvain, who, because they possessed part of the territory which was anciently called Bracbantum, called their other lands Brabant, and themselves Dukes of Lower Lorraine and Brabant, being themselves descended from the Counts of Hainaut; and from them the other Dukes of Brabant, by far the most celebrated, were descended, whom the Burgundians succeeded, and these the Austrians. Nevertheless, both Pepin and Charles and the other members of that family had private possessions, or allodial estates as they are called, throughout Belgium, and especially in the district which is now called Brabant.

[6] Various MSS. distinguished with the name of Usuard, but also amplified in various ways, celebrate the birthday of Charles thus: "At Aachen, the burial of S. Charles, King of the Franks and Emperor of the Romans, who, having pacified and extended his kingdom and empire, and having religiously ordered the state of the holy Church and most zealously amplified the faith, in the year of the Lord eight hundred and fourteen, in the seventy-first year of his age, the forty-seventh of his reign, Fuller encomia in various Martyrologies; and the fourteenth of his empire, departed to the Lord. He, on account of the greatness of his works, was surnamed the Great." The Carthusians of Cologne have nearly the same in their additions to Usuard. The Aachen Martyrology, cited by Molanus in the Birthdays of the Saints of Belgium and in his additions to Usuard: "On the same day, at the basilica of Aachen, the birthday of S. Charles the Confessor, the first of the stock of the Franks who, by divine ordinance, became Augustus of the Romans; who from the beginning of his life, despising the pomp of the world, by the sword of imperial power and by the word of holy preaching and by the example of a salutary life, converted Gascony,* Germany, and Gaul. He also converted to the Lord Frisia, Alemannia, and by a triple trophy, Saxony. He also built at his own expense, to the praise and honor of the holy and undivided Trinity, twenty-seven churches, of which the one at Aachen holds the pre-eminence in excellence, glorious in its present suffrages." Galesineus: "At Aachen in Germany, S. Charles the King, Confessor. He, having built many most august temples and converted nations to the Christian religion, and having performed other things most illustriously with the highest zeal for piety, obtained the surname of the Great, and then at last rested in the Lord and was enrolled in the number of the Saints by Pope Paschal." Actually by the Pseudo-Pope.

[7] Other writers also honorably record Charles in the Calendars of the Saints: Ghinius, Miraeus, Canisius, Felicius, Maurolycus, and with the most ample encomium of all, Saussay, which we shall give below. Some assert certain things about him which need correction, drawn from authors of unproven credibility. Thus Maurolycus: "Here pertains the memory of Charles, But some things are apocryphal. surnamed the Great, Emperor, whose illustrious deeds for Christ are greatly celebrated by Turpin, Bishop of Rheims. For returning from a Jerusalem expedition, he carried away from Byzantium a part of the Cross and a nail and the crown of thorns to Gaul. He built twenty-four monasteries. He endowed with great resources and honors four Prelates: those of Trier, Cologne, Mainz, and Salzburg. And in the year of salvation 814, in the seventy-first year of his age, the forty-seventh of his reign, and the fourteenth of his empire, he died at Aachen in Lorraine." Felicius has nearly the same; the German Martyrology has more, but that erroneously, in that it relates that he vindicated the Holy Land from the servitude of the Saracens; but the author of the book entitled the Violet of the Saints errs far more.

Side Note: In the 2nd edition, "Spain and Galicia." Section II. The history of S. Charles.

[8] So many have committed to writing the illustrious deeds of Charles that, if anyone wished to collect them all, The Life of S. Charles written by many: he would produce many volumes. It is by no means our intention to pursue individually everything that others have committed to memory, much less, as we diligently do elsewhere, to bring forward the genuine and complete works of the authors themselves: both because most are in common circulation, some having been published long ago by Pithou, Freher, and others, and nearly all recently and carefully by Andre du Chesne; and because, as we have already said, a certain immense mass would result.

[9] We shall give one author, Eginhard (or Eginart, or Einard), Most faithfully by Eginhard, who, as he himself confesses, was nourished by Charles in the royal Court, and although he was small of body, was nevertheless great in spirit and in practical experience — indeed he was honored with the surname of "the Great" by Walafrid Strabo, and was called by others "the Wise," "a man most learned in all things," "the most prudent of the men of his time." A wise and pious man: He had a wife, Imma, most illustrious in birth and virtue; but afterward, by mutual consent having renounced the conjugal life, Eginhard founded the monastery of Seligenstadt on his own estate and was also its first Abbot. He is also reported to have undertaken the administration of the monastery of Fontenelle from Louis the Pious, and of the monastery of Fossatum from Charles the Bald. In the Chronicle of the monastery of S. Bavo at Ghent, the following is found about him: "In the year 826, Eginhard, Chaplain of the most pious Emperor Louis, was made Abbot of the monastery of Ghent; he described the illustrious deeds and acts of the Emperor Charles the Great. In the year 843, Eginhard, the fifteenth Abbot of Ghent, died on the eighth day before the Kalends of August; Henry, otherwise called Einkericus of Dacnam, succeeded him." He therefore wrote both other books and the Annals of the Franks from the year 741 to 829 (for these, formerly ascribed to the monk Adelmus or Ademar, du Chesne and others assign to Eginhard), as well as the notable booklet on the life and conduct of Charles. This booklet, after various editions, collated with two ancient manuscript codices — This edition, whence taken. one from the monastery of Gladbach in the province of Julich, the other from the college of the Society of Jesus at Paderborn in Westphalia — and with the edition of Andre du Chesne, most diligently prepared according to the authority of five other MSS. of the best repute, we shall give.

[10] There exists in various MSS. and has been published several times a book on the deeds of Charles the Great under the name of Turpin, Archbishop of Rheims, What was published under the name of Turpin is fabulous; stuffed with infamous and shameful inventions, written by some man who was not only idle but ignorant and foolish — which it is surprising that Trithemius did not perceive. Indeed neither Hincmar, nor Flodoard the careful historian of Rheims, nor Sigebert, nor other older authors anywhere mention this composition. Tilpin, or Turpin, was Archbishop of Rheims, having been a monk of Saint-Denis near Paris, and is read to have attended the Roman Council under Pope Stephen in the year 769 with some other Bishops from Gaul, and to have received the pallium from Pope Hadrian in the year 773. He died on 2 September, having sat for about 42 or 47 years, as Flodoard writes, perhaps reckoning from the death of S. Abel. He is thought to have died in the year 811, since in that year Wulfarius, his successor, is found to have subscribed to the Testament of Charles the Great. Whence the imposture of the fictitious author, writing as Turpin, can be perceived, since he narrates even the death of Charles, although Tilpin died three years before Charles.

[11] Some men, otherwise lovers of letters, have nevertheless embraced these fables as true histories: even the author of the Spanish Chronicle, whom some consider to be Liudprand, who writes that Charles came to Toledo around the year of Christ 809 Rashly credited by others. and married Galiana, the daughter of King Galafrius; whom others write to have been the mother of Louis the Pious, although in that year Louis himself, then King of Aquitaine, having entered Spain with a hostile army, besieged Tortosa. Others, having perceived perhaps this most disgraceful error, write that he came to Spain in the year 761, in which year indeed, having followed his father into Aquitaine against Waifar, he stormed many places, being still quite young in age, and came as far as Limoges — but he was still far away then from the city of Toledo. We indeed believe Liudprand to have been wiser than to credit or write such things; although there are other delusions of Pseudo-Turpin which have not all been transcribed into that Chronicle.

[12] We have seen in a MS. codex of the monastery of Korsendonk of the Canons Regular Another written in the time of Frederick Barbarossa, a Life of S. Charles written in the time of the Emperor Frederick Barbarossa, after the year 1165, by an anonymous author, divided into three sections. The author indicates his own period with these words: "We intend therefore to weave together briefly certain notable deeds of virtue and a celebrated and glorious series of miracles, to the praise of God and of the aforesaid most pious Emperor; so that the true worshiper of Christ, Frederick, Emperor of the Romans, truly Augustus, being more certain of the sanctity of the morals and life of the most blessed Charles the Great, may more fully and more perfectly rejoice that he has brought forth into the light of the nations that sun which was hidden for three hundred and fifty-one years, with divine grace cooperating." From these words one may conjecture that the author himself was also a schismatic. Concerning the canonization of S. Charles (if it is right so to call it, since nothing can be equally opposed to the sacred canons as the election of that man styled Paschal III), but nevertheless concerning the veneration of Charles in the sacred rites begun by the schismatics and his Translation, we shall treat below. He mingles false things with true: That author truly proclaims many things about Charles from the ancient Annals which contemporaries of Charles wrote, but draws some things from that shameful Turpin. To give that entire commentary, even though it has not yet, so far as we know, been published, did not seem fitting; we shall give the Prologue and the titles of the chapters. It reads as follows:

Here begins the Prologue to the Life of S. Charles the Great, the glorious Emperor.

Although the venerable memory of the orthodox Charles the Great is celebrated everywhere and variously as a spice of fragrant aroma, Its prologue; and although his marvelous and magnificent writings are spread abroad through diverse tracts of lands, it has nevertheless pleased us to select in brief and by way of excerpt certain aromatic virtues from so great a garden of delights, in which so many kinds of flowers have been planted, that we may present them to the thirsting souls of the faithful of Christ as a fragrance of sweetness. Because it is a matter of true rashness to be charged with, that the channel of our aridity should presume upon the torrent of so great a river — yet hoping in Him who perfects praise for Himself from the mouths of infants and sucklings — we have excerpted certain roses and lilies from the wide-spreading garden, which we have inserted into the present little work according to place and time. We intend therefore to weave together briefly certain notable deeds of virtue and a celebrated and glorious series of miracles, to the praise of God and of the aforesaid most pious Emperor, so that the true worshiper of Christ, Frederick, Emperor of the Romans, truly Augustus, being more certain of the sanctity of the morals and life of the most blessed Charles the Great, may more fully and more perfectly rejoice that he has brought forth into the light of the nations that sun which was hidden for three hundred and fifty-one years, with divine grace cooperating. For we truly hope that he, the author of this canonization, was preselected by God for this purpose, whom we believe to have shone upon the world as a second Charles the Great from that first most just Charles the Great. But the excellent deeds of the Blessed Charles himself and the triumphal history of his wars we leave to others, which are found in manifold ways in the Catalogue of Valiant Men and in his Chronicles, and we ourselves have elsewhere written a Micrologus with dutiful diligence. Therefore, having implored the grace of the Holy Spirit, which knows no sluggish delays, in order to amplify the praise of the offspring, let us touch upon the root of this very planting, which the Heavenly Father truly planted and watered. For the sake of clarity of what follows, however, we distinguish in advance the sum of the whole work chapter by chapter.

CHAPTERS OF THE FIRST BOOK, OR FIRST SECTION.

I. Chapters. The genealogical series of Blessed Charles. The vision of Pope Stephen. II. On the life and merits of the most blessed Charles. III. With what affection he was made Emperor of all. IV. On the keys of the Lord's sepulchre sent to the Emperor. V. On the first-fruits of his empire consecrated to God. VI. On the imperial doctrine and eloquence. VII. On his care in the law of heaven. VIII. On his vigilance in the justice of the forum. IX. How he established his son Louis as heir of his paternal sanctity and kingdom at Aachen. How King Charles instructed his son Louis. X. On the condemnation of the heresiarchs Felix and Elipandus. XI. On the authority of the Roman See employed. XII. On the rejection of the Seventh Synod.* XIII. On his pious devotion in building churches. XIV. The names of the twenty-three monasteries, in alphabetical order. XV. On the excellence of the holy Church of Aachen. XVI. On the virtue of imperial hospitality. XVII. On the liberal munificence of imperial almsgiving.

CHAPTERS OF THE SECOND BOOK, OR SECOND SECTION.

XVIII. On the pilgrimage of the most blessed Charles the Great made in praise of God, and how from Constantinople at the chapel of the Eagle he brought the nail and the crown of the Lord. XIX. On the expulsion of the Patriarch of Jerusalem. XX. On the embassy directed to the Emperor. XXI. Copy of the letter of the Patriarch John. XXII. Copy of the letter of the Emperor of Constantinople. XXIII. The vision of the Emperor Constantine. XXIV. How the legates came to the King at Paris. XXV. On the oracle by the voice of a bird calling the King of the Franks as if with a human voice and showing the way. XXVI. On the restoration of the See of Jerusalem. XXVII. On the most munificent liberality of Constantine. XXVIII. On the most prudent deliberation of the counsel of Blessed Charles. XXIX. The friendly dispute of the two Emperors. XXX. The devout petition for the sufferings of Christ. XXXI. On the opening of the case of the crown of thorns. XXXII. How the crown flowered in a fragrance of sweetness and a splendor of inestimable light. XXXIII. On the reception of the flowers in the imperial glove. XXXIV. On the imperial glove suspended in the air. XXXV. A voice in praise of those singing psalms to Christ. XXXVI. On the healing of three hundred and one. XXXVII. On a certain boy restored to health. XXXVIII. On the depositing of the relics in a buffalo hide. XXXIX. On the resurrection of a certain boy and the salvation of forty-nine others at the castle of Ligmedon. XL. What and how great were the miracles of God at Aachen. XLI. On the convocation of the Princes and of all the people.

CHAPTERS OF THE THIRD BOOK, OR THIRD SECTION.

XLII. Letter of Turpin, Archbishop of Rheims, sent to Leobrand, Dean of Aachen, asserting the sanctity of the Blessed Charles the Great. XLIII. On the blessed vision of the starry way. XLIV. How S. James appeared to the Blessed Charles the Great. XLV. On the sudden fall of the walls of Pamplona. XLVI. On the overthrow of the idols of Spain and on the idol of Mohammed. XLVII. The imperial grant bestowed upon the Church of Blessed James and other venerable places. XLVIII. On the divinely wrought vengeance upon a certain infidel in the army of Caesar. XLIX. On the lances fixed in the ground by night and clothed with bark and leaves in the morning. L. On the producing of a spring from the hollow of a torrent. LI. On the two shields of blood-red color seen at Heresburg. LII. How two youths in white garments were seen by divine power at Fritzlar. A miracle revealed at the consecration of the monastery of Aman. LIII. On the venerable apostolate of Charles the Great, dear to God. LIV. On the heavenly presages of the imperial passing. LV. Copy of the blessed memorial. LVI. On the salutary distribution of testamentary compassion. LVII. The names of the twenty-one metropolitans of that time. LVIII. On the glorious but tearful imperial passing. LIX. "Love justice, you who judge the earth." LX. On the blessed vision of the imperial Translation.

Side Note: This was ignorantly done at Frankfurt in the year 794. Section III. The Encomium of S. Charles from the Gallican Martyrology of Andre Saussay, J.U.C.L.

[15] On the same day, S. Charles, the most Christian King of the Franks and the first Emperor of this nation, surnamed the Great, and in truth the greatest, who from the very beginning of his life, adorned with the heroic endowments of both body and mind, The piety of S. Charles, devoted with his whole heart to the divine service, by the sword of royal power, by the zeal for the propagation of the Gospel, and by the examples of a religious life, converted most of the barbarian nations, and among them especially the Saxons, Bohemians, Slavs, Bavarians, Huns, Zeal for souls, and Danes, from the abominable rites of idols to the salutary worship of Christ, the true God. He vindicated the Roman Church, the mother of all, from manifold oppression, Reverence for the Roman See, freed her from enemies, and restored her to her former beauty and honor, heaping immense benefits upon her. He extinguished most of the heresies that were destructively raging throughout the Western world, and took care that the collapsed ecclesiastical discipline be repaired; and that piety which had long been withering he caused to flourish again splendidly, and having diligently cultivated it, he advanced it far and wide throughout the whole world. He went to Rome four times for the sake of his vow, Pious pilgrimages, and having kissed the sacred footprints from heaven with the greatest veneration, he left to all posterity a singular example of devotion. He restored to its present honor the sepulchre of S. James the Apostle, which had been befouled with the abominable filth of idols, and traversing the church dedicated to him which he had vindicated, with pious devotion, he wore for the greater part of the journey a garment bristling with horsehair. Honor procured for the Saints, He commanded that the deeds of the Blessed be written by Paul the Deacon, and that they be publicly read on the appointed days. He took care that the Calendars of the Martyrs and the homilies of the Fathers be collected, and that the memorable affairs of all the nations over which he ruled be committed to writing for the cultivation of religion.

[16] Zeal for sacred things, He attended divine worship in the sacred temple assiduously, and never neglected the stated prayers and canonical hours, whether of the day or night, when he was able. He attended those performing sacred functions with great devotion. He furnished the liturgical furniture, vestments, vessels, and all the ornament of the temples so copiously Ecclesiastical adornment: that he did not even wish the guardians of the sacred doors to perform their duty in profane dress. The harmony of ecclesiastical chant, he himself being admirably skilled in the art of singing and chanting and experienced in sacred practice, he recalled to the usage which had fallen into disuse. He brought to Toulouse six bodies of Apostles, namely of Simon and Jude, Relics of Saints translated: Philip, both Jameses, and Barnabas, together with the head of S. Bartholomew and innumerable relics of the holy Martyrs, collected from pious spoils, and placed them, to be honored in perpetuity, in the basilica of S. Saturninus, which was most dear to him.

[17] He sent as a gift to Rome the spoils of the enemy, especially of the Huns, for adorning the church of Blessed Peter. He committed to the Kings of the Franks the guardianship of the Apostolic See and of the Roman Pontiffs. Defense of the Roman Church: He himself restored to his dignity Pope Leo, who had been grievously abused by his own people, having punished the offenders with zeal for God; and he received the Pope with the greatest veneration when he came to him. He convened various Councils, with the permission of the supreme See, to eliminate false doctrines and to assert the judgment of the Catholic and Roman Church (which he most steadfastly retained and observed in all things from his earliest infancy to the last moment of his life). He fortified the kingdom and empire with the most just and most religious laws; for the increase of the Christian religion he established nine episcopal sees in Germany and raised two to the rank of metropolitans. Sacred buildings: He built the basilica of Aachen, dedicated to the most holy Mother of God, with a most magnificent structure. He built twenty-seven principal churches and restored almost innumerable others that had fallen into ruin from age.

[18] His modesty, In clothing and diet he exhibited a modesty and temperance entirely Christian. At table he always employed a sacred reading, especially from the books of S. Augustine; he used an incomparable clemency toward conquered enemies, for he never killed any of them outside the battle line; those caught in conspiracy he punished with a light fine. Clemency, Upon the Saxons, so often rebellious and so often treasonous and conquered, he imposed no other law than that they should earnestly worship Christ, having abjured the impiety of idols. At length, after so many things piously and illustriously accomplished, this most obedient son of the Church, Other distinctions of his, this magnanimous defender of religion, this truly most Christian King, this thrice-great Emperor — the faith having been most zealously amplified, the state of the Church having been religiously ordered and excellently adorned, his kingdom also having been magnificently extended and the Christian world everywhere pacified — in the year of the Lord eight hundred and fourteen, the forty-eighth of his reign, His death, the fourteenth of his empire, and the seventieth of his age, his ten-year penance having been completed, his resources having been distributed with religious and royal munificence to the principal Churches of the West for the increase of divine worship and the nourishment of the clergy, fortified by the sacred rites, he happily departed from his laborious and mortal empire to a tranquil kingdom and an immortal triumph. And on account of the greatness of his faith and works, Canonization, just as he merited to be enrolled in the company of the Saints in heaven, so with the same honor, on account of his immense benefits to the Christian world, he has been accustomed to be celebrated by the faithful, not without the acquiescence of the Church. That he would one day be worthy of this honor, testimonies of divine grace and virtue presignified while he was still living in the flesh.

[19] For besides the fact that the heavenly beings appeared to him more than once, as to one already enrolled as a citizen of the heavenly Zion (especially S. Salvius the Martyr, whose sacred remains he clothed with fitting worship; and S. Swibert, whom he caused to be enrolled in the catalogue of the Blessed by Pope Leo; Familiarity with the Saints; indeed Christ the Lord Himself, when Charles was receiving the sacred communion on Easter Day, gave Himself to him in the form of a most beautiful and most loving child): besides these, I say, insignia of a mind pleasing to God, not obscure indications of divine favor also very frequently appeared toward the pious Prince. Of these the following was illustrious: Other miracles, that when in the first Saxon war he had stormed Eresburg, the fortress of the Saxons, and thence hastened to overthrow the idol at Eimensred, in the greatest drought and lack of water, at his prayer (as of a second Moses) a most abundant stream suddenly sprang forth with copious waves, by which the whole army, already panting with thirst for three days, was refreshed and recovered its strength. Moreover, in his absence, when the Saxon, having seized the opportunity, had pitched camp at the town of Fristoria and was attempting to destroy the principal church of Blessed Boniface with flames, he was unable to accomplish this by any effort, since two heavenly beings in shining apparel so struck terror into the enemy that they all seized upon flight in rivalry with one another.

[20] By tokens of this kind, the protection of the Deity more often declared how pleasing to Him were the efforts and virtue of Charles: Penance, whom certainly this course and this end (the stain having been excellently wiped away, which in so long a course he could scarcely fail to contract from human lot amid so many entanglements) abundantly revealed to be worthy of an eternal triumph and a crown of glory. Relics, His body, long ago solemnly elevated by the Bishops of Germany, is observed with the customary honor paid to the heavenly beings at Aachen. His head, moreover, is honored at Osnabruck in the province of Cologne, together with certain relics of the holy Martyrs Crispin and Crispinian.

LIFE BY THE AUTHOR EGINHARD

from two MSS. and various editions.

Charles the Great, Emperor, at Aachen in Belgian Gaul (S.)

BHL Number: 1580

By the author Eginhard, from MSS.

PROLOGUE OF THE AUTHOR.

[1] The life and conduct, and in no small part the deeds, of my Lord and nurturer Charles, The Life of Charles the Great the most excellent and deservedly most famous King — after the desire to write seized me, I have encompassed with as great brevity as I could, taking care to omit nothing of those things which could come to my knowledge, briefly, and not to offend with prolixity of narration the minds of those who are disgusted by anything new: if indeed this can in any way be avoided, that those not be offended by a new writing who are disgusted even by the old and most excellent monuments composed by the most learned and eloquent men. And although I do not doubt that there are many who, devoted to leisure and letters, do not judge the state of the present age to be so neglected that all things which now occur should be consigned to silence and oblivion as worthy of no remembrance; and who would rather, allured by the love of lasting fame, insert the illustrious deeds of others in writings of whatever kind, than by writing nothing subtract the fame of their own name from the memory of posterity: nevertheless I did not think I should abstain from a description of this kind, since I was conscious but most faithfully, that no one could write these things more truthfully than I, who was present at them, which I knew with eyewitness faith, as they say; and I could not clearly know whether they would be written by another or not: and I judged it better to deliver these same things, as if in common with others, committed to writing for the memory of posterity, than to suffer the most illustrious life and the excellent and scarcely imitable deeds of the most excellent King, the greatest of all in his age, to be abolished by the darkness of oblivion.

[2] There was also another not unreasonable cause, as I think, which alone could suffice His household member to compel me to write these things: namely, the nurturing bestowed upon me, and the perpetual friendship, from the time I began to live in his court, with both him and his children, by which he so bound me to himself and made me so much his debtor, both in life and in death, that I might rightly seem and be judged ungrateful if, forgetful of so many benefits conferred upon me, I were to pass over in silence the most illustrious and brilliant deeds of a man who had deserved so well of me, and were to suffer his life to remain without writing and due praise, as though he had never lived. For writing and setting forth his life, it was not fitting that my meager talent, which is slight and small, indeed almost nothing, should labor, but rather a Ciceronian eloquence. Behold for you a book containing the memory of the most illustrious and greatest man, in which, besides his deeds, there is nothing for you to wonder at, unless perhaps that I, a barbarian and very little practiced in Roman speech, thought that I could write something decently or suitably in Latin, and broke forth into such impudence as to think that that saying of Cicero Eginhard writes, should be despised, which in the first book of the Tusculan Disputations, when speaking of Latin writers, he is read to have said thus: "For anyone to commit his thoughts to writing who can neither arrange nor illuminate them, nor attract the reader by any pleasure, is the mark of a man intemperately abusing both his leisure and his letters." That judgment of the excellent orator could indeed have deterred me from writing, had I not previously resolved in my mind rather to submit to the judgment of men and to risk the peril of my poor talent in writing, than to pass over the memory of so great a man by sparing myself.

CHAPTER I.

The grandfather, father, and brother of S. Charles.

[3] The house of the Merovingians, from which the Franks were accustomed to choose their Kings, is considered to have lasted until King Childeric, who by the command of Pope Stephen of Rome was deposed and tonsured and thrust into a monastery; which, although it may seem to have ended in him, had nevertheless [The authority of the Frankish Kings having become obsolete, the Mayors of the Palace rule everything,] already for some time been of no vigor, and bore nothing illustrious in itself except the empty title of King. For both the wealth and the power of the kingdom were held by the Prefects of the Palace, who were called Mayors of the House, and to whom the supreme authority pertained; nor was anything left to the King except that, content with the royal name alone, with flowing hair and long beard, he would sit upon the throne and play the role of one who rules, hearing legates coming from everywhere and giving them upon their departure the answers which he had been taught or even commanded, as though from his own authority; when, besides the useless name of King and a precarious living allowance which the Prefect of the Court exhibited to him as he saw fit, he possessed nothing of his own except one villa of very small income, in which he had a house and from which he had servants ministering necessities to him and showing obedience, of small number. Wherever he had to go, he went in a cart drawn by yoked oxen and driven by a herdsman in rustic fashion; thus he was accustomed to go to the palace, thus to the public assembly of his people which was celebrated annually for the welfare of the kingdom, and thus to return home. But the Prefect of the Court managed the administration of the kingdom and all things which had to be done and arranged either at home or abroad.

[4] In this office, at the time when Childeric was deposed, Pepin, the father of King Charles, was already functioning, as if by hereditary right. For his father Charles, who suppressed the tyrants claiming dominion for themselves throughout all Francia Martellus, the victorious, and defeated the Saracens attempting to occupy Gaul in two great battles — one in Aquitaine near the city of Poitiers, the other near Narbonne at the river Birra — so thoroughly that he compelled them to return to Spain, had excellently administered the same magistracy left to him by his father Pepin. This honor was not customary to be given by the people to any others than those who were eminent above the rest both in the distinction of their birth and in the amplitude of their resources.

[5] When Pepin, the father of King Charles, had held this office, left to him and his brother Carloman by his grandfather and father, divided with the greatest concord between them, Then Pepin and Carloman; for some years as if under the aforesaid King, his brother Carloman, for uncertain reasons — though he seems to have been inflamed by the love of the contemplative life — having abandoned the laborious administration of the temporal kingdom, betook himself to Rome for retirement, and there, having changed his habit and become a monk, in a monastery built on Mount Soracte near the church of Blessed Silvester, with the Brothers who had come with him for this purpose, He becomes a monk, enjoyed the quiet he desired for some years. But since many Nobles from Francia were accustomed to come solemnly to Rome to fulfill their vows, Loving quiet: and were unwilling to pass by him as their former lord, interrupting with their frequent greetings the retirement which was his greatest delight, they compelled him to change his location. For when he saw that this kind of frequentation was hindering his purpose, he left the mountain and withdrew to the province of Samnium, to the monastery of S. Benedict, situated in the castle of Cassino, and there completed whatever remained of his temporal life in religious living.

[6] But Pepin, having been constituted King from Prefect of the Palace by the authority of the Roman Pontiff, Pepin is elected King: after ruling the Franks alone for fifteen years or more, when the Aquitanian war, which had been undertaken by him against Duke Waifar of Aquitaine and was waged for nine continuous years, was finished, died at Paris of the disease of dropsy, leaving as survivors his children Charles and Carloman, to whom the succession of the kingdom had come by divine will. The Franks indeed, having solemnly held a general assembly, Charles and Carloman succeed; constituted both of them Kings for themselves, on the prior condition that they should divide the whole body of the kingdom equally; and Charles should undertake to rule that part which their father Pepin had held, and Carloman that over which their uncle Carloman had presided. The conditions were accepted on both sides, and the part of the divided kingdom was received by each according to the terms proposed to him; and this concord lasted, although with the greatest difficulty, with many on Carloman's side seeking to break the alliance, to the point that some even plotted to bring them to war. But in this there was more suspicion than danger, as the very outcome of events proved; for when Carloman died, his wife with her children and certain chief men from the number of his nobles fled to Italy, and for no existing reasons, spurning her husband's brother, He dies soon. she placed herself with her children under the protection of Desiderius, King of the Lombards. And indeed Carloman, after administering the kingdom jointly for two years, departed by illness.

p. Cassino. Du Chesne and other editions read "the citadel of Cassino." The town of Cassino, taken from the Volscians, was held for some time by the Samnites; therefore Eginhard assigns it to Samnium. Of Monte Cassino, or Casino, and the town once situated on its side, and the most religious monastery of S. Benedict, we must treat more often elsewhere.

q. Rather, he came to Gaul in the year 753 by the command of his Abbot, says the same Eginhard in his Annals, so that at his brother's court he might resist the requests of the Roman Pontiff. He is thought to have done this unwillingly, because neither did he dare to despise the commands of his Abbot, nor did the Abbot dare to resist the orders of the King of the Lombards, who had commanded him to do this. Carloman, detained in Gaul by his brother, died at Vienne in the year 755, and his body was sent back to the monastery of S. Benedict. His memory is found in monastic and other Martyrologies on 17 August.

r. Others call him Gaiferius.

s. The Aquitanian war was begun in the year 760, concluded in 768 with the killing of Waifar; but afterward it flared up again.

t. On the eighth day before the Kalends of October.

v. Charles received the insignia of the kingdom in the city of Noyon, Carloman in Soissons. Eginhard in his Annals. Carloman died in the year 771, 4 December.

CHAPTER II.

The Aquitanian, Lombard, and Saxon Wars.

[7] Charles, upon the death of his brother, reigns alone. When his brother died, Charles was constituted King by the consent of all the Franks. Concerning his birth and infancy, or even his boyhood, since nothing has been declared anywhere in writing, and no one is now found to survive who claims to have knowledge of these matters, I judged it inept to write about them; and I have resolved, omitting what is unknown, to pass on to setting forth and demonstrating his deeds and character and the other aspects of his life: in such a way, however, that by narrating first his deeds both at home and abroad, then his character and pursuits, and then the administration and end of his reign, I may omit nothing of those things which are either worthy or necessary to be known.

[8] Of all the wars he waged, first he undertook the Aquitanian war, begun but not yet finished by his father, because it seemed that it could be quickly brought to an end — his brother, who was still alive, having been asked to bring aid. And although his brother had frustrated him of the promised aid, he nevertheless carried out the expedition most vigorously, and refused either to desist from what he had begun or to yield from a labor once undertaken, until by a certain perseverance and continuity he brought it to a completed conclusion. For he also compelled Hunold, who after the death of Waifar had attempted to occupy Aquitaine Hunold is conquered. and to renew the war that was already almost finished, to abandon Aquitaine and to seek Gascony. Yet not suffering him to remain there, having crossed the river Garonne, he sent word through legates to Lupus, Duke of the Gascons, to return the fugitive; and if he did not do so promptly, he would demand it of him by war. But Lupus, using wiser counsel, not only returned Hunold but also submitted both himself and the province The Gascon voluntarily submits. over which he presided to Charles's power.

[9] When affairs were settled in Aquitaine and that war was finished, and when his partner in the kingdom had already departed from human affairs, he was prevailed upon by the request and prayers of Hadrian, Bishop of the city of Rome, to undertake war against the Lombards; which had also been previously undertaken by his father, at the entreaty of Pope Stephen, with great difficulty, because certain chief men of the Franks, with whom he was accustomed to take counsel, so resisted his will that they openly proclaimed they would desert the King and return home. The war was nevertheless undertaken at that time against King Aistulf, Aistulf conquered by Pepin; and most swiftly completed. But although a similar cause, indeed the very same, seemed to underlie both his and his father's reason for undertaking the war, it is clear that the campaign was carried out with dissimilar labor and concluded with a dissimilar end. For Pepin compelled King Aistulf, by a siege of only a few days at Pavia, to give hostages and to restore to the Romans the towns and castles he had seized, and to give a sworn pledge that he would not reclaim what had been returned. By Charles, Desiderius is conquered, But Charles, after he had begun the war, did not desist until he had received into surrender King Desiderius, whom he had exhausted by a long siege; and compelled his son Adalgisus, upon whom the hopes of all seemed to rest, to withdraw not only from the kingdom And Rotgaudus. but also from Italy itself; and restored everything that had been seized from the Romans; and crushed Rotgaudus, Prefect of the Duchy of Friuli, who was plotting revolution; and subjugated all of Italy to his dominion; and set over the conquered land his son Pepin as King. Italy subjugated. How difficult the passage of the Alps was for him entering Italy, and with how great labor of the Franks the impassable ridges of the mountains and the cliffs towering to the sky and the rough crags were overcome, I would describe in this place, had it not been my proposed intention in the present work to commit to memory the manner of his life rather than the events of the wars he waged. The end of this war, however, was that Italy was subdued, King Desiderius was deported into perpetual exile, his son Adalgisus was expelled from Italy, and the territories seized by the Kings of the Lombards were restored to Hadrian, the ruler of the Roman Church.

[10] After the end of this war, the Saxon war, which seemed to have been as it were interrupted, was resumed — a war than which none was either longer or more atrocious, or more laborious for the Frankish people. The Saxons, formerly idolaters, For the Saxons, like almost all the nations inhabiting Germany, both fierce by nature and devoted to the worship of demons and hostile to our religion, did not consider it dishonorable either to violate or to transgress either divine or human laws. There were also causes which could disturb the peace every day, namely our boundaries and theirs, They carry off plunder, which were almost everywhere contiguous on the plain, except for a few places in which either larger forests or mountain ridges interposed between them separated the fields of both with a certain boundary. In these border regions, slaughter, rapine, and burning did not cease to occur on both sides. By these the Franks were so provoked that they judged it fitting no longer merely to retaliate in kind but to undertake open war against them. War was therefore undertaken against them, which was waged with great spirit on both sides, yet with greater loss to the Saxons than to the Franks, through thirty-three continuous years.

[11] It could indeed have been finished sooner, if the treachery of the Saxons had permitted it. It is difficult to say how many times they were defeated and surrendered as suppliants to the King, promising to do as they were commanded, giving without delay the hostages that were demanded, Inconstant, receiving the legates who were sent: sometimes they were so subdued and softened that they even promised to abandon the worship of demons and to submit themselves to the Christian religion. But just as they were sometimes ready to do these things, so they were always headlong in subverting them — so that it is not easy to judge in which of the two they can more truly be called readier. For after the war with them was begun, scarcely a single year passed in which they did not make a reversal of this kind. But the magnanimity of the King, and the perpetual constancy of his mind in both adverse and prosperous circumstances, could be overcome by no fickleness of theirs, nor wearied from those things which he had begun to do. For he never suffered them to perpetrate anything of this kind with impunity, but either leading an army himself in person or sending one through his Counts, he would avenge their treachery and exact a fitting punishment from them, until at last, when all who were accustomed to resist had been overthrown and reduced to his power, he removed ten thousand men from among those who inhabited both banks of the river Elbe, with their wives and children, and transferred them, Transferred to Francia, distributing them here and there throughout Gaul and Germany in a manifold division. And on the condition proposed by the King and accepted by them, the war drawn out over so many years is known to have been ended: that they should abandon the worship of demons and, leaving their ancestral ceremonies, Made Christian. should accept the sacraments of the Christian faith and religion, and being united with the Franks, should become one people with them.

[12] Although this war was drawn out over a long stretch of time, he himself did not engage with the enemy in pitched battle more than twice: once near the mountain which is called Osneggi, at the place named Theotmelli, and again at the river Hase; and this within one month and with few days intervening. In these two battles the enemy were so routed and conquered that they no longer dared either to provoke the King or to resist his coming, unless they were defended by some fortification of terrain. Nevertheless, in that war many men from both the Frankish and Saxon nobility, men who had held the highest offices, were consumed; and at last the war was ended in the thirty-third year, while in the meantime so many and so great wars against the Franks arose and were conducted by the King's skill in various parts of the world that those who look on might rightly wonder whether in him one should more properly admire his endurance of labors or his good fortune. For this war took its beginning two years before the Italian one; and although it was waged without interruption, nothing of what had to be done elsewhere was omitted, nor was there any cessation in any quarter from an equally laborious contest.

b. The MSS. add "not."

p. This occurred in the year 783.

q. Others read Osnich, others Neggi; perhaps Oswick, as elsewhere Brunswick, etc. That part of Westphalia seems to be indicated where the city and diocese of Osnabruck are. And that this was the place which Eginhard here calls Theotmelli, and others Thietmelle, Thiotmelli, Teotmala, Theotmallin, Theotmaldi, or Teotmalli, may be conjectured from the fact that in the same district is the town of Melle, likewise Gersmel on the river Elsa, which soon joins the Hase; and elsewhere the river Dymelle, into which at the town of Warburg the Tuisco, or Tiotus, or Tuitsche, flows. After that battle was joined, as is clear from the Annals of Eginhard, Charles withdrew to Paderborn; and again in the same month he fought with the same Saxons at the river Hase, which rises above Osnabruck and flows into the Ems at Meppen.

CHAPTER III.

The Spanish, Breton, Beneventan, Bavarian, and Slavic Wars.

[13] For the King, the greatest in prudence among all who in his age held dominion over nations, Charles, prudent and magnanimous, and the most outstanding in greatness of soul, in those things which were to be undertaken or carried out, neither refused anything on account of labor nor shrank from anything on account of danger. Rather, having learned to undergo and endure each thing according to its nature, he was accustomed neither to yield in adversity nor to assent in prosperity to the flattery of false fortune. He advances into Spain: For while the nearly continuous and almost unbroken war with the Saxons was being waged, he stationed garrisons at suitable points along the borders and attacked Spain with the greatest military preparation he could muster; and having crossed the pass of the Pyrenees, with all the towns and castles he had approached having been received in surrender, he returned with his army safe and unharmed — except that in the very pass of the Pyrenees he happened to experience somewhat the perfidy of the Gascons on the return march. For while the army was marching extended in a long column, as the nature of the place and its narrow passes permitted, He suffers some loss from the Gascons: the Gascons, having set ambushes on the summit of the mountain (for the place is suitable for laying ambushes on account of the darkness of the forests, which are very abundant there), rushed down upon the rearmost part of the baggage train and those who, marching at the very end of the column, were protecting the front with their support, and cast them into the valley below; and having joined battle with them, they slew them all to the last man, and having plundered the baggage, under the protection of the approaching night, they scattered in various directions with the greatest speed. In this action the Gascons were aided by the lightness of their arms and the nature of the place where the affair was conducted. On the other hand, the heaviness of their arms and the unfavorableness of the terrain rendered the Franks in every respect unequal to the Gascons. In this battle Eghard, the Steward of the Royal Table, Anselm the Count Palatine, and Roland, Prefect of the Breton March, were killed together with many others. Nor could this deed be avenged at the time, because the enemy, after perpetrating the act, so dispersed that no rumor even remained of where in the world they might be sought.

[14] He also subdued the Bretons, who, residing in a certain furthest part of Gaul upon the shore of the Ocean toward the west, He subdues the Bretons: were not obedient to his commands; an expedition was sent against them, by which they were forced both to give hostages and to promise that they would do whatever was commanded. Afterward the King himself, having entered Italy with his army and passing through Rome, approached Capua, a city of Campania; and having pitched camp there, he threatened war upon the Beneventans unless they surrendered. The Duke of that people, Arichis, prevented this by sending his sons Romuldus and Grimoaldus to meet the King with a large sum of money; he begged the King to accept his sons as hostages, Then the Duke of Benevento: and promised that he and his people would do as commanded — with this sole exception: that he himself not be compelled to come into the King's presence. The King, considering the advantage of the nation more than the obstinacy of the Duke's mind, both accepted the hostages offered to him and granted him as a great favor that he not be compelled to come into his presence; and retaining the younger of his sons for the sake of hostage, he sent the elder back to his father. Having dispatched legates with Arichis to exact and receive oaths of fidelity from the Beneventans, he returned to Rome; and having spent some days there in the veneration of the holy places, he returned to Gaul.

[15] The Bavarian war then both arose suddenly and was brought to a swift end, which the pride and at the same time the negligence of Duke Tassilo had provoked; for he, at the urging of his wife, who was the daughter of King Desiderius and thought she could avenge her father's exile through her husband, having formed an alliance with the Huns, who are neighbors to the Bavarians on the east, Then Tassilo, Duke of Bavaria, was attempting not only to refuse obedience to the King's commands but to provoke the King to war. The King's spirit could not endure his contumacy, because it seemed excessive, and therefore, having assembled forces from every quarter, he himself came to the river Lech with a very great army, intending to attack Bavaria. This river divides the Bavarians from the Alemanni; having pitched camp on its bank, before entering the province he resolved to test the mind of the Duke through legates. But the Duke, judging it useful neither for himself nor for his people to act stubbornly, submitted himself as a suppliant to the King; he gave the hostages that were demanded, among whom was also his own son Theodo; and furthermore pledging his faith with an oath that he should not assent to anyone counseling defection from the King's authority and protection. And so the swiftest end was imposed upon the war which seemed as though it would be the greatest. Tassilo was, however, afterward summoned to the King, and was not permitted to return, And he strips the rebel of his duchy: nor was the province which he held any longer entrusted to a Duke, but to Counts for its governance.

[16] When these disturbances were thus settled, war was brought upon the Slavs who by our custom are called Wilzi, but properly, that is, in their own language, are called Welatabi; in which war also the Saxons served as auxiliaries among the other nations who were commanded to follow the King's standards, although with feigned and less than devoted obedience. The cause of the war was that they were harassing the Abodrites, who had formerly been allied with the Franks, with constant raids, and could not be restrained by commands. He subjugates the Slavic Wilzi: A certain gulf stretches from the Western Ocean toward the east, of unknown length indeed, but of a width which nowhere exceeds a hundred thousand paces, while in many places it is found to be narrower. Many nations dwell around it: the Danes and Swedes, whom we call Northmen, hold both the northern shore and all the islands in it. But the southern shore is inhabited by Slavs and Aesti and other various nations, among whom the most prominent were the Welatabi, against whom war was then being waged by the King; whom he so crushed and subdued in a single expedition, which he conducted in person, that they judged it by no means possible to refuse obedience to his commands thereafter.

p. The Obodrites, or Abodrites, held the territory of Mecklenburg and Wagria. They are discussed in the life of S. Canute Lavard, Abodrites. their King, on 7 January. Charles gave them the trans-Elbian districts of the Saxons in the year 804, the Saxons having been transferred to Francia.

q. It is strange that this should be written by an otherwise careful author. The length was known even to more ancient writers, and the width in some places is 200,000 paces.

r. This signifies "Northern men."

s. This was a general name, and not of a single nation. For there were Slavs of Bohemia, Slavs Lini, Slavs Sorabi, Slavs Wilzi, Slavs, Slavs Suburbi, etc.

t. Aesti, Called by others Aesti, Haesti, or Estonians; some portion of the nation still retains the name. They formerly inhabited more widely what beyond the Vistula now seems to be contained in Prussia and Livonia.

CHAPTER IV.

The Avar, Bohemian, and Danish Wars. The boundaries of Charles's empire.

[17] The greatest of all the wars he waged, after the Saxon, succeeded this war — namely, the one undertaken against the Avars, or Huns — which he both conducted with greater spirit than the rest He conquers the Huns, and administered with far greater preparation. He undertook, however, only one expedition by himself into Pannonia, for that nation then inhabited this province; the rest he entrusted to be completed by his son Pepin and the Prefects of the provinces, and also to the Counts and legates. When these wars had been most vigorously administered by them, it was at length completed in the eighth year. How many battles were fought in it, The province rendered almost empty, how much blood was shed, is attested by Pannonia, empty of all inhabitants, and by the place where the royal seat of the Cagan was, so deserted that not even a trace of human habitation appears in it. In this war the whole nobility of the Huns perished; all their glory fell; all their wealth and treasures accumulated over a long time were plundered. His own people enriched. Nor can human memory recall any war waged against the Franks by which they were more enriched and increased in resources; since up to that time they had appeared nearly poor, so much gold and silver was found in the royal seat, so many precious spoils were taken in the battles, that it may rightly be believed that the Franks justly seized from the Huns what the Huns had previously unjustly seized from other nations. Only two of the chief men of the Franks perished in that war: Eric, Duke of Friuli, killed in Liburnia near the maritime city of Tarsatica by an ambush of the townspeople; and Gerhold, Prefect of Bavaria, killed in Pannonia while arraying his battle line for combat against the Huns — it is uncertain by whom — together with only two companions who were riding alongside him as he rode up and down exhorting each man. Otherwise this war was almost bloodless for the Franks and had a most prosperous outcome, although it was drawn out for some time on account of its magnitude. After which the Saxon war also received an end corresponding to its prolonged duration.

[18] He conquers the Bohemians; likewise the Hilinones. The Bohemian and Hilinian wars, which arose afterward, could not last long; both of them were completed with a swift end under the command of Charles the Younger. The last war to be undertaken was also that against the Northmen, who are called Danes, at first practicing piracy, then devastating the coasts of Gaul and Germany with a larger fleet. Their King Godefrid was so inflated with vain hope that he promised himself power over all of Germany. He also reckoned Frisia and Saxony as no different from his own provinces. Godefrid the Dane, breathing great things, is carried off by death. He had already reduced his neighbors the Abodrites to his dominion; he had already made them his tributaries. He even boasted that he would soon come to Aachen, where the King's court was, with the greatest forces. Nor was credence entirely refused to his words, however vain, but it was thought that he would attempt something of the kind, had he not been prevented by a premature death. For having been killed by one of his own attendants, he hastened the end both of his own life and of the war he had begun.

[19] These are the wars which the most powerful King waged in various parts of the world over forty-seven years (for he reigned that many years), Charles broadly extends the Frankish Empire. with the highest prudence and good fortune. By which he so nobly extended the Kingdom of the Franks, which he had received from his father Pepin great and strong indeed, that he nearly doubled it. For whereas previously no more belonged to the power of the Frankish kingdom than that part of Gaul which lies between the Rhine and the Loire and the Ocean and the Balearic Sea; and that part of Germany which is inhabited by the Franks called Eastern, situated between Saxony and the Danube and the Rhine and the river Saale, which divides the Thuringians and the Sorbs; and besides these the Alemanni and the Bavarians; he himself, through the wars enumerated, first acquired Aquitaine and Gascony and the whole ridge of the Pyrenean mountain, and as far as the river Ebro, which, rising among the Navarrese and cutting through the most fertile fields of Spain, mingles with the Balearic Sea beneath the walls of the city of Tortosa; then all of Italy, which stretches in length from Aosta all the way to lower Calabria, in which the borders of the Greeks and the Beneventans are known to be, for a thousand miles and more; then Saxony, which is indeed no small part of Germany and is thought to have twice the breadth of that which is inhabited by the Franks, while in length it may be comparable; after that, both Pannonias and Dacia, situated on the other bank of the Danube opposite them, and also Istria and Liburnia and Dalmatia, except for the maritime cities which, on account of friendship and the treaty joined with him, he permitted the Emperor of Constantinople to retain; then all the barbarous and fierce nations inhabiting Germany, situated between the rivers Rhine and Vistula and the Ocean and the Danube, nearly similar in language but very different in customs and dress — he so thoroughly subdued them as to make them tributary. Among these the most prominent are the Welatabi, Sorbs, Abodrites, and Bohemians; for with these he fought in war. The rest, of whom the number is far greater, he received in surrender.

b. In the year 791.

g. Others read "sua."

i.

Eginhard in his Annals for the year 808 connects the Hilinian war with the Danish war, of which he will treat presently: Hilinones. For when the King of Denmark had invaded the region of the Abodrites, Charles, the Emperor's son, joined the Elbe with a bridge and most swiftly transported the army which he commanded across to the Hilinones and Smeldingi, who had also defected to Godefrid; and having laid waste their fields all around and having crossed the river again, he withdrew into Saxony. And in the year 811, the King sent one army across the Elbe against the Hilinones, which also devastated them and restored on the bank of the river Elbe the castle of Huochbochus, which had been destroyed by the Wilzi the previous year. The same things are found in other Annals of the Franks, where, however, they are called Linones and Smeldingi; and that castle is called Hobuoki, Hoohoki, and Heobuoki, which Albert of Stade asserts to be Hamburg. Concerning the same peoples, the Saxon Poet in book 3:

"There are certain Slavs called by the surname Lini."

p. Others read "appositam" i.e., "placed next to" rather than "opposed to".

CHAPTER V.

Treaties with foreigners. Public works.

[20] He also increased the glory of his kingdom by conciliating certain Kings and nations to himself through friendship: for he so bound Alfonso, King of Galicia and Asturias, to himself by alliance Charles allied with the King of Galicia, that when he sent letters or legates to Charles, he would order himself to be called nothing other than Charles's "own man" in his presence. He so inclined the Kings of the Scots to his will through his munificence that they never called him otherwise than "Lord" and themselves his "subjects and servants." With the Kings of the Scots, There exist letters sent by them to him in which this kind of affection of theirs toward him is indicated. With the King of Persia, With Aaron, King of the Persians, who held almost the entire East except India, he had such concord in friendship that the Persian King preferred his favor to the friendship of all the Kings and Princes in the whole world, and judged him alone worthy of being honored and treated with munificence; and therefore, when Charles's legates, whom he had sent with gifts to the most sacred sepulchre and place of the Resurrection of our Lord and Savior, came to him and indicated to him the will of their Lord, he not only permitted what was asked to be done, but also conceded that that sacred and salutary place should be ascribed to Charles's authority; and attaching his own envoys to the returning legates, among garments and spices and the other riches of the Eastern lands, he sent enormous gifts to Charles — since a few years before, when Charles had asked, he had sent him the elephant, which was the only one he then had. The Emperors of Constantinople also — Nicephorus, Michael, and Leo — voluntarily seeking his friendship and alliance, sent many legates to him: With the Byzantine Emperors: with whom, nevertheless, on account of the title of Emperor which he had assumed, and on this account being greatly suspected by them as one who wished to seize their empire, he established a most firm treaty, so that no occasion for any scandal would remain between the parties. For the power of the Franks was always suspect to the Romans and Greeks. Whence also that Greek proverb exists: "Have the Frank as your friend, but not as your neighbor."

[21] Although he was so great in extending the kingdom and subjugating foreign nations and was constantly occupied in such undertakings, he nevertheless began many works pertaining to the adornment and convenience of the kingdom in various places, and even completed some of them. He builds the temple at Aachen, Among these the most notable can not undeservedly seem to be the basilica of the holy Mother of God at Aachen, constructed with wondrous workmanship; and the bridge over the Rhine at Mainz, five hundred paces in length (for such is the width of the river there), which, however, was consumed by fire one year before his death The bridge at Mainz, and could not be rebuilt on account of his hastened decease, although he had it in mind to restore it in stone instead of wood. He also began palaces of excellent workmanship, Palaces, one not far from the city of Mainz near the villa whose name is Ingelheim; another at Nijmegen on the river Waal, which flows past the island of the Batavians on the southern side. Especially, however, he commanded the Bishops and Abbots, to whose care they pertained, to restore the sacred buildings wherever in his whole kingdom he found them collapsed from age, taking care that they carry out what was commanded.

[22] He also undertook to build a fleet against the Northmen, having ships constructed for this purpose near the rivers He equips fleets. which from Gaul and Germany flow into the Northern Ocean; and since the Northmen were devastating the Gallic and German shores with constant raiding, he prevented the enemy from being able to sail out by stationing garrisons and watches at all the ports and mouths of rivers where ships seemed able to be received, with such fortification. He did the same on the southern side along the coast of the province of Narbonne and Septimania, and also along the whole coast of Italy as far as Rome, against the Moors who had recently begun to practice piracy; and on this account no serious damage was suffered in his days either by Italy from the Moors or by Gaul and Germany from the Northmen — except that the city of Civitavecchia in Etruria was captured and devastated by the Moors through treachery, and in Frisia certain islands adjacent to the German shore were plundered by the Northmen. Such was he known to have been in protecting and extending and at the same time adorning the kingdom. The endowments of his mind, and his supreme constancy in whatever event, whether prosperous or adverse, and the other things pertaining to his inner and domestic life, I shall begin to tell from this point.

d. In the year 802.

CHAPTER VI.

The wives and children of Charles.

[23] After the death of his father, having divided the kingdom with his brother, he bore his jealousies and envy with such patience that it seemed wonderful to all that he could not even be provoked to anger by him. Then, when at his mother's urging he had married the daughter of Desiderius, King of the Lombards, after a year he repudiated her for an uncertain reason, and took in marriage Hildegard, a woman of the most distinguished nobility from the Swabian nation: The three wives of Charles, by whom he begot three sons — namely Charles, Pepin, and Louis — and as many daughters: Rotrudis, Bertha, and Gisela. He also had three other daughters: Theodrada, Hiltrude, and Rothaid — two by his wife Fastrada, who was of the nation of the Eastern Franks, From these a manifold offspring; namely the Germans; and the third by a certain concubine whose name does not come to memory at the moment. After Fastrada's death, he married Liutgard the Alemannian, by whom he had no children. After her death he had four concubines: Concubines, namely Mathalgard, who bore him a daughter named Rothild; Gerswind, of Saxon lineage, by whom a daughter named Adeltrudis was born to him; and Regina, Their children. who bore him Drogo and Hugo; and Adelaide, by whom he fathered Theoderic. His mother Bertrada grew old in great honor at his court. For he honored her with the highest reverence, so that no discord ever arose between them, He honors his mother, except over the divorce from the daughter of King Desiderius, whom he had married at her persuasion. She died at length after the death of Hildegard, having already seen in her son's house three grandsons and as many granddaughters; he had her buried with great honor in the same basilica in which his father was laid at Saint-Denis. He had an only sister, named Gisela, from her girlhood dedicated to the religious life, And his sister Gisela. whom he likewise honored with great piety, as he did his mother; who also died a few years before his death in the monastery in which she had lived.

[24] He determined that his children should be so educated that both sons and daughters should first be trained in the liberal studies, to which he himself also devoted his attention. Then the sons, How he educated his children; as soon as their age permitted, he caused to be exercised in riding, arms, and hunting, after the manner of the Franks; and he commanded the daughters to accustom themselves to wool-working and to devote themselves to the distaff and spindle, lest they grow torpid through idleness, and to be trained in all propriety. Of all these he lost only two sons and one daughter before his death: Charles, who was the elder-born, and Pepin, whom he had set over Italy as King, and Rotrudis, who was the firstborn of his daughters Generous to his grandchildren; and had been betrothed to Constantine, Emperor of the Greeks. Of these, Pepin left surviving one son of his, Bernard, and five daughters: Adelaide, Atala, Gundrada, Bertaid, and Theodrada. In these the King showed the special proof of his piety, when upon the death of the son he caused the grandson to succeed the father and the granddaughters to be raised among his own daughters. The deaths of his sons and daughter he bore less patiently than the greatness of soul for which he was distinguished, He weeps at the deaths of his own, and of Pope Hadrian, being driven to tears by the piety for which he was no less notable. When the death of Pope Hadrian was also reported to him — whom he considered a special friend — he wept as if he had lost a brother or a most dear son. For he was most excellently disposed in friendships, Tenacious of friendships. so that he both easily admitted them and most constantly retained them; and he most sacredly honored all whom he had joined to himself by this bond.

[25] He had such care in the education of his sons and daughters that he never dined at home without them when he was at home, He keeps his children with him, and never traveled without them: his sons rode alongside him, and his daughters followed behind, and a number of his bodyguards assigned for this purpose protected the rear of their train. Although they were most beautiful and most dearly loved by him, it is a wonder to tell that he was willing to give none of them in marriage to anyone, whether of his own people or of foreigners, but kept them all with him in his own household until his death, saying that he could not bear to be without their company; and on this account, Daughters unmarried. although otherwise fortunate, he experienced the malignity of adverse fortune — which he nevertheless so dissembled as if no suspicion of any disgrace had ever arisen or any rumor been spread concerning them.

p. Blessed Hugo, Abbot. Hugo was educated by Abbot Frodoin of Novalesa and was himself Abbot after him, renowned after death for sanctity and miracles, as we shall say on 13 June.

q. Bertha, mother. Others read Adallindam, Alyndem, Adallindem.

r. Elsewhere she is called Bertha, Bertrane, Bertane. She died in the year 783.

s. Gisela, sister. Certain learned men believe she is the same person who is called Itisberga and who is honored on 21 May.

t. Du Chesne and others read "Grandchildren." We have followed the MSS.

v. Sons, Kings. Charles the Younger died on 4 December 811; Pepin, King of Italy, on 8 July 810.

x. Bernard, grandson. With the very strong Count Wala being added to him for the time being, because it was feared that the Saracens might invade Italy. But Bernard rebelled against his uncle Louis the Pious in the year 817, and was afterward deprived of his eyes by him.

y. Hadrian died in the year 795, on 26 December, having sat for nearly 24 years.

z. Others read "among friends."

aa. But they say that Bertha had long since before Charles's death been married to S. Angilbert.

bb. What that was is indicated by the author of the Life of Louis the Pious, though obscurely: "His spirit had long been disturbed," he says, "although by nature most mild, by that which was practiced by his sisters in the paternal household: by which alone the paternal house was branded with a blemish. Wishing to cure this mischief, and at the same time guarding lest the scandal which had once occurred through Odilo and Hiltrude should revive," etc. What this scandal was is clear from the Chronicle of Fredegar: "Chiltrude," he says, "his (Charles Martel's) daughter, with the favor of the nefarious counsel of her stepmother, fraudulently crossed the Rhine through the hands of her companions and came to Duke Odilo of Bavaria. He then took her in marriage against the will or counsel of her brothers." But Eginhard here rightly wonders at, and tacitly reproaches, the policy of Charles, who did not give his daughters in marriage — which would that other Princes would not imitate, Children are not to be forced to celibacy. who compel their sons, brothers, daughters, and sisters either unwillingly to embrace the ecclesiastical state or to remain celibate, with the danger and scandal of very many sins, fearing lest they be compelled to share with them some portion of the paternal inheritance: thus what Christ Himself only counsels — a life devoted to chastity and holiness — they dare to prescribe contrary to all right.

CHAPTER VII.

The moral virtues of Charles and his manner of living.

[26] He had a son named Pepin, born of a concubine, of whom I deferred mentioning among the rest — handsome of face indeed, but deformed by a hump. When his father, having undertaken the war against the Huns, was wintering in Bavaria, Punishment of a rebellious son: he, feigning illness, conspired against his father with certain chief men of the Franks who had enticed him with the vain promise of a kingdom; whom, after the fraud was detected and the conspirators condemned, he permitted to be tonsured and to devote himself, now willingly, to the religious life in the monastery of Prum. There was also another powerful conspiracy against him earlier in Germany, whose authors were partly blinded, partly left with their limbs unharmed, Clemency toward other conspirators: but all were driven into exile; nor was any of them killed, except only three who, when they defended themselves with drawn swords to avoid capture and had even killed some people, were slain because they could not otherwise be restrained. The cruelty of Queen Fastrada is believed to have been the cause and origin of these conspiracies. And for this reason the conspiracy against the King was formed in both cases, because by consenting to the cruelty of his wife, he seemed to have monstrously departed from the benignity of his nature and his customary mildness. Otherwise, throughout the whole time of his life, he conducted himself both at home and abroad with such great love and favor of all that the slightest reproach of unjust severity was never cast upon him by anyone. He loved foreigners, Benignity toward foreigners: and took great care in receiving them — to such an extent that their multitude seemed to be a burden not undeservedly not only to the palace but even to the kingdom; he himself, however, on account of the greatness of his spirit, was by no means weighed down by a burden of this kind, since he compensated even enormous inconveniences with the praise of liberality and the reward of good reputation.

[27] His stature and appearance: He was ample and robust of body, of eminent stature, which however did not exceed a just measure; for his height is known to have measured seven of his own feet. His head was round at the crown, his eyes very large and lively, his nose exceeding the average slightly, his gray hair handsome, his face cheerful and merry; whence great authority and dignity of appearance were acquired both when standing and when seated. Although his neck might seem rather thick and short and his belly rather prominent, nevertheless the proportion of the other members concealed these things. His gait was firm and the whole bearing of his body manly; his voice was clear indeed, but less befitting his bodily form. His health was prosperous, except that for four years before his death he was frequently seized by fevers, and at last even limped on one foot; and then indeed he did more things at his own discretion than by the advice of physicians — whom he held almost in hatred because they advised him to give up roasted meats, to which he was accustomed, and to accustom himself to boiled ones.

[28] Zeal for hunting, He was constantly exercised in riding and hunting, which was native to his nation, since scarcely any nation can be found in the world which can equal the Franks in this skill. He also took delight in the vapors of naturally hot waters, frequently exercising his body by swimming, in which he was so skilled Swimming, that no one could rightly be preferred to him. On this account also he built a royal residence at Aachen and dwelt there perpetually in the last years of his life until his death; and he invited to the baths not only his sons but also nobles and friends, and sometimes even the throng of his attendants and guards, Baths: so that sometimes a hundred or more men bathed together. He wore the native dress, that is, Frankish: on his body he put a linen shirt and linen drawers; then a tunic which was bordered with a silk band, and stockings; Dress: then he bound his legs with wrappings and his feet with shoes; and with a breastplate made of otter skins he protected his shoulders and breast in winter. He was clad in a blue cloak and was always girded with a sword, whose hilt and belt were either of gold or silver; sometimes he also used a jeweled sword, which, however, he only did on special feast days or whenever legates of foreign nations came. But foreign garments, however beautiful, he rejected and never suffered himself to be dressed in them — except that at Rome once at the request of Pope Hadrian, and again at the entreaty of his successor Leo, he was clothed in a long tunic and mantle, and shoes fashioned in the Roman manner. On feast days he walked adorned in a garment woven with gold, gem-encrusted shoes, a golden brooch fastening his cloak, and a diadem ornamented with gold and gems; but on other days his dress differed little from common and plebeian attire.

[29] Sobriety: In drink and food he was temperate, but more temperate in drink, since he greatly abominated drunkenness in any man, let alone in himself and his own household. Indeed he could not so well abstain from food, so that he often complained that fasting was harmful to his body. He gave banquets very rarely, and only on the principal feast days, and then nevertheless with a great number of people. His daily supper was provided with only four courses, Food: besides the roast which the huntsmen were accustomed to bring in on spits, and which he ate more willingly than any other food. While dining he listened either to some entertainment or to a reader. The histories and the deeds of ancient Kings were read to him. Reading at mealtimes: He also took delight in the books of S. Augustine, and especially in those entitled On the City of God. He was so sparing in drinking wine and all beverages that he rarely drank more than three times during supper. In summer, after the midday meal, taking some fruit and drinking once, Midday rest, he would remove his clothes and shoes, as he was accustomed to do at night, and rest for two or three hours. At night he slept in such a way At night: that he interrupted his sleep four or five times, not merely by waking but also by rising. When he was being shod and dressed, he not only admitted his friends, but even if the Count of the Palace said there was some lawsuit which could not be settled without his order, he would immediately command the litigants to be brought in and, as if sitting on the tribunal, would hear the case and pronounce judgment. And not only this at that time, but he also dispatched whatever business of any kind had to be done on that day, or whatever had to be assigned to any of his ministers.

[30] He was copious and overflowing in eloquence, and could express whatever he wished most clearly. Eloquence: Not content with his native tongue alone, he also devoted his efforts to learning foreign languages; among which he so learned Latin that he was accustomed to pray in it equally as in his native tongue; but Greek he could understand better than he could pronounce it. He was indeed so fluent that he even appeared to be a teacher. He cultivated the liberal arts most zealously, and venerating their teachers greatly, he honored them with great distinctions. In learning Grammar he attended the lectures of Peter the Deacon, an old man of Pisa; Teachers. in the other disciplines he had as his teacher Albinus, surnamed Alcuin, likewise a Deacon, from Britain, a man of Saxon race, a man most learned in all things, under whom he spent a great deal of both time and labor in learning Rhetoric and Dialectic, but especially Astronomy. He also studied the art of computation and with keen attention most curiously investigated the courses of the stars. He also attempted to write, and for this purpose was accustomed to carry tablets and little books under the pillows of his bed, so that when he had free time he might accustom his hand to forming letters. But this labor, begun too late and in reverse order, succeeded rather poorly.

CHAPTER VIII.

Zeal for religion. Decrees.

[31] The Christian religion, with which he had been imbued from infancy, he cultivated most sacredly and with the highest piety and veneration; and for this reason he erected a basilica of the greatest beauty at Aachen, The basilica of Aachen, an illustrious work: and adorned it with gold and silver and lights, and with railings and doors of solid bronze. Since he could not obtain columns and marble for its construction from elsewhere, he had them brought from Rome and Ravenna. He diligently frequented the church morning and evening, and likewise during the night hours and at the time of the sacrifice, as long as his health permitted; and he took the greatest care that all things which were done in it should be performed with the utmost propriety, most frequently admonishing the sacristans not to allow anything unseemly or sordid to be brought into or to remain in it. Sacred vessels and vestments maintained. He procured such a great supply of sacred vessels of silver and gold, and of priestly vestments, that in the celebration of the sacrifice not even the doorkeepers, who are the lowest of the ecclesiastical order, had need to minister in private garb. He most diligently corrected the discipline of reading and chanting, for he was highly accomplished in both, although he did not himself read publicly, nor sing except softly and in the common chant.

[32] In the sustaining of the poor and in gratuitous liberality, which the Greeks call almsgiving, he was most devout, Poor, even abroad, were aided: in that he took care to bestow it not only in his own country and in his own kingdom, but across the seas in Syria and Egypt and Africa — at Jerusalem, Alexandria, and Carthage — where he had learned that Christians were living in poverty, he was accustomed to send money in compassion for their need. Why treaties were struck with the infidels: It was chiefly for this reason that he sought the friendships of the kings across the sea, so that some refreshment and relief might come to the Christians living under their dominion.

[33] He honored above all the sacred and venerable places the Church of Blessed Peter the Apostle in Rome, into whose treasury a great quantity of money, in gold as well as silver, and also gems, was heaped up by him; many and innumerable gifts were sent to the Pontiffs. Nor during the whole time of his reign did he count anything more important than that the city of Rome should flourish in its ancient authority through his effort and his labor, The Roman Church defended: and that the Church of S. Peter should not only be safe and defended through him, but should also be adorned and enriched by his resources above all other Churches. Although he held it in such esteem, nevertheless within the space of the forty-seven years during which he reigned, Pilgrimages. he set out thither only four times for the sake of fulfilling vows and of praying. The causes of his last visit were not only these, but also the fact that the Romans, having inflicted many injuries upon Pope Leo — namely, having torn out his eyes and cut off his tongue — compelled him to implore the faith of the King. Therefore, coming to Rome to restore the state of the Church, which had been greatly disturbed, The Empire, unwillingly offered: he prolonged his stay there for the whole winter season. At which time he received the name of Emperor and Augustus — which he at first so spurned that he affirmed he would not have entered the church on that day, although it was a principal feast, if he could have foreseen the plan of the Pontiff. The indignation of the Emperors of Constantinople over this he bore with great patience, and overcame their envy by magnanimity, in which he was without doubt far superior to them, by sending frequent embassies to them and in his letters calling them brothers.

[34] After assuming the Imperial name, when he perceived that many things were lacking in the laws of his people (for the Franks have two sets of laws, in very many places quite different), he planned to add what was missing, to unite what was discordant, and to correct what was wrongly and erroneously set forth. But in these matters nothing else was done by him except that he added a few chapters, and those incomplete, to the laws. Laws corrected. He did, however, cause the laws of all the nations under his dominion which were not written to be described and committed to writing. Likewise he wrote down and committed to memory the barbarous and most ancient songs in which the deeds and wars of ancient Kings were sung. He also began a grammar Writings, of his native tongue. He also gave names to the months according to the native language, since before that time among the Franks they were designated partly by Latin, partly by barbarous names. Names given to the months and winds. Likewise he designated the twelve winds by their own names, since previously scarcely the names of four winds could be found. And of the months indeed, he called January "Wintarmanot," February "Hornung," March "Lentzmanot," April "Ostarmanot," May "Winnemanot," June "Brachmanot," July "Hewimanot," August "Aranmanot," September "Herbstmanot," October "Winmanot," November "Windtmanot," and December "Heilagmanot." And to the winds he gave names in this manner: the east wind he called "Ostroni," the southeast "Ostsundroni," the south-southeast "Sundostroni," the south wind "Sundroni," the south-southwest "Sundwestroni," the west-southwest "Westsundroni," the west wind "Westroni," the west-northwest "Westnordroni," the north-northwest "Nordwestroni," the north wind "Nordroni," the north-northeast "Nordostroni," and the east-northeast "Ostnordroni."

CHAPTER IX.

Illness, death, burial.

[35] In the last period of his life, when he was now pressed by both illness and old age, he summoned to himself his son Louis, King of Aquitaine, who alone survived of the sons of Hildegard; He creates his son Emperor. and having solemnly assembled the chief men of the Franks from the whole kingdom, by the counsel of all he established him as his partner in the whole kingdom and heir to the Imperial name; and having placed the diadem upon his head, he commanded him to be called Emperor and Augustus. This decision of his was received by all who were present with great favor, for it seemed to them to have been divinely inspired for the welfare of the kingdom. This act increased his majesty and struck no small terror into the foreign nations.

[36] Having then dismissed his son to Aquitaine, he himself, although worn out by old age, set out to hunt not far from the royal residence at Aachen, as was his custom; and having spent in this kind of business what remained of autumn, he returned to Aachen about the Kalends of November. And while wintering there, in the month of January he was seized by a violent fever and took to his bed. Immediately, as was his habit in fevers, he prescribed for himself abstinence from food, believing that by this restraint the disease could be dispelled He suffers from fever and pleurisy: or at least mitigated. But when to the fever was added a pain of the side, which the Greeks call pleurisy, and he still maintained his fast, sustaining his body by nothing other than a very infrequent drink, on the seventh day after he took to his bed, having received the sacred communion, he died He receives communion: in the seventy-second year of his age and the forty-seventh from when he had begun to reign, on the fifth day before the Kalends of February, at the third hour of the day. His body, washed and attended to in the solemn manner, He dies was carried into the church and buried amid the greatest mourning of the whole people. There was doubt at first where he should be laid, since he himself had given no instructions about this while alive; at length it entered the minds of all that he could nowhere be more honorably entombed than in the basilica which he himself had built at his own expense in the same town for the love of God our Lord Jesus Christ and for the honor of the holy and eternal Virgin His Mother. He is buried at Aachen. In this he was buried on the same day on which he died; and a gilded arch was erected over the tomb with his image and inscription, and the inscription was written in this manner: His epitaph. BENEATH THIS TOMB LIES THE BODY OF CHARLES, THE GREAT AND ORTHODOX EMPEROR, WHO NOBLY EXTENDED THE KINGDOM OF THE FRANKS AND HAPPILY RULED FOR FORTY-SEVEN YEARS. HE DIED AT SEVENTY YEARS OF AGE, IN THE YEAR FROM THE INCARNATION OF THE LORD 814, THE SEVENTH INDICTION, ON THE FIFTH DAY BEFORE THE KALENDS OF FEBRUARY.

[37] Of the approaching end there were many presages, so that not only others but he himself perceived that it was threatening. Presages of death; During the last three years of his life there were very frequent eclipses of the sun and the moon, and a certain spot of dark color was seen in the sun for the space of seven days. The portico, Eclipses, which he had constructed with laborious mass between the basilica and the royal palace, The portico collapses, collapsed in sudden ruin down to its foundations on the day of the Lord's Ascension. Likewise the bridge over the Rhine at Mainz, which he himself had built of wood over ten years with immense labor and wonderful workmanship, so that it seemed as though it could last forever, The bridge burned, was so consumed by accidental fire in three hours that, besides what was covered by water, not a single splinter of it remained. He himself also, when he was conducting his last expedition against Godefrid, King of the Danes, in Saxony, on a certain day when he had set out from camp before sunrise and begun his march, suddenly saw a torch fallen from heaven crossing A heavenly torch, through the clear sky with immense light from right to left; and while all were wondering what this sign might portend, the horse on which he sat suddenly plunged its head downward and fell, and dashed him to the ground so violently The horse's fall, that the clasp of his cloak was broken and the belt of his sword scattered, and he was lifted up by his servants who hurried to him, disarmed and without support. The javelin also, which he happened to be holding in his hand at the time, slipped from his grasp and lay at a distance of twenty or more feet. In addition to this there was the frequent tremor of the palace at Aachen, Tremor of the palace. and the constant creaking of the ceilings in the rooms where he lived. The basilica also in which he was afterward buried was struck by lightning, and the golden apple with which the summit of the roof was ornamented was shattered by a thunderbolt and thrown upon the house of the Bishop, which was adjacent to the basilica. In the same basilica, on the edge of the cornice which ran around the interior of the building between the upper and lower arches, there was an inscription written in red ochre, containing the name of the author of the same temple, His name effaced. in the last verse of which was read "CHARLES THE PRINCE." It was noted by some that in the same year in which he died, a few months before his death, those letters which expressed "PRINCE" had been so effaced as to be completely invisible. But all the above he either dissembled or disregarded, as if none of these things pertained to his affairs in any way.

d. In the year 810.

CHAPTER X.

The Testament of Charlemagne.

[38] He established testaments by which he would make his daughters and his children by concubines his heirs in some part; He makes a testament, but having been begun late, they could not be completed. However, in the presence of his friends and ministers, he made a division of his treasures and money and garments and other furnishings three years before his death, calling them to witness that the distribution he had made should remain ratified after his death by their endorsement; and he set forth in a summary what he wished to be done with the things he had divided, the plan and text of which is as follows:

[39] In the name of the Lord God Almighty, Father, Son, and Holy Spirit. Of which this is a copy. Here begins the description and division which was made by the most glorious and most pious Lord Charles, Emperor Augustus, in the year from the incarnation of our Lord Jesus Christ 811, the forty-third year of his reign in Francia and the thirty-sixth in Italy, and the eleventh of his Empire, in the fourth Indiction; which he decreed to make with pious and prudent consideration, and with the Lord's consent accomplished, of his treasures and money which were found in his treasury on that day. In this he especially wished to take care that not only the distribution of alms, which among Christians is solemnly made from their possessions, should be carried out for him also from his own money in due order and reason; but also that his heirs, with all ambiguity removed, might clearly know what ought to pertain to them, and without dispute and contention might be able to divide their shares among themselves in a fitting partition.

[40] With this intention and purpose, therefore, he first divided all his goods and substance, in gold as well as in silver, gems, and royal ornament, which, as was said, could be found in his treasury on that day, into three parts; then by subdividing those same parts, from two parts he made twenty-one portions, Two-thirds of the private treasure he bequeaths to the Churches: and reserved the third intact. And the division of the two parts into twenty-one portions stands on the following plan: since there are known to be twenty-one metropolitan cities in his kingdom, each of those portions should reach each metropolis through the hands of his heirs and friends in the name of almsgiving; and the Archbishop who at that time was the ruler of that Church, receiving the portion given to his Church, should share it with his Suffragans — in the manner, namely, that a third part should belong to his own Church, and the remaining two parts should be divided among the Suffragans. Of these divisions, which were made from the first two parts and are known to be twenty-one in number according to the number of the metropolitan cities, each one was set apart from the others and lay stored separately in its own repository with the inscription of the city to which it was to be conveyed. The names of the metropolitan cities to which the same alms or donation were given are these: Rome, Ravenna, Milan, Friuli, Grado, Cologne, Mainz, Salzburg (also called Juvavum), Rouen, Trier, Sens, Besancon, Lyon, Rheims, Arles, Vienne, Tarantaise, Embrun, Bordeaux, Tours, and Bourges.

[41] Of the one part, however, which he wished to be kept intact, the plan is this: that when those two had been distributed into the aforesaid divisions and stored under seal, this third should be in daily use, as a thing which no obligation of a vow was known to have alienated from the ownership of its possessor; and this for as long as he himself should survive or should judge its use necessary for himself; but after his death or voluntary abdication of worldly affairs, the same portion should be cut into four subdivisions: and the first of these should be added to the aforesaid twenty-one portions; For the children, the second should be taken up by his sons and daughters and grandsons and granddaughters and should be divided among them in a just and reasonable partition; the third, in the customary manner of Christianity, should be distributed for the use of the poor; the fourth should likewise in the name of almsgiving be distributed for the support of the servants and handmaidens serving in the uses of the palace. He provides for the poor and for servants. To this third portion of the whole sum, which likewise consists of gold and silver, he wished to have added all vessels and utensils of bronze and iron and other metals, together with arms and garments and other furnishings, whether precious or of little value, made for various uses — such as curtains, coverlets, tapestries, felts, leather goods, saddles, and whatever should be found on that day in his treasury and wardrobe — so that from this the divisions of that portion might be made larger, and the distribution of alms might reach more people.

[42] He forbids the furnishings of the chapel to be dispersed. The chapel — that is, the ecclesiastical ministry — both that which he himself had made and assembled and that which had come to him from his paternal inheritance, he ordained to be kept intact and not torn apart by any division. If, however, any vessels or books or other ornaments should be found which it was clearly established had not been bestowed by him upon the same chapel, whoever wished to have these might buy and keep them at a price of just estimate. Likewise concerning the books, He allows the library to be sold: of which he had assembled a great supply in his library, he established that they should be redeemed at a just price by those who wished to have them, and the price should be distributed to the poor.

[43] Among the rest of his treasures and money it is known that there are three silver tables and one golden table of extraordinary size and weight; concerning which he established and decreed that one of them, which is square in form and contains a representation of the city of Constantinople, He sends a silver table to Rome, should, among the other gifts designated for this purpose, be conveyed to Rome to the basilica of Blessed Peter the Apostle; and the second, which is round in form and adorned with a likeness of the city of Rome, should be given to the Bishop of the Church of Ravenna; the third, Another to Ravenna; which far surpasses the others both in the beauty of its workmanship and in the weight of its mass, which, composed of three connected circles, encompasses a representation of the whole world in subtle and minute depiction, Another, and one golden table, he gives to the poor. and the golden table which was said to be the fourth, he decreed should be added to the increase of that third portion which was to be divided among his heirs and into almsgiving.

[44] This ordinance and arrangement he made and established in the presence of the Bishops, Abbots, and Counts Who subscribed. who were then able to be present, whose names are written here. Bishops: Hildebald, Richulf, Arn, Wolfarius, Bernoinus, Laidrad, John, Theodulf, Jesse, Hetto, Waltgaud. Abbots: Fridugis, Adalung, Engelbert, Irmino. Counts: Walach, Meginher, Othulf, Stephen, Unroch, Burchard, Meginhard, Hatto, Richwin, Eddo, Erchangar, Gerholt, Bero, Hildegern, Rheculf. All these things his son Louis, who succeeded him by divine command, having inspected the same document, took care to fulfill with the greatest devotion as quickly as possible after his death.

p. The MS. of Paderborn reads Fridegisus. He was Abbot of Sithiu, or of S. Bertin.

q. This man was Abbot of S. Vaast at Arras.

r. Paul Petau, in his Syntagma appended to the History of Nithard, and others consider this to be S. Angilbert, the son-in-law of Charles. We shall treat of him on 18 February.

s. Wala, or Walah, Count, was the son of Bernard, brother of King Pepin; later Abbot of Corbie after S. Adalard, his brother, as we said in the latter's Life on 2 January.

t. Others read Odulfus, Otholfus, Onulfus.

v. Others read Wruocus and Vuruchus.

x. Burchard, Count of the Stables, defended Corsica against the Moors in the year 807 and inflicted a sufficiently fitting defeat upon them.

y. Others read Richwingus. He was sent by Louis to Leo the Armenian in the year 814.

z. Others read Geroldus and Geraldus. He is a different person from the one mentioned above, the Prefect of the Avar frontier.

aa. Others read Hildigarius.

bb. Du Chesne reads Riculfus.

ON THE TRANSLATION OF S. CHARLES THE EMPEROR.

Charles the Great, Emperor, at Aachen in Belgian Gaul (S.)

Year of Christ 1165. 27 July. 29 December.

[1] The memory of S. Charles is celebrated in the Martyrologies on the sixth day before the Kalends of August, on which day his relics were elevated and translated. The Cologne Martyrology: "On the same day, the Translation of Blessed Charles the Great, Emperor and Confessor, at Aachen." The Carthusians of Cologne and Molanus in his additions to Usuard also mention it, The Translation of S. Charles. as do Canisius and Saussay. The MS. Florarium expresses the date: "At Aachen, the Translation of S. Charles the Great, Emperor, made under the Emperor Frederick, the first of that name, and Pope Alexander, the third of that name, in the year of salvation 1163." But Guido of Crema, styled Paschal, had not yet succeeded the Antipope Octavian by that year; by whose authority that Translation is said to have been made, in the year 1165.

[2] There exists concerning that Translation and canonization a diploma of Frederick I, called Barbarossa, Concerning it, the diploma of Frederick I. or Redbeard, which we give from the Aachen of Peter Beka and the Belgian Calendar of Aubert Miraeus. To this we append the miracles from the Life which we said above was written at that very time and was divided into three sections and sixty chapters. Moreover, since Frederick attests that the body of S. Charles was elevated by the authority of the Antipope Paschal, it is surprising that in John Chapeaville, volume 2 on the Bishops of Liege, as if from the great Belgian Chronicle (which we do not find to contain this), it is said to have been done by the will and command of Pope Alexander — unless perhaps Alexander later ratified it when Frederick was received back into his grace in the year 1177. It reads thus: "In the second year of the episcopate of this Alexander (Bishop of Liege), namely in the year of the Lord 1166, by the will and command of Pope Alexander and all the Cardinals, on the fourth day before the Kalends of January, in the presence of the Emperor Frederick and many Prelates, at Aachen the bones of Charles the Great, Emperor, were elevated from the place where they had rested for 352 years, with great reverence, and honorably placed in a silver reliquary by Rainald, Archbishop of Cologne, and Alexander, Bishop of Liege, with many offerings which the Emperor and Empress and others presented; where Charles was also canonized and called a holy Confessor."

[3] The head of S. Charles was translated to Osnabruck, as was said above from Saussay. The head of S. Charles at Osnabruck. Concerning it, Werner Rolevinck in his book On the Customs of Westphalia, part 3, chapter 8: "After him," he says, "the glorious Emperor S. Charles, our Apostle, who fully converted this land to the faith. His head is honorably venerated at Osnabruck, together with SS. Crispin and Crispinian and many other relics."

DIPLOMA OF THE EMPEROR FREDERICK I.

On the elevation and canonization of S. Charles.

Charles the Great, Emperor, at Aachen in Belgian Gaul (S.)

BHL Number: 1604

From the diploma of Frederick I.

Section I. The body of S. Charles elevated.

[1] In the name of the holy and undivided Trinity. Frederick, by the favor of divine clemency, Emperor of the Romans, ever Augustus. From the time when, by the ordaining divine clemency, we first received the heights of the Roman Empire to govern, the supreme desire of our will and purpose has been To be imitated by Kings, that we should follow the Kings and Emperors who preceded us, and especially the greatest and most glorious Emperor Charles, as a model of living and ruling our subjects, and in following him should always keep him before our eyes; and that in imitation of him we should preserve throughout our whole Empire the right of the Churches, the unimpaired state of the Commonwealth, and the integrity of the laws.

[2] For he himself, aspiring with the whole intention of his heart toward the rewards of eternal life, to spread the glory of the Christian name and to propagate the worship of the divine religion — The excellent virtues of Charlemagne, how many bishoprics he established, how many abbeys, how many churches he erected from the foundations, with how many estates and benefices he enriched them, with how great a generosity of almsgiving he shone not only in the lands on this side of the sea but also in the lands beyond the sea — his very works and the volumes of his deeds, which are very many and very great, more fully declare with the testimony of eyewitness faith. In extending the faith of Christ also, and in the conversion of the barbarian nation, he was a strong athlete and a true Apostle: as Saxony and Frisia and Westphalia bear witness, and the Spaniards also and the Wends, whom he converted to the Catholic faith by word and by sword. Although the sword did not pass through his own soul, Especially zeal for souls: nevertheless the tribulation of various sufferings and dangerous contests and the daily willingness to die for the conversion of unbelievers made him a Martyr. But now we confess and venerate him on earth as an elect and most holy Confessor, whom we believe to have lived in holy conduct and to have departed to the Lord in pure confession and true penance, and to have been crowned in heaven as a holy and true Confessor among the holy Confessors.

[3] Hence it is that we, confidently encouraged by the glorious deeds and merits of the most holy Emperor Charles, and induced by the earnest petition of our most dear friend Henry, King of England, with the assent and authority of the Lord Paschal, His body elevated under Frederick I. and by the counsel of all the Princes, both secular and ecclesiastical, for the elevation and exaltation of his most holy body and for his canonization, we celebrated a solemn court at Christmas at Aachen; where his most holy body, cautiously hidden for fear of a foreign enemy or a domestic foe, but manifested by divine revelation, to the praise and glory of the name of Christ and to the strengthening of the Roman Empire and the welfare of our beloved consort the Empress Beatrice and our sons Frederick and Henry, with a great assembly of Princes and a copious multitude of Clergy and people, in hymns and spiritual canticles with fear and reverence, we elevated and exalted on the fourth day before the Kalends of January.

[4] When all these things had been gloriously accomplished, and at the aforesaid place, of which he himself had been the founder, By whom the privilege of S. Charles concerning the Church of Aachen was renewed. we were diligently inquiring about the liberty of that place, about the institutions of laws and peace and justice by which he had ruled the whole world, behold the Brethren of that same Church brought forth to us a privilege of S. Charles concerning the foundation and dedication of that most noble Church, and concerning the institutions of human laws and the civil law of that same city, which, lest antiquity should efface it or it should perish through forgetfulness, we renewed by our Imperial authority. The tenor and establishment of that same privilege is as follows.

[6] Now, Fathers, brothers, and friends, supporters and helpers of the glory of our kingdom: concerning all the statutes of my father Pepin, which you have requested to be confirmed and renewed for the advantage and honor of Holy Church, and which you have sought to be established for the defense of secular affairs and laws — I have diminished or refused nothing, but have enlarged everything for the better; I have acquiesced in the sound counsels of all, and have been in your midst as one of those seeking and requesting the equity of the law, contradicting or resisting no one in any worthy and righteous petition. Therefore I was willing to comply with your decree and petition; I heard you as Fathers and brothers. Now I ask that you be willing to become not only hearers of my petition and intention, but also benevolent doers. Nor do I seek anything that is unseemly or intolerable, but what all of Gaul and all Princes ought rather to grant The baths of Granus discovered and restored by Charles. than to deny. You know how I came to the place which takes its name of Aachen from the fitting together of hot waters, entering in the customary manner for the purpose of hunting, but separated from my companions by the intricacy of the forests and the confusion of the roads; I found hot springs and palaces there, which Granus, one of the Roman Princes, brother of Nero and Agrippa, had originally constructed. These, long deserted and demolished by great antiquity, and also overgrown with thickets and brambles, I have now restored, the streams of hot water having been perceived and discovered among the wooded tracts by the hoof of our horse on which I sat. And there I also built a monastery to S. Mary, Mother of our Lord Jesus Christ, with all the labor and expense I could, and adorned it with stones of precious marble; which, with the Lord helping and cooperating, took on such a form A basilica built there, that no building can be compared to it.

[7] And so, with such an excellent work of this basilica completed to perfection, and adorned with relics, not only according to my vow and desire but by divine grace, I collected relics of the Apostles, Martyrs, Confessors, and Virgins from various lands and kingdoms, and especially from the Greeks, which I brought into this holy place, so that by their intercessions the kingdom might be strengthened and the forgiveness of sins granted. Consecrated by Leo III: Furthermore, I obtained from the Lord Leo, the Roman Pontiff, the consecration and dedication of this temple, on account of the exceeding great devotion which I had toward the same work and the relics of the Saints which are kept there, deposited through my effort and labor. For it was fitting that this same temple, which appears to surpass all monastic buildings in our kingdom in form and structure, founded in honor of the holy Mother of God by our royal zeal, should excel in the dignity of its consecration, just as the Virgin herself has been exalted, excelling above all choirs of the Saints. And therefore I chose and summoned the Lord Apostolic, who surpasses all ecclesiastical ranks, to consecrate and dedicate it, from the sole consideration of my heart. I also summoned with him the Roman Cardinals, very many Bishops of Italy and of Gaul, together with Abbots and a great number of Clergy of every order, that they might be present at this sacred dedication. There were also summoned many Roman Princes, promoted by prefecture or whatever dignity, to this solemnity — Dukes, Marquises, Counts, Princes of our kingdom, of Italy as well as of Saxony, of Bavaria as well as of Alemannia, and of both Frances, Eastern and Western alike — all complying with my vow and desire.

[8] There indeed, with the Lord Apostolic and all the aforesaid noble and distinguished persons assembled, I obtained from all of them, on account of the exceeding great devotion which I had toward that place and the Mother of our Lord Jesus Christ, that in the same temple a royal seat should be placed, and it should be held as a royal place and the capital of Gaul beyond the Alps, The seat of the Frankish Empire established here. and that in that same seat the Kings, successors and heirs of the kingdom, should be inaugurated, and having been so inaugurated should thenceforth more easily attain Imperial majesty at Rome without any contradiction. This was confirmed and sanctioned by the Lord Leo, the Roman Pontiff, and by me, Charles, Emperor of the Romans, Augustus, and the first founder of this temple and place: that this our statute and decree should remain ratified and inviolable, and that this should be held as the seat of the kingdom beyond the Alps, and should be the capital of all the cities and provinces of Gaul. We have also decreed, with the assent and good will of all the Princes of the kingdom who had assembled for this feast of the dedication, that the Bishops, Dukes, Marquises, Counts, and all Princes of Gaul, the faithful of the kingdom, should protect the royal place and seat as a bulwark against all disturbances, always venerating this place. We have also decreed that if any injury or trickery contrary to the laws which we have established should arise, and should attempt to harm any free man or serf, let him come to Aachen, to this royal seat which we have made the capital of Gaul; let the Judges and defenders of the place come, and with the equity of the law let the cases be decided, let the state of the law be restored, let injury be condemned, and let justice be reformed.

[9] Now therefore, since we have exalted this place by the majesty of the royal seat, by the decree of the Lord Apostolic, and by our imperial power and our assent, and have magnified it by the beauty of this temple and the veneration of very many Saints, it is fitting and does not seem incongruous (since our mind is exceedingly fixed upon this) that my petition — Liberty granted to the entire city, of which I have entreated you to become not only hearers but benevolent doers — should prevail among you: namely, that not only the Clergy and laity who are natives of this place, but also all inhabitants and newcomers who wish to dwell here, present and future, should lead their lives under a safe and free law, without any servile condition; and that all alike, belonging to this seat from their grandfathers and great-grandfathers, even if they reside elsewhere, should not be infringed by any successor of ours or by any schemer or subverter of the laws from the law which I shall dictate in the present assembly, and should never be handed over from the hand of the King to any person, noble or ignoble, as a benefice.

[10] All acquiesced in the petition and will of the Lord and great Emperor Charles, With the approval of the Princes. who had flowed together from various kingdoms for this solemnity of the dedication; and they upheld the decree of the Lord Apostolic and the Emperor as good and accepted before God and men, and all, great and small, acclaimed that this petition of the Emperor should be corroborated and confirmed by the ban of all ranks, of Bishops and also of Abbots.

Section III. Privileges confirmed for the people of Aachen.

[11] Let Aachen therefore rejoice and exult with ineffable joy — the capital of cities — the venerable Clergy together with the most devout people: because in the diadem of the kingdom, with other Princes and glorious places distinguished as most beautiful ornaments, it, placed at the head of the crown, gleams as with the splendor of translucent gems, and rejoices in that singular and bodily patron who adorns the Roman Empire with the illumination of the Christian faith and with the law by which each person ought to live. For this is the change wrought by the right hand of the Most High: that in place of Granus, the brother of Nero, it has as its founder the most holy Charles; in place of a pagan and a criminal, a Catholic Emperor. Adhering, as far as propitious Divinity shall grant, to the footsteps of his piety, we take under our imperial protection the venerable Clergy of Aachen, together with the Church of the most holy Mother of God Mary, built with the most excellent workmanship, and all its estates, Aachen the capital and Seat of the Teutonic kingdom, and also the city of Aachen itself, which is the capital and seat of the Teutonic kingdom, together with all its citizens, both lesser and greater; and we confirm to them all the liberty and justice which the most holy Charles and his successors gave them, establishing and confirming by a law to be valid in perpetuity that all our citizens of Aachen throughout the whole Roman Empire should freely conduct their business, free from all exaction of toll, Adorned with privileges by Frederick I. of road-tax, of guard-duty, and of tribute, without any impediment; and that, as the most holy Emperor Charles established, no one should charge the natives of this sacred and free city with servile condition; no one should presume to deprive them of their liberty. Moreover, no King or Emperor shall have the power to grant to any person in fief any of those belonging to this seat, wherever they may dwell. Furthermore, in order that all the most holy constitutions of the most blessed Charles may obtain the strength of perpetual endurance, we have ordered the present document to be written and to be marked with a golden seal and with the stamp of our signet.

[12] The sign of the Lord Frederick, Emperor of the Romans. I, Henry, Protonotary of the Sacred Palace, have verified it in place of Christian, the Arch-Chancellor and Bishop-Elect of the See of Mainz. Given at Aachen in the year of the Lord's incarnation one thousand one hundred and sixty-six, in the fourteenth Indiction, on the sixth day before the Ides of January, in the reign of the Lord Frederick, Emperor of the Romans, in the fourteenth year of his reign, and the eleventh of his Empire. Done happily in Christ, Amen.

MIRACLES OF S. CHARLES

from the MS. of Korsendonk of the Canons Regular.

Charles the Great, Emperor, at Aachen in Belgian Gaul (S.)

By an anonymous Author, from a MS.

These are chapters 58, 59, and 60 of the Life of the same S. CHARLES, written by an anonymous author in the time of the Emperor Frederick I.

[1] Preface. The faithful word, therefore, and worthy of all acceptance, concerning the life and character and heavenly signs of the most holy Emperor Charles the Great, produced for the least part of his deeds — the scarcity of books pressing upon us — has flowed down even to the worthily memorable events of our own time. Though the opportunity, offered in the fitting natural order of narration, impels us with the zeal of charity to unfold them. For we have heard, and long and widely reported among us by celebrated discourse, and have learned from the account of suitable and trustworthy men, that a glorious miracle happened at Aachen in our times; which, to the praise of God and the most blessed memory of the orthodox Charles the Great, we have by no means presumed to suppress in silence, lest we be justly accused by the judgment of the Lord's talent buried in the earth.

[2] There was therefore in the aforesaid royal city a certain young man, youthful indeed in age, a Cleric by profession, a Subdeacon by order, Guibert by name, whose life had for the most part been excessively given over to reckless and intemperate wantonness. Now it happened one day by chance that the aforesaid Cleric entered the holy Church of Aachen, not for the purpose of prayer, A wanton Cleric, sleeping irreverently in the sacristy, but from mere habit alone. With rash boldness, neglecting the offense of his nocturnal transgression, he presumed to burst into the sacristy against the venerable custom of the place and the Clergy; and before the venerable image of the venerable Charles, reclining his head on account of the vigils of the preceding night, he was irreverently and foolishly — that is, imprudently — overcome by the sleep of drowsiness, and found thereby the sleep of death. For suddenly a certain hand, as those who reported this to us saw, repelled the aforesaid young man, who was reclining upon a certain chest in the aforesaid venerable oratory, with such force and cast him far from the place of his uncircumscribed reclining to the opposite side. Immediately, therefore, oppressed there by a grave illness, He is divinely punished with death. he humbly confessed the error of his transgression; and after a brief interval of days, condemned by the judgment of divine vengeance, he entered the way of all flesh, leaving to the rest an example of the reverence that is owed. Certain scholars who happened to be present at the time saw the aforesaid hand of just retribution, and, fearful and trembling and fleeing, spread abroad what they had seen. Certain persons also, admonished by such a divine vision, changed the habit of their secular life.

[3] After a short succession of time, it happened that a certain man came to Aachen — handsome of face, venerable for his moral uprightness and urbane affability — who could deservedly be shown to be distinguished by the mark of his lineage, and to have been no small man in the possession of property. He was indeed a German, A certain man despoiled of his goods, born, as he himself asserted, in German Burgundy, a Knight by office, Thietmar by name. This man, therefore, unjustly disinherited of his possessions by the violent invasion of a certain very powerful Count of his land, mercilessly despoiled of all his property — since he could nowhere implore the clemency of a spiritual or material sword to receive fitting justice for his loss and injury — with devoted affection, firm hope, and unfeigned faith, admonished by divine revelation, at last flew to the intercession of the most just Charles at Aachen. He implores the aid of S. Charles: Having placed, therefore, out of the abundance of his heart rather than of his goods, written petitions before the venerable image of the aforesaid Emperor, in much and most devout continuation of Masses and prayers, and likewise in the restless affliction of fasts, and also in the giving of alms (as far as was possible for an exile), having spent several days there, he was admonished by the consolatory oracle of a nocturnal vision. Perhaps he was sleeping prostrate amid a great profusion of tears among the lights, and strengthened by a larger hope and a better faith, he returned to his homeland. Moreover, as he himself related, having returned after the circuit of a year to the glorious memorial of blessed Charles, He recovers all. we learned most certainly that by the prayers and merits of the most just Emperor he had obtained a more ample satisfaction of justice than he had either presumed to hope or to pray for. For he gloried not only in having recovered his property fully and entirely with every kind of satisfaction, but he also attested that the violent invader of his possessions and his goods had paid the fitting penalties of deserved vengeance by a most wretched death under the public testimony of the people. Moreover, he asserted that shortly afterward no heir of his oppressor appeared anywhere in that land. He comes to Aachen annually. For every year, as many years as he lived thereafter, he most devoutly observed the day of the memory of the most blessed Charles. Moreover, to the praise and glory of so great an avenger, with liberal munificence he often scattered abundant money of Basel coins upon the pavement of the church.

[4] Amid such great and glorious mighty works of God, by which divine clemency has shone forth continually in His faithful athlete, we exult with joyful and almost immortal rejoicing, exulting in the Lord who has judged worthy to canonize — wonderful in His own wonderful virtue — the truly blessed translation of His most blessed Charles. Since, therefore, we intend with the affection of charity to transmit to posterity, as far as lies in us, and to immortalize in writing so celebrated, so glorious an operation of the divine majesty, let the admirable power of God be preached more firmly and devoutly everywhere and always. Gloriously, therefore, suppressing in silence very many marks of distinction of the aforesaid canonization, we have written down under faithful testimony something that must be brought to light and resounded far and wide to the ends of the earth, which has come to pass by the will of divine Providence. For on the third night after the exaltation of Charles the Great, most dear to God, The exaltation of S. Charles approved by a threefold heavenly light. three candles, divinely kindled upon the pinnacle of the temple, shining miraculously with wonderful splendor, were seen by many nations and peoples in the joy of exultation. And those same three luminaries of heavenly splendor, as if extinguished, circled in a threefold revolution around the cross of the tower of the same church, and illuminated places far and wide, distant by a great extent, with a new brightness of new light, in the new joy of the new translation, while the darkness of night stood astonished. O admirable, O venerable threefold apparition of the Holy Trinity! O truly blessed exultation of the canonization, approved by divine testimony from heaven, which was gloriously revealed on the third night by the threefold circuit of the three lights, and confirmed from heaven by the oracle of the Holy Trinity in all things!

[5] Truly, therefore, let that true worshiper of Christ, the Emperor of the Romans, Augustus, who was the author of that same translation in the Holy Spirit, know that he has cause to exult and rejoice in the Lord; of whose supreme Trinity God is proclaimed the asserter by such manifest tokens. The munificence of Frederick I toward the Church of Aachen. Deservedly exhilarated, therefore, by such a great and blessed revelation, and filled with inestimable joy, that same Emperor, besides the other ample and generous gifts of his imperial munificence, annually offered ten marks for the use of the refectory both for the Canons and for guest Clergy; and he established this his generosity as firm and perpetual for the remedy of his soul and of his own.

[6] But since the continuous series of the work has now flowed down even to the events of our own time, imposing an end upon the present business, we implore pardon not for any prolixity but for our circumscribed and curtailed brevity, because we have touched upon very few things from the innumerable multitude of the sanctity of the most blessed Charles the Great. For we have scarcely tasted the summit of his imperial sanctity, and of his praiseworthy character, and of the heavenly signs written down for his glory. In which matter we leave ourselves this consolation: that we are confident in the Lord that the faithful of Christ are more firmly and devoutly animated to the praise and honor of that same Prince, and that by our example we have roused readers and writers to these and similar things, to whom we grant without envy to fill up in these matters the gaping intervals. Let pious judges, however, advisedly attend to and approve not the battle line of our oration, but the ardent affection of our intention, arising from the defect of human imperfection, Other miracles omitted by the Author. and let those who hope the same in similar matters taste and supplement our toil. For there are also very many other things which, moreover, in the deeds of the Franks and before our times, and also in our own days, full of divine praises, we have heard and learned to have befallen, far and wide, in various ways, like a sweet odor, by the merits of that same most just Emperor, wonderfully and magnificently; in all and each of which God, glorious and wonderful in His Saint, has appeared, and does not cease daily to appear by the fruitful revelation of His benignity. To whom be glory, honor, and dominion through infinite ages of ages, Amen.

ON S. SPEUS, CONFESSOR.

Speus, Confessor, at Aachen in Belgian Gaul (S.)

From various sources.

[1] We append Speus (some might think he should more correctly be called Spes) to Charlemagne — not because his age, condition, deeds, The relics of S. Speus, feast day, or Translation are known to us, but because he once rested at Aachen, where Charles is held in particular veneration; At Aachen for this reason both Molanus in the Feast Days of the Saints of Belgium and we give him on 28 January together with Charles. The same Molanus testifies, however, that at Aachen no memorial of him survives, except that in a list of relics it is found written thus: "Dust of the relics of S. Speus, Bishop and Martyr."

[2] Lambert of Schafnaburg calls him a Confessor, not a Martyr or Bishop; in his own time, that is in the year 1072, At Hartesburg he testifies that relics were transported to Hartesburg by Henry IV, and two years later, when Hartesburg was destroyed, they were taken by a certain Abbot from the neighborhood to his own monastery. Hartesburg, or Hartzburgum, called by some Hercinoburgum, is a town two miles distant from Goslar, near the very borders of the diocese of Hildesheim. It was built or fortified by Henry after the death of Henry III, as were many other places which the same author lists, to oppress the Saxons and other neighboring peoples rather than to keep them in loyalty. On it, Otto of Freising, On the Deeds of the Emperor Frederick, book 1, chapter 4: "A certain castle, called Harzburg, founded by the Emperor for the assault upon that same nation, at the entrance of the province, in a most fortified place."

[3] Here, therefore, the relics of S. Speus were brought in the year 1072; thus Lambert: "The King, having set out for Aachen, received S. Speus the Confessor, Carried away in the year 1072. and the arm of the righteous Simeon, who is mentioned in the Gospel, and the head of Anastasius the monk and Martyr, and relics of other Saints there, and transferred them to Hartesburg." We shall treat of S. Simeon the Just on 8 October; we treated of S. Anastasius the Martyr on 22 January. These relics appear to have been brought to Aachen by Charlemagne, who amassed there a truly immense and admirable treasury of sacred relics. There still remain there, and every seventh year are publicly displayed with a celebrated concourse of peoples, distinguished remains of the Saints; but many were carried away to other places by Kings and Emperors, as Beka shows by this and other examples in chapter 9.

[4] Because nothing about S. Speus is known from any other source, we think he can be reckoned among those whose relics Charles brought to Aachen from Italy. And there will perhaps be someone who suspects that Speus, or Spes, is the Bishop of Spoleto whose feast falls on 23 November, although the solemnity is deferred to 29 November, as Ferrarius attests; or else that Abbot of Nursia of whom S. Gregory speaks in book 4, Dialogues, chapter 10, and the Martyrologies on 28 March.

[5] The occasion on which those relics were carried away from Hartesburg is narrated by the same Schafnaburg author in the year 1073. "At that time," he says, "those who were in Hartesburg performed many notable feats of military daring. On account of the insolence of the garrison, For they frequently burst forth, making raids in the neighboring regions and inflicting no small slaughter of men, and before the Saxons could assemble in numbers to repel the violence, they had retreated into the castle. They were especially destructive to the people of Goslar on account of their proximity. For they killed very many of them, and plundered their goods, which were found outside the town, by frequent raids, and prevented merchants of foreign nations from bringing their customary wares there by the fear of losing their lives."

[6] This military insolence therefore brought it about that, although the Saxons had been reconciled with the Emperor, the castle was nevertheless destroyed in the year 1074 by a new conspiracy of what was almost the rustic populace. The same author relates the event thus: "Moreover the common people of Saxony, especially those who inhabited the small villages adjacent to the castle of Hartesburg, had been vehemently offended that any relics had been preserved at Hartesburg; By the neighboring Saxons nor did they think that anything had been accomplished by so great labors while the castle stood intact and unharmed — the castle which had been the origin and source of all the disasters they had suffered, and which had reduced the once most prosperous villages of the surrounding region to a scene of horror and vast desolation. They said the King had paid no regard to divine worship, but had sought under the pretext of religion a cover for his cruelty, so that after a short time, when this anger of the Saxons had cooled, he might renew the war and have a place where he could safely receive his soldiers again for the overthrow of Saxony; and that he would then press upon the vanquished all the more fiercely, the more savage he now departed because of the Saxons' successful outcome. Spreading these words back and forth with intemperate clamor, they inflamed themselves to great ferocity. Therefore on the third day after the King had departed, When Hartesburg was destroyed, without the knowledge or advice of the Princes, having formed a mob, they burst into Hartesburg; they cast down from the foundations what remained of the walls; they scattered the stones far and wide; they did the same to the other buildings, which the indulgence of the Princes had preserved intact; they burned the church, which had been most elegantly constructed of wood in the haste of accelerating the work; they destroyed the treasures; they broke the altars to pieces. Finally, lest any occasion for rebuilding the castle should remain for the King, they dug up his son and brother, whom he had buried there to gratify the local people; and they did everything they could so that, the hill having been leveled, it could no longer afford any opportunity for conducting a war thereafter. The relics of the Saints, which had been torn out of the broken altars, and the exhumed bodies of the dead, an Abbot from a neighboring monastery, arriving opportunely, Transferred elsewhere. snatched from the raging mob and conveyed with honor into his own monastery."

ON B. RICHOARD, or RICHARD, ABBOT OF VAUCELLES IN BELGIUM.

Twelfth Century.

Richoard or Richard, Abbot of Vaucelles in Belgium (B.)

From various sources.

[1] At Vaucelles, or Vallis-cella, of the Cistercian order, in the territory of Cambrai on the river Scheldt, near the town of Crevecœur, an illustrious monastery is to be seen. Its first Abbots — Radulph, Richoard, The feast day of B. Richoard. and Nicholas — were conspicuous for the holiness of their lives. Of these, Radulph is inscribed in the Cistercian Menology and other records on 30 and 31 December; Nicholas on 30 May and 6 December. The feast of Richoard, who is also called Richard and Riquard, is on this 28 January; the translation of him and the other two Abbots is assigned to 30 May, although it actually occurred on the day before, that is, 29 May, as will be said below.

[2] Among the books of our Professed House at Antwerp there is a MS. Chronicle of Eusebius, Prosper, Sigebert, and others, which once belonged to Abraham Ortelius, and before that to the Abbey of Vaucelles, or at any rate was augmented by some monk of Vaucelles. In this Chronicle the origins of that monastery are thus recorded under the year of Christ 1131: The foundation of the monastery of Vaucelles in the year 1131. "In this year the monastery of S. Mary of the Church of Vaucelles was begun." And under the following year 1132: "In this year a community of monks came with their Abbot, named Radulph, from Clairvaux to this place which is called Vaucelles, on the first day of the Kalends of August, on which day the feast of S. Peter in Chains is celebrated. This Radulph, the first Abbot of this monastery, born in England, was an example to all in his life, character, and fervor of religious observance. These monks were brought by S. Bernard of blessed memory, the first Abbot of the monastery of Clairvaux." There survives a letter, number 186, of the same Bernard, in which he asks Simon, the son of the Castellan of Cambrai, to confirm the donation of Ligecourt, granted by his father for the use of this monastery.

[3] Under the year 1149, the following is recorded in the same Chronicle: "In this year the church of S. Mary of the monastery of Vaucelles was consecrated by Samson, Archbishop of Reims, on the seventh day before the Kalends of June, on the fifth day of the week of Pentecost. The dedication of the church in the year 1149. Easter fell that year on 3 April, Pentecost on 22 May, the Dominical letter being B. Therefore Claudius Robert writes incorrectly in his Gallia Christiana that this church of Vaucelles was dedicated by Samson in the year 1151, in which year the seventh day before the Kalends of June fell on a Saturday. The temple that now stands there is by far the most beautiful, and among the other monasteries of this order in Belgium is the most spacious; and it surpasses even the cathedral church of Cambrai in length, as writes the eyewitness Aubert Miraeus in his Cistercian Chronicle.

[4] Under the year 1151, the MS. Chronicle continues thus: "The Lord Radulph, the first Abbot of this monastery, B. Richoard becomes Abbot in the year 1151. after completing nineteen years from the time he came to this place, and five months, on the third day before the Kalends of January, freed from the bonds of earthly corruption, departed from the world. He was succeeded by a venerable man named Riquard, himself also taken from Clairvaux, mature in character, outstanding in discretion, cheerful in countenance, affable in conversation, handsome in stature, temperate in all things." To this eulogy the Reverend Lord Nicholas Daussy, Prior of Vaucelles, adds in letters written to us on this matter, from an ancient MS. Codex which Raisse calls the MS. Chronicle: "and praiseworthy in all respects." Henriquez, in book 2 of his Fasciculus of the Saints of the Cistercian Order, amplifies these things more fully in his manner: "He was held by all," he says, "to be most proven in wonderful moderation of mind, piety, and regular observance." And soon after: "Since therefore, on account of his eminent virtues and singular piety, he was dear to all and acquired a wonderful reputation for holiness, he spread the name of his congregation throughout the surrounding regions. And he himself, full of good works, departed from this life." Thus Henriquez, citing the Cistercian Chronicle and the Appendix to Sigebert of Miraeus, in which places he presents some things from our MS. Chronicle. Raisse transcribes the same from Henriquez.

[5] In the MS. codex of Nicholas Daussy, whose author testifies that he lived with Radulph for seventeen years, the following is found concerning the succession of the first Abbots and the growth of the monastery: S. Bernard marveling at the growth of the monastery. "Radulph left behind one hundred and seven professed monks and three Novices, and one hundred and thirty Conversi, whom he had under his governance." Hence our Father S. Bernard, when after his death he had brought his successor Richard, a man of sweet memory, and had seen so distinguished a community of monks and Conversi, exhilarated in mind, broke forth into these words, saying: "Blessed be God! Some time ago indeed at the beginning I brought a small number of men to this place; but now, seeing that you have grown from that little flock into so great a multitude, I rejoice and exult, and give thanks to almighty God," etc. Further below, the same author says he did not discover of what nation he was. Raisse and Henriquez in the Menology write that he was English; but on what authority?

[6] In the MS. Chronicle the following is added at the end, outside the order of the Chronicle: His relics and those of two other Abbots honorably translated. "In the year of the Incarnate Word 1179, in the time of Pope Alexander, in the reign of the Emperor Frederick, in the month of May, on the fourth day before the Kalends of June, on a Tuesday, the bones of the Abbots of this place were raised from the Chapter house, where they had been placed from the beginning — namely, of the Lord Radulph, the first Abbot of this monastery, and of the Lord Riquard, the second, and of the Lord Nicholas, who had succeeded in the third place but had resigned the abbey on account of excessive bodily infirmity — and they were placed by the Lord Alelm, who had taken up the office of governance in the fifth place, with fitting honor within the wall of the new church, which is between the door of the same church and the book-cupboard, on the northern side, in places honorably prepared, with all the ministers vested in white, and with a copious assembly of both Conversi and monks, and a multitude of very many secular persons present, in the reign of our Lord Jesus Christ, who lives and reigns for ever and ever, Amen." And in another hand: "This aforesaid translation of the Abbots was made after the Council which was celebrated that same year at Rome under Pope Alexander III, and in the second year in which peace was restored to the Church, which for twenty years under the aforesaid Pope had been greatly vexed by the attacks of evil men in schism."

[7] These things are in that MS., which, abridged and published by Miraeus in his Cistercian Chronicle, In the year 1179, on 29 May, not 30. are sprinkled with a double error. First, because he says the translation was made on the third day before the Kalends of June, whereas the fourth before the Kalends is expressly read, which in that year fell on a Tuesday since the Dominical letter was G. The same error from Miraeus was transcribed by Henriquez in the Fasciculus and Menology, and by Raisse and Menard, who assign it to 30 May. The other error of Miraeus is that he read the translation as having been made "through the Council," when "after the Council" is what is written. That Council was held on 5 March 1179, as William of Tyre, book 21, On the Holy War, chapter 26, Roger, and others attest. Peace was restored to the Church in the year 1177. The discord between the Emperor Frederick and Pope Adrian IV had begun in the year 1157. These observations concern the genuine reading of this Chronicle. Henriquez, citing Miraeus, interprets these things in the Fasciculus as follows: "After whose death, he began to shine with so many signs of sanctity that, a diligent inquiry having been made on this matter, the Lateran Council, celebrated at Rome under Pope Alexander III, ordered his body to be elevated and proposed for the veneration and worship of the people. This was indeed solemnly done in the year of the Lord 1179, on the third day before the Kalends of June." Henriquez says similar things on this 28 January and 30 May. Raisse follows him on the former day, and Menard on the latter; by all of whom he is honored with the title of Blessed.

[8] Concerning this translation, the above-cited Prior Nicholas wrote to us as follows: "It is certain that their bodies were translated from the old monastery to the new one, and were honorably deposited in the greater cloister near the steps of the church; which place indeed still exists and is visible; in which place there was once hung a certain tablet, a witness of their translation, which tablet enumerated the Bishops, Abbots, Nobles, and people present at this solemnity. But when King Philip II of Spain, about to invade Saint-Quentin, passed through our area, amid other ruins and miseries this tablet perished. This much, however, still remains to us: The place where they are deposited is still held in veneration. that when Religious or the whole community together pass through the place in which their relics are preserved, they humbly and devoutly bow, which reverence indeed has flowed down from our Fathers to us. And indeed such a translation appears to have been instituted for a certain veneration, nor, as was the discipline of that time, rashly undertaken without the authority of the Roman Pontiff."

ON S. JULIAN, BISHOP OF CUENCA, IN SPAIN.

Year 1207.

Julian, Bishop of Cuenca in Spain (S.)

[1] Cuenca, a city of New Castile, commonly called Cuença by the Spaniards, situated on the borders of the Celtiberi between the rivers Sucro (now called the Xucar) and the Guecar, upon a steep and precipitous hill — and for that reason powerfully fortified by its natural position — was, as is believed, founded by the Moors; but it was wrested from them by Alfonso IX, the most valiant and most pious King of Castile, The second Bishop of Cuenca, S. Julian, the maternal grandfather of S. Louis IX, King of France, on 21 September 1177, a Wednesday. The bishopric, which had formerly been at Valeria (a neighboring city, a Roman colony, now a small town called Valera by almost its old name), was established at Cuenca by Alfonso with the authority of the Roman Pontiff Alexander III; and the first Bishop appointed was John Joannesius, a pious man. When he died in the year 1179, Julian was appointed in his place, a man widely celebrated for the fame of his sanctity; he was, as some record, Archdeacon of the Church of Toledo, and he finally died on 28 January 1207.

[2] He is venerated on that same day by the Church of Cuenca with a double rite of the first class, Venerated on 28 January. with public solemnity, all secular business being suspended. The Divine Office of his feast, which is carried out with the established religious observance of eight days, was approved by Pope Clement VIII on 18 October 1594. On that day the Roman Martyrology declares the following concerning Julian: "At Cuenca in Spain, the feast day of S. Julian, Bishop, who, distributing the goods of the Church to the poor, seeking his sustenance by the work of his hands in the Apostolic manner, rested in peace, renowned for miracles." In earlier editions of the Martyrology the following was added, which has been omitted in the latest: "whose more celebrated solemnity is observed on 5 September." For Pope Julius III had given a diploma on 5 June 1551, by which he granted the Church of Cuenca the power to transfer the solemnity from 28 January to the Nones of September, Formerly also on 5 September. so that it could be celebrated more splendidly, alms more generously bestowed, and other pious works more conveniently performed, by the public devotion of that city; as Peter Ribadeneira of our Society attests in his Flower of the Saints. And in the Roman Martyrology this was again to be read on that day: "At Cuenca in Spain, S. Julian, Bishop and Confessor." Although Philip Ferrari in his General Catalogue of Saints doubts on that day (but erroneously) whether that Julian might perhaps be different from the one customarily venerated on 28 January. But these things too have been omitted in the recent edition of the Roman Martyrology, and in the Order for celebrating the Divine Office in the Church of Cuenca, no mention of S. Julian is made in the month of September.

[3] Translation on 11 April. The body of S. Julian was taken up from its former tomb and honorably redeposited in the year 1518, on the Sunday in Albis, 11 April. Therefore on that day Ferrari writes thus: "At Cuenca in Spain, the Translation of S. Julian, Bishop of the same city." He cites in the Notes the Records of the Church of Cuenca. Which records? In the Order of the Divine Office cited by us above, certainly no mention of S. Julian is made on that day.

[4] Francis Scuderius of the Society of Jesus, a Spaniard by nationality, born in the town of La Parra in the diocese of Cuenca, Life written by Francis Scuderius, a man praiseworthy for his piety and zeal for souls, as Peter Ribadeneira attests in the Catalogue of Writers of the same Society, wrote in Spanish the Life of S. Julian, Bishop of Cuenca. John Fernandez Vadillo approved it in the year 1589 by the authority of the Royal Council, having acknowledged that he had compared it with the Acts in which the miracles of the same Saint had been juridically reported by Alfonso Carillo, Bishop of Vasto, by command of Paul III. We have not yet seen this Life published by Scuderius.

[5] Ribadeneira of our Society published an abridgment of it in his Flower of the Saints, and by others. as did John Marietta of the Order of Preachers, book 5 of the History of the Saints of Spain, chapter 69 and the five following. We give his narrative from the Spanish, because he recounts the miracles more carefully, which Ribadeneira only touches upon in passing, although he describes the history of his life more elegantly and more gravely. Stephen Garibay also treats of S. Julian in his Compendium of Spanish History, book 12, chapters 21 and 31; Thomas de Trujillo in volume 1 of his Thesaurus of Sermons; Alfonso Villegas in his Flower of the Saints; Julian del Castillo in his History of the Gothic Kings, book 4, discourse 6; and John Mariana of our Society in his Spanish Affairs, book 11, chapter 15.

[6] The age of S. Julian is not established by all in the same way. Most agree that he was made Bishop in the year of Christ 1179. Garibay holds that he was then forty-one years old; Ribadeneira, sixty-six. The latter writes that he died, as does Marietta, in the year 1208; Garibay says 1206. But Trujillo, His age. Villegas, and Baronius in his Notes on the Martyrology say 1207, and the date expressly stated by Ribadeneira agrees; for he says he died on 28 January, a Sunday. Now 28 January in the year 1208 fell on a Monday, while in 1207 it fell on a Sunday. According to Ribadeneira's calculation, he would be said to have been born in the year of Christ 1113, and to have died when he was ninety-five years old. Garibay, who writes that he was ordained Bishop in the forty-first year of his age, must place his birth in the year 1138 and assign him sixty-eight years of life. But if he was born in the year 1128 and died in 1207, he reached the age of eighty or seventy-nine.

LIFE

from the Spanish of John Marietta.

Julian, Bishop of Cuenca in Spain (S.)

From the Spanish of John Marietta.

CHAPTER I.

The birth and private life of S. Julian.

[1] Julian was born at Burgos, a city of Spain, around the year of Christ 1108. On the day when he was to be cleansed by the baptismal waters, voices of Angels chanting in the air were heard: The birth of S. Julian; "A boy is born today, to whom there is no like in grace." Presages of future sanctity. When he was carried into the church for the grace of holy baptism, a boy of extraordinary size and beauty of body was seen to stand above the baptistery without touching it, holding a tiara on his head and a Pontifical staff in his hand, and saying: "Julian is his name."

[2] Before he was brought into the light, his father seemed to himself on a certain night in a dream to see his bedchamber shining with a certain immense light Even before his birth; and as if ablaze; then very many bats and other animals foul in appearance burst into the same chamber and gave forth a hideous shrieking, whence a great horror seized him. At the same time, he saw coming forth from his wife a small dog far whiter than snow, by whose barking those obscene creatures were immediately terrified and put to flight. And his wife herself, on that same night, felt the infant leap wonderfully in her womb.

[3] These were the presages of the works to be accomplished by Julian. Holiness grew in him with his age, together with modesty, charity, learning, Various virtues. zeal for fasting and a more austere life. Abundantly instructed in the knowledge of letters, he was initiated into the priesthood; and while he performed the office of preaching the divine word to others, he himself flourished in every kind of virtue.

CHAPTER II.

His Episcopate. Miracles.

[4] When Alfonso IX had taken the city of Cuenca from the Moors on the feast of S. Matthew the Apostle, 21 September, a Wednesday, in the year of Christ 1177, he erected an episcopal throne there, the first Bishop chosen being John Joannesius. When this man died shortly afterward, he appointed Julian in his place, a man widely celebrated for the fame of his holiness. He becomes Bishop of Cuenca: The holy man indeed struggled against it; but because true modesty of soul is not obstinate and pertinacious, but adapted to every will of God, he at last yielded and submitted his neck to the burden. He held the chair for ten years, which, by the example of his innocent life and the efficacy of his salutary teaching, were worth ten thousand. Generous to the needy. Nor did the good shepherd nourish his flock only with spiritual food, but he also relieved their temporal necessities, and spent all the revenues of his bishopric upon them; he procured sustenance for himself by his own labor, namely by weaving baskets, He lives by the work of his hands: following the example of the ancient anchorites. He himself visited his diocese, having taken into his counsel and partnership in holy labor learned and religious men.

[5] When a terrible plague was raging, he strove to appease the Deity by fasts and constant prayers. He drives away the plague by his prayers: And a voice was publicly heard, sent by no mortal author, which announced that the scourge of divine vengeance was being restrained by the prayers of the Bishop; but that men should thenceforth abstain from wickedness. The same thing was also indicated from heaven to several holy persons: that the plague had been calmed by the intercession of Julian.

[6] He fed many poor people daily, and he himself spread the table with his own hands and brought the food. Among the poor he receives Christ at table: Seeing among the throng of beggars a certain man who was indeed in tattered clothes, but of a very noble countenance, and thinking him a man of noble birth who had been stripped of his wealth by some adverse fortune, he called him aside and asked him again and again who he was. And behold, over the whole face of that beggar an immense splendor began to shine forth, and he addressed the Bishop thus: "My friend Julian, I thank you, who with such zeal and charity sustain my poor. I promise you eternal life as the reward of this charity." Having said these things, he ceased to be seen. Julian understood that it had been Christ under the guise of a beggar, and gave Him most abundant thanks for having deigned to console him in this way.

[7] A great throng of the poor flocked together to seek alms. He obtains grain by divine favor; The Bishop ordered his servant Elesmus to distribute grain to certain of them. The servant denied that even a single grain remained. Moved by compassion for the needy, the Bishop again commanded the servant to revisit the granary and at least to sweep the floor so as to collect a small amount. The servant, who knew the holiness of his master, carried out the orders; and entering the granaries, he found them filled with wheat, from which provision was made both for the present need and for other necessities. On another occasion the city of Cuenca was struggling with an equal scarcity of grain. And again on another occasion. Julian approached the fountain of mercy with humble supplication. Immediately a long train of pack-animals laden with grain entered the city, led by no one, and proceeded directly to the Bishop's residence. He ordered the loads to be taken down from the animals. It was long sought but in vain who had sent that grain. It had of course been supplied from heaven, and Julian attributed it to God alone. By these prodigies God was honoring His faithful servant and diligent guardian of the flock.

CHAPTER III.

Temptations of the devil overcome.

[8] Mighty are the devices which the devil employs against pious men, so as to draw them away from the friendship of God and reduce them to his own power; to bring even one man under his sway, he moves earth and sea and hell itself. But his forces are not of such strength that he can overcome anyone by whatever assaults, unless the person is slothful and feeble and willingly surrenders. He is tempted by the devil with gluttony; And indeed the devil attempted to ensnare Julian in his nets; but Julian eluded all his stratagems and machinations. It happened that after a long fast, when he was thinking of restoring his strength with a small amount of bread and water, he found a richly prepared table set before him, and upon it a trout placed ready. He asked who had set and furnished the table; his servants denied knowing. The Saint approached to overturn it and throw down the dishes; and suddenly it was withdrawn from his sight. He perceived the fraud of the evil spirit and established his soul more firmly in God.

[9] Frustrated in his hope, the most foul enemy devised yet other assaults. Once, while Julian was occupied in prayer, a certain man approached carrying coffers full of money. Thinking — Avarice, since he had not sufficiently directed his attention — that it was his steward, he asked what the man was bringing. He replied that these were coins from his annual revenues. The Bishop supposed that the money had been supplied from somewhere by divine bounty for the relief of the poor, since he knew that nothing was owed to him from those revenues. But when he stretched out his hand toward it, both the money and the one who had brought it vanished, leaving behind a foul odor and smoke.

[10] Nor did the malice of the adversary stop here. Having assumed the appearance of a beautiful maiden, he stood before Julian as he prayed, and said, "Julian, servant of God, do you know me?" Thinking her to be a girl whom he had recently redeemed from the Moors and had given in marriage to an honorable young man, he asked what she wanted. She said, "O my Lord, Vainglory, how much I am indebted to you, who freed me from a most burdensome servitude and generously provided for me! I now desire to show my gratitude and to devote the rest of my life to your service. I pity you indeed, who lie upon the ground with no one taking care of you; who so abase yourself when you are so great a man." The Bishop fixed his eyes upon her and asked where her father and husband were. "At Burgos," she said; "but I would gladly leave not only them but all my kinsmen for your sake." As she said these things and came closer to him, Lust. mixing in certain indecent words, he felt himself being pulled away from her to a greater distance by a hand laid upon his shoulders which he could not see; and together with the push he heard a voice: "What are you doing, Julian? She is not who you think she is, but the evil spirit who lays snares for you. She in fact is already dead." The holy Bishop was greatly shaken, and casting his eyes all around, he saw no one.

CHAPTER IV.

Death, burial, miracles.

[11] A fever, and a violent one, seized him, destined at last to open for him the gate of eternity. Having devoutly prepared his soul, he received the last Sacraments with great piety, clad in a hair shirt beneath, and above it in all his pontifical vestments; then lying upon a hard bed — namely, the bare ground — with a stone placed under his head in place of a pillow; now in his last agony, he beheld coming toward him a matron of extraordinary beauty, clothed in white garments, with a shining face, Invited by the Mother of God, crowned with a wreath woven of the most fragrant roses, attended by a numerous choir of Angels and Virgins singing: "Behold the great Priest, who in his days pleased God." Hearing that symphony, he rose to his knees and gave thanks to God. The Mother of God — for she was that matron — drew nearer and said: "Receive, O servant of God, this palm, the token of your virginity and purity which you have kept forever inviolate." Having spoken these words, she withdrew from his sight; but throughout the entire chamber a wonderful fragrance of a certain celestial odor was diffused.

[12] The heart of the holy Pontiff was moved by that vision, and he began with copious tears to mourn his sins and to say: "I humbly beseech Thy majesty to have mercy on me and to pardon my transgressions." While he was sending these and other prayers to God, He dies. he simultaneously breathed forth his most holy soul, in the year 1208, on the twenty-eighth day of January, on which day his feast is celebrated by the Church of Cuenca with the solemnity of the Divine Office. Nor were heavenly portents wanting. As soon as he expired, those standing around saw issuing from his mouth a noble branch of palm, rising upward Not without miracles. until it entered the open heavens. The bells are also reported to have rung, struck by Angels without human agency.

[13] Funeral rites were performed for him for nine days, illustrated by many heavenly miracles — extraordinary healings of the lame, the mute, the deaf, and other infirm. The wife of the Emperor Henry VI herself, Constance, having struggled for twenty years with an incurable illness, having learned by report the virtues of Julian while he was still alive, He appears to an infirm woman. deeply moved by a great feeling of piety, besought God to free her from her long illness through his merits, or else, first cleansed from every stain of sin, to take her from this calamitous life. To her one night Julian, now departed from life, offered himself to be seen, adorned in pontifical vestments, and promised that she would thenceforth be free from all illness if she sent certain men to Cuenca who would bring to her one of the two small baskets which had been woven by him and were preserved in the cathedral, and would offer it to her hand to touch. The Empress asked who he was that commanded these things. "Julian," he said, "whose help you have implored. God has heard your prayers and has commanded me to restore your health." She tried to rise And heals her by the touch of his relics. so as to reverently kiss his garment; but in an instant he ceased to be visible. She immediately sent to Cuenca, obtained the basket, and was healed by its touch.

CHAPTER V.

The Translation of S. Julian.

[14] The sacred body of Julian had lain buried for three hundred years and more, when in the year 1518, under the Emperor Charles V, with Leo X governing the Roman Church and Cardinal Raphael of S. George administering the Church of Cuenca, it was discovered and raised up. When the tomb was opened, a most sweet odor His body elevated on 11 April 1518. was diffused throughout the whole basilica. The Clergy of the entire diocese were summoned to Cuenca to be present at the solemnity of the translation, which was celebrated with various joyful songs and dances. The body was placed in a coffin made of fragrant Sabine wood, and set in a higher place where it is still to be seen. A finger with its ring was detached from the rest of the body as a remedy for the sick, to whom it is offered to be kissed, Not without miracles: and it very often drives away diseases. This Translation was made on Quasimodo Sunday, which in that year was 11 April. Three hundred and more sick persons were then healed by the aid of the holy Bishop.

[15] In the year 1588, John Vayllius, Bishop of Cuenca, together with Francis Arganda the Inquisitor and others endowed with ecclesiastical dignity, Again inspected in 1588. opened the coffin and examined the relics, from which a most delightful odor breathed forth. The matter was legitimately recorded in public documents — a lasting testimony among mortals of the glory which Julian enjoys in heaven. His feast has been celebrated from time immemorial with an ecclesiastical Office on 28 January; but since, on account of the winter cold, the celebration cannot be carried out with so great a concourse of peoples or with so great a splendor and frequency of processions, Pope Julius III granted by a diploma dated 5 June 1551 that it should again be observed on 5 September, as a renewed celebration.

CHAPTER VI.

Various miracles after his death.

[16] Although miracles performed by the living are not always proof of their sanctity, since they are done by God's power and not their own, God is nevertheless accustomed, after they have departed this life, to confirm their holiness by miracles, as if by certain testimonies, by which an occasion may be provided for the supreme Heads of the Church to decree public sacred honors for them. Many miracles performed through S. Julian: Very many miracles of this kind were produced by the merits of S. Julian; we shall proceed to narrate some of them.

[17] A certain citizen of Cuenca was afflicted with a severe hernia, A hernia healed, so that he was unable to do any work. His wife went to the tomb of S. Julian and lit several candles in veneration; her husband felt no discomfort thereafter.

[18] Balthasar of Villasaña, from the town of Talavera, had scrofulous sores that had eaten away his entire neck, Scrofula, so that his life was already in danger. He came to Cuenca and drove away the foul scrofula by the application of the finger of S. Julian.

[19] Gaspar Lopez, a native of Daroca, had been suffering from a hernia for thirty years, A hernia; with his intestines prolapsing in foul agony. He came to Cuenca together with another man also struggling with the same infirmity, Four mute persons. and both obtained their health. Four mute persons — two on the journey itself toward Cuenca, and two by drinking water in which the finger of S. Julian had been dipped — obtained the faculty of speech.

[20] A certain young man, deprived of the use of his legs and arms, after his legs were wrapped in a linen cloth Debility, that had touched the finger of Julian, recovered the power of walking; the bystanders were astonished at the miracle and then sang praise to God.

[21] Cancer, A dreadful cancer was eating away Isabella Henricia, a citizen of Cuenca, which the physicians had already declared could be cured by no remedy. She requested that a linen cloth be applied to the relics of S. Julian, and when it was placed upon the wound, she was healed. John de Moya, a citizen of Cuenca, had a two-year-old son A desperate illness, who, seized by illness and brought to the point of death, was carried by his mother to the church of S. Julian; she covered him for a time with the tapestry that veiled his tomb while she devoutly prayed to God, and carried him home safe and sound. Two mute persons were also healed at that time.

[22] Another long-standing infirmity. Agnes Barricentia, married to the nobleman Louis Carillo, Lord of Colmenar de Oreja and its territory, when she felt that the physicians had given up hope for her health, implored the aid of S. Julian, visited his tomb, and returned well.

[23] A hernia. Lupus Ordas, a Treasurer of the Church of Cuenca, incurred a hernia while traveling, so that he could no longer continue on his way. As he lamented his misfortune, the ever-present patronage of S. Julian came to his mind. He made a vow that, as soon as he returned home, he would perform a devotion of nine days of constant and set observance in his honor, with a certain number of sacrifices added — and he was healed in an instant.

[24] Madness. Francis Ybañez, an inhabitant of Yecla in the diocese of Cartagena, had been seized by a violent madness. His family was already taking him to the public asylum when, on the road itself, they remembered S. Julian; they stationed him before his tomb and offered prayers. Without delay, having recovered the use of his reason, he returned home joyfully with them.

[25] Don John de Salamanca, a citizen of Salamanca, was suffering from a fatal dropsy. He set out for Cuenca to entreat S. Julian. Dropsy: When he had reached a certain hill from which the city can first be seen by those approaching, he was entirely freed of the noxious fluid.

[26] A demon expelled. A certain woman, born in the town of Lagartera in the bishopric of Avila, had been possessed by a most wicked demon for seven years. Brought to Cuenca by her mother, she felt no trouble at all either on the entire journey or ever afterward, the most foul guest having been driven away by the help of the holy Bishop.

[27] Peter Ximenez, born in the town called S. Clement in the diocese of Cuenca, Debility healed. because one of his shoulder bones had been broken or dislocated so that his shoulders were weakened and his entire body enfeebled, was unable to walk except supported by crutches. When he had heard the fame of the miracles of S. Julian, he sought the basilica of Cuenca, anointed his affected limbs with oil from the lamp that burns before the Saint's tomb, and was restored to his former vigor.

[28] A young man of Albacete named Peter was attacked by a severe pleurisy, in present danger of death. Pleurisy: His father, having laid him in a chamber, commended him to S. Julian, adding a vow to visit his tomb with his son and to give alms for the purchase of oil to feed the light before it — and immediately all pain was wiped away from the young man.

[29] A woman in labor freed. A certain woman of Cuenca experienced the immediate help of S. Julian in a difficult and dangerous childbirth. A certain woman from what they call Ciudad Real had a son entirely deprived of his strength; An infirmity driven away. she herself brought him to the church of S. Julian and, having poured forth prayer, brought him home well.

[30] Weakness of an arm. Francis Peñalver of Tortola came to Cuenca and applied his withered and feeble arm to the reliquary of the holy relics of S. Julian; it soon grew warm and was restored to its former vigor. Ferdinand Calvo, a native of the town of Caravaca in the diocese of Cartagena, had had a swollen and then ulcerated leg for two years, and it could be healed by no art of the surgeons; he took refuge with S. Julian and found him favorable.

[31] Madness. The reason of Antonio Lopez, from the diocese of Cuenca, had been disturbed by the violence of a fever. The patronage of S. Julian was implored, the relics were applied to his neck, Various diseases. and immediately sanity returned to his mind. Joanna Lopez of Cuenca was afflicted with various diseases. She resolved to recite for an entire year, daily in honor of S. Julian, five times the Lord's Prayer and the Angelic Salutation. While she did this, the diseases were healed. But when she felt herself to be better, forgetfulness gradually crept upon her, and the illness grew worse. She came to her senses, resumed the devotion she had begun, and obtained complete health.

[32] Danger of rabies. A certain inhabitant of the town they call Colmenar de Oreja, wounded by the bite of a rabid dog, was almost driven to despair. He heard of the miracles of S. Julian, came to Cuenca, implored the help of the Saint, and was entirely free of that affliction. Francis de la Roca, a Frenchman living in the town called Alcazar de Consuegra, Various pain: was suffering great pain throughout his entire body and especially in his legs. Having heard the fame of the miracles of S. Julian, he commended himself to him and obtained health from him, and afterwards visited his tomb.

[33] Peter Valdes, pretending under the guise of devotion to kiss the finger of S. Julian, bit off and tore away a small piece of it with his teeth. On his way back, a quarrel arose with some other person, Sacrilege punished. by whom his hand was wounded with a knife and exactly as much of his own finger was cut off as he had taken from the Saint. He recognized it as divine retribution, and returned the small bone of the finger and had it placed back with the rest of the Saint's relics.

ON B. MARGARET OF HUNGARY, VIRGIN, OF THE ORDER OF PREACHERS.

Year 1271.

Margaret of Hungary, Virgin of the Order of Preachers (B.)

From various sources.

Section I. The illustrious lineage of B. Margaret.

[1] The most devout Order of Preachers once undertook great labors for the promotion of piety in Hungary and brought back splendid fruits, having been first introduced there by the most holy men Paul the Hungarian and Sadoc, of whom the latter at Sandomir Dominican convents in Hungary, and the former elsewhere afterwards obtained the crown of martyrdom. Very many monasteries of that order were founded there, of which S. Antoninus treats in part 3, title 23, chapter 13, section 2; and in section 3 he enumerates the convents of nuns of the same Order that existed in his time in various provinces of Europe, and, what is pertinent here, he says: "In Hungary, four monasteries." Among which the principal one is that founded on the Island by the King of Hungary.

[2] The primitive discipline, But concerning those convents of nuns of his own Order (for he himself was also a son of the same most holy family of S. Dominic), he pronounces universally as follows: "I believe that all these monasteries from the beginning of their foundation served the Lord with great fervor and devotion in the holiness of purity and the justice of religious observance. But in the course of time, the Fathers of the Order, perceiving that through these monasteries shipwreck could easily occur, sought to absolve themselves from their care at the Roman Curia, but were unable to do so. Provision was, however, made for the future that the care should not be so easily assumed, nor new convents built without great consideration. But since in these times iniquity has abounded and charity has grown cold, so that the convents of the Friars Preachers themselves have been emptied, as it were, down to the very foundation of the regular life; Elsewhere relaxed, so also the monasteries of nuns have been relaxed and have become a snare for the Friars and a scandal to the people, on account of the things that happen daily which are less than honorable and sufficiently notorious — except for a few reformed convents restored to regular observance, and very few monasteries of nuns faithfully rendering their vows to the Lord." These and many other things S. Antoninus says.

[3] Among those very few was the monastery of Veszprem, in which Margaret was first trained in piety, as is evident from the testimony of Peter Ranzanus who, as we shall say below, was a contemporary of S. Antoninus or even somewhat later, Long retain it, and having spent a long time in Hungary, writes thus: "There is in the town called Veszprem a monastery famous for the good and blessed life of its inmates." But these things are of old; scarcely any traces now survive of that former piety, since that Hungary, once most flourishing in men and virtues, has been partly reduced to the power of the Turks, partly widely disfigured by the fury of heretics. John Michael Pius, in book 2, On the Progeny of S. Dominic, chapter 63, cites letters of Vincent Justinian, Master General of the same Order, prefixed to the Acts of their General Chapter held at Avignon in the year 1561, in which the following is attested: Now almost all destroyed. "In the most ample kingdom of Hungary, scarcely one or two small convents remain to us."

[4] Margaret won a great name for the holy Order there long ago, secured great favor from the King and the Nobles, had many illustrious imitators of her virtues from every sex and age, and kindled a splendid and lasting flame of piety in the hearts of her countrymen by the constant light of her miracles. And although the discipline of this most wise Order wonderfully cultivated the holiness of the divine Virgin, she drew that holiness divinely, The ancestors and kinsmen of B. Margaret are Saints yet her character was also formed by the examples of her forebears and kinsmen; nor ought the branch to have been unlike either the root or the rest of the tree. For to pass over those more ancient ones — S. Stephen, King and Apostle of his nation, who is celebrated with solemn rites on 20 August; his son S. Emeric, who is celebrated on 4 November; and S. Ladislaus the King, who is celebrated on 27 June — assuredly the father of the Virgin, Bela IV, and her grandfather, Andrew II, were most pious Kings. The sister of her grandmother Gertrude was S. Hedwig, married to Henry the Bearded, Duke of Greater Poland, whose life we shall give on 15 October. The sister of Bela, and Margaret's aunt, was S. Elizabeth, Landgravine of Thuringia, who is venerated on 19 November; whose husband Louis's feast John Thurocz writes in his Chronicle of Hungary, part 1, chapter 73, is devoutly celebrated at Jerusalem. And B. Salomea, Queen of Halicz in Russia, who preserved her virginity by mutual consent with him, was married to Margaret's uncle Coloman; as also B. Cunegunda, or Kinga, Margaret's sister, did with Boleslaus the Chaste, King of Poland, the brother of the same Salomea. We shall give the life of Cunegunda on 24 July, and of Salomea on 17 November.

[5] The remaining sisters of B. Margaret were Anna, Constance, Yolande, and Elizabeth. Anna, the eldest, married the Duke of Croatia, as John Longinus, or Dlugosz, writes in the life of B. Cunegunda. Constance married Leo, Duke of Rascia, Five sisters, who, buried near the city of Lvov, is said to have shone with singular sanctity in proportion to the merit of her works and to have been resplendent with miracles. Elizabeth married Otto, Duke of Bavaria. Boleslaus called the Pious, Duke of Greater Poland, betrothed the youngest Yolande and had by her an only daughter Hedwig, who in the course of time married Vladislaus called Lokietek, Duke of Cuiavia, who was raised to the kingship of Poland, and bore Casimir, King of Poland, a man and prince of rare probity and immense excellence, whose name is most celebrated and renowned on account of the outstanding works he performed for the kingdom of Poland (for he was the first to bring it to legitimate laws and a notable polity, by which it is governed to this day; and he left in brick what he had found in wood). This Yolande, too, widowed of her husband, professed the Order of S. Clare at the monastery of Sandec and there died a blessed death and was buried. These things Dlugosz says. Cromer writes that Yolande was also called Helen.

[6] John Tomko Marnavich records two other daughters of Bela, sisters of Margaret — Catherine and Margaret — whom he says were lost at the time when the Tartars were devastating Hungary and Bela himself was in exile in Dalmatia, in the nearby fortress of Clissa; Likewise two others; he buried them above the main door of the most noble temple once dedicated by the Emperor Diocletian to the impure Jupiter, but now by Christian piety the ornament of the Metropolitan Church of Salona, in the city of Split, where they rest to this day, with the following verse added, in the manner of those times:

"Catherine resplendent and illustrious Margaret Lie in this narrow tomb, bereft of life, Daughters of Bela the Fourth, King of the Hungarians, And of Mary Lascaris, Queen of the Greeks. By the perfidious Tartars they were then put to flight, They died at Clissa and were transferred to Split, In the year of the Lord one thousand two hundred And forty-two besides, for the reader's information."

[7] These were the sisters of Margaret; her brothers were two: Bela the Duke, buried with his father and mother at Esztergom in the church of the Friars Minor, Two brothers; built in honor of the glorious Virgin, which the Lord King Bela himself while still living had caused to be begun with sumptuous and beautiful workmanship, as John Thurocz writes in his Chronicle of Hungary, chapter 76. The other brother was Stephen V, who succeeded his father Bela in the kingdom.

[8] Who Margaret's mother Mary was may be asked. Thurocz calls her the daughter of the Emperor of the Greeks. Who her mother was. If that epitaph of the daughters could be established with certainty as having been composed at the very time they were buried, we would more readily agree with the same Tomko, who writes that she was the daughter of Theodore Lascaris, King of the Greeks in Asia. John Pistorius of Nidda in his Genealogy of the Kings of Hungary states that she was the daughter of the Greek Emperor, or, as others would have it, of Micislaus of Halicz. And indeed Mescislaus is mentioned by Cromer, book 7, and other writers of Polish affairs, to whom the Dominion of Halicz was asserted by arms by Casimir, King of Poland, his uncle. He is then narrated to have been carried off by poison, and Volodimir was substituted for him; when Volodimir died in the year 1197, Romanus succeeded, and after Romanus, Coloman, the brother of Bela. Mescislaus, the son of the elder Mescislaus, is said to have captured Coloman and to have detained him with his wife Salomea in custody for an entire year. Did Bela, the brother of Coloman, then marry the daughter of Mescislaus, and was peace thus ratified? But many call her the daughter of the Emperor of the Greeks, and not a few say of Theodore Lascaris (the elder, obviously, who had his imperial seat at Nicaea and died in the year 1222, having designated as his successor his son-in-law John Ducas). Longinus makes her the daughter of Alexius, Emperor of the Greeks, who, he says, reigned at Constantinople for many years. But no daughter of either Alexius Angelus Comnenus, who was stripped of his empire in the year 1203, or of Lascaris is recorded by the Greek writers Nicetas Choniates or Nicephorus Gregoras as having been married to a Hungarian. But if Mary was born of either of them, she certainly turned out very different from her son-in-law in the end, since from the daughters a judgment can be made about the mother's piety and character.

Section II. The sanctity of B. Margaret publicly attested.

[9] These were the external distinctions of Margaret, derived from the nobility of her parents and the sanctity of her sisters and kinsmen; yet they are not altogether vain, for in pearls too it is asked whether the Indian Ocean has sent them, or the Persian Gulf, or Taprobane or another of the remotest islands; what was the quality of the dew imbibed; whether they were conceived under a threatening sky or in the brightness of the morning; and other things are weighed which Pliny, book 9, chapter 35, pursues. The origin and crowning value of our Margaret too For the canonization of B. Margaret is established by the life-giving breath of the Divine Spirit and by the power that is especially approved by the Saints in heaven. And indeed there was in her a splendor of virtue that would turn toward itself the eyes and hearts of all, and after death would radiate with innumerable prodigies. Wherefore the Apostolic See (over which Gregory X then presided) was continually petitioned to decree heavenly honors on earth for her whom so many and such extraordinary prodigies testified to have been received into the company of the Blessed in heaven.

[10] Innocent V, the successor of Gregory, and after Innocent himself John XX, ordered that a legitimate inquiry be made into her life and miracles, Proceedings were conducted; as will be evident below from the letters of those Pontiffs themselves and from the Acts of the Inquirers. The premature death of Innocent and of John intervened to obstruct the pious intention and the sacred triumph of the Virgin. Then, in the year 1306, Andrew the Hungarian of the Order of Preachers was sent as a Legate to Clement V by the King of Hungary (or by one of the three candidates for the kingdom), The Pontiff petitioned again: who asked him to pronounce judgment at last upon Margaret's attested sanctity and to allow her to be venerated with the public celebration of sacred rites. The Pontiff appointed Andrew Archbishop of Antivari; but the business of the sought canonization he was unable to dispatch, the public affairs of the Church being variously disturbed. Fernand de Castillo writes this in his History of the Order of Preachers, book 3, chapter 6, and part 2, chapter 11.

[11] Whether anything was subsequently attempted to advance this cause, we do not know. Luke Castellini in his book On the Certitude of the Glory of Canonized Saints writes thus: "S. Margaret, daughter of Andrew, King of Hungary, a nun of the Order of S. Dominic, She does not yet appear to have been canonized. whom the Roman Martyrology, Surius, Fernand de Castillo, S. Antoninus, Peter Ribadeneira, and others call a most illustrious Virgin. It is not established that she was canonized, but only that proceedings were formed to that end concerning the admirable sanctity and miracles of this holy Virgin, with which God deigned to distinguish this Virgin — by the illumination of the blind through her merits, and by the healing of other sick persons and the raising of the dead. The authors mentioned above, in her Life." But correct the error of memory in Castellini: Margaret was not the daughter of Andrew, but of Bela; nor is there any mention of this Margaret in the Roman Martyrology. Although she is called a Saint. Ribadeneira writes the Life of the Most Illustrious Virgin S. Margaret. Surius calls her a Most Illustrious Virgin, but in the Index of the Lives for January he has: "On S. Margaret, Virgin, daughter of the King of Hungary, of the Order of Preachers." Francis Haraeus simply calls her a Saint, as does, three hundred years earlier, the author of her Life, Garinus.

[12] Her name is found inscribed in certain Martyrologies. For the Carthusians of Cologne in their Additions to Usuard have this: Her name inscribed in Martyrologies: "Of Margaret, Virgin of Hungary, of blessed memory." Molanus: "On the same day, the death of the Most Illustrious Margaret, Virgin, daughter of the King of the Hungarians, of the Order of Preachers." The German Martyrology: "In Hungary, of the illustrious and holy Virgin Margaret of the Order of Preachers, who, born a Queen of Hungary, devoted herself entirely to prayer, humility, and the religious life." Philip Ferrari in his General Catalogue of Saints: "At Veszprem in Pannonia, of S. Margaret, Virgin and Queen of Hungary." The same Ferrari on 13 July: "At Pozsony in Pannonia, of B. Margaret, Virgin, daughter of King Bela of Hungary, of the Order of Preachers." He cites in the Notes the Records of the Church of Esztergom — or of Trnava, he says, where the Archbishop of Esztergom, after the loss of Esztergom, exercises his functions. He adds concerning Margaret — whom he appears to consider different from the one he gave in the month of January: "Her body is at Pozsony, where she died in the twenty-eighth year of her age, deposited in the convent of S. Mary Magdalene, in which she lived." But she did not live at Pozsony, nor did she die there or at Veszprem; rather, at Veszprem she was clothed in the sacred habit and served her novitiate of the religious life; thence she was brought to the Island of Hares — which was then called S. Mary's Island by Bela's command, and afterward S. Margaret's — to a new convent founded for her sake, and there she died a holy death.

[13] Concerning her body, S. Antoninus writes thus, part 3, title 23, chapter 13, section 3: "There (in the monastery on the Island) rests Sister Margaret, a nun of the said monastery, daughter of the King of Hungary, The body formerly on the Island of S. Margaret, of outstanding sanctity, who was renowned for miracles both in life and after death." John Longinus in his Life of B. Cunegunda seems to place that monastery at Buda, because it is not far distant from Buda, for he writes thus: "Margaret, loathing the world and all its pomps, having professed the Order of Preachers in the convent of nuns at Buda, was carried off by a premature but salutary death while she was in her eighteenth year." It is more likely, as others relate, that she died in the twenty-eighth year of her age. John Tomko Marnavich writes thus concerning Margaret's body: "The sacred little body of the Virgin, after various translations of it throughout Hungary, Now at Pozsony, today rests, translated, in the most ample city of Pozsony; but, as a proof of her angelic purity, so intact that it seems to have been deposited not four centuries ago but only a few years. Still intact. Which so long-lasting miracle, and wonderful trophy of her virginal excellence... I wished to restore here to the immortal glory of the true celestial Margaret."

Section III. The Life of B. Margaret.

[14] Life written by Garinus in the year 1340. The Life of B. Margaret was abridged from the more extensive Acts, into which testimonies concerning her life and miracles had been reported by the Apostolic Inquirers, in the year 1340 by Fr. Garinus of the Order of Preachers, Doctor of Sacred Theology. Tomko Marnavich expressed the date of Garinus erroneously when, in his book entitled The Fecundity of Illyrian Royal Sanctity, he says that Life was written one hundred and ninety years ago; he meant to write two hundred and ninety, for he himself published his own book at Rome in the year 1630.

[15] This Life was published by Laurence Surius, but with the style changed throughout for the reader's benefit, as he acknowledges; and — which he either did not notice or concealed from the reader — mutilated, without the miracles. We publish it in its original phrasing, Whence it is here published: from a trustworthy MS. codex of the College of the Society of Jesus at Paderborn; from which we also publish the letters of Popes Innocent V and John XXI concerning the examination of her life and miracles.

[16] We give another Life from the Epitome of Hungarian Affairs by Peter Ranzanus, Another by Peter Ranzanus who, having served for three years on a legation to Matthias Corvinus Hunyadi, King of Hungary (on behalf of which Prince or Republic we have not yet ascertained), not only examined all the histories of Hungarian affairs but also inspected the still-intact monuments of ancient piety — a man exceedingly inquisitive, as can be seen from what he writes in his first Index: "I confess that I have not traversed the whole of Pannonia with such care or diligence that I could give too exact an account of the matter which I promise to write about in this place" (namely, to explain the names of the new peoples and cities, as he wrote immediately before). "But I provided for myself in this way: that I brought to my assistance several Hungarian men who were experts on the places, from whom I received and learned the names and situation of the places which I undertook to mention." Ranzanus divides his entire history, or epitome, into 36 Indices; John Sambucus, who published it, appended a Supplement. But when Ranzanus wrote that history (although he often mentions Matthias as still living) is more clearly indicated in Index 36, where he has this: "But when at last he (King Matthias) had perceived that he was being given empty words (by the Emperor Frederick III), Written before the year 1490: thinking that nothing should be delayed any further, he took up arms, invaded Austria, which borders on the kingdom of Hungary, subdued it in a prolonged war, and today possesses it most peacefully with no one resisting." Matthias took Vienna on the Kalends of June 1485, after besieging it from 17 March; Maximilian I recovered it on 22 August 1490, since Matthias had died on 5 April of that year.

[17] After Surius, various authors published the Life of B. Margaret: Haraeus and others in Latin, Others published by others. in the vernacular our own Peter Ribadeneira and Herbert Rosweyde, James Doublet, Silvanus Razzi, Rene Benedict, and William Gazaeus. John Tomko Marnavich, in the above-cited book On the Fecundity of Illyrian Royal Sanctity, has a Life of the same most holy Virgin, and attests that another was published by him in the Illyrian language, printed at Venice, and dedicated to his own sister Dominica, then the foundress and first Abbess of a convent of nuns in the city of Trogir, as a model for establishing a new community.

PROCEEDINGS FOR THE CANONIZATION OF B. MARGARET THE VIRGIN.

Margaret of Hungary, Virgin of the Order of Preachers (B.)

From MSS.

Letters which the Inquirers into the life and miracles of Margaret the Virgin, of venerable memory, of the Order of Preachers, daughter of the King of Hungary, sent to the Lord Pope John XXI, whose feast is on the fifth day before the Kalends of February.

[1] To the Most Holy Father and Lord John, by the grace of God Supreme Pontiff of the Holy Roman Church, Ubertus Blancus, his most devoted Chaplain, although unworthy, and Master de la Corra, Doctor of Decrees, Canon of the Holy Apostles of Verona, offer kisses of his blessed feet. May Your Holiness know that we received letters from Your predecessor of happy memory, in this form: Innocent, Bishop, servant of the servants of God, to his beloved sons Master Ubertus Blancus, our Chaplain of Piacenza, and de la Corre, Doctor of Decrees, Canons of the Churches of the Holy Apostles of Verona, greeting and the Apostolic blessing. Some time ago, on the part of the King of Hungary of illustrious memory, humble supplication was made to Pope Gregory, our predecessor of happy memory, that, since the Almighty — By command of Pope Gregory X, who, mercifully working the cause of our salvation in His Saints, frequently honors in the world those whom He crowns in heaven, and works signs and prodigies at their memorial, by which the depravity of heretics is confounded and the Catholic faith is strengthened — works so many and such great miracles through the merits of Margaret the Virgin, of venerable memory, Sister or nun of the monastery of the Glorious Virgin on the Island in the Danube, of the Order of Preachers, in the diocese of Veszprem, whose body rests in the same monastery, that it would be unworthy not to invoke her intercession among the rest, he would deign to enroll her in the catalogue of the Saints.

[2] But although human devotion ought with ready affection to honor those whom the divine dignity honors, nevertheless, since it was fitting for the predecessor, guided by prudence, to be slow to act hastily and deliberate in doubtful matters, so as to proceed by a safer path, he gave commandment by his letters in a certain prescribed form to the Archbishop of Esztergom of good memory, and to our venerable brother the Bishop of Vac, and to the beloved son the Abbot of Dacon of the Cistercian order of the aforesaid diocese, that, diligently inquiring, according to the prudence given them by God and the interrogatories which the said predecessor transmitted to them enclosed under his seal, into the truth of her character and the power of her signs — that is, her works and miracles — An inquiry was made into the life and miracles of S. Margaret: they should faithfully report to him through their letters, containing the series of Apostolic letters, what they had found. Then, when the said Archbishop, while the matter remained unresolved, paid the debt of nature, the aforesaid predecessor substituted our venerable brother the Bishop of Barad in this business. The same Bishops and the Abbot, having conducted the proceedings for the inquiry into these matters, took care to send back to the same predecessor the inquiry which they had made on this matter, enclosed in their letters.

[3] But since through that inquiry full instruction on the aforesaid matters could not be obtained, we, desiring to proceed in every and especially in so solemn a matter with every cloud of doubt dispelled, and with the solidity of certainty and the fullness of clarity, Again by command of Innocent V, by Apostolic letters command your discretion that you should strive to inquire diligently a second time, under the aforesaid conditions, according to the interrogatories which we send you enclosed under our seal; and you are to apply such diligence in the aforesaid matters that you report to us the depositions of the witnesses — whom you are to receive on this matter, and other things which you may find for their elucidation — writing them down in detail, at length, and explicitly, in the order in which they have been deposed, together with the very words of each witness by which they were deposed, so clearly and plainly through your letters, containing the tenor of these presents, together with the same interrogatories, that no doubt arising from them, we may, with the Lord as our author, be able to proceed with a secure conscience in this matter. Given at the Lateran on the day before the Ides of May, in the first year of our Pontificate.

[4] Innocent, Bishop, servant of the servants of God, to his beloved sons Ubertus Blancus, our Chaplain of Piacenza, and de la Corre, Doctor of Decrees, Canons of the Churches of the Holy Apostles of Verona, greeting and the Apostolic blessing. The interrogatory having been sent; Take care to examine diligently the lawful witnesses whom you must receive concerning the life, conduct, and miracles of Margaret the Virgin, of venerable memory, nun of the monastery of the Glorious Virgin on the Island in the Danube, of the Order of Preachers, in the diocese of Veszprem, after an oath has been taken; and question them concerning all that they shall say: How do they know? At what time? In what month? On what day? In whose presence? In what place? At whose invocation? And with what words interposed? And concerning the names of those about whom the miracles are said to have been performed. And whether they knew them before? And how many days before they had seen them ill? And how long they had been ill? And how long they seemed well? And from what place they are born? And let them be questioned diligently concerning all circumstances, and around each heading let the series of the testimony be drawn up, as is proper and customary; and let the words of the witnesses, as they have been uttered in detail and at length, be faithfully put into writing. Given at the Lateran on the eighth day before the Kalends of June, in the first year of our Pontificate.

[5] In accordance with which the inquiry was made. Desiring therefore to carry out the aforesaid mandate reverently, as we are bound to do, going in person to the said monastery, we made with all diligence an inquiry into the life, conduct, and miracles of the aforesaid Virgin Margaret of venerable memory, the aforesaid nun, as is set forth below. The depositions of the witnesses, whom we received in detail, at length, and explicitly, in the order in which they were deposed before us, concerning these and other matters that we received for their elucidation, faithfully put into writing by the public hand of Bertold de Bosant, Notary, under our seals, we have thought fit to report to Your Holiness; together with a copy of all that we transmit to Your Holiness, word for word, adding or diminishing nothing, under the aforesaid seals, together with the letters of Innocent V of happy memory, your predecessor, sent to us.

LIFE

BY FR. GARINUS OF THE ORDER OF PREACHERS.

Margaret of Hungary, Virgin of the Order of Preachers (B.)

BHL Number: 5332

By Garinus, from MSS.

The legend written below concerning the life and miracles of B. Margaret, Virgin, of the Order of Preachers, daughter of the King of Hungary, was extracted in summary and, as it were, point by point, from the rolls or extensive depositions of witnesses sworn before the aforesaid Inquirers appointed by the Apostolic See for this purpose, in the year of the Lord 1340, at the Roman Curia at Avignon, by Brother Garinus of the Order of Preachers, Master of Theology, by command of Brother Hugo, the sixteenth Master of the same Order. Blessed be God, Amen.

CHAPTER I.

The birth of B. Margaret. Her piety.

[1] Blessed Margaret (a Sister in the monastery of the Island of the Blessed Virgin, below the Danube, in the diocese of Veszprem, of the Order of S. Dominic, the first founder of the Order of Preachers), noble by birth but nobler by her character, Margaret devoted to God before she was born, was the daughter of the illustrious King of Hungary, Bela, and of Queen Mary. For when the aforesaid King and Queen feared the invasion of their kingdom by the Tartars, which was imminent, they vowed to God that if He would free the kingdom from the Tartars and give them a daughter, they would offer her to God and to the Sisters of S. Dominic, to serve Him forever. The Tartars withdrew; the Queen conceived and bore a daughter, whom she called Margaret.

[2] When she was three years and six months old, her parents offered her to the monastery of Veszprem, At four she becomes a Religious, with her nurse, and out of love for her the Lady Olympias the Countess, who had been her nurse, entered the monastery and received the habit of the Sisters, in order to serve God and to guard the noble girl. Margaret immediately devoted herself to devotion, and within half a year of her entrance she learned the Hours of the Blessed Virgin perfectly and began to recite them with the others. In her infant age she fled from childish games, Serious, and while the others played she devoted herself to prayer, and she drew those who wished to play to praying, saying: "Let us enter the church; let us salute God Wonderfully pious, and the Blessed Virgin; let this be our play." If the Mistress wished to draw her from prayer, lest her little body be overburdened, she wept so long until the Mistress, overcome by her tears, allowed her freely to remain at her prayers.

[3] She was most profoundly humble, and did not wish to be called the King's daughter, but complained with tears Most humble, that an insult had been said to her, because she was called the King's daughter. For this reason she rarely wished to speak with her parents, lest she should be thought more glorious from their conversation. She once said: "Would that God had granted me this grace, that I had not been the daughter of a King but of a peasant; not a noblewoman but a poor handmaid! For then I could more freely serve God." When she was about ten years of age, she was transferred with many others to the monastery on the Island of the Danube, founded by her parents for the love of God.

[4] Extraordinarily devoted to the veneration of the Holy Cross. When she was still four years old, seeing a certain cross, she asked the Sisters what it was. They replied that this was the sign of the cross, on which God the Son of God shed His blood for our redemption. Hearing this, she immediately began to embrace and kiss the cross, and prostrated herself before it, and adoring the Crucifix said in a loud voice: "Lord, I commend myself to Thee." From then on she had such great devotion to the cross that wherever she saw a cross, by whatever impediment she was held, she prostrated herself and adored it. She also always carried with her a small cross containing wood of the holy cross, and kissed it devoutly many times day and night. When others went to the place of refreshment, she always prayed before the image of Christ Crucified that was in the Chapter House, and sometimes she remained so long in prayer that she did not eat until the second table. She prayed almost habitually before the altar of the Holy Cross or before the image of the Crucifix.

[5] She also had such great devotion to the name of Jesus that she almost always had it on her lips. Nor did anything seem pleasant to her And to the sacred name of Jesus, and to the Eucharist: unless the name of Jesus sounded there. She revered the Body of Christ in the Sacrament of the altar with the utmost devotion, and at the hour of its elevation in the Mass she wept most copiously, and frequently from the hour of the elevation until after the sacred communion she remained, out of devotion, so abstracted from the senses of the body that she seemed almost dead.

[6] When she was to receive holy communion, She prepares herself for communion with singular care: she fasted the preceding day on bread and water and remained the entire night in prayers. She received the Sacrament itself with great devotion and an outpouring of tears; and she was sometimes so enraptured that she then seemed almost dead. She was seen several times elevated between heaven and earth by more than a cubit, Elevated from the earth: using none of the bodily senses. After she had received communion, she held a small cloth on one side before the faces of those approaching for communion, to this end: that she might see the Body of Christ again and again. Also on the day on which she had received communion, she stood continually in prayers until nightfall, and then she took very little food.

[7] She devoutly venerates the Blessed Virgin. She also venerated the Blessed Virgin, Mother of God, with particular affection, and wherever she saw her image, on bended knees she uttered the Angelic Salutation. On the vigils of the Nativity of Christ and of the four solemnities of the Blessed Virgin, when the solemnity of the following day was announced in the Chapter, she showed wonderful devotion, prostrating herself, and praying with tears, giving thanks to God; and on the aforesaid vigils she always fasted on bread and water. On each of the feasts of the Blessed Virgin, and during the Octaves, she offered to the Blessed Virgin one thousand Angelic Salutations, and at each one of them she made a single prostration.

CHAPTER II.

The vileness and harshness of her clothing. Scourges.

[8] She seeks out the vilest garments. She displayed humility and love of poverty especially in her clothing. The cloth with which she was dressed was rougher, coarser, and more worthless than the garments of the others. She wore garments torn and patched, nor would she wear a new garment unless patches had first been sewn onto it. She took old cloaks and made one out of two. When her parents sent her fine cloth, with the permission of the Prioress she gave it to the poorer Sisters or to the lay servants, and taking their more worthless garments, she clothed herself in them. She wore garments so long until they were torn to pieces, whence her garments, from excessive age, were almost always torn about the elbows and knees. The veil for her head she never wore of fine cloth but of coarse; and if a fine veil was given to her, she gave it to others who had a rough one And harsh ones; and took from them one that was rough and coarse.

[9] She never wore linens, neither on her head, nor on her body, nor in her bed. Throughout the whole of Lent she did not change her garments, and at other times very rarely. She does not allow them to be cleaned: Her garments were very rarely washed, and therefore, because of their age and long wearing, they contracted filth and had many worms; and on account of this, many avoided sitting near her, lest they should be infected by her worms. When the Sisters urged her to have her garments cleaned and purged of worms, she said to them: "Permit my body, for the love of Jesus Christ our Lord, to be lacerated by these worms. Do not trouble yourselves; I alone bear and feel it."

[10] She rarely used baths, very rarely ointments, and rarely the washing of her head. She avoids soft things: During Lent she never removed her shift from her fifth year of age onward, and then she never wore linens next to her skin, whether in health or in sickness. About her seventh year she began to wear a coarse hair shirt next to her skin, and from then on throughout her whole life during Advent and Lent, the fasts of the Ember days, the vigils of Christ and the Blessed Virgin, the Apostles, and the principal Saints; She wears a hair shirt, and at other times from Thursday until the Compline of the following Saturday.

[11] From her twelfth year, in which she made her express profession, her Confessor secretly provided and gave her a coarse, most rough hair shirt, An extremely rough one: made of horsehair and pig bristles, with many knots, fashioned in the manner of a net. The Virgin concealed her hair shirt as much as she could, and so that it might be seen by no one, she sewed sleeves of old cloth to the hair shirt from the elbow downward. She urged her secret companions to wear a hair shirt next to their skin. She employs other bodily mortifications. Besides this, she had under her hair shirt an iron circlet, by which her bare flesh was tightly constricted; and for a belt when lying down at night she had a belt of hedgehog skins, with their spines. She frequently had her bare arms bound with hemp ropes and constricted so tightly that the ropes entered the flesh and broke and lacerated it. She also had small iron nails with sharp points inside her shoes, so arranged that whenever she walked or stood, the points of the nails pricked the soles of her feet and lacerated them until they bled. Sharp nails in her shoes:

[12] She also scourged her body with many blows every night. She receives the discipline daily. After the discipline of lashes received in common with the others, when the rest had withdrawn, she had another discipline given to her with rods. Every night she beat her flesh with rods, or with thorny branches, or with small switches wrapped with skins and hedgehog spines. She had herself beaten by others until the blood flowed; and although they shuddered at this, nevertheless, not daring to refuse, they obeyed unwillingly, and wept as they struck her. She led them to secret places, so that she might be beaten secretly and not be seen by the others. Some were so exhausted from beating her that they could scarcely breathe. And although she received such blows every day, During the three days before Easter, at each Hour: especially on the holy day of the Last Supper and during the three days before Easter at each of the daytime and nighttime Hours, she used such beatings and scourges that blood poured from her body in great quantity. Her chamber is divinely illuminated.

[13] For on a certain night, when it was very dark, she led a certain Sister to a very secluded chamber, so that she might be beaten there secretly by her hands. When she had stripped herself and exposed her bare flesh, a copious light descended upon her from heaven and illuminated the whole room, and it lasted until, the beating having been completed, she put her garments back on; when they were put back on, the light vanished. And two Sisters who had seen this came running and commended themselves to her prayers.

[14] Also on a certain day, when she was still ten years old, She causes the sun to shine in darkness for others, finding some young girls playing in the infirmary and seeing little or nothing because of the darkness of the overcast weather, she said to them: "Do you wish me to make the sun appear for you?" When they desired this but thought it impossible, she marked a certain spot with her finger quite nearby and said to them: "I shall go to that spot and return to you, and before I return you will see the sun shining clearly." She went and prayed, and immediately the sun appeared and, shining clearly, illuminated the whole room. Also at a certain time, For herself at midnight. when around midnight she was in the ambulatory which is before the Sisters' dormitory and was thinking of heavenly things, the sun and moon appeared to her shining in the middle of the sky.

CHAPTER III.

Fasts. Menial tasks in the convent.

[15] She also wasted her flesh with continual abstinences and fasts. She wastes herself with fasts: Frequently when she sat at table with the others, for the greater part of the time during which the rest were eating, she veiled her face and prayed in silence. If a more delicate food or a better wine was prepared, she grew angry and refused to take it, wishing to use only the common food and drink. From the Exaltation of the Holy Cross until Easter she fasted at all times; and if the Prioress wished her to make use of dispensations, she wept so long that she overcame the Prioress with her tears, so that she would allow her to fast at her pleasure. Not only on the vigils of the Nativity of Christ and of the Blessed Virgin, but also of Pentecost, and of the Apostles, and of the vigils of any solemn Saints, and throughout the whole of Lent, and every Wednesday and Friday, she customarily fasted on bread and water; and on those days, by special permission, she ate in secret so as not to be seen by others. She always abstained from meat throughout the whole time of her life, unless she was held by a grave and evident infirmity.

[16] She concealed her infirmities as much as she could, lest on account of them she should be forced to lie in the infirmary She conceals her illnesses: and eat meat. Once she suffered a severe flow of blood for forty days, and she continued to eat with the others in the refectory, slept in the dormitory, and performed the duties of the monastery as if she were well — only a certain Sister knowing this in secret, whom she had forbidden to reveal it to others.

[17] From the fourth year of her age she always fasted on Good Friday; She spends Holy Week devoutly: and during the whole three days before Easter each year she did not enter her bed, nor sleep, nor eat or drink; but continually, either standing erect with her eyes raised to heaven or lying prostrate before the altar of the Holy Cross, except when the Divine Office was being sung, she prayed, read the Psalter, wept, and beat her body more harshly than usual until a copious flow of blood. Her body, because of abstinence, vigils, and other mortifications, was so emaciated and pallid that it aroused wonder in those who beheld it.

[18] She showed herself to the Sisters in all their tasks as the most humble of servants. She voluntarily and diligently performs humble ministries: She swept the church, the cloister, the dormitory, the refectory, and the other offices. She washed bowls and pots in the kitchen, scaled fish with her own hands, and from this the skin of her hands was frequently cracked in winter, and blood flowed. She often served in the refectory, and after she had placed the food before the Sisters, she ran secretly to the church and prayed until they had eaten, and then returning again she served.

[19] And she served not only the healthy but even more gladly and devoutly the sick. She was the first to know of their illnesses, She serves the sick with extraordinary charity; and immediately offered herself to serve them. She prepared food for the sick in the kitchen, lit the fire, carried meat for them on her own head-cloth or around her neck; she made the beds, swept the infirmary and under the beds, and carried away the filth of the sweepings with her own hands and on her own shoulders. She prepared baths, drew water from the well, and carried the water and firewood on her own shoulders. She carried the feeble to the church and back again, placed them upon the privy, put them in their beds, turned them, and turned them again. Once, while she was roasting meat on a spit for a certain sick woman, a certain Sister asked her to stop and said she herself would turn the spit in her place. To whom she replied: "It shall not be so, dearest Sister, because you would acquire for yourself the merit of humility, and I would be deprived of it."

[20] She shuddered at the filth of no sick person Even in the vilest matters, and those provoking horror and nausea, nor fled from their stench. She scraped and anointed with her own hands the scabby heads of girls, seething with pus and worms; and sometimes she scraped and anointed seven in a single day. She scraped and anointed a certain lay servant afflicted with scab, whose flesh was reddened and peeling as if leprous, and served her in other ways. If sick women vomited and a vessel for receiving it was not at hand, she received it in her hands or in her tunic and carried it outside. She also carried the excrement and urine of the sick to the privies. For a certain Sister, when the physicians had ordered a poultice made from the dung of an ox, and all abominated it and were unwilling to put their hand to it, she herself prepared it, applied it, and bound it. For a certain sick woman who desired bondellos, or the intestines of a pig, she had them prepared for her; and when they had been brought with the filth just as they had been extracted from the pig, she emptied out the filth, and that filth was scattered over her garments, and she did not care or change her tunic, but prepared the food for the sick woman and served it to her.

[21] A certain woman, bedridden for eighteen years, at last came from a flux of the stomach and vomiting to such weakness that she could not move herself; and she smelled so foul Which others therefore refused: that no one was willing to serve her. Margaret asked the Prioress that the woman be entrusted to her. She agreed, but imposed the condition that she should have a companion; but the companion could not bear the stench. Margaret asked her to withdraw, lest she be burdened; and she alone served the sick woman in all things, and often carried the basin with its filth to the water and washed it.

[22] She ran about through the places of the monastery to find someone she could serve; running on account of her services through rains, snows, She cleans the filth of the monastery. and mud, she had garments made foul. She frequently made broths for the sick whom she tended. Her garments reeked, and with such garments she went about by day and lay down by night. She frequently cleaned the privy of the monastery, and entered with those who were cleaning it, whether they wished or not, to help them; and sometimes she was plunged in that muck up to her knees, and coming out she was regarded by the others with abomination. And she did not care, but rejoiced at this.

CHAPTER IV.

Obedience. Kindness.

[23] She observed the regular observances more perfectly than all the others her whole life long. She obeys most promptly: She was always supremely ready to obey. And if the Prioress imposed any obedience upon the Sisters without distinction, she was always the first to carry it out, and she provoked all the others to prompt obedience by her example. She did not wish that she should be spared the penalties imposed upon her fellow Sisters. Whence once she asked the Provincial Prior She asks that penances be imposed on her for faults, as upon the rest: to impose upon her, as upon the others, the penalty due for breaking silence; and so it was done: for she sat on the ground with the others and ate bread and water.

[24] She was also most gentle, compassionate, and kind; she bore with those who injured her. Kind and gentle toward all. If any sister wronged her, she prostrated herself at her feet, asked her pardon, and promised amendment. She brought those who were in discord and disturbance back to peace. If any sister had not spoken to her for several days, she sought her out and, prostrating herself, asked pardon, fearing that the other might have something against her.

[25] She guards her virginity with the utmost zeal: She always preserved and especially loved the virginity of heart and body. Whence she refused the marriages of the Duke of Poland, the King of Bohemia, and finally of Charles, King of Sicily. And when she was told that the Pope would dispense from the solemn vow of continence which she had already professed, she replied that she would sooner cut off her nose and lips and pluck out her eyes than consent to marriage with anyone whatsoever. And in order to escape such assaults, she received the virginal blessing from the Archbishop of Esztergom. When it was said that the Tartars were coming into Hungary and would among other evils violate the virgins, Margaret said: "I know what I shall do: I shall cut off my lips, and when they see me thus disfigured, they will leave me untouched."

[26] Merciful toward the poor. She was very merciful and compassionate toward the wretched. When her parents sent her gold, or silver, or jewels, she did not first touch any of it with her hands, but through the hand of the Prioress she had it distributed to the poor of the monastery, to churches, and to priests, and to other needy persons. When fine cloth was sent to her for a garment, she gave it to the poorer Sisters and took their poor and worthless garments. If through the window of the Choir she saw a poor person, she ran to the Prioress She even gives her garments to a beggar: and asked her to give alms according to the quality of his need. Once also, seeing a naked poor man freezing in the fierce winter cold, she removed the better tunic she had, and with the permission of the Prioress gave it to the naked poor man. She sent garments and linens to the lay servants when they fell ill. The dishes placed before her at table and the gifts sent by her parents she frequently distributed among the sick, so that she very often rose from the table without having eaten.

[27] She encourages the Sisters to works of mercy: She urged the Sisters that, since they could not perform corporal alms, they should at least pray for the poor whom they saw. She therefore had compassion on all the needy and consoled the desolate. If any sister grieved on account of the death, illness, or misfortune of her friends, she grieved with her She comforts the afflicted. and strengthened her. When she saw the blind, the lame, the withered, and others who were deformed, she mourned and gave thanks to God, saying: "I give thanks to God, because He would have made me subject to such defects, if it had pleased Him."

CHAPTER V.

Devotion to prayer. Ecstasies.

[28] She prayed constantly, and from her seventh year of age, wherever she saw Sisters praying, she ran to them and prayed with them. At all times she rose for Matins, nor did she ever in her life miss Matins, She prays constantly day and night; Mass, or the canonical Hours, unless a grave illness hindered her. She was the first of all to reach the church. Long before the bell was rung for Matins, she prayed before her bed; and hearing the bell, she placed herself in bed, lest the Sisters rising should find her praying before her bed. Before she rose from bed, arming herself with the sign of the Cross, she took the Cross and kissed it and pressed it to her eyes, and carrying it with her she went before the altar of the Holy Cross or the image of the Crucifix, and there she prayed with tears until the Sisters entered the Choir. After Matins until dawn or nearly so she remained in prayers, and thus she kept vigil and prayed for almost the entire night. From dawn until the midday meal she devoted herself to Masses and prayers, keeping so strict a silence that she was unwilling to speak to anyone, not even to her parents, brother, or sister, or their messengers, unless she was compelled by the Prioress. Once, when her sister came to her, Nor is she easily distracted: a board fell upon the head of the praying woman; but neither because of the fall of the board nor because of the arrival of her sister did she leave her prayer. She sought out secret places for praying. Before she went to the midday meal she always first prayed before the image of the Crucifix in the Chapter House.

[29] After the midday meal she was continually either working with her hands She avoids idleness: or serving the sick or the healthy, or praying. She never grew weary of praying. After Compline she remained praying in the church until the door was closed, and she frequently asked the Sacristan to close the door later, so that she might pray longer. When the doors were closed, she prayed in the Chapter House before the image of the Crucifix. At night she devotes herself to prayer: After this, when all the doors were closed, she prayed before her bed until cockcrow, and then she roused a certain companion and led her to a secret place, in which she received the discipline from her hands. Before she gave herself to sleep, she walked silently through the dormitory, searching out whether any Sister was weeping, groaning, or in need of anything; if she was in need, she provided for her; and so she went to bed. Yet it could scarcely be known whether she entered her bed at all, but spreading a hide before the bed She scarcely goes to bed: and placing a stone under her head, she slept. She entered the bed, however, at the time when the others were about to rise, so that she would be thought to have lain in bed throughout the entire night.

[30] On the vigil of the Nativity of Christ she said the Our Father a thousand times, and on the vigil of Pentecost the Come, Holy Spirit a thousand times; She spends the more solemn feasts devoutly: and on the four vigils of the Blessed Virgin Mary the Hail Mary a thousand times, with as many prostrations. On the said vigils she also kept vigil and prayed throughout the entire night within the church. She weeps constantly while praying: During her prayers she always wept. Her cheeks were scorched by the flow of tears, and she consumed many handkerchiefs by wiping them. The veil of her head was sometimes so soaked with tears that it was as if it had been bathed in a spring. Because of her constant prostration, she had her garments torn under the elbows and knees. The skin of her knees was also broken, and at last calluses grew there, hardened almost like eggshell.

[31] During the entire fortnight before Easter she was occupied with the memory of the Lord's Passion, She carefully recalls the Passion of Christ: and she had the history of the Passion read to her in the vernacular and explained. She listened with groans and tears; and during those days she was always either standing erect or prostrate, never sitting. Sometimes on Palm Sunday, while the Passion was being read in the church, she was so struck in her heart that all believed she would die suddenly. On Good Friday, at the hour when the Cross was unveiled, she prostrated herself and uttered great laments, so that she could be heard outside.

[32] On the vigils of Martyrs she also had their passions read and explained to her, She desires martyrdom: and, desiring to imitate them, she said many times: "Would that I had been in that time when there were persecutions of the Martyrs, and that I had been martyred with them! Would that there were a time of some persecution, so that I could suffer martyrdom for Christ! For I would wish out of love for Him to be beheaded and burned, and, so that the pain might last longer, to be torn limb by limb and afflicted by every kind of torment." She praised especially the Virgins who had suffered martyrdom for Christ, and she wished, if it were possible, that she had been their companion in their martyrdoms. When the rumor ran that the Tartars were coming into Hungary, the Virgin said with a desire for martyrdom: "I shall pray that they not come, so that they not harm the Christian people; but as far as I am concerned, I would wish that they had already come, so that I might suffer martyrdom at their hands."

[33] And because her mind was borne to heaven by desire, her body also followed. Whence many times on Holy Good Friday She frequently undergoes ecstasies, and on the vigils and solemnities of All Saints and of the Assumption of the Blessed Virgin, her body was seen elevated between heaven and earth by more than a cubit; and she remained so for a long time, using none of her bodily senses, and she seemed almost dead.

[34] Once on the vigil of All Saints, while she was praying, she suddenly fell as if dead, Even prolonged ones: and remained as if dead so long that the Sister attending her said the entire Psalter slowly through; and then, supposing her dead, she made an uproar and cried out. But accomplishing nothing, she called others and announced that she was dead. They came and saw her in that state; at last she returned, and said to them that she had remained for such a short time. Once also while she was praying, having been called seven times she heard nothing; but at the eighth call, which she considered the first, she answered. Returning from prayer, she frequently appeared so beautiful in face She returns more beautiful from prayer: that the Sisters did not dare to look at her.

[35] Once during Advent, while she was praying at night, she was suddenly enraptured, and a ball and flame of fire appeared above her head. The Sister attending her called her many times, A flame appears above her as she prays: and when she did not answer, she ran to the Choir, where she found many Sisters praying. They came and saw and stood there for a long time; they made many signs, but she, rapt in the spirit, did not notice. At last, as if awakened, she returned. They told her therefore that fire had been above her head; but she brushed it away with her hand and asked them to tell no one what they had seen. After the flame disappeared, a most sweet odor remained in that place. Finally, she drew a burning pot She is not harmed by fire. and a white-hot iron tripod from the middle of the fire with her bare hand without injury to her hand.

CHAPTER VI.

Various miracles during her lifetime.

[36] By her prayers she calms the wind. Once, when she and another Sister were carrying leavened bread on a board to the oven, covered with a cloth, and the other Sister feared the strong wind, which had already transported the covering of the Chapter House roof into the orchard, and they stood in the courtyard, she prayed, and immediately the wind ceased.

[37] When a certain Friar would not agree to her prayers that he should stay She breaks a wagon and repairs it; and preach the next day, by her prayers his wagon was broken — no one touching it — and so he was compelled to stay. When the sermon was delivered, he asked the Virgin to restore his wagon. She prayed with tears, and immediately the wagon, no one touching it but many watching, was divinely repaired. And another likewise. A similar thing happened on another occasion to a certain Friar who, refusing to stay, had proceeded to the end of the village; by the Virgin's prayer his wagon was broken, and after his sermon was delivered, it was repaired.

[38] She produces rain. When yet another Friar was unwilling at her entreaty to stay and preach, and as he was departing the weather was very fair, the Virgin, as she had threatened him, prayed God to send a good rain so that he would be compelled to stay; and immediately there was such a rain that he could not go where he had come from, but was compelled to remain.

[39] She stirs up and turns back the flooding of the Danube. At a certain time, when the Danube in flood had been entering the Sisters' courtyard for three days, and the Provincial Prior did not believe Margaret when she reported this to him, she, blushing that she was thought a liar, prayed God to show that she had spoken the truth; and immediately the flooding Danube entered the cloister and the offices of the Sisters, and the Sisters fled to the upper story. The Provincial Prior placed himself upon the wall of the cloister, and the flooding lasted until Vespers. Then Margaret, having been asked by the Sisters, prayed that the water would recede; it immediately receded, and within the hour of Matins all the places were so dried out that no trace of water or mud remained there.

[40] A certain girl sent by her on Easter night to fetch her tunic, when the night was dark She saves a girl from death. and there was a great rain, fell into a deep well. She was sought for a long time and not found, until the holy Virgin prayed, and she appeared on the surface of the water; and with effort she was drawn up, having all the limbs of her body broken and shattered, lacking sense and motion, and she seemed dead. They reproached the Virgin, saying that she had been the cause of her death. But the blessed Virgin prayed with tears, and immediately the girl, alive and well, having no injury, rose, walked, prostrated herself at her feet and gave thanks, and afterward lived for many years.

[41] When the Sisters were once applying remedies to the bone of her shoulder blade, which had been dislocated, She heals a woman who murmured against her and was promptly punished, and a certain Sister murmured about this, immediately the bone of her own shoulder blade was similarly dislocated, until she came to the Virgin and confessed her fault, and asking pardon was immediately healed at her word.

[42] A certain Sister suffering from a severe pain in her finger asked her She heals another's finger: whether, if she had a gem effective against such pain, she would give it to her. She held and pressed her finger, and immediately the pain ceased. The Provincial Prior asked her to cure his companion, a Lay Brother, from a quartan fever Another suffering from quartan fever. which he had had from the feast of B. Dominic until the Purification of the Blessed Virgin. She prayed for him, and he was immediately and completely cured.

CHAPTER VII.

Prophecy. Death. Funeral rites.

[43] She was also renowned for the spirit of prophecy. She predicts her father's victory: For when King Bela her father had gone to war against the Duke of Austria, she told Queen Mary, her mother, that the King would kill the Duke and would have the victory — which indeed came to pass. To a certain novice who was thinking about the beauty of secular garments and ornaments and was therefore thinking of returning to the world, she told what she had been thinking, and thus confirmed her in the love of the Order.

[44] She brought back to the love of the Order a certain Sister who was repenting in her heart that she had left the world, She discerns and drives away the temptations of others: setting forth to her the entire course of her thoughts. She pacified another who was tempted by anger, telling her fully the thoughts she had had about this. She calmed another who was suffering a motion of anger and was unable to pacify herself, telling her the reason why she had fallen into such a passion and what she had thought while the passion lasted.

[45] She also foresaw and foretold her own death a full year beforehand; She foretells her own death: and at last, on the ninth day of January, while she was still well in body, she said in the presence of many that she would die on the tenth day, on the feast of S. Prisca; she asked the Sisters about the place of her burial, and foretold to them that from her body after death no stench would come forth.

[46] On the third day after she had foretold these things, She dies on 18 January. she was laid low by a fever, which was continuous until the day of S. Prisca; and meanwhile, always praying and thinking of God, having received the Ecclesiastical Sacraments with the utmost devotion, coming to her final hour she began that Psalm: "In Thee, O Lord, have I hoped." And when she had said: "Into Thy hands I commend my spirit," she sent her happy soul to heaven. Psalm 30. She died in the year of the Lord 1270, in the twenty-eighth year of her age; and she had led a holy life in the Order for twenty-four years or thereabouts.

[47] After the passing of B. Margaret, her face shone with exceeding beauty. Beneath her eyes was a golden color, More beautiful after death: and she had never seemed so beautiful while she was alive, insomuch that the Archbishop of Esztergom said to the Sisters that they ought not to weep for her as dead, because she was truly blessed and was with Christ in glory, A sweet odor from her body: and in her body the marks of the resurrection appeared. From her body also there proceeded a most sweet odor surpassing all spices, and it was perceptibly felt by all who came, and it lasted for many days. On the fourteenth day also, when an unworked stone was placed over her, and after three months when the marble tomb was placed upon it, the said odor breathed forth.

[48] Her death is revealed to someone absent. On the night of her passing, Brother Peter, a Lector of Lauria, sleeping after Matins, heard in his sleep a voice saying: "The Lamb is dead." In the morning he said this to the Brethren, and all interpreted it as referring to the passing of Margaret; and immediately he came to the monastery and found that she had departed that night.

[49] The same Brother suffered a severe toothache and a swelling in the face A certain man is relieved of toothache by invoking her, for four days and nights. At the beginning of the night he prayed to S. Margaret to free him, promising that he would kneel daily in her honor if he were freed; and in the morning he was entirely freed.

[50] Sister Catherine the Prioress, unable to come to the funeral of the Virgin Two women freed from headache. on account of a severe headache lasting six continuous days, prayed that she might be healed through her merits; she was immediately cured and attended the funeral. A certain woman suffering from a headache for about ten hours placed her head in the spot where the Virgin was accustomed to pray; she prayed there, and was immediately healed.

CHAPTER VIII.

Very many miracles after her death.

[51] The daughter of King Stephen had an acute fever for many days, A certain woman freed from fever by her merits, from which she was believed to be dying. They placed the scapular and veil of the Virgin upon her and gave her the water in which her hair had been washed to drink, praying; and she was immediately healed. A certain woman suffering for three days invoked S. Margaret; Another from another illness. she appeared to her in dreams, embracing her and signing her with the sign of the Cross. Awakening, she immediately perspired and was cured.

[52] A certain woman who was hiding herself so as not to give testimony concerning the life and miracles of the Virgin Another from fever, had an extremely acute fever for six days. Believing that this had come upon her because of that negligence, she repented and promised that if she were cured she would immediately give testimony; and on the very day she made her vow she was cured. Another. A certain Count who had suffered from an acute fever for five days, on a certain night drank the water in which her hair had been washed, and in the morning he arose entirely well.

[53] When King Ladislaus had suffered from a continuous acute fever for many days, King Ladislaus from fever, and was already deprived of sense and motion, and the physicians had said on a certain day that he would die that same day, they rubbed his head, face, and chest with the veil of S. Margaret, invoking her aid; and he was immediately well and strong.

[54] A certain Sister dying from a continuous fever, already deprived of the use of her senses and speech, Another from a lethal fever, after she had received the Sacrament of Extreme Unction, when the water in which the Virgin's hair had been washed was poured into her mouth and prayer was offered for her, she was cured on that same day and freely performed all the duties of her life.

[55] Likewise another, who saw Saints about to testify in favor of her canonization. A certain Sister laboring for eight days with an acute fever, of whose life the physicians despaired, sleeping on a certain morning saw on the eastern side three gates opened in heaven, through which three companies of Saints came forth with great brightness and came to her place; among them she recognized SS. Bartholomew, Demetrius, and Lawrence. When questioned by her as to why they had come, they said: "To tell the Archbishop of Esztergom that he should inquire into the sanctity and miracles of S. Margaret the Virgin, and we wish to bear testimony for her." Awakening, she told the Sisters of the vision. They replied that at that very hour the Archbishop had entered the monastery for that purpose. She immediately rose, healed, and went to the Archbishop, relating the vision to him.

[56] Many were also cured of quartan and other fevers through her merits. For on the day of S. Prisca, Another from quartan fever, when funeral rites were being prepared for her, Elizabeth, the daughter of King Ladislaus, who had had a quartan fever for nearly six months, prayed to the Virgin that she might be healed so as to be present at the funeral rites; she was immediately healed, and coming to the bier, she pulled the scapular, which was soiled, from the body and kept it for herself. Another woman suffering for three months now from a quartan, now from a tertian fever, Likewise another, drinking with prayer the water in which her hair had been washed, was healed. A woman who had suffered from a quartan fever for eleven months vowed in the hands of the Prioress Another: that if Margaret healed her she would give faithful testimony at the second inquiry concerning her sanctity and miracles, which she had previously not troubled to do; and she was immediately cured.

[57] Another from continuous fever. The daughter of King Stephen, tormented by fevers for fifteen days so that she believed herself to be dying, kissed the hair shirt, the veil, the scapular, and other garments of the Virgin, and prayed in her heart (since she could not with her mouth because of the weakness of her body), and immediately she perspired and was healed. A certain poor matron, from bread found near the tomb of the Virgin, gave some to certain sick persons to taste, Others from tertian and other diseases. and those who tasted were cured. Of that bread a certain boy suffering from a tertian fever tasted, and afterwards he suffered no more. A certain man who had had a tertian fever for three weeks ate of that bread and promised that if he were healed he would visit the tomb; and he was immediately healed.

[58] A certain man tormented by a demon for a year and more was led bound to the tomb, A demoniac cured by her invocation, and the demon went out of him; but bodily weakness remained. He went a second time by himself, and was most completely freed; and his father in a public sermon narrated the entire course of the event.

[59] A certain woman suffering from the falling sickness daily An epileptic, for three years — and from this so shattered in her whole body that she could not walk — was led to the tomb and was suddenly cured of both afflictions. Others. A boy of ten years old, suffering from the falling sickness and from this alienated in mind and powerless in body, was carried in the arms of his praying father to the tomb and was suddenly and completely cured.

[60] A girl of fifteen years, A blind woman, blind from birth, was led to the tomb three times. On the third occasion her father promised on her behalf that if she were given sight she would fast every Saturday until death. She immediately began to see, and coming home she always afterward saw most clearly. Another. A woman blind for ten years was most perfectly given her sight next to the tomb. A certain young man who had been blind for three years was perfectly given his sight. Another, vowing entrance into religious life. A certain woman blind for two years promised S. Margaret that if she were given sight she would vow chastity and live in the habit of the Sisters. Her mother prayed that if she was destined to become a Religious, her sight might be restored; if to remain in the world, that it not be restored. After she had stood by the tomb for seven days, she received her sight, and renouncing the world she fulfilled her vow.

[61] A certain man who was blind and suffering severe pains in his body A blind man, vowing service to the monastery, prayed God and the Blessed Virgin to show him a place where he could be healed, promising that he would serve that place forever. It was revealed to him that he should go to the tomb of S. Margaret. He went there, prayed, and was immediately given his sight and made well; and fulfilling his vow, he afterward served the monastery. A certain man suffering from dimness of the eyes for three months One with failing sight. and seeing almost nothing, promised that in honor of S. Margaret he would fast every Wednesday for a year; and he was immediately cured. Tunianus, a pagan, hearing of the miracles of the Virgin, An eye restored to a horse. promised that he would become a Christian if she restored the eye of his one-eyed horse. She immediately restored it, and he with his entire household received baptism.

[62] A certain noblewoman who was deaf and contracted in her feet and legs, after the holy Virgin appeared to her in dreams and gave her feet made of wax, was carried to the tomb with the waxen feet, and was immediately cured of both afflictions. A certain man who had been mute for two years Likewise a mute man and a paralytic. and struck with paralysis on the middle part of his body, namely the right side, unable to walk, recovered his speech at the tomb and was cured of the paralysis, except for the contraction of his hand and arm, from which he was later cured at the tomb of S. Ladislaus the King.

CHAPTER IX.

Other miracles.

[63] A person with eye pain healed. A certain woman whose face was swollen above the right eye, fearing she would lose the eye, placed garments and hair of the Virgin upon it, prayed, and was immediately cured. For a certain boy whose whole body was swollen, his parents promised One with a swollen body, that if he were cured they would lead him to the tomb; he was immediately cured, and came with his parents to the tomb.

[64] Sister Elizabeth, daughter of King Stephen, suffering from a malady of the throat One with a sore throat, so that she could neither eat nor sing, on the vigil of the Assumption of the Blessed Virgin placed her throat upon the tomb of the Virgin after Compline; and at Matins, most completely freed, she sang devoutly. Similarly, Sister Catherine the Chantress, Likewise another, unable to perform the office of Chantress because of a malady of the throat, prayed to the Virgin on the Wednesday before Holy Thursday after Compline, and at Matins she sang freely.

[65] After the passing of the Virgin, a certain Sister, desiring to be assured of her sanctity, A feeble woman, asked her to show her some miracle. Immediately a woman whose whole body was shattered and powerless A paralytic. entered the church by crawling; touching the tomb, she was immediately healed. A certain paralytic whose whole body was shattered, having visited the tomb often, at last on a certain day, during Mass at the hour of the Offertory, putting his hand to his purse to take out a penny which he might offer, suddenly felt himself freed. A girl of eight years, contracted in hand and foot from her mother's womb, One maimed and lame. kissing the tomb and placing her contracted hand upon it, was immediately healed.

[66] A certain nobleman, paralytic for ten years A paralytic, and languishing with many illnesses for ten continuous months, had lost his strength, remaining immobile and so feeble that the friends whom he asked did not dare to carry him to the tomb of the Virgin, lest he die in their hands. Grieving at this and invoking the Virgin's aid, it seemed to him as he slept that he was praying beside the tomb and the Virgin was stroking his knees, at whose touch he was being healed. Awakening, he asked where he was and whether he had been carried somewhere; and feeling himself relieved, he asked to be carried to the tomb. When his friends delayed that day, at night the Virgin again appeared to him, again touching him and saying twice: "Rise, wretch, go to the tomb, and you will be healed." In the morning he was carried there, and as soon as he touched the tomb he was completely healed, and in a public sermon he narrated what had happened.

[67] A contracted man. Another man who had a contracted arm and a withered hand placed both upon the tomb and was immediately healed. A certain noblewoman who was contracted and powerless Another; a paralytic. remained there for three days and on the third day was healed. A man who had been paralytic for seven years was carried to visit the tomb as far as the gate of the city; there, considering that his strength would not suffice to proceed, he prayed to the Virgin to give him the strength to go; he was immediately healed and went there on his own feet. A contracted man. A man contracted in his knees was carried there and remained for three days; on the third day he was healed.

[68] A certain boy was contracted and feeble for seventeen weeks. Another. His mother sent his aunt and certain other women to the tomb to pray that he might be healed or might die. They went, prayed, and offered a candle the length of the boy. The mother's sister vowed that if he were healed she would say for him daily three times the Our Father and as many Hail Marys until the boy came to an age at which he could say them himself, and that if the Blessed Virgin were canonized she would always fast on her vigil and celebrate her feast day. Returning, they found him perfectly healed with his mother. A certain man who had a withered hand, in the presence of King Stephen One with a withered hand. and Philip, Archbishop of Esztergom, placed his hand upon the tomb and immediately stretched it out whole.

[69] A certain woman contracted in both knees and struck with paralysis in her legs, was carried to the tomb. Another contracted and paralytic. First, standing in the house of Paul from the hour of Mass until Vespers and praying, she was relieved. Carried to the tomb, embracing it and having one Mass celebrated, she vowed that if she were cured she would always fast thenceforth on Wednesdays; and she was immediately healed. Likewise another. For a certain boy of ten years, the contracted son of a Count, his friends invoked S. Margaret, and he was immediately cured and walked.

[70] A certain boy of sixteen years, contracted from his mother's womb and having a foot turned backward, Another, was carried to the tomb a second time and returned well. A certain man contracted for fourteen years, having his knees adhering to his belly and his legs folded back toward his buttocks, immobile and almost half dead, was carried to the tomb and stood there throughout the whole of Lent, yet was not cured. Again, after the feast of S. George, he was carried in during Mass. He handed money to a woman to offer to the priest for him. She told him to rise and carry it himself. He dragged himself to the tomb, and as soon as he touched the surrounding wooden structures he rose, and by walking freely showed himself to be freed.

[71] Many testified that she had aided them in all adversities and freed them from every danger. Many other miracles wrought by the invocation of Margaret. Many other miracles also the Bridegroom of Virgins, the Lord Jesus Christ, has wrought and continues to work in honor of His bride, to whom with the Father and the Holy Spirit be honor, power, might, and dominion through infinite ages of ages, Amen.

ANOTHER LIFE

from the Epitome of Hungarian Affairs by Peter Ranzanus.

Margaret of Hungary, Virgin of the Order of Preachers (B.)

BHL Number: 5333

From Peter Ranzanus.

CHAPTER I.

The novitiate of her religious life.

[1] That blessed Virgin of Christ, Margaret, was the daughter of Bela IV, King of Hungary; whose name of sanctity is everywhere celebrated with great veneration among the Friars of the Order of Preachers. About whom it will not be irksome (for this place invites it) to relate certain things worthy of mention. During that war in which, as has just been said, Hungary was ravaged and devastated by the Tartars, the King's wife was with child; she herself was of a gentle character and, no less than her husband, was renowned for the many virtues that befit a Christian Queen. B. Margaret devoted to God before she was born. While, therefore, the Tartars raged everywhere with barbarous cruelty, both husband and wife promised God that they would dedicate the child about to be born to the Divine service, if it were granted by Heaven that the barbarous and God-hating nation should depart from Hungary while they remained unharmed. The prayers of the pious Princes were heard. For not long after, the barbarians left Hungary and returned whence they had come. After their departure, a baby girl was born to the Queen and was named Margaret; she was then reared in royal state in the palace.

[2] But when she completed her third year of age, she seemed to be of such a disposition that she ought rather to be devoted to the service of God than given over to secular delights. There is in the town called Veszprem At three she enters religious life: a monastery, famous for the reputation of its good and blessed inhabitants, in which at that time there was a multitude of virgin women serving God chastely and holily, under the rule, institutes, and habit of the Friars Preachers. This place was deemed especially suitable for the royal maiden to be initiated into the sacred service of Jesus Christ. Her parents, therefore, not forgetful of the promise made to God, led her there with an honorable retinue and devoted her to the religious order of B. Dominic.

[3] Having then received the habit of the Virgins at such a tender age, a certain woman from among their company was appointed for her, one who showed herself to all as an example of good works. B. Helen as her mistress. The Superior of the monastery, whom they call the Prioress, wished the girl to be educated by her, so that from her she might learn the spiritual canticles and everything else by which she might sing praise to God at the appointed hours and times, and so that she might be formed in character worthy of a Virgin dedicated to God. That woman's name was Helen, who led her entire life so holily that while she was alive she was renowned not only for many miracles, but also at her death and after death — so that even to this day she has not ceased to show signs of sanctity. Whence she is still called B. Helen by the people of Veszprem even today.

[4] Having, therefore, such a holy mistress, the holy girl strove to imitate the integrity of her life She imitates her, as far as her childish years could endure. She called her "Mother." Whatever was prescribed for her to do by that mistress — whether fasting, or keeping vigil through the night She obeys her diligently: and praying to God, or devoting herself to some lowly service, as is done in convents of Virgins — she strove to carry out without any delay, humbly and eagerly and obediently. Entering her fifth year, she did not shrink from a cilice belt offered to her by her instructor, but unhesitatingly girded her most tender loins with it against her bare flesh. She wears a cilice belt. The prudent Mistress did this, not because she lacked pity for the child's frail age and sex, but so that the holy girl might begin to accustom herself to using those things by which very many servants of God of both sexes are said to have subdued their flesh against pernicious concupiscences. She wished, therefore, that she would use that type of belt not on continuous days, but as often as it seemed to her that it should be used.

[5] As her age grew, she herself also advanced from virtue to virtue, so that not only did the Virgins of her community marvel at her holy works, To a new convent, founded by her father, but the fame of her sanctity also spread far and wide throughout all Hungary. Meanwhile, since her parents were affected by no small joy and gladness — seeing, that is, that they had offered a sacrifice of praise by rendering to the Most High what they had vowed, and that it had been most pleasing to Him — they resolved to build a house in which their daughter might dwell while she lived. On a certain island, therefore, which is about a thousand paces distant from the city of Buda, they erected a church in honor of B. Mary, Mother of God; and attached to it they established a convent, where, with several other Virgins dedicated to God, she might lead the celibate life she had begun.

[6] When the work was finished, therefore, they summoned to Hungary Humbert, a most learned Theologian and a man eminent in religion, who at that time was Master General of the Order of Preachers. She is transferred by B. Humbert. To him the King and Queen entrusted the monastery they had established, and they asked that their daughter be transferred by him from the Veszprem monastery to this convent built on the island I mentioned, and that selected Virgins, as many as seemed to be necessary and useful, be assigned to her from the whole number, with whom she might serve God and Blessed Mary in the religious Order of S. Dominic. And from the church built in honor of the Blessed Virgin, the King gave the place the name of the Island of S. Mary, which had previously been known by the old name of the Island of Hares; although today the common people call it the Island of B. Margaret. Over that monastery they placed Humbert as Superior, to guard so great and precious a deposit as a treasure diligently and faithfully, And is instructed by him in virtue, and to govern the royal and holy maiden and the other Virgins dedicated to Christ, so that they might constantly meditate — as far as human weakness would allow — not upon the goods of this mortal life, but upon those that are heavenly and prepared in the future for the Blessed. And they indeed strove to carry this out in a wonderful manner. And although they competed greatly among themselves in living well and holily, to see which of them might serve God more fervently, the prudent Superior finally found that B. Margaret excelled the rest in all things pertaining to purity, sanctity, and integrity of life.

CHAPTER II.

Religious virtues.

[7] In Hungary, that great man, at the request and encouragement of the King, remained until the holy girl reached her twelfth year of age, at which she would be fit to profess — by the decree of the holy Fathers of the Roman Church — in the customary manner the religious life in which we have shown above she was initiated from her tenderest years. There she began with all zeal to exercise herself in those things She strives for perfection, by which she might attain the summit of consummate virtue. She thought nothing, and said or did nothing, except what pertained to charity and Christian perfection. She was content with few words In silence, and therefore wonderfully loved praiseworthy silence. She was seen to smile occasionally, but never to break into laughter. She bore it very ill to be praised; In prayer. no one ever heard from her lips the slightest word of boasting. In prayer she was so fervent and constant that she spent not only the day but also the greater part of the night in keeping vigil and supplicating God. She prayed most of all before the image of our Lord Jesus Christ crucified, Even at night: and when her prayer was finished she kissed the places of the five wounds with copious tears. When she prayed at night, she was frequently heard by the Virgins who admired her holy life to draw many sighs from the depths of her breast and, as if placed outside herself, to break forth into utterances that sounded of divine things.

[8] She avoids idleness. She was content with the food and drink prepared for the other Virgins. After the refreshment of the body, she worked with her hands, so as not to lead an idle life. She labored especially at those things that pertained either to the adornment of altars or of the holy relics. She bore it very ill if she was ever obliged to interrupt either her begun works or her customary prayers on account of the arrival of parents or kinsmen, who sometimes came to the monastery for the purpose of seeing her. The fasts and all the other observances that had been set before her according to the rule and the institutes of the holy religious life she professed, she kept to perfection throughout her whole life, so that from the labor she sometimes contracted ill health. She pursues abstinence. On Good Friday she took no food or drink at all, and spoke to no one; but she spent that entire day meditating on the Passion of the Savior of the human race, and groaned with a great outpouring of tears. On the vigils of the solemnities of B. Mary the Virgin she ate only bread with a drink of water.

[9] She listened to preachers of the Word of God both eagerly and with wonderful attention. She devoted much time to reading the work of John Cassian She wonderfully venerates the Blessed Virgin: which is entitled the Conferences of the Fathers; she also read constantly the Lives of the Saints and those things that are handed down concerning the miracles of B. Mary the Virgin. She devoted herself from her earliest age to B. Mary herself with such wonderful and incredible veneration that whenever she either herself uttered or heard others utter her holy name, she bowed her head deeply with the greatest reverence. Nor did she call her by any other name in conversation than the Blessed Hope, or the Hope of the World, or the Mother of God. She never passed the image either of Mary or of the Savior except on bended knees. For eighteen years she abstained from bathing her body. She did, indeed, sometimes permit her feet to be washed, She abstains from baths: but for the rest of the flesh above them she always considered it alien to her modesty.

[10] She so distinguished herself by the virtue of humility that from her youth she rejoiced in always being occupied with the lowliest tasks. For the more she surpassed the others in nobility of birth She pursues lowly tasks: and sanctity of life, the more she strove to outdo them in works of humility. She set before herself to keep in memory this most salutary rule, which she had learned from a certain holy Father of her Order, for the preservation of her own integrity: to love God before all things and above all else; after Him, one's neighbor; She observes three salutary precepts: to despise oneself; to condemn and judge no one. These she kept so diligently and earnestly that by the practice of such virtues she attained the highest perfection of a good and Christian life. In the eyes of men her garments were indeed neither excessively vile and abject She mortifies herself with a hair shirt: nor excessively costly; but beneath them she usually wore a hair shirt which she herself had woven partly of woolen threads and partly of horsehair. She observed, however, for the six years before her death, this practice: that from the first day of Lent until Holy Saturday she never omitted a garment of hair shirt next to her flesh.

[11] She read very frequently the Lives of her ancestors — not indeed of each one, but of those whose life had been distinguished by Christian piety: such as the Life of B. Stephen, of his blessed son Emeric, of B. Ladislaus, of B. Elizabeth, the daughter of Andrew II, King of the Hungarians, She reads the deeds of the Saints: her grandfather, of all of whom we have made mention above in their proper places. B. Margaret therefore turned over in her heart the life and merits of these Saints, and she rejoiced and was greatly gladdened that she had had such countrymen whom she could imitate by living holily; and admiring the works of virtue by which each of them had been most pleasing to God, she exhorted and disposed herself to serve God piously and holily just as they had done, and she implored their aid in obtaining this from God.

[12] She serves the sick. She served her sick fellow Virgins with a devotion of mind and most attentive care. She did this so humbly that she performed the vilest services for them with her own hands — even though she herself was sometimes weaker than the weakest on account of her frequent fasts, constant vigils, and other works of virtue devised by her for subduing the flesh. She often said that in these exercises of piety she was striving to imitate S. Elizabeth, the sister of her father (of whom mention was made above). From that window of the Choir from which the sacred Virgins dedicated to God are accustomed to behold the Sacrament of the Eucharist, whenever she caught sight of poor beggars, She has compassion on the poor, the lame, the blind, and others suffering from various kinds of diseases, she groaned intensely and wept copiously. When the Sisters sometimes asked her what was the cause of her tears, she answered with these words: "I pity the needy whom I see, and I am affected with great grief that I cannot bring them aid; but I give and shall give, as long as I live, thanks to my Creator, that without any defect of any member of my body He has both made me and to this day by His kindness preserved me; whence it is that I am far more indebted to His charity toward me than these whom we behold." Whatever money and other things necessary for the use of life And helps them. were sent to her by her parents and kinsmen, she handed over to the Provincial Prior of her Order, to be distributed as alms to the poor of Christ, according to each person's need.

[13] When several of the Virgins of the monastery often urged her to treat herself more gently, abandoning her excessive rigor in subduing the flesh, lest she seem not so much to serve God as to deliver herself to death — since by living longer she would acquire far more merit with God — she was accustomed to answer with these words: "Those who hope to live longer in this valley of tears, She yearns for heavenly things; therefore she is tireless, let them reserve for themselves good works to be done in future days. I prefer to be of the number of those who do not know how long they are to remain in this mortal life. But we all ought to know this: that it is vain for us, enclosed within the walls of a monastery, to seek the rest of a dying body and to desire the delights of this world. For the cloisters of monasteries are the habitations of those who love, desire, and contemplate not these present goods, which are fleeting and unstable, but the eternal goods prepared for the Blessed." When these things were said by her, the listeners blushed and were incited by her example to serve God more fervently.

CHAPTER III.

Marriage refused.

[14] Whenever her father, brothers, and kinsmen came to visit her, She instructs her father and friends with pious admonitions: she was accustomed to exhort them especially to this: that they should administer the kingdom legitimately, not by tyranny; and should not allow it to be exposed to the will of soldiers, whose spirit most eagerly covets plunder. She also implored them, if her prayers had any weight with them, to take care above all to cultivate justice, the gift of which virtue is most pleasing to God. Nor did she pray less that no forgetfulness of the poor, the orphans, the widows, and all the needy should seize them. In consideration of her holy life, her parents assented to nearly all her requests without a frown.

[15] The malignant spirit, envying the holiness of this Virgin, suggested to George, King of the Bohemians, that he should go together with the King and Queen of Hungary to the Island of S. Mary, where we have shown above that the monastery was situated, She is sought in marriage by the King of Bohemia: in which their daughter had been devoted to the service of God. For he greatly desired to see the Virgin, about whose sanctity many wonderful things were being reported. But as soon as the Bohemian beheld her, he was seized with love for her on account of the extraordinary beauty with which the Virgin was distinguished. He therefore asked that she be joined to him in marriage, and said that he wished to have no dowry from her parents, but that he would give as a gift to the Virgin his kingdom and whatever he had, if only her parents should bring it about that he might obtain what he sought. Her father replied that what was asked could not easily be done, because from her tenderest years the Virgin had been devoted to the divine service, and was so confirmed in her holy purpose that he thought his daughter would rather die than acquiesce in any persuasions or counsels of her parents.

[16] But after many things had been said back and forth, in which... King Bela, considering how much good could come to him from that marriage, She most bravely resists her father urging marriage went to his daughter. Going also to her mother, he set the matter before her and gave the reason why she ought to agree with her father: that he would moreover make the effort to send to the Roman Pontiff, by whose power she could, for the sake of such a marriage, pass without any offense to God to the pleasures of the world and bear adopted children for God. To whom she said: "Father, cease, I beg you, to propose carnal marriages to me. She most bravely resists. For you, from the earliest years of my age, betrothed me to Jesus Christ; but now, forgetful of the promise made to God, you have so changed your mind that you urge me, having cast aside my heavenly Bridegroom and violated the purity of my mind and body, to marry a sinful man? I shall never forsake the religious life I have professed; the cleanness of body and mind which I have dedicated to the King of Kings I shall never stain. As she had done before. I hold in memory when you, while I was in my seventh year of age, attempted to destine me as a bride for the King of the Poles. I believe indeed that you remember what I then answered you. For I said that I wished, as long as I lived, to serve Him to whom you had devoted me as a bride from my earliest age. If I did not comply with your will, which was contrary to justice, shall I assent to you now, when I am older and therefore have become both wiser and especially more capable of divine grace? Cease therefore, Father, to turn me from the purpose of my religious life. For I prefer the heavenly kingdom and the delights of Christ, full of all sweetness, to the kingdom, wealth, and other things that the Bohemian promises. I would rather die, therefore, than obey your deadly counsels."

[17] Denying that in this matter he is her father and lord. When to the Virgin saying these things he had said that he was her parent and that therefore, by the divine precept, his daughter ought to obey him, she answered both her father and her mother, who was present, with these words: "Whenever you command me to do things that are pleasing to God, I shall obey you as my parents and lords. But if you command me to do something that is contrary to the divine command, I neither acknowledge you as my parents nor as my lords, nor that you ever have been or now are." And so they, recognizing the constancy of their daughter, desisted from their undertaking; and the Virgin of Christ spent the remaining time of her life in all holiness.

CHAPTER IV.

Death. Miracles.

[18] Some years later, falling into a grave bodily illness, She predicts the hour of her death: she summoned to her the Sisters who were eldest in age and foretold to them the day and hour at which she was to depart this life. Then, having received the Christian Sacraments in the customary manner, at the moment she had announced she died a pious death, in the twenty-eighth year of her age, on the fifteenth day before the Kalends of February, on which day the Roman Church is accustomed to celebrate the solemnity of B. Prisca, Virgin and Martyr, She dies piously, in the year from the birth of the Savior 1271. Her last words were these: "My Lord Jesus Christ, into Thy hands I commend my spirit." When she had departed from the body, a certain wonderful brightness shone forth from her face, which all the Virgins who were present clearly saw. With her face shining. And so she appeared to have been free from the pain of death, just as she had been free from that corruption of the flesh.

[19] Her death made known to someone absent. At the very moment she departed from life, her passing from the body was divinely shown to a certain woman pleasing to God, whose dwelling was about a hundred miles from the monastery. She revealed her vision to her husband, saying: "Know that this night B. Margaret, the daughter of our King, has died. For I saw her, clothed in a glorious robe, being transferred by Angels into heaven." He, wishing to know whether what his wife had reported to him was true, set out for the Island, and found that the Virgin of Christ had died at the time his wife had told him. He narrated the vision of his wife to the Brethren of the Order of Preachers who were then on the Island.

[20] Her blessed departure to the other life was also shown to a certain Religious woman who, dwelling on the same island near the monastery of S. Michael Made known to another, and doing penance for her sins, afflicted herself with fasts, prayers, and many other kinds of good works. And not a few days before the death of B. Margaret she saw in her sleep the holy Mother of God, attended by a great throng of Virgins, descending from heaven and entering the place where Margaret lay ill. She seemed to hold in her hands a crown gleaming with wonderful whiteness By a vision of the Mother of God crowning her. and wonderfully adorned with various gems and pearls. When she had entered, she placed that crown upon her head and, raising her up among the Virgins, crowned her with the great joy of all. Soon she was seen to depart from that place and, by certain steps, to ascend to heaven whence she had come, with the immense applause of the Virgins attending her. That woman, going to the monastery, made that vision known under oath. From which it was judged by all who heard the vision proclaimed that the blessed bride of Christ, Margaret, would die not long after, and would be placed among the blessed souls for her merits. She was renowned both while living and after her pious death, Miracles for up to 220 years. even to this day, for many and various miracles, by which it was manifestly demonstrated that she had lived innocently, devoutly, and holily.

ON B. MANFRED, HERMIT IN CISALPINE GAUL.

From the Italian of Francis Balarini, part 3 of the Chronicle of Como.

Year 1430.

Manfred, Hermit in Cisalpine Gaul (B.)

From various sources.

[1] B. Manfred was born at Milan, of the Settala family, ancient and noble. Having been initiated into the priesthood, he put on the garment of the Hermits and left his earthly homeland B. Manfred a Priest so as to reach the heavenly one, and withdrew into the mountains that overlook Riva San Vitale, a town of the diocese of Como on the shore of Lake Lugano. Here he hid himself in a cave In solitude and led a severe life for many years, living partly on herbs, in the manner of those who inhabit desert places, and partly on alms He lives austerely; he instructs many. which certain pious persons generously bestowed, when, stirred by the fame of his virtues, they came frequently to that cave. He instructed them with spiritual counsels and comforted them with a certain holy consolation.

[2] At last he was called by God to the blessed and immortal life. His body (as the report still attests), in order to settle the contention of the neighboring towns each claiming it for themselves, He dies. was placed on a new wagon drawn by two untamed oxen; and by them, by divine direction, it was conveyed to Riva, to the collegiate church of S. Vitalis, and placed upon the high altar, It is miraculously conveyed to Riva. where even now he is held in great veneration. These things took place around the year 1430, on 27 January. Many prodigies were divinely wrought, both for the living and the dead, when his patronage was implored; He is renowned for miracles. all of which were legitimately recorded in public documents, and these were enclosed in the same reliquary as the body. But when the reliquary was reopened, they were found so eaten away by mold and rust that they could not be read at all. Obscure records. This was the reason why I have been unable to give a fuller account of his deeds, since almost nothing survives but the fame of his sanctity and miracles.

ON THE VENERABLE WIDOW GENTILE OF RAVENNA.

Year 1530.

Gentile, widow, at Ravenna in Italy.

[1] On 23 January we gave a double Life of the admirable Virgin Margaret of Ravenna: one written in Italian by Seraphinus Acetus of Fermo, a Lateran Canon; the other from the History of Ravenna by Girolamo Rossi. Gentile, a most holy matron, was her disciple. A twofold Life of Gentile. The same Seraphinus also wrote her Life, which was translated into Spanish and French by others, and into Latin by Philip Zoutaeus of Antwerp, a Priest of the Society of Jesus. To this we append another from book 9 of Girolamo Rossi, and this was published in the second and third edition of Surius with this title: "Life of Gentile, a most holy woman of Ravenna, from book 9 of the learned Girolamo Rossi's work on the deeds of the Ravennese; whether she was inscribed in the catalogue of Saints by Paul III, I have not ascertained."

[2] Whether she was enrolled among the Blessed. That an examination into her life and miracles was undertaken, both the writer from Fermo and Rossi attest. In the index of the latest edition of Surius the following is found: "The life of S. Gentile, a woman of Ravenna, from the History of Girolamo Rossi." Silvanus Razzi, in volume 1 of his work on women illustrious for sanctity, calls her Blessed. Ferrarius also, in his General Catalogue of Saints dedicated to Urban VIII, writes thus on this day: "At Ravenna, of B. Gentile the matron."

LIFE

Written in Italian by Seraphinus of Fermo, Translated into Latin by Philip Zoutaeus, S.J.

Gentile, widow, at Ravenna in Italy.

From the Italian of Seraphinus of Fermo.

CHAPTER I.

The marriage of Gentile. Much bitterness in it.

[1] It is my intention to write down also concerning another blessed woman, whom they called Gentile, those things which the Priest Girolamo, a man of the most upright life, related to me in person; whose praises, since he is still alive and known to many, Whence Seraphinus received what he writes. I deliberately pass over. Although he has hitherto forbidden anything of these things to be written (fearing, no doubt, lest they should at the same time redound to his own commendation), yet, induced by the most unjust calumnies with which the servants of God were assailed, he has now at last permitted me to bring some things to light in testimony of their holiness, so that the truth being at last made known, those who sinned out of ignorance might sometime come to their senses. And this Father, who knew this Blessed woman, surnamed Gentile, well for twenty-two years, and for nineteen years repeatedly gave her spiritual direction when she confessed her sins, solemnly testifies that all the things which I here report he saw with his own eyes.

[2] This woman, therefore, as quite a young girl, strove as much as possible to follow in the footsteps of her mistress Margaret; Gentile wonderfully obeys the counsels of the pious Virgin Margaret, to whom she had so devoted herself that she placed great faith in her words and received them just as if they had come to her from God. Hence if Margaret happened to say anything that seemed in any way alien to right reason, she accepted it with such an attitude of mind as if it were most consonant with reason; she was accustomed to say publicly that she was of such reverence and faith toward her that if Margaret had called day darkness and night light, or a clear sky rainy, she would have denied the evidence of her own eyes rather than Margaret's words. And what seems to me worthy of admiration is that the closest intimacy and familiarity of life, which in others is accustomed to breed contempt and diminish reverence, increased in this matron the proper respect for her Mistress: so that the more the familiarity grew, so much also did reverence increase. With singular reverence. Wherefore this faith in a short time so perfected her in all virtues that on her account God wrought very many miracles. Indeed, that self-denial of the will by which the soul follows a trustworthy guide for life is the surest shortcut to obtaining perfection.

[3] She was married at a young age, not without divine inspiration, Married, mother of two sons, so that she might be set before all as a model for the married state, just as her Mistress had been set before Virgins. She bore two sons in all, of whom one died at the age of seven, and the other (who, as we have said, owed the health of his body after God to B. Margaret) departed two years before his mother. Whose loss, since she was a widow, she bore with such moderation that she easily showed that she had been strengthened by a divine gift of fortitude.

[4] But to return to our subject: as soon as she had drunk in the teachings of that blessed Virgin, She gives herself to piety. she devoted herself so entirely to the contemplation of heavenly things and so immersed herself in the abyss of divine charity that she forgot not only her husband and all earthly things, but even herself; and fixing her mind on God alone, she did not seem at all to be in the company of those who dwell on earth. This so alienated her husband's mind from her that he could in no way endure even the sight of her, supposing either that he was despised by her or that, Therefore hated by her husband, since she was of remarkable beauty, she was held captive by the loves of others. Wherefore he treated her in the harshest manner, and with the marriage turned altogether into a martyrdom, he wished her to spend the greater part of the night in sewing rags, now assailing her with abusive words, now also raging furiously and savagely against her with blows.

[5] She bears it most patiently. All of which, believing them to be inflicted upon her by God as an exercise of virtue, she endured not only with an equitable but even with a joyful and cheerful spirit. Whence she never prayed God to free her from these troubles; nay, when she was asked now and then by Margaret, who had been divinely informed of her injuries, whether all was going well enough, As if a martyrdom. she replied with the cheerful countenance she always wore that things were going far better for her than she deserved. Hence it was revealed by God to B. Margaret that her disciple was truly a Martyr. Although she suffered things so unworthy of her condition, she nevertheless strove to comply most diligently with her husband's will in all things. But he, placated by no compliance, raged against her all the more cruelly the more carefully he observed in her a readiness to suffer — which I think must truly be attributed to the machinations of the devil, as can easily be seen from the following. For when he once noticed that she was devoting herself to prayer for a longer time than usual, he was suddenly inflamed with such fury against her and believed himself to be in such danger from her of corruption of morals and religion that, publicly denouncing her as a witch Accused by him of witchcraft and even accusing her before the Bishop's Vicar, he brought it about that the latter finally entered her house together with the Clergy and a great number of people. After a diligent examination had been conducted, the Vicar found her to be of such integrity and innocence of life that he himself, suffused with no slight blush, accused himself more vehemently of excessive credulity. And abandoned. Seeing this, her husband in his despair emigrated to Padua, leaving her there in the greatest straits of family fortune.

[6] But Divine Providence did not fail her in her desolation — God who singularly aids the innocent and those who suffer for the sake of His love. She is helped by God. His providence shone forth therefore all the more brilliantly the more she, abandoned by all, experienced more immediate help. For very often, laboring under the most extreme necessity, when even bread was lacking (wonderful to say), she suddenly saw it brought to her, without being able to understand in any way whence it had been brought. Wherefore she also more diligently devoted herself to the service of God day and night, the more she knew herself to be the object of His greater care. At last, after many years had passed, her husband returned home, She obtains a pious death for her husband. and having perceived God's providence toward Gentile, he changed his mind and departed this life with a better disposition. I believe this was divinely granted to him through the prayers of his wife, who was constantly beseeching God on his behalf.

CHAPTER II.

Many adversities endured.

[7] Since I have therefore undertaken to speak about her patience, it is right that I should show how God, in this way, like a goldsmith testing gold by fire, wished to prove her. But the variety and multitude of diseases with which she was afflicted will perhaps exceed belief: She is tried by many and severe illnesses, for they were so many and so great that in her entire body not even a single limb was sound and free from pain. Now her head, now her eyes, now other parts of her body were cruelly tormented, so that she was afflicted by such calamities succeeding one another continually even unto death. Of these illnesses she endured one especially grave one for fourteen years, so that she might be like her Mistress — and especially be the heir of her virtues and her sufferings. And if perhaps anyone is less astonished that a mortal body could suffice for bearing so many evils at once, let him certainly be amazed that in such great and long-lasting torments she persevered always with a steadfast and serene spirit. Indeed, what do we admire in S. Paul on account of his supreme endurance? — of whom Christ said that He would show him how much he must suffer for His name's sake. Job likewise performed nothing more worthy to be praised by God Himself than when, oppressed by adversities on every side and afflicted even with a most grievous ulcer, he never fell away from constancy and fortitude of mind. With the utmost patience always. How similar Gentile was to these Saints is sufficiently clear from the fact that, although she saw her Mistress — to whom she was exceedingly dear — obtaining bodily health for very many by her prayers to God, she never asked her to petition for health or any other advantage for herself, content with her cross, indeed counting it, with Christ, as her glory. I dwell longer on this point because this fortitude in bearing has always been regarded by all who are skilled in evangelical perfection as the most efficacious testimony of sanctity; and in this truly singular virtue she obtained so great a number of privileges from God that, if I could commit to writing all the things she most bravely endured from both men and demons, equally in body and in soul, there could be no doubt at all about her admirable sanctity.

[8] But neither would I wish to pass over her charity toward her neighbor, by which — as a sure sign — S. Gregory judges that true justice can be distinguished from false: for the one impels to indignation, the other to compassion. With this occupying her most merciful heart, she mourned the calamities and miseries of others as her own; and, what is more worthy of admiration, Unjustly driven from the city, she seemed to be moved by a greater feeling of pity toward those who were the cruelest to her above the rest. Let this serve as proof: when a terrible plague was raging, and a certain woman who was close to her had died in her house — but without any sign of contagion — several people attacked her furiously, ordering her to leave the city at once. She most humbly begged them in return to deign to inquire into the truth before causing her such trouble. But when they spurned her prayers, she added that she might at least be allowed to be kept shut up in her own house, so that she, whose body was healthy, would not be exposed to the present danger of death. When she had sought this in vain with prayers and entreaties, she was driven from the city in a brutal manner and handed over to those who bury the dead from the plague, her household goods having been thrown into the death-cart.

[9] There she spent the space of two months in continual prayer, and received many things divinely at that time, by which, Forced to live with those afflicted by the plague, just as the three youths of old in the furnace, she was preserved unharmed. Meanwhile a grave punishment from the angry Deity threatened those who had been the authors of the injustice. She, together with Margaret, strove to avert this by their prayers from their heads, and she prayed to God thus: "Lord Jesus, forgive them this and their other offenses. She prays for her persecutors. I beseech Thee by the love with which Thou willingly embraced the Cross for the sake of sinners: forgive them all their crimes, but especially this one, lest anyone seem to be punished by Thee on my account. If Thou, guilty of no fault, as the meekest Lamb, didst not defend Thyself but, praying for those who crucified Thee, didst endure such grievous torments, why should not I also, covered with sins, endure? But if Thy justice demands penalties from sinners, let it begin, I beseech Thee, with me, who surpass the ingratitude of all who sin against Thee. But if any compassion and pity moves Thee toward sinners, have mercy, I pray, on me and on my persecutors."

[10] At last, having returned from this prison of those infected by the plague to her own home, She weeps over the miseries of others. she found very many poor people perishing of hunger in the streets; for that was a remarkable year for the high price of provisions and the scarcity of crops. Moved by this spectacle, since she could not relieve so great a calamity — she herself also being reduced to the most extreme straits — she certainly imparted to them what she could. Therefore, bathed in tears, she said: "Since I cannot help all of you in your need, I shall certainly not cease to shed tears; therefore, since I cannot give bread to all, I shall give tears to all." And thereupon, dissolving into weeping, she mourned them all, as a mother does the death of her only son, to such a degree that, spurning all consolation, she often lay as if dead.

CHAPTER III.

The welfare of others promoted.

[11] Many took refuge with her, some for the sake of health, others for counsel, She obtains various favors for many, and some also to be helped in temptations and adversities. Nothing was so pleasant to her as to be able to be of consolation to them. Very often and willingly she neglected the care of her body and food (as Tobias once did) and interrupted her prayer, in which she most delighted, esteeming the welfare of others as more important than her own comfort. She had obtained so great a grace from God for the consolation of the wretched that no one departed from her sad or afflicted. She was moved, however, more by the ills of souls than of bodies — which, because most people commonly neglect spiritual afflictions, she had in common with few indeed.

[12] Especially the gift of chastity. Since she was therefore of such piety toward persons of this kind, she was moved most especially toward those who were troubled by the devil with annoying thoughts of carnal pleasures; she brought them aid just as we are accustomed to do for those who have fallen into the mire. There are many still living who, having long struggled with this enemy and having employed many aids in vain, now obtain by her merits the grace of chastity which they had so often sought. Among whom (since it is glorious to confess the gifts of God) I myself wish to be counted first. Even for the Author himself. For when, all other means having been tried in vain, I found no part of quiet day or night on account of this domestic warfare, I commended myself to her prayers. She, having undertaken my patronage, brought me so suddenly to such confidence that shortly afterward, my spirit revived, I began thereafter to live again; and with the increase of my faith daily through the mercy of God, I have obtained such strength that I seem to myself to be now a different person from what I then was; nay, I even persuade myself that the miracle which S. Peter, about to sink, once experienced from the hand of Christ has been renewed in me by the aid of the Saints. So many things bearing on this matter occur to me that if I wished to embrace them all, I could make a book; but for the sake of brevity I shall omit them. This only do I think should be reported for the consolation of those whom the enemy of the human race tempts in various ways: She gives courage to all. that she was always accustomed to say that in this struggle hope should never be cast away; nay, if (such is human weakness) we should sometimes have fallen, we should rise up immediately. Because if we sincerely always strive to do so to the best of our ability, it will come to pass at last that by the help of God we shall be preserved from relapse.

[13] But God showed by many other fruits what kind of tree she was. She converts many. Hence it is hard to say how many changed their wicked ways and life through her effort; how many came to receive the Sacraments who had previously neglected them; how many, forgetting injuries, loved their enemies as full brothers — which signs indeed declare this to be a divine tree, or one planted by the hand of God. But I shall not pass over what the venerable priest Father Girolamo, Among them Girolamo Malusello, having experienced it himself, reported to me about himself, because the testimony of those who testify about what they have experienced has always been of the greatest weight. He asserts, then, that he was once so alienated from the worship of God that for a full four years he did not even once wash away the filth of his soul through the cleansing of holy Penance; but afterward, as the fame of this holy woman spread, he was invited to visit her; and then, so instructed and moved by her teachings, that he not only confessed all his sins, but raised up by new hope and having laid aside the desire for earthly things, he devoted himself entirely to the worship of God. And it happened that when he was thinking about assuming the clerical habit, he was afflicted for some reason with a severe pain of the heart, which grew more and more severe Whom she frees from pain by the rule of good living she gave him. the nearer the time of his sacred ordination approached. Unable therefore to find a remedy for this unknown malady, he was compelled to take refuge with her. She prescribed one remedy for the pain, even of the body: the way in which he should thenceforth order his life. He had scarcely promised to live according to the rule she gave him when the pain began first to diminish, not without sensation, and then soon vanished entirely.

[14] Thereafter he placed such faith in her words that he believed they were brought to him from God Himself. She reveals to him the frauds of demons. Therefore, when at one time he languished, as if all his limbs were somehow broken and bruised, and she attributed this to a delusion of the devil, he believed her words rather than his own experience; nor did his faith deceive him: for at that very point of time he recovered his former vigor. God often used this faith of his as an instrument for the salvation of souls, as we learned from a certain man who at Rimini was being monstrously tempted by the devil to violate his own daughter. Through him she frees others from their delusions. This man, sent to him for a remedy at the instigation of this blessed woman, was after a friendly reproof brought to the point where, having duly confessed this crime, he was entirely freed from so importunate and execrable a temptation. On another occasion, when a certain woman, at the time when the sacred Host is customarily offered, was being raised a cubit above the ground, and supposed this to be happening by the operation of the Holy Spirit, this same Priest, having recognized and exposed the frauds of the devil through Gentile, freed the wretched woman by her command from this delusion. This must without doubt be attributed to her prayers, from which she drew so much light that she could easily recognize and dissolve frauds and snares of the devil of this kind — which happened as often as this Father was sent by her to cure diseases of soul or body.

CHAPTER IV.

The spirit of prophecy.

[15] This woman felt so humbly and abjectly about herself that she said Whence her humility arose. that she could in no way persuade herself that anything praiseworthy was in her, even if all men and Angels asserted it. She derived this clear knowledge of her own worthlessness from the fact that she always had her thoughts fixed on God, in comparison with whom all created greatness is reduced to nothing; whereas, on the contrary, others look up to themselves as great because they meditate only on abject and worthless things. She, therefore, the more she believed herself worthy of greater contempt, the greater was she before God, and the more abundantly was she adorned by Him with gifts. Hence many things surpassing human understanding were divinely revealed to her.

[16] Indeed, this is an illustrious sign of her exalted and generous spirit: that although she daily abounded in ever greater revelations, she set little store by them all, She does not value revelations highly. fearing intensely lest there should befall her what befalls many who seek such gifts too eagerly — that she might some day forget the giver. But lest anyone should think it ungrateful to God if one should despise gifts of this kind, since those who have placed faith in them have also been praised: first, I say that since her Mistress, that most holy Virgin, had prescribed this, it was entirely right for her to carry out her commands, unless she wished to resist the divine Spirit Nor is she to be blamed in this. who spoke in Margaret. Second, I judge that it cannot be that revelations are hindered by the humility of spirit with which she spurned them, but rather by the pride with which a creature might securely receive them, tacitly considering herself worthy of them. Although she referred all things to God in such a way that she did not place in them the faith that others might, she nevertheless by this means failed neither in her own salvation nor in that of her neighbor: She foresees the sack of Ravenna in the year 1512. as when, three years before Ravenna was sacked, she learned of its destruction by divine revelation; although she never thought it would actually happen, she did not cease nevertheless to beseech God with constant prayers to turn His vengeance away from that city, until at last it raged there. Together with all the others she lost whatever wealth she had — which was indeed very little — Nor does she avoid the danger. Nor would she have been worthy of praise if she had escaped by flight the danger of the common scourge, considering herself better than the rest. Therefore, just as Jeremiah wished to endure the captivity which he had announced long before, so she wished to bear the common calamities of her homeland.

[17] And so, to return to the matter — namely, by what means she knew things absent and future — I say that there is still living one of her spiritual children She discerns the temptations of others and puts them to flight. who asserts that, when on a certain night he was so violently assailed by impure thoughts that he despaired of victory, he recalled his accustomed devotion toward her and thought that in a moment all these images of obscene things would vanish — on which occasion the next day he went to her. As soon as he came into her sight, she said to him of her own accord: "My son, had I not fought for you this night and conquered the devil with God's help, you would have endured his assault with great difficulty." From which, can it not clearly be inferred that she was present at that struggle, at least in mind and thought?

[18] She assists those who are absent in a wonderful way. The same thing happened to her domestic Priest, who, as he himself testifies, when he was far from her, clearly heard her voice summoning him home. When, obeying her, he returned to her, he recognized along the way that she had in some way always been present to him in spirit, and had intimately perceived not only everything he had done but also everything he had thought. Wherefore he venerated her equally whether absent or present, since he observed that things absent as well as present, internal as well as external, were known by her.

[19] The providence of the benign Deity toward her was of such a kind that in all things, however small, He governed her by a certain special means. She perceives the stench of sin. On this account we have learned that she was once divinely forbidden to eat bread that had been offered to her, or to accept any other alms, because she felt that from the sins of those who gave such things a very great stench was breathed forth. Very often, when she had given herself to prayers to propitiate God for certain deceased friends, she felt herself restrained by such force — as we know once happened to Jeremiah, to whom it was announced from heaven: "Do not pray for this people, because I will not hear." Jer. 7:16. So great are the prayers of His elect before God that He does not wish them to be offered in vain.

CHAPTER V.

Christian virtues.

[20] I consider it superfluous to discourse on her temperance. Although exhausted by illness and by the constant contemplation of divine things (which two things most diminish bodily strength), she approached eating food She is excellent in moderating food, as if some bitter medicine had to be swallowed. She nevertheless judged it better to eat a little each day than, after a three-day fast, to expose herself to the danger of gluttony into which many often imprudently fall. Sleep, and other things. She had the same moderation in sleep, dress, and other things; the same standard of prudence. The common people are indeed accustomed to admire especially those things which exceed measure and are called extremes; but the wise consider it both more difficult and safer to stand in the middle. This is manifest in the moderation and proper restraint of the tongue, which is attained neither by those who pour themselves out in idle and useless words, nor by those who omit necessary ones — so that very few indeed keep themselves within the bounds of moderation. In her, however, this shone forth in such a way that she uttered nothing idle, nor abstained from what was necessary.

[21] She was of such reverence and devotion toward sacred rites, She reveres Priests and the things of the Church. the ordinances of the Church, that even if some Angel had persuaded her to the contrary, she would in no way have placed faith in him — how frequent such constancy of faith is in these times, let others judge. Moreover, she would not allow anything at all to be uttered by anyone by which the honor of Bishops and Priests might seem to be injured, even in the slightest degree. This was seen She mourns when Rome was taken in the year 1527. when Rome was taken by force and sacked with military fury; for when certain persons seemed to rejoice at this, she herself, beseeching God day and night, wept, weighing within herself, out of her inflamed charity toward all, the sufferings of the captives, the detestable crimes of the victors, the injury inflicted upon the Supreme Pontiff and other prelates of the Church, and the profanation of temples and sacred places. Since she understood that all these things were redounding to the ruin of the Christian commonwealth, she mourned all the more copiously the greater was the love by which she was borne toward Christ. She often confesses and communicates. It was her custom to confess her sins every eighth day and to partake of the divine banquet; while she enjoyed this, she kindled such a fire within herself that often, however ill and pale she was, she gleamed with a rosy and fiery countenance, not without the great admiration and astonishment of the Priest, as he himself acknowledges. She never began confession without tears and many sighs — a confession which I believe was always a general one, since at every moment she progressed in the love of God, in which she burned most intensely like a furnace, and thus did not allow sin to remain within her.

CHAPTER VI.

Miracles. Death.

[22] Although these things are of such a nature that we may justly conclude she was worthy of heaven — since the chief sign of sanctity is, having conquered sins, to observe the commandments of God — nevertheless, since the common people are usually more greatly impressed by the miracles that are presented to the external senses than by the interior justice that does not fall under the senses, I shall not pass over these things either, which God generously granted to her just as to other Saints. She heals the sick by her prayers. She was accustomed, therefore, out of piety to visit the sick and to pour forth certain prayers for them, by the power of which they were miraculously restored to health at once. But when she had some doubt about this matter, she consulted a certain Religious, to whom she occasionally deposited her sins through the Sacrament of Penance, who affirmed that since this was a work of mercy, she could lawfully proceed further in the exercise of it. But later the same matter was laid before Peter de Luca, Afterward she omits this. a man celebrated for his fame of learning and sanctity, who, since he did not greatly commend this office of charity from which miracles resulted, she also in the future entirely abstained from it.

[23] Shortly after, however, she fell into a most grave illness, and when she had been bedridden for five full years, While sick, she is visited by Christ. although the Lord, frequently visiting her intimately and speaking to her, asked whether those visits and offices of charity which she had interrupted were pleasant to her at that time, she nevertheless, persevering in the same counsel, preferred to endure those troubles of illness rather than to neglect the teaching of so holy a man. For it is the habit of a humble soul, so as to be as far removed as possible from every danger of self-esteem, to prefer to be governed by the counsel of another rather than by its own revelation — that is, when the availability of another's counsel is not denied.

[24] It happened on another occasion that out of singular compassion she touched the foot of a certain poor man, She heals an ulcerated foot by her touch, which was so purulent and corrupted that the next day it was to be amputated. At that touch the wretched man immediately began to improve, so that shortly he obtained perfect health. On another occasion she also touched a certain girl who was completely covered with leprosy, And leprosy. whom we afterward saw healthy through her aid and finally joined in marriage.

[25] A certain country woman had given birth to an infant so monstrously contracted and twisted in its limbs that it looked like a hedgehog; for its head was entangled with its feet, and since it had been in that condition for ten months, there was no hope of restoring the body to a more proper form. To be brief, She cures a hideously contorted boy. the infant was brought to her as a last remedy. Wherefore she summoned her Priest to her, and with him watching, she loosened the limbs of the child, fitting each one to its place as if shaping a lump of clay; and two years later, when the boy was brought to her, she saw him so whole and well-formed that no trace at all of his former calamity appeared in him.

[26] Nor should this be passed over, which I learned not long ago. A certain man known to her had married a woman bound to him by a certain degree of consanguinity. Since this act rightly displeased her, she persuaded him to enter the Order of the Jesuates. But his kinsmen strove with every effort to extract him from it, so that he might avail himself of the marriage he had contracted. While they were doing this, on a certain day they went out fishing, for they were fishermen; but the net they had cast, by which they sought their livelihood, was suddenly snatched from their sight. When they had sought it long and hard but in vain, A net lost as a punishment for sin; she obtains its recovery. having at last abandoned all hope of recovering it — since, although it was very large, it gave no indication of its whereabouts — they took refuge with this blessed woman. She refused to pray to God for them unless they first promised to allow their brother to continue in the way of life he had begun. Once they had promised, she told them to return to the sea, where they found the net floating on the water in the very place where they had earlier cast it and searched for it with such great labor in vain. Moreover, their brother, as he continued in the religious state, was driven by the devil to such despair She disperses the wicked counsels of a certain man, and heals him. that, having plotted to take his own life, he had hidden a knife under the pillow of his bed for that purpose. She, having been divinely informed of this, sent her Priest to him, who among other things was to ask him, in her words, what that knife was for, and what he intended by it, which he had hidden in that place. He, seeing that his intended crime was clearly perceived, was led to repentance, and lived and died with distinction in the same religious order.

[27] But since a longer narrative would be needed to encompass all these things, She foreknows her own death. I come to her death, which was most like the life she had led, which she also knew long beforehand by divine inspiration, having seemed to see a burning torch fall upon her head. Wherefore she arranged all her affairs to that end, leaving her house to her Priest, so that he might consecrate it as a church, teaching him at the same time in what place the altars should be placed. This was afterwards done. For the Priest, about to build a church from her house according to her wish, when he could scarcely undertake anything because of a lack of funds, She orders a church to be made from her house. suddenly so great a collection of alms was gathered from all sides that there was more than enough for the wages of the workers and for everything the completion of the building required.

[28] To return, then, to where I left off: as her illness increased, the inner light of her soul seemed also to increase and grow, She yearns for death. together with her desire to be united with Him whom she had always loved so greatly. In this she was like a stone that moves more swiftly the closer it is to its center, there to find rest. She was overwhelmed by innumerable and most severe pains, yet she never ceased from mental prayer, She prays constantly. to such a degree that she truly fulfilled that saying of Christ the Lord: "It is necessary to pray always and not to grow faint." Luke 18:1. Hence life failed her sooner than prayer did. With her last sighs she repeated nothing but the mercy of God; and having uttered that word she departed to Him She dies, who is the father of mercies. After death, the mercy of God was expressed and shone forth in her countenance, which, by a singular grace, appeared so fair and cheerful More beautiful after death. that very many could not believe she had been ill for so long and so gravely. She departed from this life in the year 1530, on 28 January.

[29] These are the things which, concerning these holy women, I have been able to stammer out rather than eloquently set forth. Epilogue. Nor would I have dared to undertake this task unless the iniquity of certain calumniators had driven me to it; for I reasoned thus with myself: it is not right that calumniators should seem more free to assail what they do not know than eyewitnesses to proclaim what they have learned by certain experience — although I know that I have not achieved even the smallest part of the praises owed to them. But it will come to pass some day that the great God, whom both faithfully served, just as He has always exalted other Saints in their own time and place, will make the glory of both of them manifest to the world. That this will happen soon, we confidently trust, relying both on the devotion of many toward them and on the inquiry recently instituted concerning them. Wherefore it is for us to beseech God in our prayers to fulfill His promises soon, for the greater glory of His name, the exaltation of the Saints, and the salvation of very many.

ANOTHER LIFE

from the History of Ravenna by Girolamo Rossi.

Gentile, widow, at Ravenna in Italy.

From Girolamo Rossi.

[1] Gentile, a disciple of Margaret. At the time when Charles the Emperor received the Imperial crown from Clement VII at Bologna with magnificent pomp, Gentile died at Ravenna. She was the daughter of Thomas Justi, a Veronese goldsmith, born at Ravenna of a woman of Ravenna. Since she had been on very familiar and frequent terms with Margaret, of whom we have spoken above, she had gained a very great reputation for sanctity, increased daily by a life lived innocently and holily. She had a husband, James Pianella, a Venetian cobbler, by whom she bore several sons, and especially Leo, who became a Priest. She suffers much from her husband. By this most holy manner of living she kindled so vehement a hatred in her husband that she was very often cast into great calamities by him, not only by harsh and most abusive words, but by bitter deeds, public calumnies, and many beatings. Yet she always bore these with such moderation of soul and so calmly that she answered Margaret her mistress — who knew all things by divine means and inquired how she was — that she was doing far better than she deserved. Whereby it came to pass that by constant prayers to God she at last obtained the change of her husband's ways for the better.

[2] Kind to all. So great was her goodness and generosity toward those who always inflicted injuries and insults upon her — and they were many — that she was the first to invite them with gentle words to put aside their anger and hatred and to restore harmony among themselves. Always pursuing the needy with the greatest compassion, when she could not give to those who asked (for she loved and cultivated poverty), she was wonderfully affected with grief and tears at the same time. For very many she obtained bodily health from God by her prayers, with admirable effect; She is renowned for miracles. and she relieved the cares and troubles of the soul with her conversation. She discerned, by God's indication, the thoughts and innermost feelings of the soul, as the most reliable witnesses — Antonio Monvetulo and Zaccaria Pedercino — have attested, when, by the command of Pope Paul III, in the year 1537, in the month of May, Giovanni Francesco Petitto, the Governor of Ravenna, held an inquiry (as we mentioned above) into the life and miracles of both Margaret and Gentile. She obtained chastity and other things for certain persons. In this inquiry, Paolo Veggi of Ravenna, Bishop of Casal, writes that he had many times obtained tranquillity of soul and bodily health from the most serious illnesses through the prayers of Margaret and Gentile, when they had already been called to the rewards of the heavenly life. Several also of the Lateran Canons Regular, such as Seraphinus Acetus of Fermo (who published a printed booklet about the lives of these most holy women), Michael of Forli, and Marco Antonio of Venice, testify that by the request and prayers of Gentile they had obtained the greatest virtues from God, and especially chastity; and they add that they knew many persons in Venice, Ferrara, Lucca, and other cities and towns to whom, when they had implored the intercession of Margaret and Gentile, wonderful gifts from God had come.

[3] She discerns the temptations of others when absent. Monvetulo, a most learned and grave man, and a sworn witness in this inquiry, writes that when on a certain night his chastity was fiercely assailed by the devil, he immediately rose from bed and took refuge in the help of God and was freed; and the next morning, when he went to Gentile, she narrated the entire assault and affirmed that she had prayed God to grant him the victory. Likewise very often, when many were present, the sins of any person, divinely known by her, were rebuked; which Monvetulo himself often experienced.

[4] She also prophesied many things, although she did this very reluctantly and not affirmatively; for she did not easily believe the visions She foretells many future events. that were frequently presented to her by divine means. But to omit many things she predicted, I would not wish to wrap in silence the fact that she foreknew in detail the battle of Ravenna and the sacking of the city, asserting that she could see many people from distant places approaching to sack Ravenna. When Girolamo Malusello urged her to consult her safety by flight, she herself refused, saying that if adversities were to be borne on account of sins, she too had sinned greatly and sinned daily. On the day before a great slaughter was committed at Ravenna because of the factions, a vessel full of blood was shown to her from heaven as she was returning from the church of S. John the Evangelist, and she heard a voice that declared it would be a vinegar-sauce. When also the Constable of Bourbon was ranging through Emilia, heading for Rome, she in her chamber, accompanied by several persons, having suddenly become pale and as if terrified, affirmed that she had been shown women with disheveled hair, slaughters of men, a great effusion of blood, and many such things as are accustomed to occur in the sacking of cities — which the wretched disaster of Rome itself made true not long afterward.

[5] At this point I would gladly include the testimony of Girolamo Malusello, a most holy man and her companion, who attended her for the confession of sins, which she made almost daily. She converts a certain man. He, therefore, as a very young man hearing much about the sanctity of Gentile and, as young men are wont, scorning it, at the urging and almost the compulsion of his sister, betook himself to Gentile, not without great fear; for he had already abstained from confession of sins for four years. Entering her house, he immediately perceived a very great fragrance, and approaching her, he was in a short time so instructed in justice and piety by her precepts and admonitions, and the vision of his mind so illuminated, that he immediately entered upon a different condition and manner of life. She frees him from anxiety of soul. Three years passed meanwhile, during which he was accustomed to visit her frequently, and he heard her praying God to grant her a Priest with whom she might share the secrets of her heart; and not long after, Girolamo resolved to become a Priest. But the nearer he approached to that most sacred order, the more he was afflicted by a certain almost intolerable pain of the heart; which, however, having been revealed to Gentile, his spirit was immediately cheered, and the vain fear and anxiety were driven away.

[6] Now made a Priest, when at Cesena he was alone in his chamber reciting the sacred words of the mysteries, leaning on his elbow upon the sacred book And calls him to her in a wonderful way. with his hand to his cheek as he pondered them, he was suddenly struck so violently on the face from above that he was scarcely in his senses, yet he felt no pain. Immediately raising his eyes, he beheld beside him a woman clothed in black garments; suspecting her to be Gentile or Margaret, he said: "I intend to set out for Ravenna, for either James, the husband of Gentile, has died, or he is breathing his last." And so, when he had come to Ravenna, on the following day James departed this life. And Girolamo himself, not long after, joined as the fourth companion the household of Gentile, Leo, and a kinswoman, where he lived for nineteen years, perpetually leading a holy life. She fasts often. Gentile constantly bore many and great pains with patience and an always cheerful countenance, while also punishing her body by eating only once on Wednesdays, Fridays, and Saturdays for the sake of holy fasting; and on every Sunday and feast day Girolamo communicated to her the divine and most sacred Host of the Body of Christ God.

[7] Before she died, she had often predicted that day to Girolamo Malusello. She predicts her own death. At last, having made him her sole heir (for her son Leo had predeceased her), she ordered him to erect her house into a church, to lay the foundations, and to commit the rest to God; for it would come to pass that not the people of Ravenna but foreigners would help with the work. And so, on the night following the fifth day before the Kalends of February, She dies piously. having been anointed at the last with holy oil, she closed her final day by a death not at all dissimilar from the life she had led innocently, in the fifty-ninth year of her age.

[8] Since, however, an overly long discourse would be needed if I were to narrate the admirable gifts that have been obtained after her death through her intercession with God, I omit these and come A church is built from her house. to Girolamo Malusello, who, although he did not have even ten gold coins, yet impelled by the words of his mistress Gentile, laid the foundations of a church. And, what is wonderful to say, so many people came running to help that in a short time the church was built, on which more than five hundred gold coins were spent; of which three hundred were donated by a certain petty ruler named Charles in the kingdom of Naples — a man we knew and with whom we spoke in past years. For when he had heard in France, where he had taken refuge after losing his dominion, With many persons helping. from a certain Priest that at Ravenna a Priest was living in a completely holy manner and was building a church, impelled by the divine spirit he came from France to Ravenna, intending to visit the church of the Blessed Virgin Mary of Loreto, most famous throughout the world for its immense miracles. Finding Girolamo, he gave him a golden chain so that he might enlarge the church he had already built, which was too small, and adorn it with added chapels — which was done... After these things were accomplished, having joined to himself several consecrated men, upright and religious, among whom Simone Crespolo of Ravenna was particularly distinguished, he established a community with the title of the Good Jesus and S. Margaret added, in the year from the Virgin's delivery 1532; which Pope Paul III afterward approved in the following years. Also Julia Sfondrata, a noble and devout woman, a widow of Milan, who had had a husband from the Piccinardata family at Mantua, contributed a certain annual pension of money to that association, greatly helped the enterprise, and acquired magnificent buildings adjacent to the church and also some estates.