African Martyrs Paul

ON THE HOLY AFRICAN MARTYRS PAUL, VICTOR, AND HONORATUS.

Paul, Martyr (S.) Victor, Martyr (S.) Honoratus, Martyr (S.)

These are unknown to us. Two manuscript codices present them, and the appendix of the Carthusians of Cologne to Usuard. The ancient manuscript of S. Jerome: In the city of Gadava, of S. Paul. In Africa, at Perugia, of Victor and Honoratus. In Tuscany, of Constantine. The reading seems to be: In the city of Gadava, of S. Paul. In Africa, of Victor and Honoratus. At Perugia in Tuscany, of Constantine. Everything is even more confused in the Irish manuscript of the Dungal convent: Of Paul the Bishop. Of Hippolytus the Bishop and three bishops, Constantine, Victor, Honoratus, Constantia the Virgin. At Perugia, at Trier. Nor does the codex used by the Carthusians seem to have been free from error; for they have thus: Likewise of SS. Paul, Victor, Hippolytus, Honoratus, at Petrosia. Where the city of Gadava is situated, we have not read; unless it is Gadara.

ON S. BACULUS, BISHOP OF SORRENTO IN CAMPANIA.

Baculus, Bishop of Sorrento in Campania (S.)

[1] This is the third of the Protectors of the city of Sorrento. We gave S. Valerius on 16 January and S. Athanasius on the 26th. Neither his date nor his deeds are sufficiently illustrated. Ferrarius inscribed his feast on this day in the general Catalogue of Saints, Feast of S. Baculus, with these words: At Sorrento in the land of the Picentini, of S. Baculus, Bishop. Ptolemy indeed, whom Ferrarius seems to have followed, assigns Sorrento to the Picentini; but most authorities disagree, and specifically Pliny, who places the territory of the Picentini from Sorrento to the River Silarus.

[2] The Life of S. Baculus was described in a booklet on the five Protectors of the city of Sorrento by David Romeo Philocasius, Life, with a rather awkwardly affected elegance of style, as the reader will judge. Ferrarius in the Catalogue of Saints of Italy and Paulus Regius, Bishop of Vicoequense, part 2, On the Saints of the Kingdom of Naples, Life of S. Antoninus the Abbot, chapter 11, report the same.

LIFE, by David Romeo Philocasius.

Baculus, Bishop of Sorrento in Campania (S.)

Author: David Romeo.

[1] Baculus (I doubt whether this is a name), Bishop of Sorrento, was born at Naples, a celebrated place, of an old and illustrious family (in what age he lived, or under which kings or Supreme Pontiffs, we have not read). Liberally trained in boyish education and learning, S. Baculus excellently educated, and versed in the most liberal studies and sciences, and cultivating justice and piety, the foundation of all virtues, it happened that he quickly excelled all in the glory of his talent, his humanity, wisdom, and integrity: and this from boyhood; so that the citizens, by the honorable, good, and serious opinion they had of his character, loved and esteemed him: his praise, set in a high and illustrious place, in the sight of all citizens and very many cities, was brought to the people of Sorrento not by obscure or uncertain report, but by the most famous and unanimous voice of all. When their Bishop died, and an assembly having been convened, Baculus was made Bishop without opposition. He is unwillingly made Bishop of Sorrento. Noble men were delegated; and with instructions and letters they were sent to tell him that he had been proclaimed Bishop, and to ask him to come to them: they accomplished nothing with more difficulty and more labor on their part than to bring him over to their view and conduct him to Sorrento, where he was desired with the utmost piety. Thus his arrival was so celebrated that the expectation surpassed the report of his talent and integrity, and the admiration at his actual arrival surpassed the expectation of the man.

[2] His virtue answered to the opinion of men; and the expectation which he himself had aroused, he not only sustained but very easily surpassed. Made a superior in rank, he was not inferior in prudence He lives in holiness: or integrity of life. He continued as he had done, so that he never provoked displeasure in either God or men: he bore adverse circumstances, as well as favorable ones, with calm and moderation: he thought well and acted rightly: he sustained himself by the consciousness of the best counsels, of right deeds, of right will, and of his own duty, from which in his whole life he never deviated a nail's breadth: what he owed he always delivered: he was very far from all fault: he helped all with counsel, with every care, and in deed. When, as a gray-haired old man, he was called by God on the fourth day before the Kalends of February, there was great bitterness at his death. He dies. The people of Sorrento were afflicted by the desire for their Baculus, and grieved especially that what had happened affected all, and they were deprived of his fruit: they could scarcely sustain their mourning and grief at his departure, who had been of such a spirit as he had been; the more his virtue was divine, the greater the sorrow with which they were torn from him. Nor indeed, if he was being taken from them, were they angry at him from whom they received so great a wound. For they saw that God was taking him from them: this one consolation sustained them, that no office of love, no zeal, no duty of piety toward the city would be lacking from him: but he would cast himself as a suppliant before God for it, would strive with all his love, and would bring it about that he would help it with his care and prudence.

[3] Wherefore the people of Sorrento, placing their hope in his body -- which alone consoles men in their miseries -- buried it in the city wall, Near a temple of idols, so that they might have two defenses and bulwarks set against and opposed to the enemy, which they might use against all their attacks; and with these sufficiently firm protections they might fortify the city. Today his sepulchre is in the middle of the city. The reason why they transferred it there from that place at a long interval is said to have been this. In the middle of the city there was a temple consecrated to the gods of the Barbarians (those who do not observe but reject our religion, we call Barbarians), filled with images, statues, and those things we call idols. From there all illusions, all deceits, all tricks, all machinations, all snares arose: whoever traveled by that road the nearby road, infested by specters, did so at his own peril, nor did he bear it with impunity; for he would see the forms of the gods of the dead, which they call both larvae and lemures, and it brought about wondrous and magical terrors: for this reason he who returned was driven mad, deranged, which they also call bewitched and moonstruck.

[4] But God, who takes pity on those who do not seek his mercy no less than on those who do not beg for it, wishing to redeem the people of Sorrento, held captive by the satellites of the underworld, and to drive out that divination also -- not true but merely supposed -- together with the rest, which was always most fraudulent to all, from the Christian commonwealth, and to release and free the city from the superstition of the witches which had oppressed the minds of nearly all the people of Sorrento; and because they were held by some guilt of human error, he wished them to be freed from wickedness, the servile yoke to be cast from their necks, and his own religion to be propagated; he brought it about that, beyond all expectation, a thing occurred by divine agency that was wonderful, most pleasing, most delightful, and hardly to be believed, unless it had been confirmed by the testimony of the most distinguished men who were involved in this matter and were present and saw it. And so the Lord of the people of Sorrento, who was called the Duke, near sunset, riding his horse hither and thither, arrived there and unexpectedly and suddenly fell upon a ring of specters, transformed into the figure and garb of women: who, armed, surrounded him as he approached, and having made a violent attack, assailed him unprepared; they harried, pursued, and attempted to wound and injure him. When he was held from behind, in front, and on the sides, repelling force with force, defending his life from his enemies, fighting from horseback, he covered himself with his own arms, and pursuing them with drawn sword, he cut off the arm of one of them, one of them being mutilated, and escaped half-dead from their hands, got out of the ambush, fled, and flew from there; he could not even breathe without fear.

[5] The next day in the morning, those who went there saw one statue cast down, lying on the ground, maimed, with its arm cut off from the shoulder. Then God, through the one who presided over the public sacred rites, persuaded the people of Sorrento the rest being cast into the sea, that men should be suddenly turned from their custom and led to different ways of life, and to cast down, dash, shatter, scatter, and throw into the sea the statues, images, and idols venerated in that shrine. This is indeed the very thing that is said: that the gulf of Sorrento was formerly tranquil by its own nature, and was not accustomed to be agitated and disturbed by the force of winds as other gulfs are, and no shipwrecks occurred there: but even in the depths of winter it could be crossed safely on a fixed course; and no storm of danger could move sailors from their course by fear. But from that time those spirits of the dead endeavored to employ cruelty against those who navigated, to exercise brutality against all, to vex, to plunder, to lacerate them with every cruelty, and to overturn their ships. It very often happens that the best helmsmen, who cannot overcome the force of the tempest, are overwhelmed by the waves and suffer the most wretched shipwrecks; the sea boils with every surge, treacherous tempests, storms, and shipwrecks arise.

[6] There followed the overthrow of those accursed altars, and when the building had been purified from those nefarious traces of crime, and all things had been removed, and the memory of the name of the gods together with the trace of those things had been erased not only from the buildings The body of S. Baculus is transferred, but also from the records; having been made sacred from profane, they dedicated it to S. Felix, Bishop of Nola, whose feast day and solemnity is celebrated at Nola annually on the seventeenth day before the Kalends of December. Into this church of S. Felix they afterward carried the body of S. Baculus, except for the arm, so that the great shrine might be adorned by that severed limb, and there they honored it with burial.

[7] Many years later a certain priest named Sergius, the guardian of this church, while repairing and renovating the building, was placing four marble columns around the altar, His altar adorned, not without a miracle, where S. Baculus was buried, to support the canopy, the vault which was to be set up above the altar. When the pavement was dug up, the most intense and sharpest sweetness of fragrance breathed forth from the openings and was carried upward, so that not only those in the church but also those around the church were seized by the pleasure of that fragrance, as if incense and aromatics were burning. And when Sergius wished to support a column on his shoulder, and did not do so piously, he immediately said that he was consumed by a pain in his side: and then, debilitated in half his body, maimed and seized in those limbs, he became weak. But seeing that no grave cause underlay it, and understanding what had offended his mind, pouring forth tears, he prostrated himself, and not ceasing to beseech S. Baculus on his behalf, he was healed, and worshipping S. Baculus more devoutly, living well and honorably, after some time he was made Bishop of Stabiae. In addition we shall write another thing in the Life of S. Antoninus.

Now you have, O people of Sorrento, a staff upon which to lean.

ON S. GILDAS THE WISE, ABBOT IN ARMORICAN BRITTANY.

Sixth century.

Gildas or Gildasius, Abbot in Armorican Brittany (S.)

BHL Number: 3544

From various sources.

Section I. The date of S. Gildas the Wise.

[1] Several persons named Gildas are mentioned by writers, some celebrated with some praise. We are inquiring about the Saints. The English bring forward two from their own nation, the Armorican Bretons two, S. Gildas the Wise besides S. Tremorius, who was also called Gildas. We do not hope to remove every obscurity: but we shall certainly pursue the safer paths. Therefore we shall first treat of the Writer, whose twin booklets exist in the Library of the Fathers; if he was not a single author, afterward divided into two by copyists: the first contains a sharp reproach of the British nobility and common people, the other of the clergy.

[2] Albertus Magnus de Morlaix, in his History of the Saints of Armorican Brittany, establishes two persons named Gildas in such a way that he would have the first present at the funeral of King Grallo in the year 405; yet he also makes the same man the author of that book against the crimes of the British nobility, he did not flourish in the fifth century, or On the Ruin of Britain, even though the author himself professes to be far more recent, as we shall presently say. Bellarmine in his book On Ecclesiastical Writers and Jacobus Gualterius in his Chronographic Tables place that Writer at the year of Christ 495. But he was then only two years old.

[3] He himself indicates his own age and the precise year of his birth. "From that time," he says in his booklet On the Ruin of Britain, "now the citizens, but born in the year of Christ 493, now the enemies were victorious, so that in this nation the Lord might test the present Israel in his accustomed manner, whether it loves him or not; up to the year of the siege of Mount Badon, and nearly the last and not the least slaughter of the gallows-birds: which is the forty-fourth year, as I know, now beginning, one month having already elapsed, which is also the year of my birth." The Saxons came to Britain in the year 449, as Bede writes, book 1, chapter 16; and in the forty-fourth year after that, namely the year of Christ 493, they besieged the city called by more recent writers Bathonia, by modern Englishmen Bath, by themselves at that time Bathancester, by the Britons Caer Badon, by Ptolemy Hydata Therma, and by Antoninus Aquae Solis: but when Aurelius, that great-spirited King, came upon them, they occupied Mount Badon and were slain in very great numbers. That mount, where the Saxons were slain, as Camden testifies, is now called Bannesdowne, and it overhangs the hamlet of Bathstone, near the city of Bath, and still shows its ramparts and earthwork. The same author attests that those words of Gildas are read thus in the Cambridge manuscript: "up to the year of the siege of Mount Badon, which is held not far from the mouth of the Severn." Rightly so, for not far from Bath the Avon, on which it stands, empties itself into the estuary of the Severn. Concerning that defeat of the Saxons, which some would have occurred elsewhere, Ranulph of Chester writes thus in book 5, chapter 4, at the year 493: "In this year also a great slaughter of Saxons was made at the siege of Mount Badon, by the British commander Aurelius Ambrosius, namely in the forty-fourth year from the coming of the English." But the Huntingdon chronicler attributes this victory to Arthur; to which we do not subscribe.

[4] We have, therefore, the year of Gildas's birth. In what year he wrote that book, he himself also indicates, writing thus: "Of so abominable an atrocity not unaware is the tyrannical whelp of the lioness of Dumnonia, Constantine, he wrote in the year 543 who in this year, after the horrible sacrament of an oath by which he bound himself that he would by no means practise deceits against his countrymen -- God first and his sworn oath, then the choirs of Saints and the Mother accompanying them -- in the bosoms of two venerable mothers, that is, of the church and of his own flesh, under the holy Abbot Amphibalus, cruelly mangled with accursed sword and spear, as if with teeth, the most tender sides or entrails of two royal boys and likewise of two of their guardians, between, as I said, the very sacrosanct altars." Thus Gildas: and the Westminster chronicler writes that these deeds were performed in the year after Arthur's death: "In the year of grace 543," he says, "the two sons of Mordred (whom Arthur had defeated and slain in battle when Mordred had allied himself with the Saxons) rose up against Constantine, King of the Britons, wishing to avenge their father; who, having allied themselves with the Saxons, waged many battles: whom at last Constantine, pursuing them after they had been put to flight, slew one at Winchester, in the church of S. Amphibalus, before the altar; but the other, hidden in a certain monastery of friars at London, he condemned to a cruel death." Whether the Britons still held London at that time, let others inquire. What appears in Gildas as "under the holy Abbot Amphibalus," Camden reads as "under the abbot's amphibalus," that is, as he interprets it, a sacred garment shaggy on both sides. S. Amphibalus is indeed venerated on 25 June, but he was not an Abbot, nor do we know of any other Abbot Amphibalus; although, on the sole authority of this passage, Bale fabricates an Abbot Amphibalus of Winchester, a man of proven learning and approved life, and says that he addressed to Gildas a letter concerning that slaughter of the royal youths, and flourished under Maglocunus about the year 560. Let whoever wishes believe it, on the authority of Bale: whom Pits followed too rashly.

[5] Gildas therefore wrote that booklet in the second year after Arthur's death; ten years, as the author of his Life below, chapter 3, number 21, reports, after he had withdrawn from Britain. Or rather, after eighteen or twenty years: for he is said to have withdrawn when he was thirty years old, about the year 523 or 524. "In that book," says the same author, "he rebukes five Kings of that island, entangled in various wickednesses and crimes": and sharply indeed he rebukes them -- Constantine, whom we have already discussed; Aurelius Conanus, Vortiporius, Cuneglasus, Maglocunus -- reproaching each with the gravest crimes. In Gaul, an invective against five Kings of the island of Britain. Whence it is reasonable to conjecture that he was not then on the island of Britain; for those cruel tyrants, infamous for so many murders, would not have tolerated such freedom of speech from a single monk living within their dominions. And besides the author of his Life, Gildas himself seems to indicate this, for he professes that what he is about to bring forward he has drawn not so much from the writings of his fatherland and the records of its Writers (since these, even if any existed, either burned by the fires of the enemy or carried far away by the fleet of citizen exiles, are not to be found) as from an overseas account. And further: "What will the citizens conceal, which not only the surrounding nations know, but also cast in their teeth?"

[6] Moreover, most writers on British affairs would have these Kings, whom Gildas rebukes, to have successively presided over the entire British state, with the same authority as Aurelius Ambrosius before them. And thus writes Ranulph, book 5, chapter 6: "Arthur, dying, granted the diadem of his kingdom to his kinsman Constantine, who was the son of Cador, Duke of Cornwall; who fought many times with the sons of Mordred and at last destroyed them; not reigning successively; and so after ten years of his rule he died. After him Aurelius Conanus held the kingdom for three years. After him Vortiporius for ten years. After him Malgo the Fair, a vigorous and munificent man, but infected with the Sodomite plague, reigned for some years." If these things are true, it would be necessary that Gildas, who at first in his booklet had rebuked only Constantine, then as the years passed, as he heard of the crimes of his successors, had also inserted a reproof of them. And he could indeed have done so, for, as Pits relates, he died a nonagenarian, or as others say, at least very old.

[7] But why did a man of keen and ready style not rather write a new invective to each of them separately, or at least publish one against them? Did he so carry that offspring of his before his eyes that he thought his countrymen would re-read it from time to time, if only some additional paragraphs were appended? But simultaneously in different provinces. More probably, therefore, more recent scholars judge that all these petty kings at the same time, in various provinces of Wales, claimed for themselves the royal title and authority, and thus utterly wore down by civil wars whatever remained of British valor; when they could, if an offended Deity and their own perverse minds had not stood in the way, and if a commander like Aurelius or Arthur had been granted them, perhaps have expelled the Saxons from the entire island. Gildas himself mentions civil wars, and implies that these kings ruled not over the entire British nation but only over individual provinces, when he calls Constantine the "tyrannical whelp of the lioness of Dumnonia," and Vortiporius the "tyrant of the Demetae." The Dumnonii formerly held the province of Britain extending farthest to the west, which is called Cornwall and Cornubia by more recent writers. Over this province Cador had presided as Duke under Arthur: Constantine usurped the royal title. The Demetae, on the other hand, are placed by Ptolemy in that part of Britain which is now called West Wales, that is, western Wales, and comprises the Carmarthen, Pembroke, and Ceredigion districts. Here Vortiporius held sway. Let these things concerning the age of Gildas, drawn almost entirely from his own writings, suffice.

Section II. Were there several persons named Gildas? Their writings.

[8] We have not yet presented the Life of Gildas, though it was not carelessly written. What more recent English writers, Two persons named Gildas devised by the Britons, the Albanian and the Badonic, and with what reliability, have reported concerning Gildas and his writings, it will first be worthwhile to set forth. John Bale and John Pits published quite lengthy catalogues of British writers; each professes to follow the notebooks of John Leland (which we have not seen): and Pits does so perhaps in better faith as an Orthodox Catholic, and certainly with greater modesty; Bale, who together with his cowl had cast off his sense of shame, besmirched all his writings with the most stupid abuse. Both establish two persons named Gildas: the first surnamed the Albanian, the other the Badonic, and they make the latter the author of that book On the Ruin of Britain. We shall give the words of Pits. He writes thus concerning the Badonic:

[9] Gildas Badonicus, who was also surnamed the Wise, a Briton by nation, Encomium of the Badonic Gildas from John Pits, a disciple of S. Iltutus of Glamorgan, after traversing the whole of Britain for the sake of learning, crossed over to Ireland, where both learning humbly from his elders and diligently teaching his juniors, he profited much in both respects, both to himself and to others. Thence returning to his fatherland, he placed himself under the tutelage of Cadoc, a man at that time most celebrated for his reputation of holiness and learning, at the monastery of Llancarfan. Then in the most famous monastery of Bangor he took the monastic habit. There, having obtained leisure, he briefly reviewed once more the humane letters and philosophical sciences. To which studies he afterward bade farewell; and, that he might better teach the people, he devoted himself entirely to the reading and meditation of Sacred Scripture. Since moreover he had a singular grace in preaching, in the performance of that office he greatly advanced the good of the Church. He was truthful in speech, sincere in action, upright in life and morals, keen in rebuking vices, lavish in praising virtues; he exercised both capacities to the utmost, especially with regard to the Clergy and the condition of his own time, and with freedom. Nor did he spare even Kings or Princes in the secular estate. Indeed, he taxed them by name for their excesses, sharply rebuked them, and with his own colors graphically depicted each of them. He severely reproved Constantius Cador, Aurelius Conanus, Vortiporius, Cuneglafius, Maglocunus, and others, as may be seen in his epistle On the Ruin of Britain. With great sorrow he saw many evils come to pass which Gildas the Albanian had with enormous dread predicted were about to happen. book 1, chapter 22. The Venerable Bede, as if by antonomasia, pointedly called this man the Historian of the Britons. And he is indeed an ancient author, and no ordinary writer. For from his writings it is gathered that he was born in the forty-fourth year after the Saxons, called to the aid of the Britons, came to Britain, which was the year of the restoration of human salvation 493. He wrote On the Immortality of the Soul, one book; On the Ruin of Britain, an epistle; Against the Clergy of His Time, one book; A Certain History, one book; A History of the Deeds of the Britons. At last this glorious Confessor of Christ, a nonagenarian, most holily ended his days in the monastery of Bangor, and received burial on the fourth day before the Kalends of February, about the year of the Messiah 583, while Maglocunus still held the helm of the collapsing British empire. His Life (by what author I know not) is said to be extant in manuscript at Cambridge in the College of S. Benedict. John a Bosco also, in the book he compiled from the ancient manuscripts of the library of Fleury, has not insignificant fragments of his Life. See our Catalogue of the Apostolic Men of Britain.

[10] Thus Pits. The things that John Bosco has concerning the Life of Gildas are certainly not to be despised, as Pits rightly acknowledges, examined, but they differ greatly from what he himself reports. Who would believe that Gildas traversed the whole of Britain, which was then entirely ablaze with wars and in great part already occupied by the Barbarians? That he studied under S. Cadoc at the monastery of Llancarfan, that he embraced the monastic life at Bangor, that he devoted himself to humane letters there -- we have neither the inclination to refute, nor does the testimony of any ancient writer present itself to confirm it. Bangor, or Bongor, was a most celebrated and very large monastery on the River Dee, in the County of Flint, on the borders of Chester, on the very site where the city of Bonium once stood. Now let us see what Pits writes concerning the other Gildas:

[11] Encomium of the Albanian from the same Pits. S. Gildas the Albanian (the Historian, as Matthew of Westminster calls him at the year 186) was born in Britain of the royal blood of the Britons, and was at one time a disciple of S. Patrick. After he had perfectly learned humane letters in his fatherland and had begun to taste the liberal arts, still a young man he crossed over to Gaul for the sake of his studies, partly to escape the tumults of war, partly also because in Britain the teaching of some was still suspect on account of the contagion of the Pelagian heresy. Living therefore in Gaul for some years, he accurately learned both the language and philosophy and all the sciences, both sacred and profane. Returning to his fatherland, together with his manifold learning he brought back an abundant supply of books; and that he might more freely devote himself to God and the contemplation of divine things, he went into the wilderness, where he daily mortified himself with fasts, prayers, vigils, and hairshirts. Many, however, moved by the fame of his virtues, flocked to him from every quarter, that they might learn from him gravity of morals and sincerity of religion, together with good letters. For he taught all the best things both by word and deed. Endowed also with a prophetic spirit, he predicted many disasters which afterward came to pass. He wrote various things with great erudition, some of which are said to be extant in manuscript at Cambridge in the public library of the University. He composed, moreover, on the testimony of Matthew of Westminster and others, Concordances on the Four Gospels, four books; The Acts of SS. Germanus and Lupus, one book; On the First Inhabitants of the Island, one book; A History of the Kings of Britain, one book; On the Victory of Aurelius Ambrosius, one book; Verses of Prophecies, one book; On Knowing the Sixth, one book; On the Same Sixth, one book; and many other things. He is said to have most holily ended his days on a certain island not far from the River Severn, on the fourth day before the Kalends of February, in the year of the Lord 512, in the reign -- or rather amid the struggle with the Anglo-Saxons for the kingdom -- of Uther Pendragon. His body is said to have been afterward translated to the monastery of Glastonbury and there honorably buried. See our Catalogue of Apostolic Men.

[12] Bale has much the same. But by what authority do they prove him to have been a disciple of S. Patrick? Discussed. How could he have avoided the tumults of war in Gaul, which was itself then most grievously troubled by the incursions of barbarian peoples? Capgrave indeed writes that he dwelt on a certain island near the mouth of the Severn, but that when he was harassed by pirates he betook himself to Glastonbury, and not far from that most ancient monastery and abode of Saints he built a church, and there he led a hermit's life and at last died on the fourth day before the Kalends of February and was buried at Glastonbury. But Capgrave has other things, or whoever the author of that Life may be, neither sufficiently attested nor even credible; and the same person seems to have written the Life of S. Cadoc which we gave on 24 January, paradoxical and by no means approved by us.

[13] A single S. Gildas, called both the Albanian and the Badonic. For our part, however, the Gildas who is called both Badonic and Albanian appears to us to be one and the same person: not a hearer of S. Patrick, but of S. Iltutus and others, and perhaps of the disciples of S. Patrick; who, born of a father who was a King of Albania, was thence called the Albanian by more recent writers, and the Badonic because he mentioned the battle fought at Mount Badon. So judge other learned men, and most recently Aubert Le Mire in his Bibliotheca, and Gerardus Joannes Vossius, book 2, On Latin Historians, chapter 21, who however do not reveal where they learned that he was Abbot of Bangor. That there was a single Gildas will appear more clearly if the books attributed to each of the two are examined.

[14] Books attributed to the Badonic. Bale reports that Gildas Badonicus wrote: On the Ruin of Britain, one book; Against the Clergy of His Time, one book; Biting Sermons; A Certain History, which begins: "Alboin, King of the Lombards"; On the Immortality of the Soul, one book. Pits adds A History of the Deeds of the Britons, which is said to be extant in manuscript. But of these six books, the first two are beyond dispute. The book On the Deeds of the Britons appears to us to be the same as that On the Ruin of Britain. The Biting Sermons are perhaps certain extracts from those two earlier epistolary treatises. As for that History which begins "Alboin, King of the Lombards," who would believe it was written by Gildas, who in the year that Alboin came to Italy, namely the year of Christ 568, was already in the seventy-fifth year of his age? Perhaps someone read that History written in the same codex in which Gildas's book also was, and believed both to be the offspring of the same author. The same may be suspected of the other book asserting the immortality of the soul. Not that we do not think that a man of the keenest intellect may well have written many things; but we do not wish rashly to attribute to him works that are uncertain, unseen, and attested by the authority of no older writer.

[15] To Gildas the Albanian Bale attributes these: On the First Inhabitants of the Island, one book; And to the Albanian. A History of the Kings of Britain, one book; On the Victory of Aurelius Ambrosius, one book; Verses of Prophecies, one book; The Acts of Germanus and Lupus, one book; On Knowing the Sixth, one book; On the Same Subject of Knowing, one book; Commentaries on the Gospels, four books. But that the first three books are none other than the book of Gildas Badonicus On the Ruin of Britain is plain to the reader. They had read somewhere that Gildas was cited concerning the first inhabitants of the island: they invented another book, different from those commonly known, and another author. It is one and the same person, and he writes about the first inhabitants of the island: "This island, with neck erect and mind, from the time it was first inhabited, now against God, sometimes against its citizens, at other times also against overseas kings, ungratefully rises up," etc. Polydore Vergil, citing this passage, book 1, adds the following: "Here Gildas implies that the first inhabitants of the island had knowledge of God," etc. By exactly the same reasoning, when mention was made somewhere of the victory of Aurelius Ambrosius and of the ancient Kings of Britain, with Gildas cited, those who had not read Gildas's book On the Ruin of Britain invented another book and another author. Concerning the Acts of SS. Germanus and Lupus, we have nothing to pronounce: those which are in our hands were composed by other authors; let those acts be produced, or at least the testimonies of the ancients concerning them. Let the same judgment stand for those Commentaries on the Gospels. For as to On Knowing the Sixth -- what was written, or by whom, or what it means, we cannot divine.

[16] We hear that a booklet of prophecies exists, but we ourselves have not seen it: Polydore, Vossius, Le Mire, and others reject it. These are the words of Polydore: "There also exists another booklet (that we may timely warn the Reader of a nefarious fraud) which is most falsely inscribed as a Commentary of Gildas, the prophecies of this man were fabricated by an impostor, doubtless composed by some charlatan, to bolster the invention of a certain new man. Assuredly that most impudent rascal who ever lived, in summary fashion whitewashed that work from the flour of such a new author, with frequent mention of Brutus, which Gildas never dreamed of: and to deceive his readers more cunningly, he added certain things of his own, so that you might believe either that there were two persons named Gildas, or that this booklet was an epitome of the earlier work of Gildas. Yet so far is either of these from being accepted by the learned, that every moderately educated person can easily detect the trick and regard it as a fraud." Thus Polydore. Vossius recites and approves the same from Polydore, absolutely denies that there were two persons named Gildas, and rightly reproves Buchanan for having erred in manifold ways concerning the age of Gildas.

[17] Another Gildas is furthermore cited, a Briton by race but with an Irish father, who published certain most inept writings stuffed with old wives' tales, Another Gildas, a fabulous writer, which we have neither seen nor would have the leisure or inclination to read. It suffices that the vanity of this idle impostor is rejected by learned men. Vossius mentions him, book 2, On Latin Historians, chapter 36. Nicholas Harpsfield, book 1, chapter 23, speaks ambiguously there about that Albanian Gildas and his prophecies. The writings of that third Gildas are ambitiously catalogued by Bale and Pits: and Pits indeed praises the man's erudition but reproves his license in fabricating. The same authors praise another Gildas, famous for his writings, who dwelt at Rome indeed from the time of Augustus to the age of Juvenal, Martial, and Valerius Flaccus, that is, the reign of Domitian -- a sufficiently long period that some ancient writer might have mentioned him. But enough of persons named Gildas. We acknowledge and venerate a single one.

Section III. A single Gildas in Gaul, and he a Briton.

[18] Let us sail to Gaul with our Gildas; but with a better vessel and rowers than some would assign him. The western coast of Gaul between the Aquitanians and the Belgae is inhabited by the Armorici, who are now called Britons or Bretons, either because they originated from the island of Britain, or because from them, as some maintain and Bede agrees, colonies were first led to that island. The Rhuys monastery of S. Gildas. Among these Gallic Bretons there are many peoples, long celebrated for their seafaring and for their military prowess. Among these, on the southern side, closest to the Ocean, whence the Armorican name, are the Nannetes, the Veneti, and the Curiosolites. The region of the Curiosolites was called Cornouaille by medieval writers, and its city Corisopitum, which they themselves call Quimper, or Quimper-Corentin, from S. Corentinus their patron. The city of the Nannetes is commonly called Nantes, situated on the River Loire. Between the Nannetes and the Curiosolites are the Veneti. Among these, on the left bank of the River Blavet, is the monastery of S. Gildas, which is commonly called Saint-Gildas-de-Rhuys, or by others Rivense, Ripense, Ruyense, Ruitiense, or Reum-visii.

[19] That it was founded by S. Gildas, or Gildasius, is universally agreed. But some make two persons named Gildasius, of whom the first built it and the other restored it. Albertus Magnus de Morlaix not founded about the year 400, says that the first of these was an Irishman by race, Chancellor of Grallo I, King of the Armorican Bretons, and that having received the castle of Rhuys as a gift, he converted it into a monastery; that the same Gildas, already then Abbot of Rhuys, was present at the funeral of the same Grallo in the year of Christ 405, together with S. Winwaloe, of whom we shall treat on 3 March; and that this is established from ancient documents. But he adds that this Gildas died at an advanced age, since he wrote the book On the Ruin of Britain under Vortigern. How much credence should be given to those documents, which he cites elsewhere as well, let others examine: this is certain, that the author of that book On the Ruin of Britain was born long after the death of Vortigern and composed that work only about the year 543, as has been proved above. Nor is this author entirely consistent with himself, since he also attributes that book to the other Gildas.

[20] It is indeed said in the Breviary of the Church of Nantes that Grallo, who ruled over the entire province of Armorica, moved by the fame of Gildas's holiness and merits, built a monastery for him and his followers on the island of Rhuys and enriched it with many revenues. But if there was no Breton King or Duke named Grallo from the year 405 to 800, as the same Morlaix contends, we shall say that there is an error in the name of Grallo there, since in the same passage are added as Gildas's companions in literary studies SS. Samson and Paul, whom no one records as having been born before the age of the elder Theodosius, but all acknowledge to have been a full century younger; namely the time when that Gildas also lived, whom Morlaix would have to have restored that monastery, in the time of Weroc, Count of the Veneti: whom the Rhuys monk, who, as we shall presently say, wrote the Life of S. Gildas about 600 years ago, describes not as the restorer of that monastery but as its first founder. But in the sixth century. "Coming therefore to a certain castle," he says, "on the hill of Reum-visii, situated with a view of the sea, there he constructed a monastery of superior workmanship, and in it he completed cloisters in the cenobitic manner." Nor does he anywhere indicate that a monastery had existed there before.

[21] Andrew du Saussay also recognized two persons named Gildas in his Gallican Martyrology on this day; but at least one of them different from either of the two just discussed. Concerning the first he writes thus: "In Lesser Brittany, in the territory of Vannes, of S. Gildas, Encomium of S. Gildas from Andrew du Saussay, or Gildarius, Abbot and Confessor, who, born of the royal blood of the Britons in Greater Britain, of most noble parents, was handed over to be educated in piety and letters by the Blessed Iltutus the hermit, pupil of S. Germanus, Bishop of Paris; already from his tender years he shone forth, great in faith and excellent in religion: no less afterward illustrious for the splendor of his learning, he so devoted himself to prayer and austerity of life that he inspired in his most religious master and fellow disciples, by his intense fervor for divine worship, a great love and admiration of himself. Then, while still a young man, in order to escape the tumults of war by which his fatherland was being shaken and the contagion of Pelagianism still sprouting in those places, and to drink the purer streams of divine wisdom, he crossed over to that part of Gaul which is called Armorica, where, having fully imbibed the theory of Christian philosophy, he attained such glory of holiness and learning that he displayed a great splendor all around of the manifold grace with which he was divinely distinguished and endowed. Thence, now adorned with the priesthood, returning to Greater Britain to bring aid to his fatherland suffering from diverse plagues, he undertook to combat heresies and pagan superstition not yet wholly rooted out there, both by word and by holy deeds and miracles. He powerfully freed the Irish especially from the snares of impiety and error, and from the destructive bonds of vices disgracefully raging among them, and happily led them into the path of truth and piety. Having won these precious gains of souls for the Lord, in order that he might more freely devote himself to divine worship and heavenly contemplation, he withdrew into solitude; where, having built a little hut, mortifying himself with fasts, prayers, and vigils, he displayed a pattern rather of angelic than of human living. Many, however, moved by the fame of his virtues, flocked to him from everywhere to learn from him sincerity of religion together with good letters; wearied by so frequent a concourse, he again crossed over to Gaul, where, in a tranquil and fixed abode in the territory of Rhuys, he rendered pure service to God up to the very end of his mortal course. At last, enriched with the sheaves of righteousness, distinguished by the spirit of prophecy, and illustrious for the many monuments of divine wisdom he had published, putting off the burden of mortality, he passed over to the joys of the desired immortality. To his venerable memory, the monastery likewise built as a cairn of testimony, conspicuous to this day for his name and relics, has perpetuated the celebration of sacred worship in that place. This is also most solemnly observed on this very day in the cathedral church of Vannes, which also relies on his protection and glories in his merits."

[22] Thus du Saussay. But that first journey to Gaul, the return, and the hermit's life established in his homeland examined are not sufficiently proved to our satisfaction. In making S. Iltutus a disciple of S. Germanus of Paris, he either suffers a lapse of memory or has scarcely examined even cursorily the age of Gildas and Iltutus. S. Germanus died about the year of Christ 577, nearly an octogenarian, when Gildas, if he was still alive, was in the eighty-fourth year of his age.

[23] The same du Saussay, in the Supplement to the Martyrology on this very day: "In Lesser Brittany, of S. Gildas, Abbot, Was there a younger S. Gildas, disciple of S. Philibert? a disciple of S. Philibert, the cenobiarch of Chartres, by whom, reborn to Christ, abandoning his former ways, crucified to the world, in the very flower of youth he put on the form of perfect old age; and illustrious for obedience, humility, chastity, and austerity of life, he departed to the joys of blessed immortality." "On the same day, of S. Germanus, Confessor, who with S. Philibert, burning with apostolic spirit, having crossed the sea, dispensed the word of the Lord to the western peoples, and having reaped an abundant harvest, laden with the sheaves of the divine sowing, he attained to eternal rest through the grace he had received." Of this Philibert, du Saussay makes mention only in the topographical Index of his Martyrology, with these words: "Philibert, Abbot of Chartres, in the Supplement, 29 January," namely where he had treated of him in the encomium of Gildas and Germanus, which we have already given. There is no mention of this Philibert, or of his monastery among the people of Chartres, in Sebastian Rouillard's History of Chartres, in the Gallia Christiana of Claude Robert, in the Chartres Breviary, or in the Catalogue of Benefices of Gaul. In the manuscript Life of S. Gildas, from which, as we shall say in the following section, the Lessons of the old Breviary of Quimper seem to have been drawn, there is mentioned the Blessed Philibert, Abbot of Tonnerre, on the island of Oya. Du Saussay seems to have read "of Chartres" for "of Tonnerre."

[24] It is worth asking (if indeed it is worth the labor to know the causes of errors) what came into the mind of the author of that Life to connect Gildas with Philibert. On what occasion was it fabricated? Below, in the Life of S. Gildas written by the Rhuys monk, it is said that the Blessed Gulstan led a hermit's life on the island of Ossa, and was then made a monk in the Rhuys monastery; afterward, sent on business to the castle of Beauvoir, he there came to a holy end in the house of the monks of S. Peter of Maillezais; whose body, made illustrious by heavenly miracles, the monks of S. Philibert carried off to their church. What was that monastery of S. Philibert? For the Maillezais monastery, which was afterward elevated to an episcopal see by John XXII, was founded in Poitou by William IV, Count of Poitou, not many leagues from La Rochelle, as Baronius testifies from a fragment of the History of Aquitaine, at the year 1024, number 3. Between Maillezais and Nantes we observe from geographers a body of water called Grand-Lieu, and nearby the town of Saint-Philbert-de-Grand-Lieu. But the manuscript Life places S. Philibert on a certain island of the Ocean. And his monastery is not far from the castle (which is now a town) of Beauvoir, commonly called Beauvoir. That monastery therefore is evidently the one which The monastery of S. Philibert on the island of Her S. Philibert, Abbot of Jumieges, as is said in his Life on 20 August, and Ansoald, Bishop of Poitiers, by the Lord's bounty, established on the island of Her in the sea -- Ansoald by his labor and generous almsgiving, Philibert by religion, learning, works of mercy, and the gathering of monks: to which place divine honeys went forth from the jeweled honeycomb of Jumieges with a living swarm; which the apostolic man Ansoald enriched from his own resources with great gifts, having also made an exchange of estates with the Church of Poitiers. Concerning this monastery Papirius Masson writes in his book On the Rivers of Gaul: "The island of Her also, dependent on the monastery and town of Tournus on the Saone. Now it is called Ner, not Her, commonly Ner; that monastery also the sailors call 'white,' because from afar there appears a poplar grove, whose leaves are white on one side and green on the other: and on that island is a small town of eight hundred houses."

[25] After the Normans had devastated this monastery in the ninth century, Charles the Bald, on the fourteenth day before the Kalends of April, in the thirty-fifth year of his reign, gave to Abbot Geilo the castle of Trenorchium (which others call Tournus) and the abbey of S. Valerius the Martyr, subject to Tournus, in the district of Chalon on the River Saone, or Arar, as is clear from the diploma of Charles himself, which Pierre de Saint-Julien cites in his Antiquities of Tournus; and he reports that a priory was left on the island of Her, called Noirmoutier, or Nermontier, that is, the Black Monastery, subject to the monastery of Tournus. Hence, therefore, the occasion for the author of that manuscript Life -- whether from some old wives' tale or for some other reason -- to fabricate that to S. Philibert, who lived at the end of the seventh century, during the tyrannical domination of Ebroin over the Franks, the young Gildas came, who was more than a hundred years older than Philibert. But he could have confused Tonnerre with Tournus, and the island of Oya with Her: for Oya is more to the south and adjoins the island of Re.

[26] Since, therefore, neither that more ancient Gildas, whom Morlaix makes a contemporary of the elder Theodosius and his children, nor the more recent disciple of S. Philibert, is established by the authority of any ancient writer, S. Gildas was a single person, we shall posit a single Gildas in Gaul (besides S. Tremorius, the grandson of Count Weroc, who was also called Gildas, a disciple of Gildas the Wise himself, not of Philibert), whom the island of Britain also venerates as born among them and imbued with learning and piety. And it would indeed be strange that so many persons named Gildas, as many as others have invented, should all be said to have died on the same day, the fourth before the Kalends of February.

[27] Our Gildas was born, moreover, as will be said below in his Life, of a father named Caunus, a most noble man. His homeland was Arcluta. Capgrave makes him a son of Can, King of Albania, and reports that his brother Howel was killed by King Arthur: which was perhaps the occasion for Gildas's migration both to Ireland and then to Gaul, lest he suffer some harm from Arthur who held power; and lest Arthur (as ambition is always suspicious), fearing that some disturbance might be raised by Gildas, should on his account alone make trouble for the other monks; although a divine oracle also intervened, by which he was commanded to go to Gaul. What Capgrave called Albania by the general name as Gildas's homeland, the Rhuys monk who wrote his Life calls Arcluta. Arcluta, commonly Arcluid, or Alcluid, in the Life of S. Columba called Petra Cloithae, by others Petra Cluid, is a most strongly fortified citadel of the Britons, and the seat of a lesser kingdom. For in the Life of S. Columba, Roderic son of Tothail is said to have reigned there, and whether he was a Scot or a Briton is still unknown to us; we rather think him a Scot, because in the Life of S. Kentigern, 13 January, chapter 6, number 31, these things are said of him: "At length the Lord raised up a King, by the name of Rederech, who had been baptized in Ireland by the disciples of S. Patrick." Which is now in Scotland. Arcluid is now called Dumbarton, that is, the town of the Britons, and by a certain metathesis Dunbarton, and is even now a strong fortress of Scotland, at the confluence of the Rivers Leven and Clyde, below the episcopal city of Glasgow. This region was part of ancient Albania, and is not far removed from the modern Scottish province of Albany. Albania is now inhabited by men especially warlike, the genuine offspring of the ancient Scots, who, as Camden testifies, call themselves Albinnich and Scotland Albin.

[28] Whether Caunus, the father of S. Gildas, was a Briton or a Scot, we do not inquire: Whether he was a Scot or a Briton. it may be suspected that he was a Scot, because his son Coelus, or Cuillus, or Howel, is said to have been killed by Arthur, King of the Britons. And indeed the first settlement of the Scots at Arcluta is attested by Bede: "There is," he says, book 1, chapter 1, "a very great arm of the sea which of old separated the British nation from the Picts; which from the west breaks far into the lands, where there is a most strongly fortified city of the Britons even to this day, which is called Alcluith. To the northern side of which arm of the sea the Scots (of whom we spoke) came and made a home for themselves." It is indeed surprising that Gildas is not numbered among the Scots by David Camerarius, who with such great effort claims even certain Saints of other nations for his own fatherland. But because Arcluid, even in Bede's time, belonged to the Britons, and because Gildas is said to have been sent by his parents to Cambria for the sake of his education, it seems more probable to us that he was a Briton. But certain writers wrongly say he was born in Cornwall, which is at an immense distance from Arcluta.

Section IV. By whom the Life of S. Gildas was written.

[29] Caradoc of Llancarfan, a contemporary of Geoffrey of Monmouth, The Life of S. Gildas written by Caradoc, is said by Pits, Bale, Vossius, to have flourished about the year of Christ 1150 with the praise of his learning, and to have left among other monuments of his talent a written Life of Gildas the Albanian, whose opening is: "Nauus was a noble King of the Picts." We have not yet seen that Life, and we cannot pronounce whether it deserves more credence than the History of Geoffrey.

[30] Somewhat earlier, a certain monk of Rhuys, another (which is published here) by an anonymous author, that is, from the monastery of S. Gildas, had written a Life of S. Gildas, which John Bosco the Celestine published from very ancient Fleury manuscripts in his Bibliotheca Floriacensis: from which we give it here. Where and when the author lived, he himself indicates. For in chapter 7, number 43, he writes thus: "Nor should it be passed over in silence, by a Rhuys monk, what troubles and of what kind our predecessors endured from the enemy of the human race in this sacred monastery at the same time." And in number 42: "The companions of the sick man, when they had come to the holy place, asked me to send a horse on which they might carry him: which I did. He was therefore brought there, but because he could not stand, he was placed in the guesthouse."

[31] He indicates his own era as follows: in chapter 6, number 35, he narrates that the monk Felix was sent in the year 1008 by Goslin, Abbot of Fleury, to Count Geoffrey, to restore the monasteries of Brittany. Then in number 38 he writes that sixteen years later, in the eleventh century, namely 1024, Felix returned to the monastery of Fleury; but was sent back again and at last began to restore the monastery of S. Gildas. And he adds in chapter 7, number 40: "There was moreover in the same place, at that very time" (namely when Felix was repairing the monastery) "a certain servant of God, leading a solitary life, named Ehoarn," etc. He narrates that Leopard, the murderer of this man, was seized by a demon, and then adds: "For we saw him for twenty years covered by no garment," etc.

[32] This Life was therefore written about 600 years ago, by a trustworthy and serious author, worthy of credence, who diligently examined the ancient written records, and briefly reviewed what had happened in his own time, and perhaps wrote more than was published by Bosco, for the Fleury manuscripts were mutilated; and perhaps, just as he related the deeds of Gingurianus and Gulstan, so too the author pursued the deeds of other illustrious monks of that monastery. That he had read, or at least in some way investigated, what survived concerning S. Gildas, he shows in chapter 5, writing thus: "For on a certain night when he was, as the ancients affirm, on his beloved island of Horat," etc.

[33] Papirius Masson in his book On the Rivers of Gaul shows that he had another copy of this Life, and perhaps a fuller one; for he writes thus: Cited by Papirius Masson. "And in the Life of S. Gildas, chapter 13, I find these things concerning the same river (the Blavet): 'Above the bank of the River Blavet, cutting between the towns of Pontivy and Hennebon, the river, nowhere fordable, in the very territory of Vannes flows into the Ocean.'" These words appear thus in the edition of Bosco, likewise chapter 13, below in this volume (for we change the division of chapters, unless it is certainly established to have been made by the author, as seems fitting, since manuscript codices vary very often) chapter 3, number 17: "Then he built a small oratory above the bank of the River Blavet, beneath a certain overhanging rock," etc. What Papirius adds was perhaps added by some copyist; not by the author himself, who seems not to have set forth things before his eyes, as if known to all, in such detailed fashion.

[34] Besides this, we received from Rouen from our colleague Frederick Flouet another Life of S. Gildas, copied from an ancient codex, Another exists in manuscript, whose author is unknown to us and whose trustworthiness is suspect, both on account of what was said in the preceding section concerning SS. Philibert and Germanus, and because it records other unusual and portentous prodigies, of which presently. Nevertheless, the Lessons of the old Breviary of Quimper reproduced that Life, and Morlaix mixed it with the narrative of the Rhuys monk, nor did du Saussay reject it. It seemed good to give the beginning of that Life here, and to run through the main points of the rest of the narrative cursorily. It reads as follows:

[35] "Happily instructed by the teaching of the Lord's commandment, with the utmost devotion, innumerable hosts of Saints Its opening traverse all the lands of the earth: for the radiant Word of the Lord has filled the whole world: from which all the Saints spring forth like roses and lilies sprung up in the grassy meadow of a garden; purified by the saving washing, redeemed by the most precious blood of the side of Christ. From their number the Blessed Gildasius came forth, On the education of S. Gildas, born of a renowned family of the British nation; who, born of a nobler race, quickly blossomed forth, and was carried by his venerable parents to the Blessed Philibert, Abbot of Tonnerre, on the island of Oya, to be purified by the water of holy baptism. This aforementioned Abbot, together with the Blessed Germanus, had crossed the sea to dispense the words of divine eloquence to the peoples of the western region. Receiving the holy boy, namely Gildasius, he took care to purify him with the water of holy baptism, and had him handed over to be instructed in sacred letters. And seeing him endowed with the beauty of an elegant form, and most lovingly intent upon the study of liberal letters, he cherished him with fervent desire and allowed him to enjoy and be strengthened by his holy companionship. The Blessed Gildasius, therefore, placed under magisterial discipline in the schools of divine service, monastic life, and likewise perceiving the line of distinction between human skill and condition, preferred to imitate the form of divine contemplation, altogether abandoning the reputation of human opinion, rather than to pursue the nobility of this transitory gentility. For as a most valiant athlete and soldier of Christ, dwelling in the monastery, he took up the most powerful arms of obedience, abandoning his former ways, and transferring the age of blooming youth into the form of old age."

[36] Thereafter, concerning his virtues and his zeal for winning mortals to Christ, the same Life recounts nearly the same things as the Rhuys monk; then it runs through the remainder of his life in approximately the following order. When S. Brigid the Virgin requested some memento, he cast into the waves a bell he had himself cast, which was carried straight to Brigid standing on the shore: she recognized the gift and displayed it to the virgins committed to her care. Pilgrimage. Thence Gildas sets out for Rome, visits the basilicas of the Apostles, cures a man with dropsy by his word: he obtains by heavenly power that the earth at the Tarpeian Rock should swallow a dragon whose breath was deadly to the City. Miracles. At Ravenna he restores sight and the faculty of speech to a man blind and mute. Robbers plotting his destruction are held fast by divine power and cannot lift their feet from the ground until he himself, having escaped from their hands, gave his consent. In the city of Tournon he meets S. Philibert. Returning to his homeland, he leads a solitary life on the island of Rhuys: he works many miracles. "Then afterward he built for himself a very small oratory on the shore of a certain waterway called the Blavet, on a certain more prominent rock: and in the lower part he made a mill, into which he once put grain, which superabounded for many years; a mill, and he generously provided food to all who came to him, and healed all their sick."

[37] Thereafter, having built a monastery, he made excellent glass from stone: he turned water into wine; invited by four demons dressed in monastic garb to the funeral of S. Philibert, he boards a ship prepared by them; he sails toward Oya with them rowing at great speed; but while he recites sacred prayers on bended knees, both the ship and the rowers suddenly vanish from sight; he himself arrives at Oya upon his cloak, a voyage, his casket with the Book of the Gospels swallowed by the waves. He finds S. Philibert prospering in good health: about to return home, he is cast by a contrary wind onto the Irish shore. There he heals a paralytic: he recognizes his casket, recently lost, found by royal fishermen inside an enormous fish, the lost Book of the Gospels recovered, placed on an altar with the relics of the Saints; having proved it to be his, he receives it back and opens it in their presence. He then converts many in Ireland, England, and elsewhere. He stands surety for a tyrant who murdered his wife: when the tyrant's house, after he had violated his pledged word, is swallowed by a gaping of the earth, he raises the slain wife from the dead; she, having been born again, baptizes a son named the younger Gildas, and educates him in letters and piety.

[38] Such are the things told there about our Gildas. Certain miracles perhaps deliberately omitted by the Rhuys monk, because even though received from his predecessors, Those miracles are not entirely incredible, he judged they would lack credibility, or they were certainly fabricated by others. They are not, however, of such a kind that similar deeds are not read as having been performed by other Saints, especially those of Britain, Scotland, and Ireland -- whether because those first heralds of the faith, by their immense confidence in divine help, merited an unusual and almost incredible favor from the Deity, or because the ingenuous simplicity of the peoples was most apt for things to be granted to them which would never have occurred to the wise, who dared ask for nothing much beyond the established forces of nature and the ordinary course of heavenly providence: although very many things have been committed to writing by unskilled men from the narrative of some old woman, or perhaps sometimes fabricated with monstrous wickedness. Nevertheless, what caused us to reject this Life as a whole, yet not approved by us, was the narrative interwoven concerning S. Philibert, now as Abbot of Tonnerre, now of Tournon on the island of Oya. For we do not suppose there was some Philibert unknown to other writers (even though a monastery existed on the island of Oya, as is established from the Life of S. Amandus on 6 February), and why, because, as was said in the preceding section, S. Philibert of Jumieges lived for some time on the island of Her, in the same Aquitanian Ocean, not far from Oya, but a full century after Gildas. Why the author added Germanus as Philibert's companion, and who he was, as written above, we cannot divine. There were many most holy men of that name in Gaul. The one whom others call Golvinus, du Saussay in the Appendix of his Martyrology writes was Germanus, Bishop of Leon in Armorica. This man, as we shall say on 1 July, is reported to have lived in the time of S. Philibert of Jumieges. Did the author of that manuscript Life perhaps take his occasion for error from this? The journey of S. Gildas to Rome (but with the pestilent breath of that dragon sent far away) will easily be believed by anyone who remembers the most ancient custom of pilgrimaging among the Britons, Scots, and Irish, attested in very many histories of the Saints.

[39] Another Life in Capgrave, rejected. Capgrave has another Life of S. Gildas, but a very brief one; which seems to have been written by the same author who wrote the Life of S. Cadoc on 24 January, or at least by one no more skilled; who both cites the same Life, and writes that a bell was sent to Pope Alexander, who at that period did not exist; and reports a prophecy concerning the holiness of S. David of Menevia, uttered when Gildas fell silent in the middle of a sermon while David's mother, still pregnant, was present: while others would have David and Gildas to have been fellow-disciples. We shall examine both matters at the Life of David on 1 March.

[40] Another in French. Finally, Albertus Magnus de Morlaix, of the Order of Preachers, published a Life of S. Gildas in French, as also of other Saints of Armorican Brittany.

Section V. The commemoration of S. Gildas in the sacred calendars and elsewhere.

[41] To a very ancient manuscript Martyrology, which, having been copied by the monk Lawrence of Echternach, The name of S. Gildas in Martyrologies, is usually cited by us under the name of S. Jerome, by which it is prefaced, there is likewise appended a very ancient Calendar, in which these entries appear on this day: "At Trier, the birthday of Valerius the Bishop, and of Lucy the Virgin, and of Gildas the Wise." The Carthusians of Cologne in the Additions to Usuard: "In Britain, of Gildas the Abbot." Molanus in the Additions to the same Usuard: "In Britain, of Gildas, Abbot and Confessor." A manuscript Florarium: "In England, of the Blessed Gildus, Confessor." Canisius: "Likewise in England, of S. Gildas the Abbot."

[42] He is also recorded by John Wilson in his English Martyrology on this day, also in the English Martyrology, not without errors, and in the first edition he is said to have been Abbot of Bangor in North Wales, to have published many books, thence to have led a severe hermit's life in the mountains of Cornwall, and to have died about the year 581. Among the Cornish, who as said above were the ancient Dumnonii, otherwise called the Corini, he is held in outstanding veneration, and his writings especially are commended, and many temples and altars are there dedicated to him. In the second edition (citing in the margin the Flowers of the Saints of the Order of S. Benedict, Harpsfield, and Capgrave's Legend), he writes that Gildas spent seven years in the study of letters in Gaul; thence set out for Rome; afterward, returning to Britain, strenuously contended against the Pelagians: at last, having undertaken the anchoretic life in a small oratory near Glastonbury, he spent the rest of his life in the utmost abstinence, intent on constant prayers and the contemplation of heavenly things: finally he departed this life about the year 512 and was buried at Glastonbury. Most of these things have been refuted by us above.

[43] Ferrarius corrected concerning the monastery of S. Gildas. Philip Ferrarius philosophizes wonderfully about Gildas, or the various persons named Gildas, in the General Catalogue of Saints. "At Quimper," he says, "in Lesser Brittany, of S. Gildas the Abbot." He adds in the Notes: "He lived about the year 860. There exists a monastery of S. Gildas near Quimper in the district of Neobrigiensis." He cites Molanus, the English Martyrology, and the Monastic calendar. We have given the words of Molanus: he is silent on the date; the English Martyrology assigns a different one. We have already written that the monastery of S. Gildas is among the Veneti, from whom the Curiosolites are separated by the River Blavet. The city of the Curiosolites is now called Quimper, and their region Cornouaille, or Cornwall. Hence the occasion for Ferrarius's error: Wilson in the first edition of his Martyrology writes that Gildas spent the last part of his life in the province of English Cornwall, or that of the Dumnonii; Ferrarius interpreted this as Armorican Cornouaille. But what even in this region is the "district of Neobrigiensis"? Wilson had cited in the margin William of Newburgh, so called from the monastery of Newburgh or Neuburg in the diocese of York, where he was educated. Hence Ferrarius located a district of Newburgh in Armorica near Quimper. Unless he meant to write "the district of Rhuys": and that indeed is near the borders of the Curiosolites, but at least 40,000 paces from the city of Quimper.

[44] As for the Monastic Martyrology that Ferrarius cites: Menard indeed, citing in the margin the Bibliotheca Floriacensis, writes on this day: "In Lesser Brittany, of S. Gildas, Abbot and Confessor." But Menard's Martyrology, published in the year of Christ 1629, had not been seen by Ferrarius, who published his Catalogue in the year 1625. Wion in his Martyrology and appendix does not mention Gildas (although Morlaix cites him), but in book 2, chapter 68, writes thus: "Brother Gildas, the fourth Briton, a Benedictine monk of the Bangor congregation, who flourished in the year 860, different from the Gildas surnamed the Wise, wrote a Breviary of Histories and other historical works." This is that Gildas, and the date, or some other author assuming the name of Gildas, whose credibility we said above is shaky. Hence, therefore, Ferrarius learned the date: but by what argument does he prove that this man is held to be a Saint?

[45] The same Ferrarius adds in his Notes: "There was another Gildas, himself also an Abbot, Was S. Gildas a Benedictine? a disciple of S. Eltutus, about the year 660, concerning whom see Trithemius, book 3, chapter 47; and another surnamed the Wise, in England, who in an entire book bewails the ruin of Britain." Not 660 but 600 Trithemius writes that S. Gildas flourished, in book 2, On the Illustrious Men of the Order of S. Benedict. It is certain, however, that he did not reach the year 600, much less 660. Whether he embraced Benedictine observances in Gaul is hidden from us. It is certain that the monastery of S. Iltutus was not of the Benedictine Order when Gildas was educated in piety there at the beginning of the sixth century, since that Order had not yet been founded, and was not propagated to Gaul, much less to Cambria, before the year 540.

[46] Besides the authors already cited, many others have mentioned Gildas. William of Newburgh in the Proem to his History: "The British nation had before our Bede their own historiographer Gildas, as Bede himself testifies, praised by William of Newburgh, inserting certain of his words into his own writings, as I myself verified when some years ago I happened to read the book of the same Gildas. Since, however, he is exceedingly unpolished and insipid in style, few trouble to copy or to possess him, and he is rarely found. Yet no small proof of his integrity is that in declaring the truth he does not spare his own nation, and while he speaks very sparingly of their good deeds, he laments many evils in them, and does not fear, that the truth may not be concealed, to write as a Briton about Britons that they were neither brave in war nor faithful in peace." Mention is made of the monastery of S. Gildasius in the Life of S. Genulphus, 17 January, book 2, chapter 16. In the Life of S. Paul of Leon, 12 March, it is said of Gildas: "whose keenness of intellect and industry of mind is reported to have been admirable." There is also treatment of S. Gildas on 8 November in the Life of S. Tremorius, of whom mention is made below. Anthony Yepes also treats of him in the Benedictine Chronicle, century 1, at the year 562, chapter 2. Bertrand d'Argentre, History of Brittany, book 1, chapter 28. Benedict Gonon, book 1, On the Lives of the Fathers of the West, and others cited by Morlaix.

LIFE. By an anonymous Rhuys monk, from the Bibliotheca Floriacensis of John Bosco.

Gildas or Gildasius, Abbot in Armorican Brittany (S.)

BHL Number: 3541

By a Rhuys monk, from Bosco.

CHAPTER I. The lineage, education, and miracles of S. Gildas.

[1] The Blessed Gildas, born in the most fertile region of Arcluta, begotten by his father Caunus, a most noble and Catholic man, S. Gildas born in Britain, from his very boyhood strove to follow Christ with all the affection of his mind. The region of Arcluta, being a part of Britain, took its name from a certain river called the Clut, by which it is frequently watered. Among other things which S. Gildas himself wrote concerning the miseries, the transgressions, and the ruin of Britain, he also prefaced this about that land: "Britain," he says, "shines with twice ten and twice four cities, and is adorned with not a few castles. Described here in his own words. It is also not implausibly equipped with constructed fortifications of walls and towers, barred gates, and even houses whose roofs, stretched aloft with threatening height, are seen in a firm structure. It shines also with fields broadly spread out and with hills situated in a pleasant position, adapted for an excellent culture; with mountains also most suitable for the alternating pastures of animals, which are rendered pleasing to human sight by flowers of diverse colors, like a chosen bride adorned with various necklaces. It rejoices in frequent and clear springs, from which rivulets creeping with a gentle murmur bestow a sweet pledge of sleep on weary travelers. It is also improved by the mouths of two noble rivers, namely the Thames and the Severn, like two arms, through which overseas delicacies were once conveyed to Britain by boat, and is watered by the infusion of other lesser rivers." Having shown, therefore, the situation and advantages of the place and region from which the aforesaid venerable and holy man came, let his life, with the Lord's help, be set down.

[2] Caunus, his father, is reported to have had four other sons besides him: Cuillus, namely, a man very valiant in arms, who after his father's death succeeded him in the kingdom; Maeloc also, who, having been entrusted by his father to sacred letters and well instructed in them, he had brothers and a sister, left his father and renouncing his father's possessions, came to Lhuyhes in the district of Elmail, and there building a monastery, in which serving God diligently in hymns and prayers, fasts and vigils, illustrious in virtues and miracles, he rested in peace. Egreas, however, with his brother Allec and his sister Peteona, a virgin consecrated to God, likewise having left their father's possessions and renouncing worldly pomps, withdrew to the farthest part of that region, and at no great distance from one another each built their own oratories; placing their sister in the middle, with whom on alternate days one or the other celebrated the daytime hours with Mass; illustrious in holiness and miracles, and after vespers, having taken food with her and giving thanks to God, before sunset they returned to their own oratory. For each of them celebrated vigils separately in his own oratory. These men, therefore, whom we have mentioned -- the blessed and holy men Maeloc, Allec, and Egreas, with their blessed sister, having spurned, as was said, all the riches and delights of the world, striving with all the force of their minds toward the heavenly fatherland, commending their life in fasts and prayers -- at last, called by God, received the reward of their labors, and are preserved, buried in the oratories they had built, glorified and celebrated with constant miracles, and destined to rise in glory.

[3] The Blessed Gildas, who is also called Gildasius, who was to be the honor and glory of his nation, was himself also handed over by his parents to the Blessed Iltutus to be educated. Receiving the holy boy, Iltutus began to instruct him in sacred letters. And seeing him resplendent with beauty of form and most earnestly intent on the liberal studies, he loved him with benevolent affection and took care to teach him with attentive zeal. The Blessed Gildas, therefore, he is instructed in sacred learning by S. Iltutus, placed under the discipline of his master in the school of divine Scripture and the liberal arts, beholding the teaching of both modes of expression, took care to be more thoroughly instructed in divine teachings; desiring to imitate the form of divine contemplation and altogether abandoning the reputation of human opinion: nor did he wish to pursue the nobility of his birth. In the monastery. Then that athlete of Christ and most valiant soldier, dwelling in the monastery, took up the most powerful arms of obedience; and abandoning his boyish ways, he transferred the age of blooming youth into the form of old age. For when he was in his earliest youth, placed in the apprenticeship of the eternal King, having left behind youthful ways, he furnished many examples of eternal salvation to both old and young, composing the ways of both ages. For he was illustrious in wisdom, assiduous in holy reading, always devoted to vigils and prayers, devoted with ineffable charity, joyful in action, fair of face and comely in his whole body, he who was crucified to the world and the world to him. With SS. Samson and Paul. In the school, therefore, of the aforesaid teacher Iltutus many sons of noblemen were educated, among whom the more distinguished, both in nobility of birth and in uprightness of character, were Samson and Paul; but the blessed Gildas surpassed even these in the wonderful keenness of his intellect. Of these, the most holy Samson afterward became Archbishop of the Britons; Paul, however, was Bishop of the church of the Osismii.

[4] The aforesaid Iltutus dwelt with his disciples At the instigation of S. Gildas on a certain narrow and confined island with parched and barren soil. To him one day the blessed boy Gildas came and addressed him, saying: "Lord Teacher, you have lately heard from the Gospel the words of our Savior preaching, in which he admonished his disciples to ask of God with faith those things that were useful to them, and that what was faithfully asked they would receive, saying: 'Amen I say to you, whatever you ask in prayer, believe that you will receive it, and it will be done for you.' Mark 11:24 Now therefore, best Teacher, why do you not ask our Lord Jesus Christ himself, who has the power to grant all things that are faithfully asked of him, to extend the boundaries and make fruitful the soil of this island?" When the Blessed Iltutus had heard these things, therefore, marveling at the boy's faith, having called his disciples together, he enters the oratory with them: and bending his knees to the ground, all pray, stretching his hands toward heaven, he prayed with tears, saying: "Lord Jesus Christ, Son of Almighty God, who with the Father and the Holy Spirit created heaven and earth, and obtain the expansion and fertility of the island, the sea and all things that are in them, when they did not exist; and who commanded your faithful ones to ask God the Father in your name for whatever they might need, and their petition would be granted: in your name indeed we implore the mercy of the Almighty Lord, that he may command the boundaries of this island to be extended and fertility to be brought to its soil; so that for us your servants and our successors, by the bounty of your grace, it may abundantly provide food: so that, satisfied from your gifts, we may give thanks to your name, who with the Father and the Holy Spirit live and reign forever and ever." And when all had responded, "Amen," going forth from the oratory, they see that the island has been expanded on every side and is verdant all around with diverse flowers and herbs. Then the elder returns again to the oratory, and overflowing with tears for joy, together with his venerable flock of disciples, he chants in a clear voice hymns and the highest praises to the Lord, Creator of all things, who is near to all who call upon him in truth.

[5] Therefore, having begun to cultivate the island wonderfully expanded for them, the elder proceeded to commit seeds of grain to the acres to be made fertile. But when the joyful shoots of the harvest had begun to sprout, flocks of seabirds began to devastate them. Wild birds devastating the crop. When Father Iltutus saw this, he commanded his disciples to drive them away with great noise, and each of them to guard the crop on his assigned day. And when the day came on which the Blessed Paul was to guard the crop, a greater multitude of birds than usual came, cropping and devastating the harvest far and wide. But the boy Paul, of wonderful character, running hither and thither against them, strove with great shouting to drive them off, but could not prevail. At last, therefore, already weary, he calls upon his companions, namely the blessed Gildas and the venerable Samson, urging them with these words: "Help, brothers! Help, dearest ones! Avenge with me the losses of our master. For behold, a multitude of enemies consumes and devours the crops of our Teacher. The boys miraculously capture them. Let the relentless plunderer, therefore, who has laid waste the grain of our master, feel the due punishment." At his voice his companions come running, and invoking the name of Christ, gathering the multitude of untamed birds before them, filled with the power of God, the most holy boys drive them like flocks of helpless sheep. But when they had come to the elder's dwelling, as the captive and untamed birds were being shut in, they raised their voices to heaven. The elder, hearing their clamor and noise, came forth from the oratory, saw the power of God, and marveling not a little at so great a faith in the hearts of the boys, said to them: "Let them go, children, let the birds go free: let it suffice that you have thus chastised them. They release them, never to return. Let them go free, and in the name of our Lord let them not presume any further to harm our crops." Therefore, not daring to spurn the elder's command, the birds, released, withdrew far away and never again presumed to devastate the crops on that island: which island to this day is called Lanna Iltuti.

CHAPTER II. Conduct in youth. Priesthood. Zeal for souls.

[6] The holy Gildas, therefore, after having spent some years in the teaching of the Blessed Iltutus, S. Gildas completes his studies elsewhere, and having been excellently instructed by him in both secular and, as opportunity afforded, divine scriptures, in whatever had been entrusted to him by divine goodness, he bade farewell to his pious master and his venerable fellow-disciples and went forth, that as a curious investigator he might also seek out the opinions of other teachers in philosophical and divine letters. Therefore, having traversed the schools of many teachers, and like a most prudent bee having gathered the juices of diverse flowers, he stored them in the hive of mother Church: so that at the opportune time he might pour forth the honey-flowing words of the Gospel upon the peoples to be recalled to heavenly joys, and as a good servant might bring back to his Lord with profit the talent entrusted to him.

[7] Following therefore the Apostolic precept, lest while preaching to others he himself should be found reprobate, he chastised his body with fasts and vigils, spending nights in prayers, standing without any support. From the fifteenth year of his age, marvelously devoted to abstinence, throughout the entire span of his present life, during which he lived in this world, until the last day of his calling by the Lord, three times, as we have learned from a truthful report, in each week he took a most meager bodily meal. Any discerning person can indeed affirm without doubt concerning him that although the sword of a persecutor was lacking, he nevertheless did not lose the palm of martyrdom. For while he afflicted his body with frequent fasts and prolonged vigils; while night and day he resisted vices and, persisting in prayers, struggled against the temptations of the devil, torturing himself with voluntary martyrdom, and fighting against the pleasures of his body tormented himself; what else can be said of him except that he endured a long martyrdom? For he was himself his own persecutor, and he patiently endured the persecutions inflicted upon him for the sake of Christ.

[8] Ordained a priest. When, therefore, he had been promoted to holy orders and exercised the office of Presbyter, hearing that the peoples who inhabited the northern region of the island of Britain were still held in pagan error, and that even those among them who seemed to be Christians were not Catholics but were entangled by the various frauds of heretics; taking, according to the Apostle's precept, the armor of God, that he might be able to resist in the evil day and, having done all, to stand, He converts pagans and heretics, trusting in the help of Christ, he began to make his way thither. Ephesians 6:13. Standing therefore with the loins of his mind girded, among pagans and heretics, clad in the breastplate of righteousness, and with feet shod in readiness for the Gospel of peace; in all dangers he took up the shield of faith, with which he could extinguish all the fiery darts of the most wicked demons, and the helmet of salvation and the sword of the spirit, which is the word of God. Armed therefore with these weapons, Gildas, that illustrious soldier of Christ, preached the name of Christ to the pagans, showing by many proofs from divine law that what they worshipped was nothing. And setting against the heretics the word of salvation, he brought them to the way of truth, recalling them also from all their errors. For our Lord Jesus Christ had given him such great grace of healing also, that through his prayers the blind were enlightened, hearing was restored to the deaf, he heals various sick persons, and walking to the lame and disabled, demoniacs were cured, lepers were cleansed, and all the sick were healed. The most blessed Gildas therefore went about preaching the Gospel of Christ, teaching the true faith throughout all the provinces, and converting his nation to the true and Catholic faith.

[9] While the Blessed Gildas was doing these and similar things, all the people of the northern region began to flock from every side to the teaching of his preaching, so that, having abandoned pagan error and having received his admonition, they might be placed in the bosom of holy mother Church by faith in the Holy Trinity, he destroys idols, so as to be called and proved to be the bride of Christ. Accordingly the idols were being destroyed by those who had made them, together with their temples, and churches were being built in suitable places. Noble men were baptized, with their wives and children and households. When the Blessed Gildas saw the fruitful offspring of Christianity and holy religion sprouting everywhere, filled with unspeakable joy, he spoke thus to the Lord: "I give you thanks, Lord Jesus Christ, who have mercifully deigned to illumine this people, long wandering, by the grace of your holy name, and have caused them to come to the knowledge of you; and we who until now, wretched and dull, wandered in the region of the shadow of death, at last the light of your justice has shone upon us, and perpetual peace now reigns in us."

[10] When the Blessed Brigid, who at that time was distinguished while dwelling on the island of Ireland and presided as Abbess over a monastery of virgins, a renowned virgin, heard of the fame of the Blessed Gildas, she sent a messenger to him with words of supplication, saying: He sends S. Brigid a bell. "Rejoice, holy Father, and ever flourish in the Lord. I beseech you to deign to send me some token of your holiness, that your memory may forever endure among us." Then S. Gildas, having received the embassy of the holy Virgin, with his own hands made a mold by casting, and fashioned a bell according to her request; and he sent it to her by the messenger she had dispatched. She received it with joy, and gladly accepted it as a heavenly gift sent to her by him.

[11] At that time King Ammeric ruled over all Ireland, he is summoned by King Ammeric, who himself also sent to the Blessed Gildas, asking him to come to him, promising that he would obey his teachings in all things, if by coming he would restore ecclesiastical order in his kingdom: because almost all in that island had abandoned the Catholic faith. When the most blessed soldier of Christ, Gildas, had heard these things, armed with heavenly weapons, he set out for Ireland to preach Christ.

[12] It happened one day, while he was making his way to the King's palace, that a certain paralytic met him, whom his parents were dragging about everywhere, seeking sustenance from the inhabitants of the land. He heals a paralytic. When the Blessed Gildas saw him, he took pity on him, bent his knees, and poured forth a prayer to the Lord on his behalf; and coming to the wretched man's conveyance, he said: "In the name of our Lord Jesus Christ, stand upright on your feet, and receive from the Lord your former health." Who immediately, having recovered his bodily strength, was made whole: and crying out with a loud voice, he began to magnify the name of the Lord and to offer magnificent praises to the holy man, saying that he would go with him wherever he wished. The Saint, not tolerating this, said to him: "See that you do not come with me, but return home; and do not cease to praise the mercy of the Lord, who has restored you to health." But that man burst forth more and more in his praise, and told all whom he met, saying: "Come, all of you, come and see the holy man of God, who has restored health to my body and soul." Then S. Gildas, unwilling to endure such favor and applause of the people, immediately departed from them and went away secretly, lest he be recognized, and hid himself.

[13] After a few days, however, having been found by certain noble men who had formerly known him, he was presented to King Ammeric. When the King saw him, he begged him with many prayers and, offering many gifts, entreated him to remain with him and, as he had previously charged him, to restore the ecclesiastical order in that same region; because from the greatest to the least, all had utterly lost the Catholic faith. Then S. Gildas, armed with the shield of fortitude and the helmet of salvation, he restores the faith and ecclesiastical discipline, traversed all the territories of the Irish, and restored the churches, and instructed the entire clergy in the Catholic faith to worship the Holy Trinity: he healed the peoples grievously wounded by the bites of heretics: he drove far from them the heretical frauds together with their authors. And now that the harvest of the multitude of believers was sprouting in the bosom of holy mother Church, and the thorns of the heretics having been pulled up, the ground long barren, made fertile by the dew of heavenly grace, brings forth more welcome fruits for the knowledge of the heavenly calling. For as the Catholic faith increased, the region rejoiced that it had deserved so great a patron.

[14] The blessed man thereafter built many monasteries on that same island, rearing in them not a few sons of noblemen, he builds monasteries, and forming them according to the standard of regular discipline. And, that he might offer more souls to the Lord, having now become a monk, he gathered monks with him, from both noble and poor, from wards and orphans: and he also mercifully freed captives ensnared in the tyrannical servitude of the pagans: and as a good shepherd, he took care to bring back joyfully to the Lord the talents entrusted to him by the Lord, faithfully doubled. He instructed by his example and taught by his preaching the entire nation of the Irish and the English, as well as of foreign nations. The peoples and nations of these lands honor and venerate his deeds and virtues to this very day everywhere.

CHAPTER III. Arrival in Armorican Brittany. Virtues. Monastery constructed.

[15] Having therefore left Ireland and Britain after these events, and having left behind... of beauty, some were trying to seize him, others to kill him. When he saw them approaching him, having invoked the name of Christ, He renders robbers immobile by prayer, immediately by the will of God he made their feet adhere to the ground, and the men themselves to stiffen like stones: and withdrawing from them, he held to the road he had begun. When, however, he had gone far from them, turning back, he raised his hand and released them: who, being freed, turned in flight, and afterward injured no one in those places.

[16] Then, when he was planning to return to his own country, God did not permit it, In Armorican Brittany he lives as a solitary, for he wished to magnify his mercy with us. For when by God's command he had come to the region of Gaul once called Armorica, but which was then called Letavia by the Britons who possessed it, he was received by them honorably and with great joy. He himself, however, shunning secular and fleeting honors, desired rather to lead the contemplative life. At that time, moreover, the affairs of the Kings and kingdom of the Franks were small. For Childeric at that time, the son of Merovech, given over to pagan error, ruled the Franks: which the prudent reader can learn from the deeds of the ancients. The holy Gildas, therefore, being thirty years old, came to a certain island which is situated in view of the district of Reum-visii, and there for some time he led a solitary life. But not long after, since the lighted lamp could no longer remain under a bushel but must be set upon a candlestick, so that neighbors and acquaintances both near and far might enjoy the light of his radiance, they began to come to him from all sides and to commend their sons to his instruction and teaching to be educated. Receiving them all gladly, he instructed them with spiritual learning. Coming therefore to a certain castle on the hill of Reum-visii, situated with a view of the sea, there he constructed a monastery of superior workmanship, and in it he completed cloisters in the cenobitic manner. Where his life so shone forth he builds a monastery that very many sick and disabled and lepers who were in the surrounding area, coming to him, were restored to health through his prayers and merits. Which the Almighty God does not cease to do to this present time in the same place, through his merits.

[17] Then he built a small oratory above the bank of the River Blavet, he miraculously obtains glass for his oratory, beneath a certain overhanging rock, hollowing out the rock itself from west to east, and erecting a wall on its right side, he made a suitable oratory, beneath which he caused a crystal-clear spring to flow from the rock. When, however, the Blessed Gildas wished to close the eastern window of that oratory with glass, and glass was lacking, prostrate on the ground he besought the Lord: and rising from prayer, he went to a certain rock, and from it, by the Lord's bounty, he took excellent glass. He erects a mill, celebrated for miracles. He also made a mill there, into which he put grain and turned it by hand, which is preserved in the same place to this day: and by the faithful who are sick, through the merits of the holy man working together with Christ, ailments are driven away at it.

[18] Nor should that miracle also be passed over in silence which the Lord performed through him. For, when he was staying one day in a cell with the Brethren, guests came to him: receiving them gladly, he led them to prayer, and then showed them every kindness: He turns water into wine for his guests. and washing their feet and hands, what he had he gave them with charity. But since he had no wine to offer them, having prayed, he ordered the wine-vessels to be filled with water, and having given a blessing over it, by divine command it was turned into excellent wine. All who were present, marveling at this miracle, gave thanks to Almighty God, who had promised in the Gospel to his faithful, saying: "The works that I do, they also shall do, and greater things than these they shall do." John 14:12.

[19] Although, however, he was such and so great that God performed so many miracles through him, His humility, he yet set himself above no one: but seemed humbler than all. Although indeed he held the place of Abbot, yet in order to show an example of humility to those subject to him, according to the divine precept which says: "He who is the greater among you shall be your minister," he himself also took care to serve all. Matthew 23:11. And lest he should be a deaf hearer of the Lord Jesus, who says: "Learn from me, for I am meek and humble of heart," he strove to obey the Lord Savior's precepts in this also. Matthew 11:29. For as it is written of Moses, he too was the meekest of all men of his time. Numbers 12:3. He was wise both in teaching and in action, truthful in conversation, assiduous in prayers, passing the night in vigils, various virtues, mortifying his body with fasts, patient under injuries, affable in conversation, generous in almsgiving, conspicuous in every goodness.

[20] He also taught that heretics should be avoided after a first and second correction. Sermons. He preached that sins should be redeemed by almsgiving: to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit the sick and those in prison, to bury the dead, to render evil to no one for evil, to love fasting, to persist always in vigils and prayers. Thus this excellent teacher instructed clerics, thus monks, thus also the laity: and he commanded nothing for others that he did not himself practice. And so, becoming all things to all, he wept with the weeping and rejoiced with the rejoicing. He was thus the father of the poor and of orphans, the comforter of the sorrowing, he recalled the quarreling to concord. Murderers, however, his manner of converting sinners, adulterers, the sacrilegious, thieves, and robbers, of whatever condition they might be, he rebuked, fearing no person. And first indeed, terrifying them with sayings from the Gospels, the Apostles, and the Prophets, then recalling them to repentance, he confidently promised them that they would obtain the mercy of God, if only they repented worthily.

[21] Again the holy man, asked by religious brethren who had come to him from Britain, ten years after he had departed thence, wrote an epistolary booklet in which he rebukes five Kings of that island, entangled in various wickednesses and crimes. How elegantly and concisely he recalled their sloth, and rebuked each one by name for his iniquities, the epistle On the Ruin of Britain, it has pleased us to add to this page: "Will the citizens indeed conceal," he says, "what not only they themselves know but the surrounding nations now cast in their teeth? For Britain has kings, but tyrants; she has judges, but impious ones, who often plunder and terrorize, but the innocent; who vindicate and patronize, but the guilty and robbers; who have very many wives, but harlots and adulteresses; who constantly swear, and constantly perjure themselves; who make vows and almost immediately break them; who wage war, but wage civil and unjust wars; who throughout the land zealously pursue thieves, but love and even reward the robbers who sit at their table; who give alms generously, but heap up on the other side an immense mountain of crimes; who sit in the seat of judgment, but rarely seek the rule of right judgment; who despise the innocent and the humble, but exalt, so far as they can, to the stars the bloodthirsty, the proud, parricides, adulterers, enemies of God -- those who together with their very name ought to be destroyed, if fortune, as they say, so wills it; who keep many bound in prisons, whom they crush by guile rather than by merit, loading them with chains; who linger entering between the altars, and a little later despise the same as if they were muddy stones." And what follows in the said Epistle.

CHAPTER IV. Resurrection of a woman long dead. Other miracles.

[22] Now therefore, with the Lord's help, let us return to the point from which we had digressed. There was in those days a certain tyrant named Conomerus, in the upper parts of that region, A tyrant accustomed to slaying his pregnant wives, seduced by perverse cruelty and diabolical fraud, who had this custom: that whenever he learned that his wife had conceived, he immediately slew her. And since he had already destroyed many women sprung from noble lineage, their parents began to be greatly grieved at this and to withdraw far from him. No man of any discernment, whether in conversation or for the sake of any business in any matter, associated with him, nor sent him messages, lest he become a partaker of his wickedness. Seeing therefore that he was despised by all, he sent word to S. Gildas to hear his petition. But the holy man, perceiving the cunning of his malice, in no way gave his assent, but kept far from him: lest in any way through parleying with him the nobles and princes of that region should be utterly deceived. But the aforesaid tyrant, unable to obtain what he sought, sent to a certain prince -- as many faithful witnesses attest -- named Weroc, requesting that he give him his daughter in marriage. When Weroc, Count of the Veneti, had heard this, he immediately replied to his intermediary, saying: So that the prince might betroth his long-refused daughter, "How can I give my daughter, to be slain by the accursed sword of your lord? Have I not heard of the slaughter he made of the women who had been joined to him? By no means will I do it: for my daughter shall not incur death while I can protect her from it."

[23] The messengers therefore returned to the aforesaid evildoer and reported what Weroc had said to them. But he, not desisting from what he had begun, sent word again and again to Weroc, saying: "Whatever hostages or sureties you wish, I shall give you; only do what I ask." To whom Weroc replied: "Your request is vain, and you labor in vain by asking. S. Gildas stands surety. Unless you give the blessed man Gildas as your surety, you will by no means obtain what you seek. For except through his hand, I will entrust her to no one." But the tyrant soon sent messengers to the Blessed Gildas, asking him to come as quickly as possible, receive the girl on his word of honor from her father's hand, and hand her over to him as a legitimate wife in marriage. The holy man, rejecting their words, replied, saying: "You know that your lord is most cunning and perverted with tyrannical savagery: if I give my consent and he puts me forward as surety and afterward kills the girl, I shall have fallen into grave sin before the Lord, and I shall have deceived her parents with the grievous bereavement of their offspring and delivered them to intolerable grief. But nevertheless I shall go with you, and I shall examine the wishes of both parties, namely of the parents and of him who directed you to me." Then, coming together with them, he found those princes assembled together for this very reason. And while they were speaking among themselves about this matter, the girl's father said to the Blessed Gildas: "If you will receive my daughter from your hand, I will trust you; I will hand her over to you. But if you refuse to receive her, he shall never have her." To whom the Blessed Gildas said: "Hand her over to me, and I, protected by the power of God, will restore her safe." The aforesaid tyrant therefore received her from the hand of S. Gildas, to be joined to himself in marriage. The Blessed Gildas then returned to his monastery, illustrious in radiant virtues.

[24] When the wedding had been celebrated, therefore, the tyrant began to cherish his beloved bride. And when he learned that she had conceived, he planned to kill her in his customary fashion: but fearing the oath he had made with the Blessed Gildas, he said to himself that he could not deceive the holy man. For he feared to incur the wrath of God, he grieves that the tyrant has killed her, if he should attempt to slay with his accursed sword a woman whom he had received from the hand of the holy man Gildas. But the devil supplied him with pretexts, asserting that he ought not to fear the holiness of the Blessed Gildas so much as to leave undone, like a timid man of no daring, what he had resolved to do, on account of a certain monk. Meanwhile, the woman, perceiving by many signs his furious intent against her because she was with child, terrified with fear, secretly escaped in flight. When her evil husband learned this, now inflamed with even greater anger, he pursued her. Finding her by the road, hiding under foliage (for she was weary from the journey), he drew his sword and cut off her head, and so at last returned to his home. Her father, therefore, hearing what had happened to his daughter, stricken with great grief, in great haste immediately sent word to the Blessed Gildas, saying: "Return my daughter to me, for through your intercession I have lost her. Know that he who received her in marriage from your hand has slain her with his own sword." The holy man, greatly moved at this, came quickly to a certain small fortress where the aforesaid tyrant dwelt, wishing to hear from him whether he himself had slain his wife, as rumor reported. But the tyrant, when he perceived S. Gildas approaching, commanded the gatekeeper of his house he casts down that man's dwelling by his prayers not to permit the holy man to enter in any way. For he knew that he had sinned against God and against the Blessed Gildas, in that he had killed his wife. But although he was not unaware of this, he yet disdained to ask the holy man that by his prayers he might obtain from God a contrite and humbled heart, for doing penance for the evil he had done. When, therefore, S. Gildas had long knocked at the tyrant's gate and no one opened to him, but he was rather mocked by those who were inside, he prayed to God that, if the tyrant's life was not to be changed for the better, he would deign to put an end to his wickedness. When the prayer was completed, going around the entire fortress in which the most wicked tyrant remained, he took a full handful of earth and cast it upon that dwelling, which immediately, by God's will, collapsed entirely.

[25] Then he went to the place where the lifeless body of the slain woman, bearing a child in her womb, lay, and prayed in this manner: "Lord God, he raises her from the dead, who formed man from the clay of the earth, and for his liberation from the power of the devil, into whose dominion he had cast himself by the free choice of his own will when he transgressed your commandment, willed that your Son, whom you had begotten before the ages from eternity, should die; I call upon you to hear me. Hear, I say, Lord, for I ask you in the name of your only-begotten Son, our Lord Jesus Christ. John 16:26. For your Son, our master Christ Jesus, deigned to promise to those believing in him that if they asked anything of you in his name, you would not turn the ear of your mercy from their prayer." And having prayed, he took the head and it adhered to the severed body, and he said: "In the name of our Lord Jesus Christ, Trifina, I say to you, arise and stand on your feet, and tell me what you have seen." And she immediately arose, whole and unharmed from all corruption. And answering, she said to the holy man: "As soon as I was slain, I was supported by an angelic conveyance, as if to be carried and joined to the choir of Martyrs: but at your calling I have returned to you." He restores her to her father. Then the Blessed Gildas led her to her father, and taking her right hand, he gave her back to him, saying: "Behold the deposit that you entrusted to me. Guard her as a daughter, and the child that she carries in her womb, take care to have diligently reared when it is born, until it reaches the age of understanding." But she said under oath: "I will never leave you, Father." To whom the Blessed Gildas replied: "It is not fitting for a woman to follow a monk in any way: but remain for the time being in your father's house until you give birth, and when you have given birth, we will bring you into a convent of virgins, so that with the other virgins you may lead a life of chastity."

[26] Then the word of the man of God pleased her, and she remained in her father's house for a few days. After giving birth, he encloses her in a convent. Not long after, when the woman had borne a son, word was brought to the Blessed Gildas. He ordered the little boy to be baptized, and had his own name given to him. And when the child was weaned, he educates the son, he had him entrusted to the liberal studies of letters to be educated: and he caused his mother to remain in a convent of virgins together with the other handmaids of God. She afterward, serving God in chastity, leading a life of fasting and prayer, at last, called by the Lord, rested in a blessed end. Her son also, himself illustrious in virtues and miracles, completed with a blessed end the blessed life he had led. Both die in holiness. The Britons, therefore, to distinguish him from the other Blessed Gildas, call him not Gildas but Trechmor.

[27] And because through the miracles of the Saints, which are recited in the hearing of the faithful, the Creator of all things is praised and venerated, who, dwelling in his Saints, works wonders through them, we have deemed it worthy to record also the miracle which the Lord deigned to work through his servant Gildas in the parish of S. Demetrius. For in the aforesaid parish there was a lagoon, in whose inlet brigands resided, who stripped, beat, and often left half-dead those who came there. He closes the brigands' haunt by his prayers. The people dwelling in the surrounding area, therefore, vehemently distressed by their wickedness, since they could not expel them from that place by their own power, sought the aid of the Saint. Coming to the mouth of the lagoon, he besought the Lord to close the entrance of that lagoon. When the prayer was completed, from the sand a great mound arose where previously the place of the wicked for ambushing had been. Seeing this miracle, those who had come there with the holy man glorified God and thereafter held S. Gildas in great veneration.

[28] In the same region there is also an oratory which the inhabitants call Mons Coerlahem, which means in translation "Monastery of the Grove." When men who claimed to be heirs of that land often inflicted injuries on the servants of God leading the contemplative life there, asserting that they were cultivating more land around the oratory of S. Gildas than had been shown to them, the man of God, wishing all to lead a quiet life, went to the seashore, and with the Saints who accompanied him, bending his knees, he prayed more devoutly to the merciful Lord, who does in heaven and on earth all that he wills. Rising from prayer, the most holy man he obtains a spring pressed his staff, which he carried in his hand, into the ground, and so went around the precinct of his oratory. Psalm 73:1. O how good you are, God of Israel, and directs a stream, to those who are upright in heart! For a most clear spring rose at God's command from the place where the Saint had prayed, and to mark the most certain boundary of the precinct, it followed the footsteps of the Saint. The faithful who heard of this miracle, some of them witnessing it even to the present day, give no small praise to the Almighty Lord, who works wonders through his Saints.

CHAPTER V. Death. Submersion and discovery of the relics.

[29] When the merciful God was preparing to lead the Blessed Gildas forth from the labors and troubles of the world and to bring him to the eternal joys which he promised to those who love him, he deigned to announce this to him through an angelic vision. For on a certain night, when he was, From an Angel he learns the day of his death, as the ancients affirm, on his beloved island of Horat, where he had formerly led the hermit's life, an Angel of the Lord appeared to him in his sleep, saying: "Hear and understand, friend of the Lord Jesus Christ, for God has heard your prayers and has seen your tears. And behold, on the eighth day from today, freed from the burden of the flesh, your spiritual eyes shall see what you have always desired from infancy. For you shall see in his majesty the desired face of the Lord your God. Therefore confirm your disciples in the fear and love of God, and instruct them in your accustomed manner to obey his commandments and to strive to fulfill them in their works; that they may attain to the eternal joys which he has promised."

[30] When morning came, therefore, having called his disciples together, he said to them: He exhorts his disciples to virtue. "Since I, most beloved sons, am entering upon the way of all the earth, it is expedient for me to be dissolved, that I may see God. Be you therefore imitators of Christ, as most beloved sons, and walk in the love of God, and be always mindful of his words. Do not love the world, nor the things that are in the world: for the world passes away and the lust thereof. But love the Lord Jesus Christ and his words with all your heart, since he himself said: 'If anyone loves me, he will keep my words: and I will love him, and will manifest myself to him.' See therefore, most beloved, how great a reward and how desirable a gain the truth itself, which is Christ, promises us. John 14:23. For he himself, as he said, is the way, the truth, and the life: he will therefore give himself to us. John 14:6. Let us not therefore neglect to have him, to possess him. Have also continual charity among you, for God is charity: and he who abides in charity abides in God, and God in him. 1 John 4:8. Strive also to have humility and to be meek: since the Lord says in the Gospel: 'Learn from me, for I am meek and humble of heart.' Matthew 11:29. Remember also to have patience always, for in the Gospel the same Lord himself speaks: 'In your patience you shall possess your souls.' Luke 21:19. Be also obedient, as Christ also was obedient even unto death. Be merciful, as your Father is merciful. But abhor pride, for God resists the proud, but gives grace to the humble. Colossians 3:5. Avoid also avarice, which is called idolatry by the Apostle. Flee also luxury and drunkenness and fornication, since as the Apostle says, neither drunkards nor fornicators shall possess the kingdom of God. 1 Corinthians 6:10. All vices, therefore, which separate men from the kingdom of God, are to be fled by you in every way. Be also sober and vigilant in prayers always, because your adversary the devil, like a lion, goes about seeking whom he may devour. Resist him, strong in faith. Strive also to uproot hatred and envy and sadness from your hearts, and in their place remember to have long-suffering, goodness, and kindness. Take care moreover to possess the four virtues, without which no one can be wise, that is, prudence, justice, fortitude, and temperance."

[31] He receives the sacred viaticum. With these and similar words, for seven continuous days, although as his illness grew worse the holy man seemed about to expire at any moment, he nevertheless did not cease to confirm his disciples. On the eighth day, he ordered himself to be carried to the oratory, and there, having prayed, he received the viaticum of the Lord's Body. Then he charged his disciples, saying: "Through Christ I admonish you, my sons, that you not contend over the remains of my body: but as soon as I have breathed my last, take me up and, placing me in a boat, set beneath my shoulders that stone upon which I was accustomed to recline. Let none of you, however, remain in the boat with me: He prescribes that his body be placed in a boat. but pushing it into the sea, allow it to go where God wills. The Lord will provide a place for my burial where it shall please him. I trust also in the Lord that on the day of resurrection he will cause me to rise with the rest. He dies. May the God of peace and love be always with you all." And when all had responded, "Amen," he gave up his spirit on the fourth day before the Kalends of February, an old man and full of days.

[32] His disciples, therefore, taking up his body, did as he had commanded them. But those who had come from Cornouaille, who were the more numerous, were trying to take him away and transfer him to their own country. While, therefore, they were conferring among themselves and planning to do this, by the will of God the body is submerged in the sea the boat with the holy body sank into the depths of the sea. They, searching for it here and there for many days, when they could by no means find it, returned to their homes.

[33] His disciples also, those who were from the monastery, for three months being unable themselves to find him, at last, having taken counsel, resolved to keep a three-day fast. When this was completed, it was revealed to one of them when and where he was to be found. Therefore, when the Rogation Days had come, and they had come for the sake of prayer to a certain small oratory by a divine revelation which he himself had built in honor of the Holy Cross, they found the boat in the estuary called Eroest, that is, House of the Holy Cross, he is found, with the holy body whole and unharmed, just as it had been placed by them in the boat. Seeing this, they rejoiced with great joy: and they placed the stone upon the altar of that place as a testimony; but the body of the holy man, with hymns and praises, they carried to his monastery, a very great multitude of people following with joy and great gladness, because they had found a patron and great advocate of their country and an intercessor with the Lord. That day, the fifth before the Ides of May, from that time to the present, and 11 May, is most solemnly observed and kept among the people of the Vannes region. The Lord is also accustomed to perform very many miracles on that day at his tomb, as we ourselves have seen with our own eyes. The body of the holy man was placed in the church it is deposited in the church of the castle of Rhuys which he himself had built in the ancient castle of Rhuys, on the same day as we have said. Where it was preserved for many courses of years and was venerably honored by the entire Breton nation, since innumerable miracles were performed there.

CHAPTER VI. The monastery of S. Gildas devastated, restored. Relics translated.

[34] After the pious King Solomon had been cruelly murdered by the impious, and the Bretons were quarreling among themselves and waging civil wars; and from without, the Danish pirates were devastating all of Brittany far and wide (for at that time With the Danes devastating Brittany that very nation was also laying waste the maritime regions of Gaul and crushing them as with a certain intolerable tempest of hail); and so Brittany, which had formerly been called Letavia, as we said, at that time was being cruelly devastated both by its own people and by foreigners: cities, castles, churches, houses, and monasteries of both men and nuns were being given over to fire, until by the judgment of God the entire region was utterly reduced to a wilderness and vast desert. At that time Alain and his brother Pasquetan governed the province of Vannes, which is called Brogueret after Guerec, because, having killed Duke Belpolenus with his army and also put to flight another Frankish duke, Ebracarius, they manfully defended that region. But after Pasquetan was captured by the Normans and ransomed, and afterward treacherously killed by a certain person, Alain alone with his sons governed that province as best he could. In that tempest two monasteries of monks, the monastery of S. Gildas is destroyed, Lochmenech, that is, the Place of Monks, and the house of S. Gildas, after their inhabitants had been driven out, were left deserted and destroyed. Their inhabitants, joined together, were compelled to seek foreign lands and to establish new homes in the region of Berry, carrying with them the bodies of Saints and the relics of the holy women, the relics are transferred to Berry, which at that time among the Bretons were venerated with festive devotion and exceedingly great affection.

[35] When, however, it pleased the Almighty Lord that the churches of the Saints in Brittany should be restored and that the Breton nation, which was miserably exiled in foreign lands, should return to its own homes, the Bretons again gathered their strength; and both those who had remained within the region and those who had been scattered through various lands, gathered together, they took up arms: To Brittany, restored to its inhabitants, they manfully attacked their enemies, put them to flight by land and sea, and expelled them from all their borders. At that time there was a Count in the city of Rennes, Juhael, who was also called Berengar. He had a son named Conan, an illustrious and warlike man, from whom was born Geoffrey, himself also a vigorous man at arms, who held the monarchy of all Brittany. He therefore asked Goslin, then Abbot of the monastery of Fleury, who afterward also presided as Archbishop over the Church of Bourges, to send him the monk Felix, The monk Felix is sent from Fleury, to restore the monasteries which had been completely destroyed in his territory. In the year of the Lord's Incarnation 1008, therefore, Felix was sent by the aforesaid Abbot to Count Geoffrey: who received him honorably and gave him the aforesaid monasteries with all their appurtenances, asking and earnestly entreating him to rebuild them with all diligence; and he promised that he would bestow upon him many gifts when he returned from the journey he was hastening to make. For at that time the same Duke was hurrying to go to Rome for the sake of prayer. He went, therefore, but did not return: for he died on the journey itself. The Duke, however, before his departure, had commended the aforesaid Felix to his wife and to his nobles, and also to his brother Judicael, Bishop of Vannes, in whose diocese those monasteries were.

[36] But it is pleasing now to go back and relate the miracle concerning the Blessed Bishop Paul performed in that man. When this same Felix was in the aforesaid monastery of Fleury, in the time of Abbot Abbo, and was being weighed down by a grave illness, by S. Paul the Bishop and, having been given up by the physicians, was by no means believed likely to survive, the Blessed Bishop Paul appeared to him while he was awake and praying, standing before his bed with a great light, and said to him: "How are you, Brother, and where does this malady hold you?" healed of a fatal disease. And he replied: "Who are you, Lord?" "I," he said, "am Paul the Bishop, whom you were seeking." "Lord, behold," he said, "the malady has long held me in this side": and he showed him the place. But Paul, approaching, gently removed from his side with his finger a putrefied rib, and showed it to him by the light of the lamp, saying: "This will harm you no more." The putrefied rib extracted from his side. And saying this, he cast it away, and vanished from the wondering man's eyes with his light; but a most sweet fragrance remained the whole night in that same room. When, therefore, Felix was made well, no one anticipated him at the nocturnal vigils. All marveled that one whom they had expected to be already dead was alive, and they asked how he had been healed. He told them that the Blessed Paul had visited him, what he had said to him, and how he had extracted the broken and putrefied rib from his side. "And behold it," he said. And lifting it from the ground, he showed it to all. All marveled at the deed, and together rendered praises to the Lord with the sound of cymbals. But let us return to the order of the narrative.

[37] After the death of Duke Geoffrey, when Felix wished to return to his monastery, the Countess Hadigogis did not allow him to go, but with many prayers asked him to remain and complete what her husband had begun to do in restoring the monasteries. Detained therefore by the Countess and her counselors, and especially by Judicael, Bishop of Vannes, who loved him singularly, he first erected small dwellings in the aforesaid places. There were indeed churches there without roofs and partly ruined, and among their very walls ancient trees had grown, and had even blocked some of the doorways. There was no dwelling house there at that time, no human habitation, but even in the churches themselves there were lairs of wild beasts. He erects dwellings for ascetics. It seemed therefore to all very laborious and difficult to undertake so immense a work: but he, having confidence in the Lord, did not hesitate to take it up, nor was he disappointed in his hope. For within a few days, excellent and religious men gathered to him, he recruits religious, with whose help he both restored the churches and built houses, planted vineyards and orchards: by these also boys were reared in the service of God.

[38] About the same time the Bretons, turning again to sedition, stirred up wars. For the peasants, rising against their lords, gathered together. But the nobles, having joined Count Alain to themselves, attacked, slaughtered, scattered, and pursued the bands of peasants: since they had come to battle without a leader and without plan. Then certain of the nobles rose up against the Count, but did not prevail; since he was not a man without courage or knowledge. Amid these tumults, Felix, since he could not live quietly and peacefully, he returns to Fleury, resolved to return to his monastery, for it was the sixteenth year since he had been sent there by his Abbot. But the Countess Hadigogis forestalled his attempt. For she sent by a certain man named Filim, who was traveling with him, a letter to his Abbot, asking that he by no means retain him, but give him the Abbot's blessing and send him back to her again. Because her sons, Alain and Eudo, now grown up, were ready to carry out everything that their father had promised him.

[39] When, therefore, Abbot Gauzlin had read the letter, he called the monk Felix and asked him why he had come, and why he had left those places and the community which had been entrusted to him. Felix replied: "Because I can serve God there neither peacefully nor with quiet." The Abbot said to him: "Do you think you will have in your own country what Christ did not have in his? If therefore you wish to reach Christ, you must walk as he also walked. Acts 14:21. For through many tribulations, as the Apostle says, we must enter the kingdom of God. Ordained Abbot, he is sent back. Therefore bear patiently, dearest one, whatever troubles arise wherever you may be, and be obedient to us, as in your profession you vowed to God: and receive the care and blessing of the Abbot, so that with those over whom we have wished you to preside, you may be able to attain to eternal life." But when Felix excused himself and said that he could in no way do this, the Abbot, who was, as we said, also a Bishop, seized him unwillingly, led him to the altar, and promoted him to the office of Abbot on the fourth day before the Nones of July. Having therefore received, now as Abbot, the blessing both of his own Abbot and of the entire community, Felix returned, carrying with him letters of recommendation to the princes of Brittany and to the Bishop of Vannes. When, however, he was uncertain which of the two places he should establish as the seat of the abbey, he consulted Duke Alain and the Bishop of Vannes on this matter. He governs the monastery of S. Gildas. They, having called together noble men and also some bishops, decided on the site of S. Gildas, which was more ancient, and richer in the fertility of the land, in the abundance of wheat and wine and fruit-bearing trees, and at the proper seasons more plentiful in various kinds of great fish.

m He died 7 July 1037.

p By William of Jumieges, book 5, History of Normandy, chapter 5, she is called Haduis, daughter of Richard II, Duke of Normandy.

q Morlaix names several in the Life of S. Felix.

r William of Jumieges mentions both of them, as cited above.

CHAPTER VII. Miracles performed in the author's own time.

[40] There was moreover in the same place at that time a certain servant of God leading a solitary life, named Ehoarn, upon whom robbers fell by night and dragged him out of the house adjoining the church. An anchorite killed. One of them, surnamed Leopard, seizing an axe, dashed out his brains on the threshold of the church. He was immediately seized by a demon and fell to the ground, and when he had risen, the robber is possessed by a demon, snatching a knife, he wounded himself in the chest; and had he not been quickly restrained by his companions, he would have killed himself. Being bound therefore by them, he returned home, but never afterward recovered his senses. Insane. For we saw him for twenty years covered by no garment, neither tunic, nor shirt, nor shoe, for twenty years he wanders about naked, but in a wondrous way going about naked in summer and winter. If anyone out of mercy offered him some garment, and if he happened to sit under a tree or in any place, he would not leave until he had completely torn the garment to pieces. And if it was made of wool or linen, he unraveled it on the spot; but if of leather, he likewise reduced it to nothing. And so, as we said, going about naked for many years, he endured both the immense heats of summer and the intolerable cold of winter, both indoors and out. O ineffable mercy of Christ! O immensity of his goodness and compassion! O glorious merits of the Blessed Gildas, which thus in one and the same man both punish crimes and chastise the impious, lest they presume to do similar things, lest they be similarly punished! We believe, however, that that man, since God does not punish the same offense twice, was saved through the mercy of God.

[41] The feast of the most blessed Gildas, on which his body was translated from the sea, was approaching; A sick man brought to the tomb of S. Gildas, and people flowing in from every side were hastening to be present for the feast day. Then a certain man, who had long lain in bed held by a grave illness, when he saw his neighbors and friends hurrying to the feast day, cried out that they should carry him to the holy place. For he said that if he could merit to touch the tomb of the holy man, he would immediately be restored to health: he testified that this was his belief, that this was the faith he held. He was therefore brought there by his friends and placed before the tomb of the Blessed Gildas. While the vigils were being solemnly celebrated, and he lay before the holy tomb, suddenly stretching himself out, he stiffened in the manner of a dead man, he ceased to cry, his eyes were rolled back, his feet, hands, and chest grew cold, He was thought to have expired, and in his whole body he seemed to be dead. The multitude of people who had gathered around cried out: "Since he is dead, carry him outside." Therefore, as they were shouting and pressing more and more closely around him, and no one could either lay a hand on him or approach him on account of the crowd for nearly three hours, signed with his staff, at last one of the monks, named Junior, climbed up and, taking the staff of the Saint in his hand, signed him three times with the staff with the sign of the holy Cross. Immediately, to the wonder of all, he raised himself up and said: "Did you not see the Blessed Gildas standing upon this stone and raising me up with his own hand?" Then, in the sight of all, he rises again, well and rejoicing, he arose, and carrying a candle in his hand, he placed it upon the altar. And he who had been led, sick, to the holy tomb by the hands of others, returned home well on his own feet, rejoicing. When I afterward related this miracle to certain noblemen before the church of Ploemercat, that man was present and affirmed with an oath that it had been as I said.

[42] It is a most well-known fact, and spread through all parts of Brittany, that whenever a plague falls upon a parish or even upon some region, the inhabitants take refuge in this most holy place and without doubt await a remedy from God there. For the same reason a multitude of people came from Ilfintinc: but one of them, named Dongual, stricken by a sudden onset of the same plague, fell, and remained before the church of Sarthau. When his companions had come to the holy place, stricken by the plague, they asked me to send a horse on which they might carry him: which I did. He was therefore brought there; but because he could not stand, he was placed in the guesthouse. He was horrible to look at and was vomiting blood. No one hoped that he would live until the morrow, but was expected to die at any moment. The entire community came to visit him, and prayed to the Lord for him, he is freed, and anointed him with holy oil. From that hour, therefore, he gradually came back to himself and recovered his strength: and after some days he was completely restored to health. His companions, returning to their homes, told his wife that he was dead and had been buried at S. Gildas. She came, intending to make almsgiving for the soul of her husband, but the one she had expected to be dead she found not only alive but in perfect health. Thus, thus, O our God, you work in your Saints, and alone you do great and wonderful things. That man therefore returned with his wife, rejoicing and well, who had come sorrowful and at the point of death. I recently saw this man healthy and giving thanks to God and magnifying the miracles of the Blessed Gildas, who also remembers the things about himself that we have narrated.

[43] Nor should it be passed over in silence what troubles and of what kind our predecessors endured from the enemy of the human race in this sacred monastery at the same time. For when that ancient enemy saw that the servants of God had begun to inhabit the deserted place, and that they would have to expel him from the place which he had long possessed while it was deserted, he returned to his ancient arts, Demons terrifying the younger monks, and those whom he saw fortified by the power of God, he tried in every way to drive out with phantoms and nocturnal terrors. For one night, while the boy monks were sitting at table memorizing their psalms, the adversary appeared, playing with the light of the candle; and extending his hand frequently between two of the little boys, now drawing it back, now extending it again and again drawing it back, and doing this ceaselessly until the candle's light failed. The appearance of the arm and hand, which alone was visible, was black and bristling with hair. The boys were terrified with fear and greatly disturbed. One of the boys was called Ratfred, the other Mangis; the third, a young adolescent who taught them, was called Ranulf. The old man, therefore, who watched over them, named Jouethen, seeing what was happening and that the boys were terrified with fear, said to them: "Sign yourselves, boys, sign yourselves with the sign of the holy Cross, and chant the Psalms of David." But the wicked demon extinguished the consumed candle, and bursting into laughter, crashing through a heap of stones which was nearby, he struck immense terror by the noise of the stones. Then, moving and removing the bowls which were placed in the refectory all night long, he made the night restless for the inhabitants. A vessel, moreover, which had been placed nearby filled with wine, They are put to flight by holy water, when the servant looked for it, he found it empty; nor was any trace found where it had spilled on the ground. Felix had been away, and when he had returned and heard from the Brethren what phantoms they had endured the previous night, he took water, blessed it with salt, and sprinkled it around and within: and from that day, by the grace of God, the dwelling remained at peace.

CHAPTER VIII. The life and death of SS. Gingurianus and Gulstan, lay brothers of the monastery of S. Gildas.

[44] There was at that time among the seniors of this sacred monastery a certain monk named Gingurianus, a layman indeed, but full of the Holy Spirit and all virtues. When he had for some time served God in the monastery, leading an innocent and simple life, S. Gingurianus, a lay brother, and the Lord had decreed to test his patience through bodily affliction and to show it as an example to others, he deigned to reveal to him through the Holy Spirit the end of his life. He came therefore one day before Abbot Felix and the whole community, humbly making satisfaction he predicts his illness and asking pardon from all. When they had responded in their circuit, as to an innocent and simple man: "May the Lord forgive your ignorances and absolve you from all your sins," he said: "Know therefore, dearest Brothers, that from this day I shall be able neither to walk among you nor to remain. I ask your charity to commend me to God in your prayers and to anoint me with holy oil." All marveled that one whom they saw in good health should ask to be anointed. But he asked and insisted that he be anointed while he could still speak. He delivers to the Abbot the utensils entrusted to him. After Chapter, moreover, he brought all his utensils and tools and placed them before the feet of the Abbot, saying: "Lord, behold the charge which you commanded me to keep: commit it to one of the Brothers." For that blessed man had been the keeper of the apiary from the beginning of his conversion, having under his care very many vessels of bees.

[45] Then when Mass was celebrated, after the peace he approached the holy altar he receives communion and received Holy Communion from the hand of the priest. And then, drawing both hands to his breast, stretching himself out beside the step of the altar, he lay down: he is afflicted with paralysis and anointed, and being carried out in the arms of others to the infirmary, he was immediately anointed with holy oil, as he had requested from the Brothers. And from that day, just as he had predicted, for an entire year, stricken with paralysis, lying in bed, he could neither turn himself to the other side nor bring his hand to his mouth. After one year, however, the Lord deigned to announce to him through his Angel the day of his death. In the morning he called the monk Riaul to him, he learns the time of his death from S. Michael, and said to him: "Please tell, Brother, our whole community to give thanks always to God and to rejoice continually in the Lord. And let them know for certain that during the nocturnal vigils they had S. Michael the Archangel with them this night, who, before the vigils were entirely sounded, appeared to me in the likeness of a most beautiful child with a very great light, and told me who he was, and added: 'Do not fear,' he said, 'but prepare yourself, because with the dawn of this day you will depart from your body to a better life.' And then through the eastern window, with his light, he entered the church: and for as long as the vigils were celebrated, that brilliant light did not depart from the church. Now therefore, dearest Brother, announce to our Brothers what I have told you: and that I give thanks to their charity, because they showed me their care throughout this entire year. I beseech you, however, to bring me Holy Communion, he dies, and from the hour of vespers to watch for my death." Therefore, after Vespers, he called his attendant and said to him: "Call my Brothers to me, for I am now departing from this life." When therefore the whole community had gathered to him, he departed from this life to the Lord at the very hour he had predicted, on the fourth day before the Kalends of October.

[46] A man also of venerable life and worthy of remembrance, named Gulstan, shone in this sacred monastery in those same times. He too was a layman, but he did not cease chanting before God night and day the psalms and prayers The Blessed Gulstan practices every kind of virtue which he had learned by heart, spending the night in vigils, so that even in his decrepit old age you would scarcely have seen him lying in bed for three hours in summer or winter. In his adolescence he had been separated from pirates by Felix, who at that time was leading a hermit's life on the island of Ossa, not yet a monk: and the very life which he had learned from him at that time he always loved to lead until the end of his life; sparing in food and drink, assiduous in vigils and prayer. He is invoked by sailors even while still alive. The Lord deigned to make manifest the merits of this man even during his lifetime. For far and wide the praises and renown of this man resounded on the lips of all the seafarers of that region. For the Lord deigned to work through him very many miracles and wonders, so that scarcely anyone could recount or number them. He died on the fifth day before the Kalends of December, at the castle of Beauvoir, where he had come on business for his monastery, in the house of the monks of S. Peter of Maillezais. But when it was heard by the voice of the herald that the Blessed Gulstan had departed this life (for he had passed away at midnight), immediately the noblemen, leaping from their beds, after death, visited by a great concourse, together with their ladies and all who heard, vied with one another in hastening to go with candles and torches to pay their respects to the man of God, so that the house itself could scarcely contain the multitude.

[47] The monks of S. Philibert, therefore, seeing many ornaments, a plentiful amount of money, and a great variety of candles being gathered around the body of the man of God, persuaded all who had assembled the body is contested by various monks to carry the holy body to their church. But when the monks, in whose hospice the deceased had been, resisted, and the servants also objected, that he should not be moved from that house until they could bring him back to their own monastery, the others on the contrary, having stirred up the multitude, snatching him from that house with all his furnishings and lights, carried him off to their own church, and collecting the immense money that was offered for three days, after the third day they buried him. When, therefore, these things had been reported to his monastery, Abbot Vitalis went there and humbly asked that the body of his monk be returned to him. But they, not out of love for the holy man but rather out of love for the money which was being brought daily to his tomb from everywhere, gave no answer. He went to Isembard, the Bishop of Poitiers, bringing a complaint about the injury of his monk's body being taken from him. The Bishop, because those monks had been disobedient to his commands, A synod convened at Poitiers, ordered them with their Abbot to come to his synod, and also ordered Abbot Vitalis to be present. When therefore they had come, and each side had pleaded their case at the synod, the Bishop commanded the Abbots and noble Canons who were present that...

ON S. SULPICIUS SEVERUS, ARCHBISHOP OF BOURGES.

Year of Christ 591.

Sulpicius Severus, Bishop of Bourges in Gaul (S.)

BHL Number: 7934

From various sources.

Section I. The deeds of S. Sulpicius Severus.

[1] We said on 17 January that two men named Sulpicius presided over the Church of Bourges: the first surnamed Severus, the other Pius, whose Life we gave there. Although the deeds of both are found confused by many writers, since when they found only two Sulpicii, Bishops of Bourges, in the sacred records, and judged one of them absolutely to have been a disciple of S. Martin, they concluded that the other, surnamed Pius, had lived in the times of King Guntram. But we shall presently treat of that more ancient Sulpicius, the disciple of S. Martin. Two SS. Sulpicii: Pius on 17 January, Severus on the 29th. Besides him, two Sulpicii flourished at Bourges with the praise of piety: the first at the end of the sixth century, under the reign of Guntram; the other somewhat later, under Clothar II and Dagobert. The first is venerated on this 29th of January; the second, called Pius, is venerated on the 17th. The errors of various writers concerning both were related and refuted at greater length in section 1 of the Life of Sulpicius Pius. Here we shall merely collect what is proper to that first Sulpicius (since there is no point in going over that discussion again): for his acts, as far as we have yet discovered, have not been committed to writing.

[2] We have read no ancient author who gave the surname Severus to this Sulpicius: it seems to have arisen from writers of a later age who thought him the disciple of S. Martin. For the fact that Jean Chenu of Bourges writes his surname that the disciple of S. Martin was called Severus by his proper name, and Sulpicius by surname; while this man was called Sulpicius by his proper name and Severus by surname -- is of little weight: for let us grant that that Severus was called Sulpicius by surname, which Gennadius writes in chapter 19, and Victor Giselin in his Life of Sulpicius Severus either refutes or otherwise explains with plausible argumentation; but whence will he establish the surname Severus for the Bishop Sulpicius? We have nevertheless retained this, both to distinguish him from Pius and because it has become established.

[3] His name is inscribed in the Roman Martyrology on the fourth day before the Kalends of February thus: "At Bourges, of S. Sulpicius Severus, Bishop, his feast day, distinguished for his virtues and learning." The old Cologne Martyrology: "At Bourges, of S. Severus, Bishop and Confessor, disciple of S. Martin the Bishop." The same is expressed by the Carthusians of Cologne and Molanus in the additions to Usuard, Felici, Canisius, and the manuscript Florarium. Constantine Ghini also says he was a disciple of S. Martin, and the twenty-seventh Bishop of Bourges, and that he was present at the second Council of Macon; although it is established that that Council of Macon, to which Bishop Sulpicius subscribed, was held by the order of King Guntram in the year 585; and the published catalogues of the Bishops of Gaul make S. Leo, who occupied the see in the times of Pope S. Leo and attended many councils, only the twelfth Bishop of that See; how then could Severus, if he sat before him, have been the twenty-seventh? But in those same catalogues the twenty-seventh is placed as the Sulpicius who is the subject of our present discussion, a contemporary of S. Gregory of Tours.

[4] Du Saussay records not the feast day of Sulpicius on this day, but the translation; for he writes thus: "On the same day at Bourges, the translation of S. Sulpicius surnamed Severus, Bishop and Confessor of that same city, whose feast day dawned to be solemnly celebrated on the seventeenth day of this month." But on the 17th he recorded not this Sulpicius, but the Pius. Concerning the translation of Severus we shall presently speak.

[5] Who this Sulpicius was and by what manner he was elevated to the episcopate, S. Gregory of Tours records, book 6, History of the Franks, chapter 39: "Remigius, Bishop of Bourges, died: after whose passing, the greater part of the city was burned by a great fire; and those things which had been left from the pillage perished there. After this Sulpicius was pre-elected to the priesthood in that same city, Election to the episcopate, with simoniacs rejected, with the favor of King Guntram. For when many were offering gifts, the King is reported to have answered those who were seeking the episcopate thus: 'It is not the custom of our sovereignty to sell the priesthood for a price; nor is it yours to purchase it with rewards: lest both we be branded with the infamy of sordid gain and you be compared to Simon Magus. But according to God's foreknowledge, Sulpicius shall be your Bishop.' And so, having been brought to the clerical state, he received the episcopate of the aforesaid Church. For he is a very noble man, one of the foremost Senators of Gaul, well instructed in letters and rhetoric, and in the metrical arts second to none."

[6] From this it is clear that Wion is greatly mistaken, who, although he establishes two Sulpicii called Pius on 17 January, of whom one, the successor of S. Austregisilus, is venerated on 16 January, and the other, somewhat older, on the 17th (which older one, as we said there, is called Severus by others, He had not previously been a monk, Pius by Wion himself, and is venerated on this 29th day, while the other on the 17th), yet writes that the older one was a monk, then Abbot, in the monastery of S. Nicetius at Lyon. But S. Gregory of Tours says he was one of the foremost Senators of Gaul and was then for the first time brought to the clerical state. Hugh Menard acknowledges that he was still a Senator when he was elected to the episcopate.

[7] Baronius believes that election took place in the year 587. But from the date of the second Council of Macon, to which he subscribed already as Bishop, it is clear that That election was made in the year 584 it did not take place after the year 585. And Gregory of Tours himself indicates the time, for after having written what we have just related about the election of Sulpicius in book 6, chapter 39, he adds in chapter 40: "An ambassador named Oppila came from Spain, bearing many gifts to King Chilperic. For the King of Spain feared that Childebert might stir himself to avenge the wrong done to his sister, because Leuvigild had seized his son Hermenegild, who had married King Childebert's sister, and had thrown him into prison." Now both Chilperic was killed in the year 584, whom Leovigild was striving to win over to his side against Childebert; and Hermenegild was thrown into prison by his treacherous father in the year 584, and was crowned with martyrdom on the very night of Easter of the year 585: in which year his father also died. In addition, Bishop Sulpicius of the Church of Bourges was present at and subscribed to the Council of Macon in the 24th year of King Guntram's reign, the year of Christ 585. But Baronius himself reports in the same year both the election of Sulpicius and the death of King Chilperic: yet the latter occurred in 584, not 587.

[8] With what solicitude Sulpicius administered the episcopate is shown by the same Gregory of Tours, who, addressing him personally in the Preface to the history of the Seven Sleepers resting at Tours, which we shall give on 4 November, writes thus -- a most holy man, who was never accustomed to flatter any Bishop or King: "To the most blessed Father Sulpicius, by the grace of God Archbishop of Bourges, Gregory, unworthy Priest of Tours, sends perpetual greeting in God our Savior. Among the Poet's verses, the virtue and prudence of the Saints are praised under the figure of bees, when he says:

'The more exhausted they have been, the more keenly all Press to repair the ruins of their fallen race.'

This, He admirably cares for the salvation of his flock, most blessed Father, let it be permitted to have prefaced at the head of this letter, as I consider with what prudence, with what solicitude you strive to strengthen the state of the tottering Church and to repair its ruins. This you do not cease to accomplish by the shining examples of your own life, by the honeyed words of your exhortations, and finally by the deeds of preceding Saints brought forth in the midst. For hence it is that among other things your Sublimity has commanded my humble self (for the admonition of a friend is a pressing command) to commit to writing the manner of life and the end of the Seven Sleepers, who are said to rest at Marmoutier, whose fame most widely spreads far and wide, if I could find it anywhere."

[9] In order to quell the growing rivalries between Innocent, Bishop of Rodez, and Ursicinus, Bishop of Cahors, he brought it about that a synod was convoked at Clermont for that purpose. The same Gregory testifies to this, book 6, chapter 39: "This man," he says, "urged that the synod of which we have made mention above be held concerning the parishes of Cahors." But in chapter 38 he had written: "Theodosius, Bishop of Rodez, He convenes a synod for the peace of the Churches, who had succeeded S. Dalmatian, died. In which Church rivalries and scandals concerning the episcopate grew to such a degree that it was nearly stripped of its sacred vessels of worship and all its better substance. Nevertheless *Transobadus the Presbyter was rejected; and Innocent, Count of the Gabali, was elected to the episcopate, with the support of Queen Brunhild. But having assumed the episcopate, he immediately began to harass Ursicinus, Bishop of the city of Cahors, saying that he was retaining dioceses owed to the Church of Rodez. Whence it happened that, as the dispute festered over time, after some years the Metropolitan, having assembled with his provincial bishops and sitting in judgment at the city of Clermont, issued a decree that the parishes, which the Church of Rodez was never recalled to have held, should be recovered: which was done." Thus Gregory. Both the Bishop of Cahors and the Bishop of Rodez are subject to the Metropolitan of Bourges. Sirmond believes this council was held about the year of Christ 588.

[10] At last, in the 30th year of Guntram, the 16th of Childebert, the 7th of Clothar II, he dies, the year of Christ 591, Sulpicius died. The same Gregory, book 10, chapter 26: "Sulpicius, Bishop of the city of Bourges, also died, and Eustace, a Deacon of Autun, was allotted his chair." He is translated. Claude Robert testifies that he was buried in the basilica of S. Julian, but was translated to S. Ursinus, and that his feast is solemnly celebrated there on the fourth day before the Kalends of February, while throughout the entire diocese with an office of ten Lessons.

Side Note: *others read Trusibaldus.

Section II. Was Sulpicius Severus, the disciple of S. Martin, a Saint?

[11] Sulpicius Severus was a great man, in birth, in learning, in Christian humility, The Sulpicius who was the disciple of S. Martin was not a Bishop, adorned with the most distinguished praises by S. Paulinus of Nola, a man most worthy of praise. A threefold controversy can be raised concerning him: whether he was Bishop of Bourges, whether he at some time held wrong beliefs concerning the faith, and whether he has been enrolled among the Saints by the Church. But unless this last point concerning the public honor which is usually paid to the Blessed is established, the other two are not of great relevance to our purpose. Nor did he die in heresy. Nevertheless, it is now almost universally agreed among the learned that he was only a Presbyter, not a Bishop; that he did not obstinately adhere to the error of the Millenarians, which in his Dialogues he seems to have followed; and, as Gennadius of Marseilles writes in chapter 19 On Writers, that "when in his old age he had been deceived by the Pelagians, recognizing the fault of his talkativeness, he maintained silence until death, so that the sin which he had contracted by speaking he might thoroughly amend by keeping silent."

[12] His name had been inscribed in certain Martyrologies, as was said in the preceding section, and about fifty years ago it crept into the Roman Martyrology, through someone's negligence. But it was recently expunged by the authority of Pope Urban VIII. Du Saussay, however, in the Gallican Martyrology writes these things about him: "On the same day in Aquitaine, indeed, enrolled among the Saints, in the district of Primuliacum, of S. Severus Sulpicius, Presbyter and Confessor, most illustrious for the praise of his learning and holiness, who wrote the deeds of S. Martin in polished style and expressed them no less in actions than with the pen; an outstanding cultivator of poverty and a most sincere lover of humility, whose praises, on account of his brilliant gifts of wisdom and his sublime way of life, S. Paulinus, Bishop of Nola, pursued with magnificent commendation." Peter de Natalibus also numbers him among the Saints, book 3, chapter 67, the title of which chapter is: "On S. Severus, Presbyter and Confessor."

[13] It is reported that Guibert Martin, Abbot of Gembloux (not S. Guibert, the founder of that same monastery, as Baronius supposed), wrote an apology for Severus, Apology for him by Abbot Guibert, which is said to exist at Gembloux and at Louvain in the monastery of S. Martin. We have not seen it, unless it is the same as that encomium of Severus which, written by Guibert, was once communicated from an ancient manuscript codex to our Rosweyde by the Reverend Martin of Saint-Trond, a Canon Regular in the same monastery of S. Martin; which, because it is very old (for Guibert is said to have died in the year 1208), we have decided to give here. It reads as follows:

[14] "Sulpicius Severus, first a disciple of the Blessed Martin, afterward Archbishop of Bourges, according to Gennadius in the book he wrote On Illustrious Men, or rather as is clear from his deeds, which I read while residing at Marmoutier, the writer says he was a monk, was born in the parts of Aquitaine and shone illustriously both in the learning of the liberal arts and in the nobility of his birth. And so, excelling in the twofold glory of lineage and of wisdom and knowledge, and -- what is the chief thing among men of this sort -- conspicuous for the virtue of moderation, when he had grown to the manly years of middle age, as a prudent man, perceiving that the world lies in wickedness, and regarding it as death and folly to live or think according to the flesh, having left his home and kindred and spent his possessions for the use of the poor, he betook himself to the Blessed Martin; by whom he was received graciously and thankfully, and without delay submitted himself to his discipleship; and while the holy man was still in the flesh, he lived in the greatest familiarity with him in the aforesaid Marmoutier.

[15] "After the most blessed Martin had been received into the secrets of heaven, this Sulpicius Severus, then a Bishop, who had always clung wholly to his discipleship, held the cell of his Father by inheritance, that is, as its illustrious pious heir and inhabitant, for five years. This Sulpicius, though very reluctant, the Clergy of Bourges drew forth from that cell, moved by the holiness and learning of the man and equally by love of the Blessed Martin his master, and raised him to be their Archbishop.

[16] "That, having been seduced by the Pelagians, he deviated in some way from the rule of the orthodox faith or that he did not fall into heresy is found absolutely nowhere except in Gennadius alone, and I do not know whether he himself read this somewhere or learned it only from rumor, which speaks both of what has been done and what has not. This, however, I faithfully believe: that this error of his did not diminish his merits before the pious Judge Christ, who mercifully pardons the penitent, just as in the Church we see that it did not obscure the glory of his holiness; since the same author who reports that he was deceived also testifies that he was corrected, saying that he imposed upon himself a penance, namely to maintain silence until death, so that by keeping silent he might thoroughly amend what he had sinned by speaking incautiously. Or that he did penance. And this must be all the more wonderful, because although he was distinguished in birth, exalted in dignity, a Bishop by office, and thereby owing himself to many, he abandoned public life, sought retirement, and condemning himself beforehand to a prison-like hiding place, and at the same time mortifying the flesh with vigils, hunger, and cold, he made satisfaction to God in a spirit of humility and a contrite heart. Who, therefore, unless he doubts the mercy of Christ, would dare to doubt, I do not say his salvation, but his very great sanctity? Faithful is the saying and worthy of all acceptance. And why should not his heart grow warm within him toward the love of God in that solitary silence? Why should not the fire of compunction burn in his meditation? Why should not the grief of his offense be renewed, while he devotes himself to nothing else? Tested by this fire, as it were, in the furnace of long trial, and sprinkled with the purifying hyssop of humiliation from the fountain of tears with which, through each of those nights -- that is, the recollections of his offense -- and that he died in holiness he watered the bed of his conscience, he was assuredly cleansed from his greatest sin and made whiter than snow. And so, in a certain sense passing through fire and water, he was led forth at the best time into refreshment. Therefore this fruitful tree, even if at some time it was carried toward the North when the wind of deceit stole upon it, did not fall there, nor did it remain there; but turned again toward the South by the blowing of God, there it fell at the end, and there it will remain without end."

[17] "But if my assertion alone on these matters is not believed, let the entire holy community of Marmoutier be believed, which celebrates the solemnities of his sacred deposition each year with a festal office: and venerated as a Saint, in the celebration of which I myself, while dwelling among them, participated both once and again, and observed it with the other Brothers on the fourth day before the Kalends of February, as it is kept, with no small devotion. Let the faith of so great a Church, therefore, be held as authoritative, as is fitting, and let that iniquity which brazenly strives to abrogate from the Saint the confession and beauty which the Lord gave him, and his exalted glory in the word, stop and seal its mouth. I give you thanks, O Almighty Wisdom, teacher of the ways of God, for in him you conquered malice, and did not abandon him when he had slipped into the pit and was placed in the bonds of sin; but standing by him amid the fraud of those who circumvented him, you freed him from the sinners who were the adversaries of your grace, and raised him to such glory that he is counted among the children of that same grace, and his lot is among the Saints."

[18] "Moreover, lest anyone be deceived through ignorance, or charge that I too was deceived and attributed the holiness of one to another, let him know that this is one Sulpicius and that is another, that he is different from Sulpicius Pius, whose feast is celebrated on the sixteenth day before the Kalends of the aforesaid month of February, in many churches. Both, however, were Archbishops of one and the same city of Bourges; and this one indeed, for the sake of distinction from the other, is called Sulpicius Severus; the other, Sulpicius Pius. The diligent counter of years will also find that this one is much earlier in time than that one, since this one lived in the days of the Blessed Martin, who was the third to preside over the Church of Tours, while that one lived in the days of S. Gregory, who was the nineteenth to govern that same Church. Let therefore our Sulpicius, that distinguished and elegant writer of the studies and works of the most blessed Martin, be judged worthy not of a word of reproach, but of the highest praise; who, setting the most splendid gem in the golden setting of brilliant and eloquent language, carried so illustrious and polished a mirror in the midst of the Church, that all good emulators, who carefully caring for themselves desire to be saved in truth, may most clearly perceive in it what is to be avoided, what to be sought, and how God is to be pleased."

[19] From this it is clear that for 400 years now the opinion had settled in the minds of many that the Sulpicius who is venerated on 29 January was the disciple of S. Martin. It will perhaps be permissible to suspect He seems to have been confused with the other Sulpicius Severus that both this man and the Bishop of Bourges who was a contemporary of King Guntram, being customarily venerated by the Church on the same day, when the deeds of the Bishop were unknown, were thought to be one, who was both a disciple of S. Martin and a Bishop. Or rather, when the monks of Marmoutier learned that, besides Sulpicius Pius, another Bishop of Bourges named Sulpicius was venerated on 29 January, whose deeds were obscure, they presumed that he was their ancient colleague, and under that name began to venerate his memory.

[20] These things about Sulpicius Severus we have been pleased to touch upon briefly, lest we seem either to have taken away from him his heavenly honors, if they have been legitimately bestowed anywhere, His Life, or to have bestowed them on one who did not deserve them. Baronius testifies that he read his Life in the Vatican Library, shelf 4, number 234. We have read this Life, transcribed from a Vatican codex written in the time of Nicholas V, number 1188, and sent to our Rosweyde. Besides the encomium from Gennadius and certain things from a spurious epistle of S. Augustine, which is found in the appendix of volume 2 of his works, it contains scarcely anything. If it were established that he was a Saint, we could bring forward other things about him from S. Paulinus and others.

ON S. POTAMION, BISHOP OF AGRIGENTO IN SICILY.

Potamion, Bishop of Agrigento in Sicily (S.)

From various sources.

[1] Agrigentum is a maritime city of Sicily, on the River Acragas, whence it derived its name. Here, toward the end of either the sixth or seventh century, The feast of S. Potamion, S. Gregory was Bishop, whose Life, published by Metaphrastes, we shall give on 23 November. The Bishop S. Potamion, who is himself also enrolled in the catalogue of the Saints, admitted this very young man to the clergy. Thus our Octavius Caietanus in his Plan of the work On the Saints of Sicily, at 29 January: "At Agrigento, of S. Potamion, Bishop and Confessor." He cites in the margin the Calendar of Agrigento and Leontius in the Life of Gregory of Agrigento. Ferrarius writes the same.

[2] Concerning S. Potamion these things are narrated in the Life of Gregory: "This man" (Gregory), "Potamion, a man distinguished in virtue, he receives S. Gregory of Agrigento from the baptismal font, who at that time presided over the sacred rites and religion of the city of Agrigento, received from the sacred baptism. Afterward, when the boy had reached his eighth year, his parents brought him to the divine Potamion, that he might pray for all good things for the boy, and moreover entrust him to a teacher to be educated. Having prayed to the Lord, as was fitting, for the boy's welfare, he committed him to the care of a certain grammarian named Damian, he sees to his instruction, and commanded him to devote himself to his studies carefully and diligently..."

[3] "When he had passed his twelfth year, his parents again approached the Bishop and the other ministers of the Church, He ordains him a cleric, and with many prayers entreated that he be admitted to their number. When the Bishop had heard their request with equanimity (for already with his inner mental eye he perceived what a splendid and luminous eye he was about to set over the governance of the Church), he admitted him to the sacred body; and foretold that he would be a most excellent instrument, he predicts the future, and whatever he would be in the future."

[4] When Gregory was in his twelfth year, he set out for Jerusalem with Marcus, Serapion, and Leontius, Roman monks, and was kindly received by Bishop Macarius. Marcus, having left Gregory there at Jerusalem, went first to Tripoli, then by ship came to Sicily with his companions: and visiting the monastery which is nearest to the city of Agrigento, they stayed with its Superior; whom Marcus, foreknowing the future, though he had never seen him, astonished by calling him by his proper name, Paul. And asking about the aforesaid S. Potamion, whom he judged had never before been known to the man, he caused no less admiration. And so, when a table had been set before them and they had mutually shared bread and water (as is their custom), the Superior reveals the men to the Bishop, and how Marcus had called by name a man he had never seen. He kindly receives the pilgrims. At this news the Bishop was wonderfully delighted, and counting it an unexpected gain, he hastened immediately to them. Having met them and embraced them, and learning through them what was being done among them, who they were, and where they were bound on this pilgrimage, and again for what reason they were making the voyage, having stayed with them briefly and discussed certain divine matters, he set out for the church to celebrate the mystic sacrifice; for it was the feast day of Peter and Paul, the greatest Apostles.

[5] On the following day after matins, when the Bishop was present with them he discourses on divine things and was speaking with them familiarly about divine and saving matters, suddenly the parents of Gregory entered the city. The writer of the Life next relates how Marcus explained to the Bishop and parents what had happened to Gregory, and returned to Rome: and finally he records that Theodore succeeded Potamion, and Gregory succeeded Theodore in the episcopate.

[6] When S. Potamion lived must be inferred from the age of Bishop S. Gregory, which we shall discuss in its proper place: Whether he lived in the sixth century, for it is established that two Gregorys presided over that Church, one in the times of the Emperor Maurice and Pope S. Gregory, the other in those of Constantine Pogonatus and Pope S. Agatho. Baronius believes the first to be the one venerated on 23 November, and argues that he is said to have been kindly received by Macarius of Jerusalem and ordained a Deacon, and that Macarius was expelled from that See in the year 548, having governed it for two years: nor does it seem that in the time of Pogonatus Carthage could have been so freely visited by Roman monks, and a journey thence toward Jerusalem undertaken. But the Greeks in their Menaea expressly assert that he flourished under the reign of Justinian Rhinotmetus.

[7] The same Menaea report that Gregory, at the age of eighteen, had his hair first duly tonsured by S. Potamion, or in the seventh century, was enrolled in the class of clerics, and discharged the office of Reader with the distinguished pleasantness and clarity of his voice: then, by heavenly admonition, he made a pilgrimage to Carthage, thence to Antioch, afterward to Jerusalem, and finally went to Constantinople and was present at the sixth Ecumenical Council, and confuted the Monothelites with keen disputation.

[8] A Gregory older than either of these is celebrated in the Menaea on 19 December, who is also said to have been sent by Proterius, Patriarch of Alexandria, to S. Elesbaan, King of the Ethiopians, to have consecrated many churches in Arabia, and to have won many of the Jews to Christ. If S. Potamion, as Baronius would have it, lived in the sixth century, it is probable that that Gregory was his predecessor.

ON S. AQUILINUS, PRIEST AND MARTYR, AT MILAN.

Aquilinus, Priest and Martyr at Milan (S.)

[1] Among other magnificent temples of the Saints that are to be seen at Milan, the church of S. Lawrence is celebrated: most ancient, and adorned with a college of Canons, formerly regular, and with the residence of S. Aquilinus, a Canon of Cologne and Martyr, S. Aquilinus the Martyr, and finally with his relics, as Gabriel Pennottus writes in his History of the Canons Regular, book 2, chapter 26; who also mentions him in chapter 39, number 3.

[2] S. Aquilinus is venerated on 29 January by the Church of Milan with an office of three Lessons, and by the Lateran Canons with a double rite. His feast. The Roman Martyrology says of him: "At Milan, of S. Aquilinus the Priest, who, pierced through the throat with a sword by the Arians, was crowned with martyrdom." Galesinius: "At Milan, of S. Aquilinus, Priest and Martyr. Inflamed with zeal for defending the Catholic faith, he traversed Germany, Gaul, and Italy, having undertaken a campaign against the perfidy of the Arians: finally, having gone to Milan, he was most cruelly killed by them for his defense of the Catholic faith, and migrated to his reward in heaven." The German Martyrology has the same, except that it writes that he returned to Milan, as if he had previously set out from there.

[3] Galesinius testifies that he copied his Life from the Breviary, Calendar, and other ancient records of the Ambrosian Church, Life, and adapted it to the use of the same Ambrosian Breviary. This we have not yet seen, unless it is the one contained in the third Lesson of the Breviary of Milan, with which the accounts of Ferrarius in his Catalogue of the Saints of Italy, and Constantine Ghini, agree. We shall give here the Lessons from the Office of the Canons Regular, printed at Venice in the year 1634, with the Notes of Gabriel Pennottus, who testifies that the Life of S. Aquilinus was written in Italian by Joseph Milano and published in the year 1606 at Milan, arranged in twenty chapters.

[4] Concerning the age of S. Aquilinus, Ferrarius writes in his Notes thus: "The conjecture is that he suffered under Theodoric, King and patron of the Arians." His date. Theodoric came to Italy in the year of Christ 489 and died in 526. But Joseph Milano, as Pennottus attests, says he was born in the year 584. Pennottus rightly rejects this, since the Franconians, whose capital is Wurzburg, had scarcely been imbued with the Christian faith a hundred years before. Perhaps some sparks of the Gospel had shone forth before, since the region is close to the Rhine, and the Romans held Noricum and the Raetias: but the immense barbarism of the surrounding peoples had extinguished all that heavenly splendor. Pennottus rather thinks 784 should be read.

[5] The same author adds the following about the effigy and relics of S. Aquilinus: "There exists to this day at Milan, in a most ancient church sacred to Lawrence the Martyr and Levite, a chapel of equal antiquity, dedicated to the same S. Aquilinus, relics elevated, in which his body was first placed and has been preserved down to our times: for a few years ago it was elevated and placed in a more honorable location, where it is now seen. In the vault of that same chapel there are about twenty-four images, or icons, painted, representing the entire life of the Blessed Aquilinus himself, his martyrdom, burial, and miracles performed at his tomb. Nor can it be doubted that the images themselves are most ancient, from about six hundred years ago or more, as the images of Christ and the Apostles in the upper apse, painted in mosaic image or tessellated work, show. These images represent both Aquilinus himself and the Canons of Cologne and the Canons of S. Lawrence, with whom he lived at Milan both while alive and after death, all in the same regular and customary habit which to this day the Lateran Canons Regular in Italy, the Victorines in Gaul, and the Canons of Neuss or Windesheim at Cologne and throughout Lower and Upper Germany wear; with precisely the same clerical tonsure and shaving on the upper and lower part of the head, in the manner of a crown, which the Regulars commonly wear; with this one exception, that in place of the white tunic which we Laterans and our Windesheimers wear, they wore a grey one; which was also the custom in Gaul and in other places in Italy, as in the monastery of S. Andrew at Vercelli, of S. Bernard on Mont Joux, of S. James of Cellevolan in the diocese of Comacchio."

LIFE, from the Offices of the Lateran Canons Regular.

Aquilinus, Priest and Martyr at Milan (S.)

From various sources.

[1] Aquilinus, born at Wurzburg in Franconia of distinguished parents, when as a boy he found that certain of his schoolfellows, sons of noblemen, S. Aquilinus as a boy rebukes heretics, were infected with heretical depravity, asserting that Christ was propagated from Mary by human seed, he took this so gravely that he did not fear to inveigh against that error. Whence it happened that, when the matter was afterward discovered by the Bishop, through his diligence nearly all who were infected with that error returned to the Catholic truth. He becomes a Canon at Cologne. When he had grown up, he resolved to serve his Creator with his whole heart. Therefore, sent by his parents to Cologne for the sake of his studies, he attached himself to the Bishop of Cologne and was deemed worthy to be admitted into the number of the Canons of that Church, who then lived according to a rule with the same Bishop.

[2] After some years, having returned to his homeland and finding that his parents had departed this life, he immediately sold his paternal inheritance and distributed the price to the poor, and returned to the Church of Cologne, where, then Provost, for the splendor of his blameless life, he was elected Provost. When the Bishop then died, he was unanimously chosen by all to succeed him; but lest he be compelled to assume the episcopal dignity, he flees the episcopate, he fled to Paris. Finding that city suffering from a grievous plague, by many labors, vigils, he frees Paris from the plague, and especially by constant prayers, he merited in a short time to free it from the disease. When the Bishop there also died and he was similarly chosen to fill his place, taking flight once again, he came to Pavia in Italy, where, devoting himself to the study of sacred letters, again he flees honors, he learned the common Italian tongue.

[3] Then, setting out for Milan in order to venerate the relics of the Blessed Ambrose, whom he honored with a special devotion, staying with the Canons of S. Lawrence, who were then likewise regular, he began so vehemently to rise up against the Arian heresy, which in that city was gradually regaining strength, with declamations and disputations, at Milan he rebukes the heretics, that through his efforts not a few were recalled from that error to the Catholic faith. The Arians, taking this grievously, attacked Aquilinus as he came to the Ambrosian church at the first light of day for prayer, as was his custom, and having beaten him severely, left him half dead. And when they could in no way divert him from assailing their errors, he is killed by them, on another occasion, driving a sword into his throat, they immolated a most pleasing victim to God. They then attempted to hide his holy body, lest so great a crime should become known, but were prevented by the intervention of a very dense fog. Wherefore the faithful, approaching and finding his body covered in its own blood, carried it with hymns and canticles to the church of S. Lawrence, he is honorably buried, and honorably buried it in a chapel afterward dedicated to his name, where he shines with miracles.

ON S. ARNULPH, MARTYR, IN BELGIUM.

Eighth century.

Arnulph, Martyr at Cysoing in Belgium (S.)

[1] Cysoing, formerly a royal estate in the district of Tournai, is now reckoned within the boundaries of the territory of Lille, a notable and large village, which also bears the distinction of a barony and is numbered among the four principal baronies of Flanders, to whose banner-bearers bears are attributed. Cysoing. Our John Buzelin writes more about the antiquity, name, and ornaments of the place in his Gallo-Flanders, book 1, chapter 19. Here a monastery, which is now of Canons Regular, was founded nearly eight hundred years ago by S. Everard, son-in-law of Louis the Pious, Duke of Friuli, of whom and his wife Gisela and their son Alard we shall treat on 16 December.

[2] Here the body of S. Arnulph the Martyr was long preserved, whose feast on 29 January is recorded in the Belgian Martyrology, The feast of S. Arnulph, although, as Molanus says in his Feasts of the Saints of Belgium, it is not celebrated by the people of Cysoing. Galesinius records him on 28 January with these words: "At Cysoing in Belgium, of S. Arnulph the Martyr." And Ferrarius: "At Cysoing in Belgium, of S. Arnulph, Soldier and Martyr." Although Ferrarius seems to have been deceived by some Belgian not well acquainted with his own country, when in his Notes he doubts whether for Cysoing, a village in Flanders, commonly called Cisoing (not, as he writes, Cigyn), the town of Le Quesnoy, or Quercetum, in Hainaut should be substituted. Du Saussay likewise: "On the same day (the 28th), at Cysoing in the diocese of Tournai, of S. Arnulph, Soldier and Martyr, who was crowned for piety and justice, having fallen in death." And Molanus provided these authors the occasion for assigning that day to him, writing thus in his Index of the Saints of Belgium: "Arnulph, soldier and Martyr of Cysoing, was innocently killed by a noose in defense of his lord and master... I saw the feast noted on the fifth day before the Kalends of February. Which, however, I think is not celebrated by the people of Cysoing. But on the third day before the Ides of July they make a commemoration of the Saints of their Church. And the elevation of their relics was made on the day before the Ides of December."

[3] The Life of S. Arnulph was written in catalectic dimeter verse, consisting of three-line stanzas, Life, by a certain Canon of Cysoing, as is clear from these verses:

"By night the Saint was taken up, / And translated to the head / Of the present Church."

Molanus cites some stanzas of this verse in his Index and Feasts of the Saints of Belgium, and Buzelin at the place cited, who also in book 3 of the Annals of Gallo-Flanders faithfully relates the history of S. Arnulph. That verse was communicated to us from a manuscript of the monastery of Marquette near Lille by our Giles Bucherius. Ferreolus Locrius also mentions Arnulph in his Belgian Chronicle, and William Gazet in his Ecclesiastical History of Belgium, who reports that his aid is especially invoked against fevers; but he errs when he writes that Gisela, who is buried there, was his wife, and Alard his son.

[4] His son was a Bishop of Cambrai. Geoffrey, or Gunfrid, or Godfrey, Bishop of Arras and Cambrai, is written to have been the son of S. Arnulph the Martyr by Demochares, Claude Robert, and Gazet. George Colveneer in his Notes on book 1 of the Chronicle of Bishop Baldric of Noyon, chapter 36, writes thus: "Who this Arnulph the Martyr is, I would not easily say. In the Martyrologies I find two Martyrs named Arnulph, one on 18 July, who is written to have been Bishop of Tours, a contemporary and disciple of S. Remigius; and so this is not the one in question: the other on 3 October in the additions of Molanus to Usuard with these words: 'At Mouzon, the feast of the Blessed Arnulph the Martyr.' Where, however, 'Mouzon' should probably be read as 'Mosom'... Whether this is the same, I am not certain." Locrius and Ferreolus rather think that their Arnulph's son held that bishopric. The date of Arnulph can be established from the fact that they would have his son succeed Trawoard, or Traguard, about the year 752, after the latter's death, and die in 770 or not long after. And this is made sufficiently probable from what Baldric narrates in book 1, chapters 36 and following.

[5] "The temple of the monastery of Cysoing," says Buzelin, "long flourished with the sacred bones of Arnulph Relics and with many wondrous cures at them." Gazet implies they still exist there; for he writes thus: "He rests in the church of Cysoing, at the side of the altar, with his wife Gisela and his son Alard: and on 29 January is celebrated." Concerning Gisela, we have already noted above that she was the daughter of Louis the Pious and the wife of S. Everard; Alard was their son. And although Gazet elsewhere again writes that S. Alard was the son of S. Arnulph, he afterward calls S. Gisela the wife of S. Everard, dispersed by heretics, and reports that she is venerated with him on 16 December. Molanus in his Index and Feasts, and Locrius, write that the bones of Arnulph were dispersed by the Iconoclasts. Formerly, as Buzelin reports, there was great concourse of people to that church. Those who were tormented by pain in the neck wound about it the very strap which had strangled that Martyr's throat; and immediately they felt the ailment subside. Also quite often, at their prayers, the evil bodily burning was extinguished miracles in those who were seriously afflicted with fevers: and many, for the gift received, frequently offered silver threads twisted in the manner of a noose.

METRICAL LIFE, by an anonymous Canon of Cysoing, from a manuscript of the monastery of Marquette.

Arnulph, Martyr at Cysoing in Belgium (S.)

BHL Number: 0688

By a Canon of Cysoing, from manuscripts.

[1] "Of Arnulph, the God-bearer, Arnulph, a most holy man, / The faithful armor-bearer -- / Such is the history. / His youthful age, / Following God with fervent mind / By the guidance of grace, / Strove to appear / Blameless / And lovable to all. / Not caring for the morrow, / For the Lord's sake the needy / He clothed and fed. / Whom ripe gravity / Distinguishes, and chastity / Governs, and temperance. / Living dead to the world, / Vigorous in holiness, / Seasoned with prudence. / A guardian of conscience, / He strove to please / The divine presence. / Whose innocence / Tasted nothing of the wisdom / Of the foolish world. / Praying with fasting, / What he may reap with joy / He sows in tears. / Wholly careful / Lest he be too entangled / In the lowest things. / What more worthy of him, / What can be said more fully, / When the matter exceeds measure? / Who could enumerate / His mercy, / His abundance of virtues, / His deeds?"

[2] "This man was the faithful armor-bearer he serves as armor-bearer to a noble kinsman of his / Of a certain knight, / Powerful and rich. / For tall of body, / Vigorous with living strength, / He was active in arms. / His kinship, / And also his uprightness of character, / Made him dear to the knight. / But because he was more pleasing / And surpassed all, / The retainers envied him. / By secret theft / He abstracted from his lord he takes from him what he may give to the poor / No small amount of substance. / A truly salutary / Theft, because it supplied / The want of the poor."

[3] "While under his own cloak / He was carrying food, / Seized by the household; his innocence is defended by a double miracle / He is accused, he is dragged off, / He is condemned, he is stripped, / The Saint's garment is torn. / His bosom full of wood shavings / Lies open before the servants / To Arnulph's glory. / Thus the Lord by a miracle / Adorns the injury / Done to his servant. / While the household stands amazed, / It does not delay pardon, / But forgives immediately. / Suspicion is laid to rest: / The lord gives to his charge / The care of the house. / He himself, conscious of what he has done, / Withdrawing as quickly as possible, / Takes the shavings with him. / Which when he distributes, / He sees them resume / Their original form of food. / From this he is not puffed up, / But continues the work / Of his begun beneficence. / Harming no one, / Conferring with himself on the day / Of the Last Judgment."

[4] "When he received the knight's command / To plunder his subjects, he refuses to inflict harm on the subjects / He spared outsiders, / Satisfying the knight / From his own granaries. / Since he did this often, / And so great a store / Gradually diminished, / The lord was informed / That scarcely on the morrow / Would provisions suffice. / He is therefore summoned / And sentenced to punishment, / As if guilty of a crime. / God is present openly he obtains by prayer that his lord's granaries be divinely refilled / To his servant, / A witness to the deed. / For when the loss is repaired, / He delights / His lord doubly. / Arnulph most holy / And most dear to God / They commend in common. / From this, as if his own, / Taking him as a son, / The knight embraces him. / Now he calls nothing his own / That he has, but all things belong to all, / Nor is it distributed in secret."

[5] "Thus the holiness of Arnulph he burns with desire for martyrdom / And his proven charity / Shone far and wide. / And that through martyrdom / He merited to attain / To the joy of the Saints. / Although he was a layman, / The word of the Lord / Had perfectly taught him / That just as Christ for all, / So each one for his brothers / Should undergo death. / For that he might become a Martyr / And faithfully fulfill / The Lord's command, / He and the knight alike / Setting out, happily / Take the public road. / His lord had enemies, / Whom he, seeing them approach / From afar, / When there is no escape, / Gives this counsel, he offers himself to death for his lord / Addressing his lord: / 'Your horse is feeble, / Mine is swift and nimble; / Mount upon it. / Thus to the nearest village / Flee, only that / Your life may be saved. / I have nothing to fear from them, / I have done them no harm -- / Why should I dread them? / And if I end my life, / It pleases me to die for you, my lord, / That I may set you free.'"

[6] "The knight flees swiftly: / The enemies treat this man more savagely, he is hanged / They slaughter, they lacerate him; / They reproach him / That through his help / The one they hated / Had escaped. / They tightly bind a strap / Around his neck, / That he may thus end his life. / Living a long time, / He thus hangs on the tree / As if he felt no harm. / The strap did him no injury, / But rather sustained him, he praises God / Whom the torturer exhausts. / The ineffable, / Divine, terrible name / The thrice-blessed one utters. / Rage torments the enemies / That there is such peace / For one hanging on a tree. / Fury kindles anger, / Bursts forth in vexation / From each breast. / 'Since we shall accomplish nothing / Unless we finish what we began,' / They say to one another, / 'If we depart hence, / We shall carry home no / Triumph over a dead man.' he is strangled by force / While each speaks thus, / They climb / The tree together. / Upon the Saint's shoulders / They place their savage feet, / Pressing down fiercely. / They strangle the innocent -- / As is proved by the miracles / That spring up there, / Which we believe should be passed over in silence, / Since we write of things unseen, / Lest they be thought a fable."

[7] "But there survive very many / Who know the history The tree shines with heavenly radiance / Of this most holy man; / Whose testimony, / Brought forth in public, / Confers much grace. / For for a long time / On that same tree / Lights were seen, / So that the presence / Of heavenly citizens / Is believed to be there. / So great a mass of tree / In the course of time / Has utterly disappeared: / The whole has been snatched up by the roots / By the faithful / As great relics."

[8] "The strap that served for punishment / Is a remedy / If anyone should have a pain in the neck; / If one wears it around, / And does not hesitate, / The pain soon departs. Other miracles of the Saint / For if anyone comes here with fevers / And by prayers / Feels the benefits. / As the people gather, / Many gifts / Were given to the servant of God. / Often to come here / Not without a gift, / The throng of people vows. / Some, as we have mentioned, / We have seen come here / With silver threads, Gifts offered to him / Which they wear around their necks / And thus offer to the Saint, / Made into the form of nooses."

[9] "This one thing I will not pass over in silence -- / An outstanding miracle / That I hold in my keeping. / For when there was excessive / Insolence of the people / Around the Saint's tomb, / He, not bearing the injury / Daily done / To his presence / (For it would escape posterity / How great a glory / He held among the Blessed in heaven) -- / A certain aged widow / Was praying in a corner / Before the Saint's tomb, / Devoted to almsgiving, / To pray with tears / Was her constant occupation. / The Saint visibly / Appearing, gently / Calls and addresses her: He complains of the contempt shown to his tomb / 'Holding heavenly kingdoms, / Why is Arnulph thus spurned / By the lay people? / They turn their backs upon him, / In his presence they exchange / Idle chatter. / Lest he avenge himself, / It is fitting that your foreknowledge / Should make this known.' / To which the brave woman replies: / 'Name yourself, please, / And do not leave me in doubt: / That the more certain I am, / The more resolute I may be / To do what you command.' / He names himself Arnulph; / He repeats his command / To be carried out without delay."

[10] "Immediately the next day / The woman reports the vision His relics are translated to Cysoing / To the ears of the priest. / Who, as if divinely / Admonished, / Went forth to the people. / He commands, admonishes, repeats / That all should honor the Saint, / And narrates the miracle. / Yet fearing that the tomb, / With the rude populace again, / Would be neglected, / By night he took up the Saint / And translated him to the head / Of the present church. / There now, reposed, / Lies the renowned Martyr / At the edge of the altar. / There Gisela is placed, / And her illustrious / Offspring, Alard by name. / By the merits of these three, / And of Everard the knight, / Grant, Father of all, / That we may so live in the present / As to obtain their joy / In heaven. Amen."

"All the people of Cysoing / Rejoice in the presence / Of the distinguished Martyr."

"Where Gisela is placed, / And her illustrious offspring, / Adalard by name." Molanus also has Gisela, and most who write about her.

ON S. JULIAN THE HOSPITALLER.

Julian, the Hospitaller (S.)

[1] Many hospices were built and founded by our forebears, with praiseworthy piety, for receiving pilgrims with hospitality. Most of them in Belgium venerate S. Julian as their patron, just as hospitals venerate S. Elizabeth the Landgravine, who is celebrated on 19 November. The feast of S. Julian. Some record the feast of S. Julian on 12 February, as Peter de Natalibus, book 3, chapter 116, Maurolycus, and Ferrarius in his General Catalogue of Saints. The latter, however, in his Catalogue of the Saints of Italy, and in the General Catalogue in the Notes, testifies that he is celebrated in the diocese of Aquileia on this day. He says it is not known of what country he was, or where and when he lived; homeland and date unknown, he adds however: "It is possible that he lived among the Carni, where rivers with swelling waters are customarily forded not without manifest danger." Concerning his native soil, his age, and the place of his parricide or his penance, we consider ourselves at liberty to conjecture nothing at all, since arguments present themselves for no particular conclusion. For that detail about the dangerous crossing of rivers among the Carni is trivial: where in all the world are there not such places in rivers which, whether by the whirling eddies of waters, or by the swift force of waves, or by the uncertain bottom with rocks sticking out, or -- what we think is most frequent -- by the malice of demons envious of human safety and salvation, cannot be crossed without peril?

[2] Anthony Vincent Domenech in his History of the Saints of Catalonia writes that S. Julian the Hospitaller of the poor is held in great veneration in many places of that province, veneration in Spain, and especially in the village of the diocese of Barcelona called Del Fou, where his festival is held on 28 August.

[3] His Life is found in the Golden Legend of James de Voragine, under 27 January, after the Life of S. Julian of Le Mans. The same is recited by Vincent of Beauvais, book 9, chapter 115; Life, Peter de Natalibus, book 3, chapter 116; S. Antoninus, part 1, title 6, chapter 25, section 4; Domenech at the place cited; Ferrarius in his Catalogue of the Saints of Italy; and others.

[4] Maurolycus reports that he is usually depicted among the Sicilians in the garb of a hunter, writing thus on 12 February: "Also of Julian the Hospitaller, who, having killed his parents by an unforeseen accident, together with his wife, receiving travelers with hospitality and service at a river crossing, merited pardon, image, and full of works of charity, together with her he rested in peace. He is said to have been a hunter, as paintings represent him." But here in Belgium he is customarily painted as a soldier or nobleman, holding a little boat in his hand, with a stag sometimes painted at his side.

LIFE, FROM S. ANTONINUS.

Julian, the Hospitaller (S.)

BHL Number: 0000

From manuscripts.

[1] When Julian one day was engaged in hunting, being young and noble, and was pursuing a stag he had found, suddenly the stag, turning to him, said to him: Julian, lest he kill his parents, goes abroad. "You pursue me, who will be the killer of your father and mother?" Hearing this, he was stunned. And lest what the stag had told him should happen to him, he left everything and departed, going to a very remote region, and attached himself to a certain prince there, and conducted himself so bravely both in war and at court that the prince made him a knight and gave him in marriage a certain noble widowed Castellan, granting a castle as her dowry.

[2] His parents are kindly received by his wife. Meanwhile his parents, grieving exceedingly for love of their son, wandered everywhere, searching for him anxiously. At last they arrived at the castle over which Julian presided. Julian happened to be away at that time. But his wife, seeing them, asked who they were. When they had narrated all that had happened to their son, and said they were traveling about searching for him, she understood that these were Julian's parents, since she had often heard this story from her husband; she received them honorably, gave them her own bedchamber to rest in, and prepared another bed for herself. In the morning, the Castellan went to church, leaving Julian's parents resting, weary as they were, in her bed. Meanwhile Julian returned home; entering the bedchamber to wake his wife, he found his parents sleeping there. Not knowing they were his parents, he rashly kills them, he suspected his wife was lying there with an adulterer, whereupon he silently drew his sword and killed them both.

[3] Going out of the house, he met his wife returning from church. He asked her who those people were whom he had found in his bed. She told him they were his parents, whom she had honorably received as they sought him most lovingly, and had placed them in her bedchamber. Hearing this, he became as one dead and began to weep most bitterly, saying: "Woe is me, for I have killed my dearest parents! What shall I do? Behold, the word of the stag is fulfilled, and what I took care to avoid by leaving home and country, I have fallen into. Now farewell, my sweetest sister, for henceforth I shall not rest he does penance abroad until I know that God has accepted my penance." To which she replied: "Far be it from me, sweetest brother, to desert you; but I who was your partner in joy will be so also in sorrow and in penance." Therefore departing from there, he ferries travelers in his boat, beside a great river where many were imperiled, they built a large hospice, that they might do their penance there and ferry across those wishing to cross the river, and receive the poor with hospitality.

[4] After a long time, when one night Julian was resting, weary, and there was an intense frost, he receives an Angel in the guise of a pauper, he heard a voice lamenting tearfully and calling upon Julian to ferry him across. Hearing this, he rose quickly, and finding the man already failing from the cold, he carried him into his house and took care to warm him with a fire he had kindled; afterward he led him to his own bed, covering him with cloths. After a little while, he who had appeared so sick and as if leprous, becoming radiant, ascended to the heavens and said to his host: "Julian, the Lord has sent me to you from this he understands that his sin has been forgiven him to let you know that he has accepted your penance" (for it was an Angel of the Lord); "and both of you will shortly rest in the Lord." And so he vanished. They, however, full of almsgiving and good works, not long afterward gave up their souls to the Lord. In his honor, therefore, a Pater Noster or other prayer is said by some, he dies, so that good lodging may be given them and they may be defended from dangers.

ON BLESSED REDIGUND, OR WEDIGUND, VIRGIN OF THE PREMONSTRATENSIAN ORDER, IN SPAIN.

Year 1152.

Redigund or Wedigund, Virgin of the Premonstratensian Order in Spain (B.)

[1] "Villamayor, a monastery of the diocese of Burgos," says Aubert Le Mire in his Premonstratensian Chronicle at the year 1177, "takes its name from the neighboring town called Villamayor. It is seven miles from the city of Burgos." It is also mentioned by Jean Page in the Premonstratensian Library, book 1, in the Circuit of Spain, Blessed Redigund the Virgin, and by Servatius Lairveltz, who places it in the diocese of Palencia. This monastery venerates as its patron S. Michael the Archangel, whence it is also called S. Michael de Trevino, to be distinguished from another monastery of the same order, S. Michael de Gros, in the diocese of Zamora, in the town of Toro, situated on the River Duero, which the same authors mention.

[2] Here is preserved the body of S. Paulina, Virgin and Martyr, brought from Italy with other relics of the Saints by Antonio de Padilla, of the Society of Jesus, and given to these most devout Fathers on 23 April 1612. Life. We shall treat of her on 6 June. Here also lies the body of Blessed Redigund, whom others call Wedigund, and some Radigund. We give her Life from the Premonstratensian Hagiologium, which the Most Reverend Lord Chrysostom vander Sterre, Abbot of the most ancient monastery of S. Michael in the city of Antwerp, having long prepared it for press and it being eagerly desired by all pious persons, while detained by various affairs both of his Order and of the commonwealth, delays to publish, but has in the meantime most graciously communicated these things to us.

[3] The same author in his Feasts of the Saints of the Premonstratensian Order, on the fourth day before the Kalends of February, writes thus about Redigund: "In the monastery of S. Michael de Trevino near Villamayor of the diocese of Burgos, feast day, of Blessed Redigund, a Spanish Virgin of the Premonstratensian Order. Who, crucified to the world with its lusts, while she subdued the flesh with rigorous austerities, germinated like a lily among thorns, and wonderfully pleased the heavenly Bridegroom with a pure heart and chaste body." Andrew du Saussay also records her in his Gallican Martyrology, but among the Blessed, with these words: "On the same day Blessed Redigund, a religious Virgin of the monastery of Trevino of the Premonstratensian Order in the diocese of Burgos, passed over to the Lord, most distinguished for the rigor of her austerity, the beauty of her purity, and her zeal for divine worship." We cannot, however, understand on what grounds he attempts to claim her for Gaul. In the Order for reciting the divine office printed at Madrid in the year 1635, among the feasts of the Canons Regular of the Premonstratensian Order, on the 26th (probably the 29th, with the numeral signifying nine erroneously turned upward veneration so as to form only a six) of January: "Redigund, Virgin, semidouble."

[4] The same Abbot Chrysostom mentions Redigund in his Life of S. Norbert, book 3, chapter 6, section 12. And in the book entitled The Echo of S. Norbert Triumphant, page 64, he has this: Relics. "But also recently, through the efforts of the Very Reverend Father Michael Maldonato, Procurator General of the Spanish Congregation, we have obtained one sacred rib of Blessed Redigund, a Spanish Virgin of our same Order, who reposes venerably in the monastery of S. Michael de Trevino, at the altar of S. Michael there, in a splendidly decorated urn, the same having been generously given to us by the Most Distinguished and Reverend Father Master Philip de Quintanilla, most worthy General Visitor of the Spanish Congregation of our same Order."

LIFE, from the Hagiologium of the Most Reverend Lord Abbot Chrysostom vander Sterre, not yet published.

Redigund or Wedigund, Virgin of the Premonstratensian Order in Spain (B.)

[1] The Blessed Virgin Redigund professed the white Order in a certain monastery called S. Paul, Blessed Redigund, a religious of the Premonstratensian Order, not far from the church of S. Michael, formerly situated at a distance, which has now ceased to exist. It will perhaps be better to understand from what has been communicated to me from Spain that that church of S. Paul was formerly a convent of Premonstratensian Virgins.

[2] At a distance of about two hundred paces from the monastery of S. Michael de Trevino near Villamayor there used to adhere a certain church called S. Paul, in the monastery of S. Paul, and it was formerly of nuns of the Premonstratensian Order: but on account of poverty it ceased to exist, its revenues being attributed to the monastery of the Religious, which still possesses them. And elsewhere: "In the monastery of S. Michael de Trevino near Villamayor of the diocese of Burgos of the Premonstratensian Order, and in all the surrounding places, there flourishes a most ancient, public, and notorious tradition, transmitted from ancestors to ancestors, from parents to children, that the church of S. Paul, which is situated in view of the said monastery, separated from it by about two hundred paces, was formerly a convent of Virgins of the said Order, which on account of poverty ceased to exist, its revenues being assigned to the monastery of the Religious, who still enjoy them."

[3] The last Religious of this convent was Blessed Redigund, who after visiting the shrines of the Saints at Rome, she makes a pilgrimage to Rome, with the permission of her Superiors, when she had completed her pilgrimage and was enriched with a precious treasury of sacred Relics, she devoted the rest of her life here most piously to God. On her return from Italy, the blessed Virgin enclosed herself in a certain cell, built next to the door of the church of S. Michael, from which through a small window she could see the high altar: and cutting herself off from all worldly commerce, she lives austerely as a recluse, she hid herself in the secret of the Lord's face, and established a life of extreme rigor and austerity, knowing that lilies are safe from being devoured by wild beasts only when they are properly surrounded and enclosed by thorns and briars; just as in the Canticles the Bridegroom praises his bride, when he proclaims her to be a lily among thorns. For when Virgins will take care to devote themselves diligently to afflictions and mortifications of the flesh, then they will be able to preserve the flower of their virginity long inviolate from the world and the devil. And therefore this most prudent Virgin, that she might be holy both in body and in spirit and always think on the things of the Lord, afflicted her flesh with painful labors in a wonderful manner: and with her mind collected in God, rising above all earthly and transitory things, she led a heavenly life on earth, until at last she reached the happy goal of her labors, she dies, and fell asleep in a blessed death in the Lord, in the year (as Father Michael Maldonato wrote to me) of the Incarnation of the Word 1152, which was the 33rd from the foundation of the White Order, and the 15th of the Reverend Father Emelinus, second Abbot of S. Michael.

[4] She died, moreover, with the reputation of extraordinary holiness, and as such was committed to burial. Her relics are translated, But after the passage of some years she was elevated and translated, and all her sacred bones and relics were enclosed in a certain chest, together with the cushion on which she used to work, the vessel from which she drank, her salt-cellar, and some other small possessions of hers, which, because they had belonged to the Saint, were held in great veneration. And all these things are placed in a certain altar and chapel of the said monastery, which, to distinguish it from the high altar, is called the old altar of S. Michael. It has been held in great veneration from time immemorial (as the Spanish Fathers testify in the cited rescript). And indeed seven villages, each on its own fixed day, and are publicly honored, come in public procession to her altar, and among other solemn prayers they recite, they also say an antiphon and prayer for the Virgin.

ON CHARLES VIII, ABBOT OF VILLERS IN BRABANT.

At the beginning of the thirteenth century.

Charles, Abbot of Villers, of the Cistercian Order in Belgium

[5] The same author adds concerning the effigy and relics of S. Aquilinus: "There exists to this day at Milan, in a most ancient church sacred to Lawrence the Martyr and Levite, a chapel of equal antiquity, dedicated to the same S. Aquilinus, relics elevated, in which his body was first placed and has been preserved down to our times: for a few years ago it was elevated and placed in a more honorable location, where it is now seen. In the vault of that same chapel there are about twenty-four images, or icons, painted, representing the entire life, martyrdom, burial, and miracles at the tomb of the Blessed Aquilinus himself. Nor can it be doubted that the images themselves are most ancient, dating from about six hundred years ago or more, as the images of Christ and the Apostles in the upper apse, painted in mosaic image or tessellated work, demonstrate. These images represent both Aquilinus himself and the Canons of Cologne and the Canons of S. Lawrence, with whom he dwelt at Milan both while living and after death, all in the same regular and customary habit which to this day the Lateran Canons Regular in Italy, the Victorines in Gaul, and the Canons of Neuss or Windesheim at Cologne and throughout Lower and Upper Germany wear; with precisely the same clerical tonsure and shaving on the upper and lower part of the head, in the manner of a crown, which the Regulars commonly wear; with this one exception, that in place of the white tunic which we Laterans and our Windesheimers wear, they wore a grey one; which was also the custom in Gaul and in other places in Italy, as in the monastery of S. Andrew at Vercelli, of S. Bernard on Mont Joux, of S. James of Cellevolan in the diocese of Comacchio."

LIFE, from the Offices of the Lateran Canons Regular.

Aquilinus, Priest and Martyr at Milan (S.)

From various sources.

[1] Aquilinus, born at Wurzburg in Franconia of distinguished parents, when as a boy he found that certain of his schoolfellows, sons of noblemen, S. Aquilinus as a boy rebukes heretics, were infected with heretical depravity, asserting that Christ was propagated from Mary by human seed, he took this so gravely that he did not fear to inveigh against that error. Whence it happened that when the matter was afterward discovered by the Bishop, through his diligence nearly all who were infected with that error returned to the Catholic truth. He becomes a Canon at Cologne. When he had grown up, he resolved to serve his Creator with his whole heart. Therefore, sent by his parents to Cologne for the sake of his studies, attaching himself to the Bishop of Cologne, he was deemed worthy to be admitted into the number of the Canons of that Church, who then lived according to a rule with the same Bishop.

[2] After some years, having returned to his homeland and finding that his parents had departed this life, he immediately sold his paternal inheritance and distributed the price to the poor, and returned to the Church of Cologne, where, then Provost, on account of the splendor of his blameless life, he was elected Provost. When the Bishop then died, he was unanimously chosen by all to succeed him; but lest he be compelled to assume the episcopal dignity, he flees the episcopate, he fled to Paris. Finding that city suffering from a grievous plague, by many labors, vigils, he frees Paris from the plague, and especially by constant prayers, he merited in a short time to free it from the disease. When the Bishop there also died and he was similarly chosen to fill his place, taking flight once again, he came to Pavia in Italy, where, devoting himself to the study of sacred letters, again he flees honors, he learned the common Italian tongue.

[3] Then, setting out for Milan to venerate the relics of the Blessed Ambrose, whom he honored with a special devotion, staying with the Canons of S. Lawrence, who were then likewise regular, he began so vehemently to rise up against the Arian heresy, which in that city was gradually regaining strength, with declamations and disputations, at Milan he rebukes the heretics, that through his efforts not a few were recalled from that error to the Catholic faith. The Arians, taking this grievously, attacked Aquilinus as he came to the Ambrosian church at first light for prayer, as was his custom, and having beaten him severely, left him half dead. And when they could in no way divert him from assailing their errors, he is killed by them, on another occasion, driving a sword into his throat, they immolated a most pleasing victim to God. They then attempted to hide his holy body, lest so great a crime be divulged, but were prevented by the intervention of a very dense fog. Wherefore the faithful, approaching and finding his body bathed in its own blood, carried it with hymns and canticles to the church of S. Lawrence, he is honorably buried, and honorably buried it in a chapel afterward dedicated to his name, where he shines with miracles.

ON S. ARNULPH, MARTYR, IN BELGIUM.

Eighth century.

Arnulph, Martyr at Cysoing in Belgium (S.)

[1] Cysoing, formerly a royal estate in the district of Tournai, is now reckoned within the boundaries of the territory of Lille, a notable and large village, which also bears the distinction of a barony and is numbered among the four principal baronies of Flanders, to whose banner-bearers bears are attributed. Cysoing. Our John Buzelin writes more about the antiquity, name, and ornaments of the place in his Gallo-Flanders, book 1, chapter 19. Here a monastery, which is now of Canons Regular, was founded nearly eight hundred years ago by S. Everard, son-in-law of Louis the Pious, Duke of Friuli, of whom and his wife Gisela and their son Alard we shall treat on 16 December.

[2] Here the body of S. Arnulph the Martyr was long preserved, whose feast on 29 January is recorded in the Belgian Martyrology, The feast of S. Arnulph, although, as Molanus says in his Feasts of the Saints of Belgium, it is not celebrated by the people of Cysoing. Galesinius records him on 28 January with these words: "At Cysoing in Belgium, of S. Arnulph the Martyr." And Ferrarius: "At Cysoing in Belgium, of S. Arnulph, Soldier and Martyr." Although Ferrarius seems to have been deceived by some Belgian not well acquainted with his own country, when in his Notes he doubts whether for Cysoing, a village in Flanders, commonly called Cisoing (not, as he writes, Cigyn), the town of Le Quesnoy, or Quercetum, in Hainaut should be substituted. Du Saussay likewise: "On the same day (the 28th), at Cysoing in the diocese of Tournai, of S. Arnulph, Soldier and Martyr, who was crowned for piety and justice, having fallen in death." And Molanus provided these authors the occasion for assigning that day to him, writing thus in his Index of the Saints of Belgium: "Arnulph, soldier and Martyr of Cysoing, was innocently killed by a noose in defense of his lord and master... I saw the feast noted on the fifth day before the Kalends of February. Which, however, I think is not celebrated by the people of Cysoing. But on the third day before the Ides of July they make a commemoration of the Saints of their Church. And the elevation of their relics was made on the day before the Ides of December."

[3] The Life of S. Arnulph was written in catalectic dimeter verse, consisting of three-line stanzas, Life, by a certain Canon of Cysoing, as is clear from these verses:

"By night the Saint was taken up, / And translated to the head / Of the present Church."

Molanus cites some stanzas of this verse in his Index and Feasts of the Saints of Belgium, and Buzelin at the place cited, who also in book 3 of the Annals of Gallo-Flanders faithfully relates the history of S. Arnulph. That verse was communicated to us from a manuscript of the monastery of Marquette near Lille by our Giles Bucherius. Ferreolus Locrius also mentions Arnulph in his Belgian Chronicle, and William Gazet in his Ecclesiastical History of Belgium, who reports that his aid is especially invoked against fevers; but he errs when he writes that Gisela, who is buried there, was his wife, and Alard his son.

[4] His son was a Bishop of Cambrai. Geoffrey, or Gunfrid, or Godfrey, Bishop of Arras and Cambrai, is written to have been the son of S. Arnulph the Martyr by Demochares, Claude Robert, and Gazet. George Colveneer in his Notes on book 1 of the Chronicle of Bishop Baldric of Noyon, chapter 36, writes thus: "Who this Arnulph the Martyr is, I would not easily say. In the Martyrologies I find two Martyrs named Arnulph: one on 18 July, who is written to have been Bishop of Tours, a contemporary and disciple of S. Remigius, and so this is not the one in question; the other on 3 October in the additions of Molanus to Usuard with these words: 'At Mouzon, the feast of the Blessed Arnulph the Martyr.' Where, however, 'Mouzon' should probably be read as 'Mosom'... Whether this is the same, I am not certain." Locrius and Ferreolus rather think their Arnulph's son held that bishopric. The date of Arnulph can be established from the fact that they would have his son succeed Trawaard, or Traguard, about the year 752, after the latter's death, and die in 770 or not long after. And this is made sufficiently probable from what Baldric narrates in book 1, chapters 36 and following.

[5] "The temple of the monastery of Cysoing," says Buzelin, "long flourished with the sacred bones of Arnulph Relics and with many wondrous cures at them." Gazet implies they still exist there; for he writes thus: "He rests in the church of Cysoing, at the side of the altar, with his wife Gisela and his son Alard: and on 29 January is celebrated." Concerning Gisela, we have already noted above that she was the daughter of Louis the Pious and the wife of S. Everard; Alard was their son. And although Gazet elsewhere again writes that S. Alard was the son of S. Arnulph, he afterward calls S. Gisela the wife of S. Everard, dispersed by heretics, and reports that she is venerated with him on 16 December. Molanus in his Index and Feasts, and Locrius, write that the bones of Arnulph were dispersed by the Iconoclasts. Formerly, as Buzelin reports, there was great concourse of people to that church. Those who were tormented by pain in the neck wound about it the very strap which had strangled that Martyr's throat; and immediately they felt the ailment subside. Also quite often, at their prayers, the evil bodily burning was extinguished miracles in those who were seriously afflicted with fevers: and many, for the gift received, frequently offered silver threads twisted in the manner of a noose.

[2] "This man was the faithful armor-bearer he serves as armor-bearer to a noble kinsman of his / Of a certain knight, / Powerful and rich. / For tall of body, / Vigorous with living strength, / He was active in arms. / His kinship, / And also his uprightness of character, / Made him dear to the knight. / But because he was more pleasing / And surpassed all, / The retainers envied him. / By secret theft / He abstracted from his lord he takes from him what he may give to the poor / No small amount of substance. / A truly salutary / Theft, because it supplied / The want of the poor."

[3] "While under his own cloak / He was carrying food, / Seized by the household; his innocence is defended by a double miracle / He is accused, he is dragged off, / He is condemned, he is stripped, / The Saint's garment is torn. / His bosom full of wood shavings / Lies open before the servants / To Arnulph's glory. / Thus the Lord by a miracle / Adorns the injury / Done to his servant. / While the household stands amazed, / It does not delay pardon, / But forgives immediately. / Suspicion is laid to rest: / The lord gives to his charge / The care of the house. / He himself, conscious of what he has done, / Withdrawing as quickly as possible, / Takes the shavings with him. / Which when he distributes, / He sees them resume / Their original form of food. / From this he is not puffed up, / But continues the work / Of his begun beneficence. / Harming no one, / Conferring with himself on the day / Of the Last Judgment."

[4] "When he received the knight's command / To plunder his subjects, he refuses to inflict harm on the subjects / He spared outsiders, / Satisfying the knight / From his own granaries. / Since he did this often, / And so great a store / Gradually diminished, / The lord was informed / That scarcely on the morrow / Would provisions suffice. / He is therefore summoned / And sentenced to punishment, / As if guilty of a crime. / God is present openly he obtains by prayer that his lord's granaries be divinely refilled / To his servant, / A witness to the deed. / For when the loss is repaired, / He delights / His lord doubly. / Arnulph most holy / And most dear to God / They commend in common. / From this, as if his own, / Taking him as a son, / The knight embraces him. / Now he calls nothing his own / That he has, but all things belong to all, / Nor is it distributed in secret."

[5] "Thus the holiness of Arnulph he burns with desire for martyrdom / And his proven charity / Shone far and wide. / And that through martyrdom / He merited to attain / To the joy of the Saints. / Although he was a layman, / The word of the Lord / Had perfectly taught him / That just as Christ for all, / So each one for his brothers / Should undergo death. / For that he might become a Martyr / And faithfully fulfill / The Lord's command, / He and the knight alike / Setting out, happily / Take the public road. / His lord had enemies, / Whom he, seeing them approach / From afar, / When there is no escape, / Gives this counsel, he offers himself to death for his lord / Addressing his lord: / 'Your horse is feeble, / Mine is swift and nimble; / Mount upon it. / Thus to the nearest village / Flee, only that / Your life may be saved. / I have nothing to fear from them, / I have done them no harm -- / Why should I dread them? / And if I end my life, / It pleases me to die for you, my lord, / That I may set you free.'"

[6] "The knight flees swiftly: / The enemies treat this man more savagely, he is hanged / They slaughter, they lacerate him; / They reproach him / That through his help / The one they hated / Had escaped. / They tightly bind a strap / Around his neck, / That he may thus end his life. / Living a long time, / He thus hangs on the tree / As if he felt no harm. / The strap did him no injury, / But rather sustained him, he praises God / Whom the torturer exhausts. / The ineffable, / Divine, terrible name / The thrice-blessed one utters. / Rage torments the enemies / That there is such peace / For one hanging on a tree. / Fury kindles anger, / Bursts forth in vexation / From each breast. / 'Since we shall accomplish nothing / Unless we finish what we began,' / They say to one another, / 'If we depart hence, / We shall carry home no / Triumph over a dead man.' he is strangled by force / While each speaks thus, / They climb / The tree together. / Upon the Saint's shoulders / They place their savage feet, / Pressing down fiercely. / They strangle the innocent -- / As is proved by the miracles / That spring up there, / Which we believe should be passed over in silence, / Since we write of things unseen, / Lest they be thought a fable."

[7] "But there survive very many / Who know the history The tree shines with heavenly radiance / Of this most holy man; / Whose testimony, / Brought forth in public, / Confers much grace. / For for a long time / On that same tree / Lights were seen, / So that the presence / Of heavenly citizens / Is believed to be there. / So great a mass of tree / In the course of time / Has utterly disappeared: / The whole has been snatched up by the roots / By the faithful / As great relics."

[8] "The strap that served for punishment / Is a remedy / If anyone should have a pain in the neck; / If one wears it around, / And does not hesitate, / The pain soon departs. Other miracles of the Saint / For if anyone comes here with fevers / And by prayers / Feels the benefits. / As the people gather, / Many gifts / Were given to the servant of God. / Often to come here / Not without a gift, / The throng of people vows. / Some, as we have mentioned, / We have seen come here / With silver threads, Gifts offered to him / Which they wear around their necks / And thus offer to the Saint, / Made into the form of nooses."

[9] "This one thing I will not pass over in silence -- / An outstanding miracle / That I hold in my keeping. / For when there was excessive / Insolence of the people / Around the Saint's tomb, / He, not bearing the injury / Daily done / To his presence / (For it would escape posterity / How great a glory / He held among the Blessed in heaven) -- / A certain aged widow / Was praying in a corner / Before the Saint's tomb, / Devoted to almsgiving, / To pray with tears / Was her constant occupation. / The Saint visibly / Appearing, gently / Calls and addresses her: He complains of the contempt shown to his tomb / 'Holding heavenly kingdoms, / Why is Arnulph thus spurned / By the lay people? / They turn their backs upon him, / In his presence they exchange / Idle chatter. / Lest he avenge himself, / It is fitting that your foreknowledge / Should make this known.' / To which the brave woman replies: / 'Name yourself, please, / And do not leave me in doubt: / That the more certain I am, / The more resolute I may be / To do what you command.' / He names himself Arnulph; / He repeats his command / To be carried out without delay."

[10] "Immediately the next day / The woman reports the vision His relics are translated to Cysoing / To the ears of the priest. / Who, as if divinely / Admonished, / Went forth to the people. / He commands, admonishes, repeats / That all should honor the Saint, / And narrates the miracle. / Yet fearing that the tomb, / With the rude populace again, / Would be neglected, / By night he took up the Saint / And translated him to the head / Of the present church. / There now, reposed, / Lies the renowned Martyr / At the edge of the altar. / There Gisela is placed, / And her illustrious / Offspring, Alard by name. / By the merits of these three, / And of Everard the knight, / Grant, Father of all, / That we may so live in the present / As to obtain their joy / In heaven. Amen."

"All the people of Cysoing / Rejoice in the presence / Of the distinguished Martyr."

"Where Gisela is placed, / And her illustrious offspring, / Adalard by name." Molanus also has Gisela, and most who write about her.

ON S. JULIAN THE HOSPITALLER.

Julian, the Hospitaller (S.)

[1] Many hospices were built and founded by our forebears, with praiseworthy piety, for receiving pilgrims with hospitality. Most of them in Belgium venerate S. Julian as their patron, just as hospitals venerate S. Elizabeth the Landgravine, who is celebrated on 19 November. The feast of S. Julian. Some record the feast of S. Julian on 12 February, as Peter de Natalibus, book 3, chapter 116, Maurolycus, and Ferrarius in the General Catalogue of Saints. The latter, however, in his Catalogue of the Saints of Italy, and in the General Catalogue in the Notes, testifies that he is celebrated in the diocese of Aquileia on this day. He says it is not known of what country he was, or where and when he lived; homeland and date unknown, he adds however: "It is possible that he lived among the Carni, where rivers with swelling waters are customarily forded not without manifest danger." Concerning his native soil, his age, and the place of his parricide or his penance, we consider ourselves at liberty to conjecture nothing at all, since arguments present themselves for no particular conclusion. For that detail about the dangerous crossing of rivers among the Carni is trivial: where in all the world are there not such places in rivers which, whether by the whirling eddies of waters, or by the swift force of waves, or by the uncertain bottom with rocks sticking out, or -- what we think is most frequent -- by the malice of demons envious of human safety and salvation, cannot be crossed without peril?

[2] Anthony Vincent Domenech in his History of the Saints of Catalonia writes that S. Julian the Hospitaller of the poor is held in great veneration in many places of that province, veneration in Spain, and especially in the village of the diocese of Barcelona called Del Fou, where his festival is held on 28 August.

[3] His Life is found in the Golden Legend of James de Voragine, under 27 January, after the Life of S. Julian of Le Mans. The same is recited by Vincent of Beauvais, book 9, chapter 115; Life, Peter de Natalibus, book 3, chapter 116; S. Antoninus, part 1, title 6, chapter 25, section 4; Domenech at the place cited; Ferrarius in his Catalogue of the Saints of Italy; and others.

[4] Maurolycus reports that he is usually depicted among the Sicilians in the garb of a hunter, writing thus on 12 February: "Also of Julian the Hospitaller, who, having killed his parents by an unforeseen accident, together with his wife, receiving travelers with hospitality and service at a river crossing, merited pardon, image, and full of works of charity, together with her he rested in peace. He is said to have been a hunter, as paintings represent him." But here in Belgium he is customarily painted as a soldier or nobleman, holding a little boat in his hand, with a stag sometimes painted at his side.

LIFE, FROM S. ANTONINUS.

Julian, the Hospitaller (S.)

BHL Number: 0000

From manuscripts.

[1] When Julian one day was engaged in hunting, being young and noble, and was pursuing a stag he had found, suddenly the stag, turning to him, said to him: Julian, lest he kill his parents, goes abroad. "You pursue me, who will be the killer of your father and mother?" Hearing this, he was stunned. And lest what the stag had told him should happen to him, he left everything and departed, going to a very remote region, and attached himself to a certain prince there, and conducted himself so bravely both in war and at court that the prince made him a knight and gave him in marriage a certain noble widowed Castellan, granting a castle as her dowry.

[2] His parents are kindly received by his wife. Meanwhile his parents, grieving exceedingly for love of their son, wandered everywhere searching for him anxiously. At last they arrived at the castle over which Julian presided. Julian happened to be away at that time. But his wife, seeing them, asked who they were. When they had narrated all that had happened to their son, and said they were traveling about searching for him, she understood that these were Julian's parents, since she had often heard this story from her husband; she received them honorably, gave them her own bedchamber to rest in, and prepared another bed for herself. In the morning, the Castellan went to church, leaving Julian's parents resting, weary as they were, in her bed. Meanwhile Julian returned home; entering the bedchamber to wake his wife, he found his parents sleeping there. Not knowing they were his parents, he rashly kills them, he suspected his wife was lying there with an adulterer, whereupon he silently drew his sword and killed them both.

[3] Going out of the house, he met his wife returning from church. He asked her who those people were whom he had found in his bed. She told him they were his parents, whom she had honorably received as they sought him most lovingly, and had placed them in her bedchamber. Hearing this, he became as one dead and began to weep most bitterly, saying: "Woe is me, for I have killed my dearest parents! What shall I do? Behold, the word of the stag is fulfilled, and what I took care to avoid by leaving home and country, I have fallen into. Now farewell, my sweetest sister, for henceforth I shall not rest he does penance abroad until I know that God has accepted my penance." To which she replied: "Far be it from me, sweetest brother, to desert you; but I who was your partner in joy will be so also in sorrow and in penance." Therefore departing from there, he ferries travelers in his boat, beside a great river where many were imperiled, they built a large hospice, that they might do their penance there and ferry across those wishing to cross the river, and receive the poor with hospitality.

[4] After a long time, when one night Julian was resting, weary, and there was an intense frost, he receives an Angel in the guise of a pauper, he heard a voice lamenting tearfully and calling upon Julian to ferry him across. Hearing this, he rose quickly, and finding the man already failing from the cold, he carried him into his house and took care to warm him with a fire he had kindled; afterward he led him to his own bed, covering him with cloths. After a little while, he who had appeared so sick and as if leprous, becoming radiant, ascended to the heavens and said to his host: "Julian, the Lord has sent me to you from this he understands that his sin has been forgiven him to let you know that he has accepted your penance" (for it was an Angel of the Lord); "and both of you will shortly rest in the Lord." And so he vanished. They, however, full of almsgiving and good works, not long afterward gave up their souls to the Lord. In his honor, therefore, a Pater Noster or other prayer is said by some, he dies, so that good lodging may be given them and they may be defended from dangers.

ON BLESSED REDIGUND, OR WEDIGUND, VIRGIN OF THE PREMONSTRATENSIAN ORDER, IN SPAIN.

Year 1152.

Redigund or Wedigund, Virgin of the Premonstratensian Order in Spain (B.)

[1] "Villamayor, a monastery of the diocese of Burgos," says Aubert Le Mire in his Premonstratensian Chronicle at the year 1177, "takes its name from the neighboring town called Villamayor. It is seven miles from the city of Burgos." It is also mentioned by Jean Page in the Premonstratensian Library, book 1, in the Circuit of Spain, Blessed Redigund the Virgin, and by Servatius Lairveltz, who places it in the diocese of Palencia. This monastery venerates as its patron S. Michael the Archangel, whence it is also called S. Michael de Trevino, to be distinguished from another monastery of the same order, S. Michael de Gros, in the diocese of Zamora, in the town of Toro, situated on the River Duero, which the same authors mention.

[2] Here is preserved the body of S. Paulina, Virgin and Martyr, brought from Italy with other relics of the Saints by Antonio de Padilla, of the Society of Jesus, and given to these most devout Fathers on 23 April 1612. Life. We shall treat of her on 6 June. Here also lies the body of Blessed Redigund, whom others call Wedigund, and some Radigund. We give her Life from the Premonstratensian Hagiologium, which the Most Reverend Lord Chrysostom vander Sterre, Abbot of the most ancient monastery of S. Michael in the city of Antwerp, having long prepared it for press and it being eagerly desired by all pious persons, while detained by various affairs both of his Order and of the commonwealth, delays to publish, but has in the meantime most graciously communicated these things to us.

[3] The same author in his Feasts of the Saints of the Premonstratensian Order, on the fourth day before the Kalends of February, writes thus about Redigund: "In the monastery of S. Michael de Trevino near Villamayor of the diocese of Burgos, feast day, of Blessed Redigund, a Spanish Virgin of the Premonstratensian Order. Who, crucified to the world with its lusts, while she subdued the flesh with rigorous austerities, germinated like a lily among thorns, and wonderfully pleased the heavenly Bridegroom with a pure heart and chaste body." Andrew du Saussay also records her in his Gallican Martyrology, but among the Blessed, with these words: "On the same day Blessed Redigund, a religious Virgin of the monastery of Trevino of the Premonstratensian Order in the diocese of Burgos, passed over to the Lord, most distinguished for the rigor of her austerity, the beauty of her purity, and her zeal for divine worship." We cannot, however, understand on what grounds he attempts to claim her for Gaul. In the Order for reciting the divine office printed at Madrid in the year 1635, among the feasts of the Canons Regular of the Premonstratensian Order, on the 26th (probably the 29th, with the numeral signifying nine erroneously turned upward veneration so as to form only a six) of January: "Redigund, Virgin, semidouble."

[4] The same Abbot Chrysostom mentions Redigund in his Life of S. Norbert, book 3, chapter 6, section 12. And in the book entitled The Echo of S. Norbert Triumphant, page 64, he has this: Relics. "But also recently, through the efforts of the Very Reverend Father Michael Maldonato, Procurator General of the Spanish Congregation, we have obtained one sacred rib of Blessed Redigund, a Spanish Virgin of our same Order, who reposes venerably in the monastery of S. Michael de Trevino, at the altar of S. Michael there, in a splendidly decorated urn, the same having been generously given to us by the Most Distinguished and Reverend Father Master Philip de Quintanilla, most worthy General Visitor of the Spanish Congregation of our same Order."

LIFE, from the Hagiologium of the Most Reverend Lord Abbot Chrysostom vander Sterre, not yet published.

Redigund or Wedigund, Virgin of the Premonstratensian Order in Spain (B.)

[1] The Blessed Virgin Redigund professed the white Order in a certain monastery called S. Paul, Blessed Redigund, a religious of the Premonstratensian Order, not far from the church of S. Michael, formerly situated at a distance, which has now ceased to exist. It will perhaps be better to understand from what has been communicated to me from Spain that that church of S. Paul was formerly a convent of Premonstratensian Virgins.

[2] At a distance of about two hundred paces from the monastery of S. Michael de Trevino near Villamayor there used to adhere a certain church called S. Paul, in the monastery of S. Paul, and it was formerly of nuns of the Premonstratensian Order: but on account of poverty it ceased to exist, its revenues being attributed to the monastery of the Religious, which still possesses them. And elsewhere: "In the monastery of S. Michael de Trevino near Villamayor of the diocese of Burgos of the Premonstratensian Order, and in all the surrounding places, there flourishes a most ancient, public, and notorious tradition, transmitted from ancestors to ancestors, from parents to children, that the church of S. Paul, which is situated in view of the said monastery, separated from it by about two hundred paces, was formerly a convent of Virgins of the said Order, which on account of poverty ceased to exist, its revenues being assigned to the monastery of the Religious, who still enjoy them."

[3] The last Religious of this convent was Blessed Redigund, who after visiting the shrines of the Saints at Rome, she makes a pilgrimage to Rome, with the permission of her Superiors, when she had completed her pilgrimage and was enriched with a precious treasury of sacred Relics, she devoted the rest of her life here most piously to God. On her return from Italy, the blessed Virgin enclosed herself in a certain cell built next to the door of the church of S. Michael, from which through a small window she could see the high altar: and cutting herself off from all worldly commerce, she lives austerely as a recluse, she hid herself in the secret of the Lord's face and established a life of extreme rigor and austerity, knowing that lilies are safe from being devoured by wild beasts only when they are properly surrounded and enclosed by thorns and briars; just as in the Canticles the Bridegroom praises his bride when he proclaims her to be a lily among thorns. For when Virgins will take care to devote themselves diligently to afflictions and mortifications of the flesh, then they will be able to preserve the flower of their virginity long inviolate from the world and the devil. And therefore this most prudent Virgin, that she might be holy both in body and in spirit and always think on the things of the Lord, afflicted her flesh with painful labors in a wonderful manner: and with her mind collected in God, rising above all earthly and transitory things, she led a heavenly life on earth, until at last she reached the happy goal of her labors, she dies, and fell asleep in a blessed death in the Lord, in the year (as Father Michael Maldonato wrote to me) of the Incarnation of the Word 1152, which was the 33rd from the foundation of the White Order, and the 15th of the Reverend Father Emelinus, second Abbot of S. Michael.

[4] She died, moreover, with the reputation of extraordinary holiness, and as such was committed to burial. Her relics are translated, But after the passage of some years she was elevated and translated, and all her sacred bones and relics were enclosed in a certain chest, together with the cushion on which she used to work, the vessel from which she drank, her salt-cellar, and some other small possessions of hers, which, because they had belonged to the Saint, were held in great veneration. And all these things are placed in a certain altar and chapel of the said monastery, which, to distinguish it from the high altar, is called the old altar of S. Michael. It has been held in great veneration from time immemorial (as the Spanish Fathers testify in the cited rescript). And indeed seven villages, each on its own fixed day, and are publicly honored, come in public procession to her altar, and among other solemn prayers they recite, they also say an antiphon and prayer for the Virgin.

ON CHARLES VIII, ABBOT OF VILLERS IN BRABANT.

At the beginning of the thirteenth century.

Charles, Abbot of Villers, of the Cistercian Order in Belgium

[1] Villers, or Villaria, or Villare, is a monastery of the Cistercian Order in Brabant, not far from the town of Gembloux, near the springs of the River Dyle, founded under the auspices of S. Bernard himself: its distinguished praises are set forth by our Herbert Rosweyde in the preface to the booklet of S. Eucherius, Bishop of Lyon, On the Praise of the Desert, edited by him In the monastery of Villers and dedicated to Henry Vander Heyden, Abbot of Villers. Villers had, many holy men, as Molanus writes in his Feasts of the Saints at 30 June, when he treats of the Blessed Arnold, many holy men, the bodies of nearly all of whom rest honorably together in several tombs. The more celebrated among them are the said Blessed Arnold, or Arnulph; Charles, the eighth Abbot, brother of the Count of Seine; and Conrad, the ninth, son of Egino, Count of Seine, who was afterward Abbot of Clairvaux, then of Citeaux, and finally, through Honorius III, Cardinal of Porto and Apostolic Legate in Germany, where he also celebrated a synod in the year 1225 against certain corruptions of morals. For the rest, the relics of these men are now preserved rather negligently, and in a less fitting place than formerly. Thus Molanus. But Arnold Raisse in his Belgian Sacred Treasury says: "The bones of some of the aforesaid Blessed and of others, Robert Henrion, the forty-eighth Abbot, caused to be transferred from the old tomb into a marble monument, in a chapel magnificently decorated for this purpose, in the year of the Lord 1599."

[2] Yet the bodies of Charles and Conrad are not in that sacred treasury; for the latter was buried at Citeaux, the former in the monastery of S. Agatha. Nevertheless, they are numbered there by Raisse among those who especially distinguished that solitude by their virtues, as also by our Rosweyde in the letter in which he dedicates S. Eucherius's epistle On Contempt of the World to the same Abbot Henry; and concerning Charles indeed (for we shall treat of Conrad on 30 September) he writes thus: "Did not Charles, the eighth Abbot, flourish among you in holiness, who, though born of an illustrious house among his own people, among them Charles, the eighth Abbot, a most praiseworthy man, brother of the Count of Seine, having left the military belt, girded himself with the belt of the Blessed Bernard? Who, when he was dragged unwillingly to the dignity of the abbacy, was not at peace in his mind until he was restored again to his former peace and quiet." That sacred apophthegm of his is celebrated: when asked by a certain nobleman, who had himself been accustomed in the world to sumptuous banquets, how he could now tolerate life on the meager diet of beans and peas, and that poorly seasoned, he replied: "I mix three grains of pepper into our food, by which I make them savory: the first is Manual Labor; the second, Long Vigils; the third, the fact that no more savory dishes are to be expected among us."

[3] Charles seems, as may be gathered from chapter 4 of his Life, number 25, to have died not long before Palm Sunday; yet his feast is recorded on this 29th of January by Chrysostom Henriquez in the Cistercian Menologium, his feast day, with a distinguished encomium drawn from the Chronicles of Villers, and he calls him Blessed. Arnold Raisse also records him on this day in the Supplement to the Feasts of Molanus. But the Calendar of Saints and Blessed published at Dijon records the 28th, as does du Saussay, who counts him among the Blessed. Hugh Menard on 30 March: "In Brabant, of the Blessed Charles, Abbot of Villers."

[4] The Life of Charles was written by a monk of Villers, who carried on the Chronicles of that same monastery to the year of Christ 1333, in which he related the deeds Life written by a monk of Villers of Charles as of the others; he then composed a separate book on the illustrious men of that monastery, where he also treats of Charles. That he is the author of those Chronicles he himself shows in the Prologue of this second booklet, writing thus: "Having dispatched as well as we could the narrative of certain deeds of the Venerable Abbots of Villers, before we descend to describing the illustrious deeds of the brave and virtuous men, namely the monks and lay brothers of the same monastery, we first wish the Reader to know that we have sometimes questioned our Fathers concerning how great the religious life once was at Villers, and they told us," etc. And further: "And first indeed we shall explain the Life of the Most Reverend Lord Charles, the eighth Abbot of Villers, more fully than it was described in its proper place; because, having been taken from another house and elected in ours, he adorned it not a little by his virtues." We give this fuller Life from a manuscript of Rouge-Cloitre.

[5] In the Chronicles he writes that Charles was a brother of the Count of Seine; that the office of Father was committed to him at the Camera of the Blessed Mary near Brussels lineage (concerning which monastery we shall treat on 19 February at the Life of S. Boniface of Lausanne, and elsewhere); that he was elected Abbot of Villers in the year 1197; that he presided for twelve years; and that in the year 1209 Conrad, son of the Count of Seine, was appointed his successor, period of governance, who, when he was one of the senior Canons of the Church of S. Lambert, touched with a desire for a stricter life, bidding farewell to the world, received the religious habit in the monastery of Villers under the venerable Father Lord Charles, under whom, when the time of his probation had elapsed, being made Prior, he discreetly administered the office entrusted to him.

[6] Goswin mentions Charles in the Life of Arnold, which we shall give on 30 June. Caesarius also, book 1, chapter 35: "At one time Lord Charles, Abbot of Villers, who had been our Prior, other deeds, coming to us brought with him the venerable man Godfrey the Sacristan," whose life we shall give on 3 October. And chapter 41: "A certain honorable matron of Cologne, rich in wealth and in the flower of her age, when after her husband's death she wished to be wedded to Christ, for fear of her friends, by whom her desire was being impeded, having taken the counsel of Lord Charles, Abbot of Villers, she put on the habit of a lay brother, and thus, led out of the city by him, was made a nun on the Mount of S. Walburga." And book 3, chapter 13: "These things which I am about to relate happened after my conversion, and were related to me by Lord Charles, formerly our Prior, then Abbot of Villers." And book 3, chapter 41, he narrates what is told below in the Life, number 14, concerning the temptation inflicted upon him by a noblewoman. He treats of him again in book 6, chapter 18.

[7] Other writings about him. Arnold Raisse mentions Charles in his Supplement to the Feasts of Molanus, and in the Belgian Sacred Treasury. Hugh Menard in book 2 of his Observations on the Benedictine Martyrology. Aubert Le Mire in his Cistercian Chronicle at the year 1147, where he treats of the foundation of Villers: "Among the Abbots," he says, "the following shone forth above the rest: Charles, the eighth Abbot," etc.

LIFE. By an anonymous monk of Villers, from a manuscript of Rouge-Cloitre.

Charles, Abbot of Villers, of the Cistercian Order in Belgium.

BHL Number: 1619

From manuscripts.

CHAPTER I. The conversion of Charles from worldly knighthood.

[1] Lord Charles, the eighth Abbot of Villers, formerly a famous and valiant knight in the world, Charles, a valiant knight, was received into knighthood by the Scots: in which he had progressed to such a degree that he was dear and acceptable to Kings and Princes, so that Lord Philip, Archbishop of Cologne, when at the Court of Mainz, at which King Frederick promoted his sons to knighthood, he feared for his life, chose Charles as his special bodyguard.

[2] While therefore he was coming down from Worms to Mainz with Lord Gerard Wascart, a knight, from a certain tournament, by the contemplation of a pleasant meadow he becomes weary of the world, they came upon a most pleasant meadow, filled with flowers of every color, with streams and springs; which they crossed in such a way that neither spoke to the other. In crossing the meadow, therefore, they agreed between themselves that each would reveal his thoughts to the other, and one said: "I considered and attentively contemplated the wonderful and manifold pleasantness of this place, and at the end it was shown to me that whatever flourishes in the world is vain and of brief duration." And the other replied: "My thought was the same." And they said to one another: "Let this bear some useful fruit for us, and let us cross the sea. But we will encounter there the same things that we leave behind here, namely the nobility of horses, the beauty of women, and the apparatus of arms; and they will wound our hearts, and perhaps chastity will be harmed. What then? Let us go over to the wolf-skins of Himmerod, and let us seek a truce of five years from visiting tournaments." He resolves to abstain from tournaments.

[3] They went therefore, with only an armor-bearer for companion, made a conditional vow, and returned to Cologne: and with the devil disturbing them, he is mocked, all Cologne reproached them for their vow. After this they came to Neuss, where Ulrich, a knight surnamed Flasco, who had wanted to draw them overseas, also made a vow and afterward received the religious habit with them. There Lord Gerard Wascart lost part of his hand, he is highly esteemed by his companion, and he said he would rather that this had happened to himself than that even the smallest member of Lord Charles be injured, whom he knew to be a cleric and, by the grace of God, destined for advancement.

[4] He becomes a religious with many others. When a short time had therefore elapsed, Lord Charles, leaving behind his parents and the riches of this world, together with many companions, took up the arms of sacred warfare in the cloister called Himmerod; and by his example and exhortation, noblemen and magnates both from the holy city of Cologne and from more distant lands -- namely Ulrich Flasco, Gerard Wascart, Walter of Birbeck, and very many others brave in secular warfare and no less in spiritual living -- also entered. There was added to them Hermann, a Canon of Bonn, a noble and learned cleric, afterward the first Abbot at the Valley of S. Peter, and then received at Himmerod. Among them Hermann, a Canon, then an Abbot. When he went around the choir to rouse the lay brothers and the Te Deum was being sung, Brother Henry, a lay brother of proven life, saw a dove of snowy whiteness descending upon his head and remaining upon him as long as he went around the choir; but as soon as he left the choir, the dove ascended to the cross of the lay brothers, remaining upon it until the Gospel; moreover, when the Abbot ascended to the lectern, the dove ascended upon the lectern, until the Te decet laus; and afterward it returned to the aforesaid cross, and sitting there a little while, was seen no more.

[5] How much the house of Himmerod profited by the help of Lord Charles and Ulrich Flasco is clearly apparent from what follows. For when the Emperor Frederick had come down to Liege, and a great number of nobles had come to meet him there, when the aforesaid Charles and Ulrich arrived, Philip, Count of Flanders, with a multitude of nobles came to meet them; he is honored by princes so that the Emperor, as if separated from all, was left nearly alone: for just as they had had the Emperor's favor in the world, so in religion he loved and honored them; whence by his help and that of his son the Emperor Henry, they obtained the court of Speyer. The Emperor Henry also gave Lord Charles a precious Cross, and by the Emperor, and adorned it with stones and gems.

[6] Lord Charles therefore served the Lord his God humbly and devoutly, a zealous observer of regular discipline. And by a heavenly sign. Brother Henry, a lay brother at Himmerod, a man of ancient and proven religious life, saw, when Lord Charles was blessed as a novice, a dove of wondrous beauty coming from above and descending upon him, prefiguring, as is believed, the Holy Spirit -- that the Holy Spirit at that hour descended upon him, filling him with his grace -- and showing that the same happens in others at the very reception of the blessing and the sacred habit, in which the Cross of Christ is prefigured.

CHAPTER II. Many converted through Charles.

[7] In the year of the Lord 1188, in the month of April, the community of Himmerod with their Abbot Hermann came to the mount of Stromberg, where Brother Godescalcus of Wolmunstein, formerly a Canon of the Cathedral Church of Cologne and wonderfully devoted to the world (for before his conversion he had been quite dissolute, but afterward well-behaved), together with Albert, a Cellarer and Canon of the holy Church of Cologne, placed himself in the hands of the Abbot of Stromberg, revealing his vow to no person. It happened, however, that a certain Everard, a Canon of S. Gereon and Godescalcus's half-brother, was going to Westphalia, and on the way turned aside to a certain recluse, who was hiding in a cave: she received him with great eagerness, and after edifying conversation said to him: "Sir, tell your brother, Lord Godescalcus, The wondrous conversion of Godescalcus is revealed to a certain recluse, that his lamp is lit before the Lord and shines brightly." He was astonished at these words and said to her: "Sister, see what you say. There is no one in all Cologne like my brother in worldly luxury; nor does he aim at anything other than to satisfy his curiosity, and therefore in such matters see what you say." He further wrung from her by many entreaties what she meant to say. And she replied: "God has worked thus and so, but the lamp of one has not yet been lit." Hearing this about his brother, he was greatly saddened, as being a man given to the world, and returning to Cologne he found in truth what he had heard.

[8] The same Godescalcus left Lord Albert, still wavering and devoted to the world, in the world, and himself, bidding farewell to the world, entered Stromberg, leading a holy life among the holy men gathered there. He had little knowledge of letters, but the spirit of patience and piety had advanced him to great perfection of life. When he was promoted to the priesthood, how great was his fervor and devotion may be proved from this: that when he was once celebrating Mass and held in his hands Him who had made him, Christ appears to him in the Host, in the form of a child, He appeared to him in the form of a child, showing him His grace, as Caesarius recounts in his Dialogue, distinction 9, chapter 2. What sweetness and consolation that hour brought him, no man lives whose tongue could suffice to narrate. He lived afterward for some years as a fervent and devout monk; at last, called by the Lord after a happy expectation, to greater joys. Lord Albert, after some years, came to Stromberg to be tested, but ended his life during the period of probation, consoled by the happy companionship of him by whose help he had hoped that the grace of the Almighty would be with him.

[9] Therefore, at the request of Archbishop Philip, he of whom we speak ascended Mount Stromberg with a community of monks, taking with him from the house of Himmerod nothing of all worldly substance except the books of the rule, a one-eyed horse, and four shillings of Cologne. They were therefore straitened in the narrowness of poverty, but most expansive in the breadth of charity. Whence it happened that great and noble men, leaving behind all Charles converts many to the religious life that they had in abundance in the world, were gathered to their poverty. For Lord Charles was so gentle and affable in his manner of life that he drew many such noblemen with him to the religious life, not only at Himmerod and on Mount Stromberg, but also afterward at Villers.

[10] Whence a certain knight, marveling exceedingly how both he and others, equally noble and accustomed to delicacies and dainties recently in the world, could adapt themselves to the coarse and rough foods of the Order, these insipid foods are mystically seasoned for them, namely beans, lentils, and peas, received this answer from the Abbot himself: "I mix three grains of pepper into our dishes, by which I make them savory, although they are in themselves insipid. The first grain is Manual Labor; the second, the Continuation of Vigils; the third, the Hopelessness of a Finer Course."

[11] Many illustrious men converted through him or with him. Finally, there was converted with him the Major Dean of the Church of Cologne, Odo, with his Canons; the Provost of S. Gereon; the Deans of Bonn, Lord Christian, a man of great authority, and a certain other with their Canons; Peter, Dean of Trier and Protonotary of the Imperial Court; Henry, Dean of Munster; the Abbot of Prum; Caesarius and Peter, Abbots of Koblenz; the Count of Wied; and very many others of the dioceses of Maastricht, Trier, Cologne, and Liege: of whom Lord Charles was elected Abbot in the monastery of Villers, useful not only to that house but also to the adjacent lands; Peter was appointed at Neuburg; Daniel at Schonau; Henry at the Valley of S. Peter; Hermann at Himmerod; Gerard also at the Valley of S. Peter. Likewise Gerard, recently a Canon of Cologne and wonderfully devoted to the vanities of the world, when on a principal feast day he was with others in his church, in which all the collegiate bodies of the city of Cologne were then assembled, was seen by Lord Everard, the Curate of S. James, a very holy man, in the habit and tonsure of a monk, while all the rest appeared in varied and grey garments, as is found more fully in Caesarius's Dialogue, distinction 1, chapter 7.

CHAPTER III. The governance of Villers happily conducted.

[12] He is made Abbot of Villers against his will. Lord Charles, hearing that he had been elected at Villers, did not present himself when summoned but fled, fearing from this promotion the danger threatening his soul, asserting that he had not come to the Order to receive liberties, but rather to bewail the fact that he had had so many in the world. He therefore fled and hid as long as he could, until after the General Chapter he was compelled by sentence to accept the burden imposed upon him. He came therefore to Villers, acceptable not only to the monks of Villers but also to the entire region, he enlarges and adorns the monastery, and according to the sentence given to him he attended to the advancement of the house entrusted to him in both temporal and spiritual matters. He found nothing but little straw-thatched houses, and as it were shepherds' huts, and in a short time he built two stone dormitories for the monks and lay brothers, and certain other workshops: he also enlarged the community with monks and lay brothers, and the granges with buildings and lands.

[13] Distinguished monks under him. He knew how to adapt and conform himself to all, and thereby he drew nobles and commoners alike out of the vain life of the world and, by the grace of God, brought them into the cloister of Villers -- namely Conrad, who later became Cardinal Bishop of Porto, and very many others. While the latter was still a novice at Villers, it happened that Brother Simon, a lay brother of Aulne who truly possessed the spirit of prophecy, was hearing Mass in a certain secular church together with Lord Walter, then a simple monk and afterward Abbot of Villers, among them Conrad, afterward a Cardinal, and certain other monks and lay brothers of the Cistercian Order. During the canon of the aforesaid Mass the same Simon saw the spirit of the aforesaid Conrad, who was physically quite far from him, standing before him and wearing a golden crown on his head, Blessed Simon divinely knows his thoughts and predicts future events for him, and he also saw his thoughts which he was turning over in his heart, and the prayers to which he was then attending at Villers. When Mass was finished, he spoke privately to the aforementioned Lord Walter, saying: "When you see the novice Lord Conrad of Villers, tell him to be on his guard, because he will suffer such-and-such temptations this year: for he has already had such-and-such thoughts and such-and-such prayers during Mass, and know that he will be a great personage in the Order." Afterward, when the same Walter had seen the novice Conrad, he began to ask him in a roundabout way what he was accustomed to pray during Mass, and what to think about. When he replied: "Such and such is my custom in prayer," Walter added: "I also ask you to tell me what was your prayer and your thought on that particular Sunday during Mass." When the novice said to him: "Why do you inquire so diligently about my thoughts?" Walter answered: "Tell me, I beseech you, what I ask, and I will afterward explain the reason." Then the novice recited to him in order what he had prayed and what he had thought during that Mass, and it caused great astonishment, because it did not differ by a single word from the words of Brother Simon. And immediately, informing him about Simon and what he had seen concerning him, and also the manner of the temptation, he warned him to be careful, lest perhaps under the appearance of good he should be deceived by the devil. Wonderful thing: although the same novice was sufficiently warned and forewarned, he could not escape the aforesaid temptation, but was sufficiently vexed by it that same year. How exalted a personage he afterward became, not only in the Order but in the Church, we all know. For first he was made Prior at Villers, then elected Abbot there, afterward Abbot of Clairvaux, then promoted to be Abbot of Citeaux. Nor could he remain at that rank, but he was called by Pope Honorius to be Cardinal and Bishop of Porto.

[14] Although Lord Charles, according to the interpretation of his name, Charles desires to resign from the office of Abbot, was held as dear and acceptable by all, he alone was displeased with himself in his office, with all urgency, whenever a welcome occasion presented itself, asking the Lord of Clairvaux to be absolved, fearing the heavy burden imposed on his shoulders: for he affirmed that he would render an account at the dread judgment of God for the flock committed to him, thence grieving and groaning that his desire was not being fulfilled. Meanwhile, during his governance, a certain noblewoman, speaking with him under the guise of confession about the secrets of her conscience, he generously resists the enticements of a certain woman, said that she was grievously inflamed with love for him. But he, as a just priest fearing God, sealed his heart, and turned her away from her evil approach with what words he could, saying that he was a ragged, old, neglected monk; for she was, as he himself afterward related to a certain monk, a woman so illustrious and noble and powerful that "if," he said, "I were in the world, as I once was, I would never dare to make the slightest mention to her of such a matter." "You see," he said, "how the devil lies in wait for us, already dead to the world?"

[15] He came once to Andenne with his Cellarer Henry and the monk Wiger: where a boy, then quite simple, met him, he prudently helps one in need, and this was in a time of dearth. He begged the Abbot that he would out of piety visit his mother, whose husband had gone overseas. He went to her, and was received by her as an angel of the Lord. What more? She set forth to him the exceedingly bitter hardships of her poverty, asking him with tears to lend her two measures of rye; and he said to her with cheerful words: "Madam, from lending there often arise enmities; I will therefore grant this, on the condition that you consume it neither in wine nor in fish." And she said: "My lord, would that I had so much bread that I should desire even a cup of water."

[16] He departed, and as he was going down the hill near the boat, the Cellarer recognized a certain nobleman coming from afar to meet them in humble dress. The Abbot, as soon as he heard that a nobleman was approaching, immediately dismounted from his horse, and went on foot to meet the one coming, humbly greeting him and mixing consoling words with his conversation. And the nobleman at last said: "Lord, you are going on foot, and it does not befit your dignity; take the palfrey which we have here, the pastures abound, and it can easily be kept on the land, and see if we can otherwise help you, he enriches the monastery of Villers, and we shall do so." That nobleman, comforted by the friendly words of the Abbot, immediately resigned into the hands of Lord Charles everything he possessed in the world and what had come to him by inheritance, and appointed the Church of Villers heir to all his goods. Whence to this day the granges of Grand-Pre and of Werde are located on his allodial lands. He built the grange of Quercetum, a noble property, and the church anew; by the help of God, he acquired for us the goods of Louringe and many other things, not only around the granges but also in scattered places, by his labor.

[17] Never in his days did he permit a measure of land or a cartload of wood to be sold, judging it sacrilege if what had been given to the Church were removed from the Church. With the help of the grace of God, he kept the house without heavy debt and in his days contributed nearly ten marks to other churches. From the great favor he had among the nobles, vineyards along the Rhine and the Moselle were given to us freely; a fishery on the Sambre for the service of the divine office and the comfort of the sick; and also revenues at Dordrecht.

[18] King Philip himself, hearing that he was at the castle of Autwiler, he is honored by the King of France and others, came down from the castle of Drewels and turned aside to his lodging, and gathered him with friendly conversation, and committed his care to his Marshal. Moreover, he gave him as a pledge of pure affection, with his own hand, a precious samite. This, moreover, was wonderful about him: that although he was of such incomparable grace with everyone, he was yet a most tenacious preserver of the goods of the house, generous to the poor, sparing in other things, always solicitous about acquiring, never about paying out soldiers, jesters, or vagabonds, toward whom he always kept his hands closed; while he always helped the poor and desolate with a generous hand, being in such matters both pious and discreet.

[19] Whence it happened that when he had a sister at Duewert, whom he tenderly loved, who had fled with her community to Cologne on account of the Bohemians and was in need, his monk finally gave her six pennies: learning of this through confession, he charged the monk with sacrilege and imposed a heavy penance upon him. His sister is called to the religious life by the Blessed Virgin. This same sister, when she was of marriageable age and was sought by many for marriage, the Blessed Virgin appeared to her, placing a crown of flowers upon her head: who summoned the Abbot of Altenberg and by night placed her on her own palfrey, and so placed her in the cloister of Dunewart.

CHAPTER IV. Resignation of the abbacy. Death.

[20] Although many things could be said about Lord Charles, there is one by which he can be especially commended: that never, from the time he entered the Order, did the sun set upon his anger; but reflecting that he was bound by his monastic vow, he forgave with benign readiness all offenses committed against him, attending to purity of conscience and tranquility of heart. He establishes peace between the Duke of Brabant and the Bishop of Liege. When at a certain time a most grievous war was threatening the lands of the Duke on one side and of the Bishop of Liege on the other, and with forces assembled on both sides the danger of destruction of lands and men alike was imminent, after divine aid they had no one to look to except Lord Charles, Abbot of Villers, alone. Every day a clash of armies was expected, and with the desolation of the wretched, a grave peril to souls. Lord Charles set himself against these great evils, spending continuous nights without sleep, and from one night to the next obtaining the relief of truces with the greatest difficulty. If he could have any rest, he somewhat stole it for himself during a brief space of the day, and refreshed his weary limbs with a little sleep. At last, with Christ helping him, he obtained what he desired, with the joy and exultation of the entire land: the father is returned safe and sound to the orphan, and the husband alive to her who thought herself about to be a widow. Thanksgivings are rendered to God, and Lord Charles is blessed, and the settlement of the peace is entrusted to him by the Princes.

[21] Some time later, when the Duke was devastating that same bishopric, Liege captured and plundered in the year 1212, and on Ascension Day itself entered Liege with a strong force and captured the people of that city and carried away their goods without mercy; and Lord Charles had already left the monks of Villers out of a desire for a more quiet life, the cry went up from people on both sides: "O if that devout man, acceptable to all, Lord Charles of Villers, still held authority! Never would such great and hitherto unheard-of evils have prevailed in the land; but by his industry and help, peace to the lands and quiet to us all would quickly have been restored." For the Lord had given him this singular grace, that by great and small, by the princes of the land and their attendants, he was embraced with singular and special affection, and in their great counsels he was most welcome; although he would never be present where anything against God and the honor of sacred religion was being done.

[22] After many labors and hardships, which he had happily endured at Villers, he finally obtained from the Lord of Clairvaux, with great urgency, the release from his office, which he always judged to be a burden; since Charles had already resigned his governance, and in which he was never for a single day without the greatest fear, fearing for himself on account of the rendering of his account for the souls committed to him at the dreadful last examination. The Abbot of Clairvaux granted this unwillingly, since he had found Charles most necessary to himself in his greatest affairs, whence he said: "This man is honored by the highest princes, is acceptable and beloved in the land where he dwells, and dear and necessary to his community; his house has made very great progress under him in constructing buildings and acquiring possessions; and, what is more, the vigor of the religious life has not cooled under him, but by the grace of God he has added great and honored persons to his community. Nevertheless, having been overcome by him, I can no longer detain him in the office of Abbot."

[23] Having been released, therefore, he returned to Himmerod, to the joyful embraces of Rachel, He had returned to Himmerod, wishing to hide there and to spend what remained of his life in the service of God and in claustral discipline. But his resolution was thwarted, nor could he hide there who had been so necessary to the world, since Kings and princes of the land summoned him to their affairs: and at last the abbey of S. Agatha, which was threatened with ruin, He is placed over the abbey of S. Agatha, flourished again under him, freed from debts and adequately supplied with necessities.

[24] From that abbey he is at last called by the Lord, he pays off its debts, that having finished the course of his happy campaign he might receive the prize, to be joined to the company of the Saints. We heard, while he was still alive, he dies, from Lord Walter, Prior of Aulne, of blessed memory, at whose blessed passing Angels were seen, that he knew most truly that Lord Charles was a man chosen by God.

[25] When after his death the community of nuns was processing on Palm Sunday and singing in the customary manner, a certain matron who had most tenderly loved him was present; she, turning to a certain woman who was herself also full of the Spirit of God, His glory is revealed to a pious religious, and who embraced him with the most tender affection, received this answer: "Do not be anxious, Madam, and do not be troubled at the absence of your dear friend, for Lord Charles has been happily taken up into the choirs of Martyrs, where today he leads in festive joys. Nor should you grieve for him, but rather exult, for he, exulting with the Angels, having become one of the citizens of heaven, possesses joy and gladness without end, where he happily awaits you in glory, who are to be, by God's grace, partakers of his happiness; and to this end he will help you with his prayers, our most happy friend. Amen."

ON S. PETER NOLASCO, FOUNDER OF THE ORDER OF S. MARY OF MERCY FOR THE REDEMPTION OF CAPTIVES, IN SPAIN.

About the year 1250.

Peter Nolasco, founder of the Order of the Blessed Mary of Mercy for the Redemption of Captives in Spain (S.)

[1] At the time when the Christian race, crumbling under the weight of its crimes, needed persons to sustain it by sacred learning and the merits of an innocent life, Dominic and Francis were offered by the most holy Virgin Mother to Christ, who was threatening retributive destruction; and what she had promised, aided by her perpetual patronage, both labored with untiring zeal to carry out, each with a great troop of fellow soldiers. Another, The Order of S. Mary of Mercy, another assembly was instituted under the auspices, and indeed at the admonition, of the same Mother of God, whose purpose would be to collect alms from all quarters and ransom Christians who were serving in the most bitter slavery among the Moors in Spain and Africa. The Virgin herself chose the administrators of this divine plan, each admonished separately by a mystical dream at the same time: James, King of Aragon, conqueror of the Balearics and Valencia; Raymond of Penafort, of the Order of Preachers; and Peter Nolasco.

[2] In a public ceremony at Barcelona in the cathedral basilica, on 10 August, its foundation, in the year 1223, Peter was chosen as the Leader of that new army, clothed in a tunic, cowl, and scapular of white color, with a white cross on a red shield, and beneath it four red pale bars on a gold field insignia (the public arms of the Kings of Aragon) sewn before the breast on the right side of the garment.

[3] In the year 1235 at last, the twelfth from its first institution, the Order was legitimately approved by Gregory IX, on 17 January, in the eighth year of his pontificate, as is clear from the Bullarium of Laertius Cherubini: Approval. whence you may correct most of the writers of the Annals of that Order, who refer its beginnings to the year 1218 and its confirmation to 1230; since in the year 1218 Raymond had not yet been admitted into the family of S. Dominic, nor was Gregory elevated to the pontificate until 20 March 1227, since Honorius III had died three days before; so that the year of Christ 1230 could not have been the eighth year of his pontificate, in which the bull was issued at Perugia on the sixteenth day before the Kalends of February. Other Pontiffs afterward adorned that Order with various privileges, which may be read in the same Bullarium.

[4] At first they were called Brothers of the House of S. Eulalia, because the house which they first adapted to their use had previously been a hospice under the title of S. Eulalia; not because it is established that S. Eulalia formerly dwelt in those buildings, much less because in the cathedral basilica, ennobled by the relics of Eulalia, the congregation was first inaugurated with the sacred habit and insignia having been bestowed: First monastery. that would be too far-fetched a derivation of the name. Moreover, what we said about that being the first monastery must be understood of a religious dwelling separated from the habitation of secular persons. For a part of the palace had been assigned to them by the King, and the care of the royal chapel: and afterward there was, and even now there is, a Royal Chaplain at Barcelona from that Order. But the duties of the religious life could not be carried out with the peace and tranquility that befitted them amid the tumult of the Court: so that Nolasco judged it necessary to seek other quarters of their own, proper and suited to sacred functions and mystical leisure.

[5] While he was planning this, enormous difficulties were thrown in his way. That is a Christian omen of happiness. The more fiercely the envy of the evil demon and the wickedness of men assail the pious plans of holy men, the more pleasant is the sense of victory for them, the more certain the despair of recovery for the others, and for the rest there is both an incentive to follow and support, and a hope of earning more ample help from God sooner, by whose gift the very beginnings were undertaken. Nolasco experienced all of these things. Indeed, he even turned adversity itself to his aid. A certain citizen of Barcelona had sold to them, for the site and buildings destined for the construction of a monastery, a nearby and clearly useful house. When his son protested and raised great and numerous disturbances, the contract was forced to be rescinded, to the great annoyance of Nolasco and his companions. They yielded their legitimately purchased house, relying on confidence in divine help. At the hours when the reading of some pious author was customarily established in the chapel or refectory, he had ordered the books of S. John Climacus to be read: Founded with divine help. it happened at that time that the reader recited these words from him: "A heart loving labors, insults, and sorrows is an open door, through which in the time of departure it will find pasture." When Nolasco had taken this in with his ears, he stood for some time with his mind abstracted from his senses, then declared that his companions would soon prove the truth of the prophecy by brief experience. On that very day the young man named Paul, who had contested the sale of his father's house, sought, with the support of his friends, to be admitted into the Order, and having been admitted after his constancy had been tested for some days, he established a holy life.

[6] The Order was afterward widely propagated through the other provinces of Spain as well: Its propagation. many labors were undertaken by its members for the salvation of souls, and many grave dangers were faced. Almost innumerable numbers endured what was tantamount to martyrdom, while, in order to ransom captives, they visited the lands of the cruel Moors and surrendered themselves as hostages until the ransom of the others was produced: but when that ransom was sometimes brought too late, or because they condemned the impure sect of Muhammad, Many Martyrs, or through some other deed having provoked the ferocity of the Barbarians, very many were slaughtered. It would be too long to review even the names of those who are celebrated in their annals either for the laurel of martyrdom or otherwise for the praise of outstanding virtue. Two they honor with public sacred rites: Peter Nolasco and Raymond Nonnatus.

[7] But for very many who are otherwise adorned with the titles of Blessed and Saint, The feast of S. Peter Nolasco, the feast day is not specified in those same Annals. We have learned from the Order of reciting the divine office printed in Spain that the celebration of S. Raymond is held on 30 August, and of S. Nolasco on 29 January. Andrew du Saussay, although he calls Nolasco a Saint, nevertheless counts him only among the Blessed, since Pope Urban VIII decreed that he be publicly venerated by his Order. Thus du Saussay writes of him on 10 August: "On this very day the holy Peter de Nolasco, a Frenchman by nation, founded the Order of the Blessed Mary of Mercy for the Redemption of Captives, in the year of the Lord 1228. He himself, however, a blessed man, on the day before the Kalends of January in the year 1249, was translated to the heavenly tabernacles and received the well-deserved rewards of mercy and abundant redemption with God." Others also write that he died in that year; but since they would have him preside over the Order for thirty-one years, and it was not instituted until the year 1223, it must be admitted that he did not die before 1254, if that interval of his governance were established.

[8] We give his life as written by Francisco Zumel of the same Order, at that time Provincial in the kingdoms of Castile and Portugal, but afterward Master General, Life. in a booklet on the Lives of the Fathers and Masters General. Alfonsus Remon described his deeds more extensively in the Annals of the Order in Spanish, and he cites the histories of that Order written by Melchior Rodericius, Bernardino de Vargas, Natalis Gabor, and Philip de Guimeran. Silvester Maurolycus treats of the Order and its most holy founder in the Ocean of Religious Orders, Raphael Volaterranus in book 21, Juan de Mariana in his History of Spain, book 12, chapter 8, Clement VIII, Supreme Pontiff, in the Bull of canonization of S. Raymond of Penafort, which we gave on 7 January, Francisco Diago in his History of Valencia, Gaspar Escolano in his History of Valencia, who in book 5, chapter 7 reports that his body is preserved at Valencia. Finally, all who write the deeds either of S. Raymond or of King James of Aragon, surnamed the Conqueror, also make mention of S. Peter Nolasco.

LIFE by Francisco Zumel.

Peter Nolasco, founder of the Order of the Blessed Mary of Mercy for the Redemption of Captives in Spain (S.)

By Francisco Zumel.

PREFACE.

To the most vigilant Pastor, the Master General, Brother Francisco de Salazar, Doctor in Sacred Theology, his Brother Francisco Zumel, Provincial of Castile and Portugal, dedicates and consecrates this work.

[1] What commonly befalls merchants who traverse the open sea and distant oceans for the sake of greater profit, while they struggle with unconquerable waves and billows that contend both with one another and with raging winds, and, engulfed in darkness and tossed by the storm, expecting shipwreck with almost no hope of salvation -- if a small gleam of a saving star shines upon them in their peril, perceiving its light they breathe again and raise their spirits, and they exhort the helmsman sitting at the tiller to perform his office more eagerly; and he, lifting his eyes, beholds the splendor and, using it as a guide, avoids and wards off the fury of the storm, and directs the ship to its true course; The deeds of the Saints guide mortals. nearly the same things are accustomed to happen to those navigating this sea of life and diligently striving for the safe harbor of the age to come. For to those laboring under the incredible surge of temptations and beset by the assault and snares of demons as if by the densest darkness, the deeds accomplished by outstanding and holy men, set before their eyes, dispel the darkness with their splendor, and, overthrowing the violence of disturbances with divine teaching, bring the most pleasant tranquility, and most easily convey them, laden with precious wares and rejoicing, to their desired inheritance. You will find, therefore, some adorned with one virtue, others with another: this one excels in the integrity of abstinence; that one shines in mercy, piety, defense of the faith, and sometimes in temperance, and shows how the arrogance of intemperance may be overcome; another teaches that this life is to be trampled underfoot; another declares that the glory of the world is to be despised.

[2] But if you consider the deeds of our Fathers and ancestors, who preceded us in ancient times, Why the Author writes this. and also of the most pious and most holy Peter Nolasco, Master General, you will see, as in a most flourishing garden, the flowers and seeds and examples of all virtues. That I might pursue these with due history and praise, I undertook the task with a willing spirit, moved by the prayers of many and relying on the help of God: not that I might win glory for the almost divine and wondrous Peter Nolasco and the more ancient Fathers of our Order (for what glory can be obtained for them from my discourse, which is far inferior to their virtues?), but rather, on the contrary, that by recounting the deeds accomplished by some of them, I might both adorn my history and offer assistance to those who strive to imitate them. Although at the very outset, before I enter the arena of this praise and history, I feel myself unequal to so great a burden. Wherefore, placed as a judge amid these whirlpools, what shall I do? I shall therefore linger for a time on the virtues of certain of our elder Brothers, to show what in particular the holy man Peter Nolasco and our greater Fathers, inflamed with love of the Creator, despised and counted as nothing. Then I shall turn myself entirely to weighing their lives and especially the succession of the Masters General.

CHAPTER I. The birth, piety, and renunciation of wealth of S. Peter Nolasco.

[3] That admirable man, the first and most vigilant Master of the Order of Redeemers of the Blessed Mary of Mercy, was brought forth by that fatherland which, as if adorned with the dignity of empire and nobility, surpasses most other nations as much as it is fitting for a queen to excel her subjects: Peter Nolasco born in France, of honorable station, concerning which, though I would say much, I am prevented both because its glories cannot be explained in any easy and brief discourse, and because they are known to the inhabitants of all parts of the earth that the sun illumines. Peter Nolasco, therefore, that most holy man, drew his origin from the province of France, but not far from the city of Barcelona, where he lived almost from infancy. And for this reason the city of Barcelona, as the home of his dwelling and upbringing, rather claimed him as its own. His parents are not openly identified by writers; but report held that he was begotten by a most honorable man likewise called Nolasco and his wife: and for this reason Peter was likewise called "Nolasco," so that he took his surname from his father and wished to be so called. He was born of parents worthy of such a fatherland, who abounded in wealth, military glory, and every virtue.

[4] And Peter Nolasco, that outstanding and illustrious man whose life we must now praise, was born heir to this most ample inheritance. From boyhood devoted to almsgiving, When he had been brought forth from his mother's womb into the light, even as a tiny infant he freely gave away to the poor whatever he had -- which is a thing quite foreign to the condition and state of childhood. By the surpassing beauty of his body he indicated a similar candor and excellence of soul. For he seemed to be not the son of a mortal man, but rather of God, giving himself entirely to God from infancy, and from his very birth to the very end of his life illustrious and excellent in all virtues. Of modesty, For it is established that in the preludes of his boyhood, before he put on the garb of religion, he led a gentle, most holy, and most righteous life, and spent it in the liberal disciplines, and that his habit in boyhood was such that he would give most generously to the first needy person he met at daybreak, even without being asked. He was also accustomed to come to church even in the silence of midnight, of piety; and there to hear the sacred words of God and Matins.

[5] But his father, having lived in this world only a short time after this, left his boy and young son, his most dear Peter Nolasco, when he was only fifteen years of age. His father having died, And while he remained under the rule of his mother's blessing, he was obedient and subject to his mother, as is fitting, beyond measure: though abounding in wealth and enriched with the riches of his paternal inheritance, he was not troubled so as to be carried away by the allurements of the world or to desist from his holy purpose. Wherefore he resolved to lead a celibate life. For already at that time of his life he was being urged by many citizens solicited to marry, to choose a bride with whom he might pass a quiet life and from whom he might expect desirable offspring. But he, pondering these things within himself, his mind intent upon divine matters and dwelling on loftier things, desiring to fulfill his purpose and his celibacy, was not at all swayed by these persuasions.

[6] But on a certain night, when he had awakened and sat up in his bed to pray, and was turning over divine things with his whole mind, and revolving the frequent persuasions of his mother and his relatives about entering into marriage, he began to speak with himself alone thus: The course of life, as is clear, is short and uncertain. For no mortal knows when death will arrive, Having considered the vanity of human affairs, and dismiss us hence to that future judgment which is common to all, in which an account of all deeds done must be rendered under severe questioning, where one shall not answer for a thousand, as the most holy Job said; since sometimes men are snatched away unprepared and burdened with heaps of sins, and, stripped of the beauty of created things, they will be consumed by the bitterness of every torment and by everlasting fire; and though they have possessed certain small goods -- if indeed those things are to be called goods which are such only in appearance and opinion -- they are tortured by innumerable calamities far graver than death itself. Job 9:3. I pass over how brief and unstable are the things that are possessed. Riches, unless you use them rightly, are ministers of vice rather than of virtue, exposed to the snares of many, and they slip away before they are acquired. What of the beauty of a wife or bride, which consists in a certain sweetness of complexion and a well-proportioned figure? Is it not extinguished by time or withered by disease? And what is more vain than human glory, especially if it is compared with that eternal glory which neither eye has seen nor ear heard? Wherefore there is no reason to count it among goods. And since these things are so, I renounce the laws of the flesh and of nature; I wish to gaze upon heavenly things, and to remain alone like the Angels of God, and to reject and spurn with a ready spirit the things that do not endure forever.

[7] These and many other things that most devout Peter Nolasco, young in body but old in prudence, was saying to himself; and like a dove of Christ and a turtledove of solitude, a burning lover of chastity, set on fire with the love of Christ and overcoming womanly weakness, and vowing chastity to God in all things that were honorable, he promised that he would lead a celibate life in perpetuity. For he spoke thus: He resolves to preserve his virginity, It is far more excellent always to preserve whole the beauty of chastity and the crown of virginity than to corrupt it in part. Is it not better to reject the vain hope even of children and embrace what is certain? It is far more praiseworthy to take up the sweet and light yoke of Christ from my youth than, devoting all my effort to these vain and perishable things, to grow lukewarm in the love of God. Revolving these and similar things in his mind, he rose from the bed (God confirming his purpose by a miracle) where he had been sitting, and when he felt himself wounded by the divine impulse, he prostrated himself on the ground and gave thanks to the Creator. And when he had spent the night in the prayer of God and so passed the night, his entire chapel was filled with the fragrance of a sweet odor, and this indeed was a sign of the divine presence.

[8] Burning, therefore, with so great a flame of divine love, when he heard an excellent preacher delivering a sermon on the divine word, reciting the words of Christ our Savior, that a rich man shall hardly enter the kingdom of heaven, he utterly despised the riches of the deceitful world, considering that those first lights of the world, namely the Apostles, had left all things when they followed Christ: carefully observing that not only had the disciples and friends of Christ left all things, but that they had also followed the Lord. Matt. 19:23. For it is assuredly foolish, according to Plato and Diogenes and certain other Philosophers, to trample upon the riches of this life, and to give his goods to the poor, and to do this not for the sake of attaining eternal life, but for the sake of capturing the vain praise of mortals, without hope of future rest and peace. And Christ likewise said to the young man who asked for perfection, in Matthew 19: "If you wish to be perfect, go and sell all that you have, and give to the poor, and follow me." Matt. 19:21. Peter Nolasco, contemplating these things in his mind, felt that they had been spoken by Christ to him as a young man. Wherefore he resolved in his heart to distribute to the poor the paternal riches that he possessed, lest, burdened with their weight, he should desist from his holy purpose.

CHAPTER II. The redemption of captives procured.

[9] And at that time the Moors and Saracens held by their impious dominion the greater and more prosperous part of Spain. For we were beset on all sides, and oppressed by Barbarians and Moors; many captive Christians among them were passing their lives in misery; many of them cruelly bound in chains, and others of these same captive Christians slaughtered, as men hostile and inimical to the customs of the Moors and pagans. At that time the Turks and Saracens raged fiercely against Christians and strove to exterminate the faith of Christ. He redeems many from the dire servitude of the Moors, Meanwhile, not only in the cities of Spain were captive Christians held in bonds, but an immense multitude of captives reached the African shore. Moreover, it is the custom of the Moors and Barbarians frequently to separate husbands from wives and children from parents among the captives. And the poverty of the captives is truly extreme. For a captive is subject and exposed to every insult, and is forced to submit to punishments and tortures even against his will, since it is in the power of his master to pronounce whatever sentence he pleases. Therefore, when the most holy young man Peter Nolasco saw and perceived that this was the most lamentable and extreme destitution, he resolved to bestow upon the captive poor the riches that he still retained, so that they might be freed from the most savage captivity, and he promised to give them to them. And so, with God's help, it was done by him: for from the city of Valencia, then held by the Moors, having spent all that he had, he rescued and redeemed more than three hundred captive Christians, paying money and pledges. Wherefore he gained great authority for himself in the kingdom of Aragon, and was greatly loved by all, because a man had been found who would snatch captive Christians from the power of the Barbarians.

[10] Deeming them true treasures, with S. Lawrence: And in this matter the sweet memory of the most holy Martyr Lawrence stirs my heart, who by the command of the most blessed Pope Sixtus distributed and gave the treasures of the Church to the poor. When he was seized by the Prefect Valerian and thrown into prison, he was held in chains not only to sacrifice to the gods in contempt of Christ, but also to reveal the treasures of the Church. And it was a wondrous thing that when the impious and most wicked Valerian again demanded the treasures from him, the most holy Deacon of Christ, Lawrence, asking for a delay in order to show them, thereupon gathered the poor and brought them before Valerian, saying: "Behold, these are the eternal treasures, which never fail." This memory, I say, is sweet. For the most pious Peter Nolasco also, from his infancy, bestowed upon the poor and captives his paternal inheritance and great riches, which at that age are wont to beguile young men. He considered these to be eternal treasures that would never perish. For he would say, with S. Lawrence, when he beheld the wretched captive children of Christ our Redeemer: "Behold the eternal treasures, which never fail."

[11] When, therefore, he was compelled to witness the calamity of the many still detained and held captive among the infidels, moved with compassion, he begged God with tears to help them. Whence on a certain night, as was his custom, betaking himself to the church after the first quiet of the night, He is encouraged by a mystical sign of the olive tree in a dream: he spent the night attentively in prayer, and after the nocturnal prayers were finished, when dawn was breaking, he withdrew to his house for a brief sleep, and lying there on a bench, he was stirred by a dream of this sort. An olive tree of remarkable size appeared fixed in a vast courtyard, and he imagined himself to be dwelling beneath that tree, and sometimes sitting there. Certain grave and honorable men had approached him, who said they had been sent by a great King to assist him, lest the tree under which he was resting should be dug up by anyone. Others in turn had come forward, who, bringing axes and digging tools, were striving with the greatest haste to uproot and dig out the beautiful tree. But meanwhile, while this was being done by them, the more they tried to uproot the beautiful olive, the denser and more tenacious its roots became. Indeed, soon from those remaining roots innumerable and beautiful shoots emerged and filled the entire courtyard. Assuredly any wise person will be able to perceive this clearly if he considers the matter carefully: the beautiful olive tree signified the faithful of Christ, adorned with the beauty of baptism and the faith; and the most holy Peter Nolasco was resting in and beneath that tree; and certain most grave and honorable men had been sent to him by the illustrious James, the Conqueror of the Moors, King of Aragon, to assist him, lest adversaries should rage against the defense of that most beautiful tree. In which matter, if one carefully considers (as I said), he will easily understand that this vision indicated the beginning of a new religious order to be established. For when the most wicked Moors were striving to destroy the faithful of Christ utterly and, as it were, to cut them all down with an axe, God, moved by mercy, resolved to send from the other side the most powerful James, to rescue the faith of Christ and its children from the cruelty and sword of their adversaries. And the more the enemies of the Cross of Christ and the perfidious Saracens tried to cut down the Christian religion, the more new shoots emerged from the firmer roots of the newly born olive. Daily the most powerful Conqueror James emerged triumphant and victorious from battle, routing the armies of the Moors, overthrowing the cities and walls of the Moors, and planting the standards of Christ on high. And from the other side, the most holy man Peter Nolasco, who was happily engaged in rescuing the wretched captive Christians, and was a lasting comfort in the great courtyard of religion -- not only he himself, but also his Brothers and most dear sons were a comfort to the captive Christians: when they saw and heard that a new Order and new men had arisen, endowed by God, who would assist in the ministry of redemption to rescue them from the most harsh servitude of the Moors and strive to set them free.

CHAPTER III. The Order of Mercy established.

[12] Already at that time the distinguished man Peter Nolasco had joined to himself certain most faithful companions, He joins companions to himself; that they might be partners in this ministry -- men, indeed, who with the most holy Peter Nolasco, first persevering in the prayer of God, and then daily and earnestly engaged in the province of Catalonia and the kingdom of Aragon in collecting the alms of the pious faithful for the fulfillment of the most holy work of redemption. And so indeed it came about that every year, by the most holy man and his companions, considerable liberations and redemptions of the faithful and of Christians were carried out.

[13] He was constantly engaged with his dearest companions in the exercise of holy redemption, and so continually advanced in the ministry of this most weighty work in favor of the faith that, lest any of the captive Christian faithful should succumb, and the Christian religion be newly despised among the barbarous Saracens, he was an object of admiration to all. He vigorously comforted the captive faithful and exhorted them to the confession of faith and to firm perseverance, because he saw the danger of association with pagans. These things happened in the third year after the twelve hundredth. With them he labors strenuously for the redemption of captives: Wherefore the Order of the Blessed Mary of Mercy for the Redemption of Captives, as to its beginning, commenced from that time when the most holy man Peter Nolasco with his companions was ardently carrying out the Redemption of the faithful of Christ. And when he saw the extreme calamity of the captives, the unceasing labor, the enormous dangers, and the most grievous hardships of the faithful living among the Moors, he frequently shed tears and earnestly implored God in prayers that the exercise of holy Redemption be established in the kingdom of Aragon and throughout the whole world, and that henceforth there would be in perpetuity men consecrated to this same office.

[14] Wherefore he was heard by God in this matter. For in the year of the Lord 1218, when James, King of Aragon, was reigning, and while he was praying and petitioning with the most ardent desire for the freedom of Christians [He is bidden by the Blessed Virgin, appearing to him, to the King, and to S. Raymond, to establish the Order of Mercy,] and the expulsion of the Moors from the borders of Spain, surrounded by divine splendor and light, the histories attest that the Blessed Virgin appeared to the same King James. From her lips he received a divine oracle concerning the foundation of a new Order for the perpetual redemption of captive Christians, as we have said more fully in our writings on the foundation of our Order. And indeed, after the customary night vigils and prayers, the most holy man Peter Nolasco seemed to see, in a certain vast courtyard, a wonderful multitude of people flocking to him, and in the midst of the crowds a certain extraordinary and venerable matron had approached him, wondrous in countenance and attire, accompanied by a most beautiful company of Virgins, whom he clearly recognized to be the most Blessed Virgin Mary. When she directed and addressed her speech to the most pious man Peter Nolasco, who was inwardly moved by celestial light, we read that she spoke these words: namely, that a new Order was to be established, from whose society and family the professed Brothers, following the example of her Son and thus clinging to the footsteps of Christ Jesus himself, would redeem and liberate the captive faithful of Christ held in the power of the Moors and Turks; so indeed that, if it were expedient for the fulfillment of the most illustrious work of redemption, they would give themselves in exchange and as a pledge for the liberty of the captives. Wherefore the most holy man, surrounded by the splendor of heaven, clearly heard from the Virgin Mother of God that the work of redemption which he was undertaking was most dear and most pleasing to her Son, our Savior; and she indicated that she wished a religious order to be established under the title of the Redemption of Captives of the Blessed Mary of Mercy, and that he ought to be the first Brother of our Order. In the more ancient manuscripts we read that the Blessed Virgin commanded him to be the first Brother of the new Order to be established, and that he should be the first to put on the garb of the Order of Redeemers, and she revealed that this was the will of Almighty God and of her Son. And for this reason the most holy Virgin appeared not only to the same Peter Nolasco, but also to the most Serene King James and to Blessed Raymond of Penafort, his Confessor.

[15] The Order having been founded, The Order of Redeemers of the Blessed Mary of Mercy was therefore founded by divine revelation on the tenth day of the month of August, on the feast of the most holy Martyr Lawrence, in the year 1218, in the city of Barcelona, with the greatest acclamation of the whole people and that province, and the aforesaid most holy man Peter Nolasco received the first habit of the Order in the presence of the most Serene King James, as has been fully stated in the account of the foundation of the Order. So that the distinguished Peter Nolasco might exercise himself in the preludes of his future warfare for Christ, he began with his companions to act most fervently, and to collect the most pious alms of Christians, in order to serve God more gravely and excellently in the work of redemption; so indeed that he frequently approached the infidels and the Moors, he redeems captives; and often redeemed the captive faithful of Christ and liberated them from the power of the Barbarians. And assuredly he gained great authority for himself not only in the kingdom of Aragon among the faithful of Christ, but also among the pagans and Barbarians. His cheeks were radiant, even when his spirit was benumbed with grief over the calamity of the captives; he comforts others, his bright lips commended doubly the honey of his words, when he comforted the captives in the faith, and he raised their hope toward the easy and swift future redemption and liberation from the Moors and Barbarians among whom they were living, to be hoped for. Wherever he turned his eyes, his appearance proclaimed the serenity of his mind, and in him there was speech fashioned and fitted for the instruction and consolation of the captives. Often, moreover, he offered himself to martyrdom among the Infidels and Barbarians, so earnestly and ardently did he exalt the faith of Christ and pursue the redemption of captive Christians.

[16] Again he showed his cheeks full of tears when he beheld a vast throng of Christians held in the most cruel servitude among the barbarous infidels, Compassionating their miseries and solicitous for the dangers to their souls, and thus his tears flowed streaming down. And when again he observed that the people lacked so many children of God, and contemplated the cities of the Christians possessed by the enemies of the faith, and how the altars and sacrifices in the cities of the Moors were being trampled upon, like another Jeremiah the Prophet, seeing the desolation of religion and the city of the Christians laid waste, he would say: "How does the city sit solitary that was full of people? How has she become tributary?" The people of God was being led captive into Babylon; but Jeremiah the Prophet also wept. So therefore the first Master of the Order, Peter Nolasco, when lifting his eyes he beheld the captive people of God, was drenched in tears, saying repeatedly: "How has the princess of the provinces become tributary, the mistress of the nations?"

CHAPTER IV. Valencia captured. The monastery at El Puig.

[17] Amalek and his captains and soldiers smote the city of Ziklag with the sword and burned it with fire, and led captive the women and children, from the least to the greatest. But when David and his men came to the city and saw that it had been burned with fire, and that their wives and sons and daughters had been led captive, David was greatly grieved; and when the people wept, David was strengthened in the Lord his God and consulted the Lord. And David went forth and pursued Amalek with six hundred men, and when he had come to the place where Amalek and his men were reclining, eating and drinking and celebrating as it were a feast on account of the plunder and spoils they had taken from the land of Judah, David smote them from evening until the evening of the next day, and David rescued all that the Amalekites had taken, wives and sons, and freed all the captives and led them back to their own country. Do we not recall that the most illustrious man Peter Nolasco accomplished something similar? Who, when he saw men, He prays for the liberation of the captives, sons, children, and wives daily seized captive by the Amalekites, by the Moors and infidels, and dragged from the people of God by force and arms, being greatly grieved, he consulted the Lord, poured forth prayers continually, and wept with a mighty cry: he asked of the Lord the expulsion of the Moors, and the conquest of the city of Valencia, and especially that the city of Valencia be restored to the faithful and freed from the hands of the Hagarenes, so that in that place the standards of Holy Church might be raised, and the people of God, who were for the most part held captive there, might be brought out of the most harsh servitude.

[18] Indeed the most holy man was heard by God. For at that time the city of Valencia was taken by the most Serene King James, in the twenty-fifth year of his reign, and the twentieth from the foundation of the Order. At which time also the aforesaid Peter Nolasco was happily governing the Order. Which was besieged and taken by King James, Indeed, he himself was present with King James on the day when that city was conquered and rightfully occupied by the Christian soldiers. For Valencia was besieged by the most powerful King James the Conqueror, who marshaled all his army and troops of soldiers and battle lines of his camps, and pitched his tents at the town of El Puig, near the city of Valencia. In which place King James immediately founded a monastery of the Order of Redeemers of the Blessed Mary, in honor of the most holy Virgin and as a sign of victory, and he gave it to the most devout man, S. Peter Nolasco being present, his dear Peter Nolasco. And at the very entry into the city he likewise gave and granted to the Order and to the aforesaid most illustrious Master General Peter Nolasco a mosque of the Muhammadans, which in the common tongue is called La Mezquita de los Moros. On that day, among the captive Christians overflowing with joy, the most holy Master General was frequently found in their midst, exhorting them to the praises of God and urging them to render due thanks for the singular benefit they had received. It is incredible how much Peter Nolasco, that most holy man, was loved by those captives, and how they accompanied him wherever he went. A monastery of Mercy having been erected there. They all called him Father and declared him their liberator. Whence there was founded and erected at Valencia a monastery of the Order of the Blessed Mary of Mercy consecrated to her in that same mosque of the Muhammadans, where to this day God himself is honored with the worship of religion. And in the monastery of El Puig, which the Blessed Virgin inhabits, there exist and take place to this day almost infinite miracles, by which it shines gloriously.

[19] Truly immense and incredible is the divine love, and his supreme care and providence toward us. For in that age, and at that time when the most unconquerable King James conquered the city of Valencia by force of arms and divine aid, By a celestial portent he received from God a prophecy of that victory. And when the tears and sighs of the most holy Peter Nolasco cried out from the earth, they moved God. Wherefore, when the troops of soldiers and the armies of war, the battle lines of the camps and the tents had been duly arranged and pitched by the most powerful Conqueror James near the fortress of the town of El Puig, from which place he was preparing a siege against the Hagarenes and barbarians stationed at Valencia, seven gleaming stars were seen for several days descending from the sky to the earth. This sight seized the whole army, the soldiers of war, and the Christian people, and especially the most holy Peter Nolasco and Lord Guillermo de Entenza, the commander of the Christian army, with wonder; and they conferred with one another about the divine portent and inquired what God had wished to show by this. For the thing was wondrous to all, [An image of the Blessed Virgin found at the town of El Puig, given to the Order of Redeemers,] but not understood. Wherefore, on the advice of the most illustrious man Peter Nolasco and by the command of the most excellent commander Guillermo de Entenza, the place to which those seven stars and gleaming lights descended was searched. And since nothing at all was found on the upper surface of the earth, conceiving that something more wondrous and greater lay hidden, they caused the earth to be dug up and opened. Immediately at the very beginning of the excavation, the earth breathed forth a divine fragrance of nectar and ambrosia, and the field of the entire countryside was filled with an immense sweetness of scent. For in that place, beneath the earth, a wondrous and most devout image of the most holy Virgin Mary was found, which to this day is happily venerated in the most celebrated monastery of the same Virgin Mary at the town of El Puig, near the city of Valencia. This image was enclosed beneath the earth under a great bell or bronze cymbal. And this was truly no small consolation to all the soldiers, and as it were the beginning of the future victory. For it refreshed the spirits of all and eagerly promised the hope that by sword, arms, and prayers poured out to God, the perfidious enemies of Christ the Lord and his Mother, the Moors and Saracens, were to be driven from the city of Valencia. Indeed, of this most illustrious image there exist to this day many divine miracles, and it is most devoutly venerated and adored with the most glorious worship by all the inhabitants of that province. It has been placed back in the very same spot by the Brothers, Renowned for many miracles thence, where it was found by the Christian army, in the aforesaid monastery, whose title is also S. Mary of Mercy of El Puig. Indeed, when it was moved by the most devout Brothers from that place and position in which it is now seen and appears, in order to be placed and set up on the high altar of the holy church itself, not once but twice, and again, the Mother of God herself transported herself back to the place where she had been found and where she is seen by us to this day.

CHAPTER V. The first monastery of Redemption. An ancient example of the institute.

[20] The first habitation of the Order in the palace: The Catholic King James, from the very first beginning of the foundation, brought Brother Peter Nolasco with him to dwell in the royal court and royal residence, and there, with the most serious example of holiness, he dwelt for some time. But when the number of Religious and his companions in the newly established Order had grown, he wished to depart from the royal palace and residence. Wherefore, with the alms of a certain citizen of Barcelona, Raymond of Plegamans, who was known and a friend of remarkable devotion to the same Peter Nolasco, he purchased a piece of land near the seashore of Barcelona, and there the first house or monastery of the Order was founded and erected by him, and the aforesaid Peter Nolasco betook himself there and withdrew with his dearest companions, Another monastery soon founded, in order to lead the monastic and religious life more happily. He also founded a monastery at Valencia, and likewise another house at the town of El Puig, and many others in the kingdom of Catalonia and Valencia, of which we shall speak in their proper places.

[21] He ruled and governed the Order from the year of the Lord 1218 to the year 1249, for thirty-one years, and indeed happily and holily, with great charity and peace. Confirmation of the Order. And in his time the aforesaid Order of Redeemers of the Blessed Mary of Mercy, while he was still alive and governing the Order, was confirmed and approved by the Holy Apostolic See through Gregory IX, Supreme Pontiff, on the day of S. Anthony, in the month of January, in the year of the Lord 1230. And in the confirmation of the Order, after he had approved its institute, he adorned the Order with many graces, indulgences, and privileges, at the petition of the most unconquerable and most powerful King James, who was the first founder and institutor of the sacred Order of the Blessed Mary of Mercy for the Redemption of Captives. Who indeed, by the prayers and supplications of the Brothers of his Order, and by the zeal for the Christian religion with which he was armed, conquered the kingdom of Majorca and brought it under Christian rule in the year of the Lord 1229, and likewise took the city of Valencia with the kingdom of Murcia, and reduced and subjected them to Christian rule on the day of S. Denis, in the year of the Lord 1238, and in the twentieth year from the creation of the Order of Redeemers of the Blessed Mary. Indeed, at the very beginning of the religious order, before it was confirmed by Gregory IX, the aforesaid Peter Nolasco was called the General Procurator of the Redemption of Captives. Nolasco, Master General. But from the day on which our Order was confirmed and recognized as a religious and canonical body in the Church of God, he was called Master General of the Order of Redeemers of the Blessed Mary of Mercy.

[22] This institute of holy Redemption, which we believe was given from heaven in favor of the faith, many have laudably followed, especially Blessed Leonard, who, born in France, had illustrious parents The institute of redeeming captives is ancient, of great dignity and authority under King Clovis, although Clovis was at first a pagan. Concerning this most blessed Leonard we read that, since he was consecrated by a special gift of God to the redemption of captives, when certain illustrious and noble men of his region were contending among themselves, a certain one of them from the village of Nobiliacum, devoted to the most holy Leonard, was captured by a certain most wicked tyrant. He, fearing and being afraid, as he later recounted, lest Blessed Leonard should help that captive man, spoke thus within himself: A famous miracle of S. Leonard in this kind. "If I bind this man in iron, I am utterly afraid that I shall lose him; for as wax before fire, so at the nod of Blessed Leonard iron melts. If I enclose his feet in stocks or thrust him into a dungeon, I shall be no more secure; for the same power belongs to Leonard there as well. Plainly I am anxious what to do with this man so taken, from whom I have determined to extort a thousand solidi if he wishes to be ransomed. But now I know what I shall do. I shall order a very deep pit to be made in the innermost part of my tower, and into it I shall plunge him bound in iron fetters and manacles; for Leonard has not yet descended underground; and although he will perhaps dissolve the iron chains, he will not be able to lead the man out of the underground pit. Moreover, I shall also place a wooden chest at the mouth of the cave, and in it I shall order soldiers to keep watch night and day to guard him." The cruel man therefore did all these things; but nevertheless he was not able to prevent the prisoner, even though he was in darkness and the great distress of chains, from casting away hope and confidence, nor from doubting that he would be rescued by the most blessed Leonard, whom he frequently invoked even in the hearing of the guards, praying at the same time to the Lord that he would free him through the most illustrious and most devout Leonard. But behold, on a certain night, when the prisoner had fallen asleep from weariness, Blessed Leonard appeared with great splendor and light, overturned the chest in which the soldiers were lying, descended into the pit, and called the captive man bound in chains with a loud voice, saying: "Are you sleeping or awake? Behold, I am Leonard, whom you have sought." That captive man, awakened and seeing the immense light, said to him: "Lord, help me." Immediately, the chains having been broken and dissolved and scattered like mud, with his own hands and arms he drew him out of the tower and carried him away, and journeying and walking with him, he exchanged familiar conversation, as friends are wont to do with one another. At last he led him to his own country and brought him to the village of Nobiliacum, where he was placed out of danger. When the sun rose, he recounted to neighbors and friends what he had suffered from the tyrant and most cruel enemy while held in captivity, and what benefit he had in turn received from the most holy Leonard. At which all marveled and were filled with incredible joy and gladness.

CHAPTER VI. Holy men from the Order of Mercy.

[23] After this most holy man, the same institute of Redemption of the Blessed Mary of Mercy and the wondrous work of the redemption of captives was followed by Blessed Raymond Nonnatus, Various holy men from this Order; who originated from and was born in the province of Catalonia. Before he put on the garb of the religious order of the Blessed Mary of Mercy, as an infant strenuously exercising himself in the preludes of good works, having banished the feasts of the flesh and conquered the appetites S. Raymond Nonnatus, that are wont to excite infants from their earliest cradles, he fasted not once or twice but many times in the week, and spoke with God night and day in supplications and prayers poured out to him. Before he was born according to the common law of nature, as others are accustomed to proceed and be born from the maternal womb and the female body, his mother having died while he still remained and lay hidden enclosed in his already dead mother's womb, her belly and womb were cut open, and he came forth and entered into this light. Wherefore he was called and named "Non-natus" (Not-born), since he truly did not come forth from the womb by that birth of nature as others do -- by the customary laws of nature, I say. And for this reason he always received from boyhood that surname, so that he was called Raymond Nonnatus. This most holy Raymond Nonnatus was distinguished in life and deeds, so that he was an object of admiration in the province of Catalonia; testimony of which exists to this day, for his body and sepulchre are venerated with great reverence, and an immense throng of people and the faithful flocks to him, and he shines with miracles. And that most vigilant first Brother and Master of the Order, Peter Nolasco, raised him as his disciple. Whose words in speaking also, especially with the barbarians and infidels, were so efficacious and, by the gift of God, so divine, that he sometimes drew many of them to the faith. And for this reason we read that the Moors and Saracens often wished to put him to death; whence his tongue was locked in a metal clamp by the impious enemies of the faith of Christ, lest by his words he should invite more of the same infidels to the faith of Christ. And this Blessed Raymond Nonnatus was a companion of the most holy Serapion the Martyr.

[24] Blessed Serapion was therefore an illustrious and most devout Brother of our Order and of outstanding holiness, B. Serapion, and an example of virtue, who used the most sparing food and was most vehement in the prayer of God and most ardently devoted to the redemption of captives. And at last he was cruelly and fiercely scourged by the King of England.

[25] S. Raymond also, who in the beginnings of the Order was vigorous in collecting the alms of the pious faithful, when he was treating with heretics concerning the undue oppression of certain faithful, addressing them Another Raymond, Martyr, and beseeching them not to persist in doing this, they resolved to punish them more cruelly. Wherefore the man of God again painfully and lamentably would turn repeatedly to those most savage heretics and barbarians, and with a steadfast and intrepid spirit he would say that although they were held by them in that servitude, they were nonetheless created in the likeness and image of God, and were their companions in nature, and that this life was to end swiftly. The man of God therefore lamented the bitter servitude of the captives and would say, raising his voice to the air: "O unburied and miserable burial! But when was the barbarous hand not in the service of wrath, which always thirsts for human blood? When was it not ready to kill?" When these words were heard by the most cruel heretics and barbarians, he too was cruelly killed by them. Whence in ancient manuscripts I have read that this most holy Raymond was a Martyr for the redemption of captives. He had a most vigilant companion who, following the footsteps of his Raymond, was an object of admiration to all. With what purity of soul and what candor of life he lived for a long time after the martyrdom of his most holy Father Raymond is truly remarkable; he was likewise his companion both in life and in death, James Soto, Martyr, and is numbered among the most holy men of our Order, and was called by his own name, Brother James de Soto. And in certain manuscripts I have found him inscribed with the name of S. James de Soto. Moreover, the aforesaid Blessed Raymond, who was just now reviewed by me, is not that Raymond Nonnatus of whom we wrote somewhat above.

[26] There followed again in the institute of redemption of the Blessed Mary that blessed and distinguished Brother Peter Armengol, Peter Armengol, who died gloriously in defense of the redemption. For when he had liberated many of the faithful from the power of the Moors and was redeeming them, seeing certain boys and youths imperiled in the faith on account of the cruelty and savagery of the torments, and when he admonished them not to desert or trample upon the faith, he gave himself in exchange and was willing to remain in the power of the Saracens as a pledge for them, until he too should escape by the payment of money and ransom. When therefore he had redeemed a certain number of the faithful, Who was left as a hostage for captives, for the aforesaid reason in favor of the faith, and for a thousand gold coins, for the payment of which he surrendered himself as a hostage and, as it were, a pledge of peace to those same infidels and barbarians, when the money had not appeared by the day and time stipulated in the bond, by which he should have paid the agreed price with the Saracens for the liberation and redemption he had made for the aforesaid captives, He was hanged by the Moors, they wished to kill the same Blessed Peter Armengol, as a mocker of their sect and a faithless man, on the gibbet of the cross. Wherefore an immense throng of Barbarians gathered together, and when the money had again not appeared, they proclaimed that he had been a spy and a vehement enemy and foe of the Muhammadan institution; and for this reason, by common consent, alleging that the money had not appeared by the time appointed in the contract, he was hanged on the gibbet and left hanging on the gallows; by whose death they seemed to have been appeased.

[27] But this was divine counsel. For a few days later, when our Order had sent money to free Brother Peter Armengol and rescue him from those Barbarians, lest being held as a pledge he be ill-treated, when those who brought the money had reached the shore, they heard of the most cruel deed perpetrated a few days before against the servant of God, Brother Peter Armengol. Disturbed and shaken among themselves by this stupefying deed and crime, they wished to reach the place where their companion and Brother had been hanged by a noose by the Saracens. When they had seen him hanging in the holy habit of the Order, they wept bitterly and could not contain themselves. And as they wailed in lamentation and groaning, the body of Blessed Peter Armengol stirred. When the Brother Redeemers saw this, immediately conceiving something greater, they cried out to one another. And the blessed Brother Peter Armengol, hanging on the gallows, spoke to them in a loud voice, saying: "Dearest Brothers, do not be grieved; put away your tears. He was sustained for three days by the Blessed Virgin lest he be suffocated, For I am not dead. For there are still three days since a certain matron surrounded by choirs of Virgins, who is without doubt the most blessed Virgin Mary, has always been present with me and freed me from death, so that in this deed the Barbarians and Saracens might rather perish in confusion than think it glorious to carry off a triumph over the Christian name. For the enemies of the Cross of Christ shall know how little their devices profit them, and their cruelty and malice against the followers of Christ." But all were stupefied, and for joy could scarcely speak, and they rushed forward at once and took him down from the gallows where he hung, He was rescued alive, at which stupendous deed all the Moors also were thrown into confusion. But

"The jar will long retain the odor of that with which it was once imbued when new" --

and therefore among the impious infidels some said it had been done by the art of the devil, others did not believe he was the same man whom they had hanged. For thenceforth the blessed Brother Peter Armengol always walked with his head inclined for all the days of his life, and with the color of his face as it were changed. At last he led the most devout life for all the days of his life, A most holy man, and content with herbs and vegetables, he never relaxed his spirit from prayer and fasting, until he was carried by the holy Angels to that heavenly blessedness.

[28] I also find another man of our Order, a Brother and Master General, who endured very many labors for the redemption of Christians and the defense of the Catholic faith, who is called Blessed Brother Lawrence Company, Lawrence Company, the twentieth Master General of the Order, of whom we shall speak in his proper place.

CHAPTER VII. Other men and women illustrious for holiness. The death of S. Peter Nolasco.

[29] There was also a most fervent zealot of the same institute, Blessed Peter Malasang, and the most holy William, and the most pious Peter, Commander of the house of Perpignan, Others who suffered much, and the most illustrious Brother John of Granada, Provincial of Castile, who endured martyrdom at the hands of the Moors. Furthermore, many other Redeemers of our Order were captured by Saracen and Turkish pirates in the middle of the sea, and sometimes stripped of their goods, sometimes led into captivity; because the barbarians and infidels very often do not keep faith, nor do they honor the safe-conduct of their Princes or the public pledge of their Kings. And therefore they suffer insults, reproaches, and notable injuries from the Moors and Saracens daily. Sometimes, moreover, they are swallowed by the very whirlpools of the sea, or are placed in the greatest peril.

[30] Indeed, in this most holy institute of our Order, our Order has always persevered and has persevered to this present day. For there exist today many of our Redeemers who have endured almost infinite labors for Christ and religion in redeeming captives. For among others, for the sake of honor I mention that excellent and most prudent man, the Redeemer Master Brother Rodrigo de Arce, Provincial of Castile, The Rodrigos de Arce, who carried out three complete redemptions, and after he had suffered innumerable calamities, he was finally judged to be a spy by the most savage tyrants, and under that pretext they wished to kill him and his companion, alleging that they had passed beyond the borders of Africa, because they had directed their steps outside the gate of the city of Algiers to the shores of the African sea to observe a certain spectacle. And indeed, had they not been warned there by captive Christians, they would without doubt have perished, though gloriously. But when on a second occasion he was carrying out the redemption of captives, and when he was among the African barbarians, especially from the city of Tunis and from royal Fez, he liberated an immense multitude of captives from the impious Saracens. And it is incredible how faithless and violators of agreements, words, and contracts the impious Saracens and barbarians were. And since so great was the throng of captive faithful among those same enemies of the Cross of Christ Louis Matienco, (for many were imperiled in the faith), it was therefore necessary that his companion, Brother Louis Matienco, be given in exchange and as a pledge for the redemption and liberation of many of the faithful, lest the faith be despised by the Barbarians and the standard of the Cross of Christ be trampled. Wherefore, the aforesaid Brother Louis Matienco, already an old man, was left among those same Saracens and Barbarians as a kind of sign and pledge of peace, and he remained detained by them for three years on account of twelve thousand gold coins, given over as it were in exchange. And when so great a sum of money and number of gold coins had not appeared, he was ill-treated by the perfidious Saracens: sometimes they spat in his face, sometimes they struck him with slaps, sometimes laying false charges against him they thrust him into a dungeon, until, having paid the price and money, he escaped.

[31] I also recall the distinguished and most illustrious Brother George del Olivar, a Brother and alumnus of our institute from Zaragoza, George del Olivar, who, when he had reached the African shore of the Moors, after suffering a great loss of his own goods, from the city of Algiers, held by the impious Moors, redeemed a great number of captives and freed them from the power of the Barbarians. The number of the men, women, and children is to be enumerated elsewhere. He, burning with the ardor of charity toward the faithful and inflamed with goodwill toward the faithful of Christ and the wretched captives, when his companion and fellow Master Brother George Ongay had returned to Spain with that immense multitude of captives, the distinguished Brother George del Olivar nevertheless gave himself to the Moors and Saracens as a pledge of peace, among whom he remained and endured dangers to his blood and life. For among certain infidels, because he called the Muhammadan sect a "sect," he was censured and accused as a mocker of their religion and of the Muhammadan institution. For which reason he was summoned before the King and Judges to recant and again honor the Muhammadan institution with honorific words. Which, when he heard it, he steadfastly refused; and for this he was judged worthy of death, and they resolved by their decrees to kill him, to satisfy themselves. When Brother George del Olivar himself perceived this, he resolved with an eager spirit to offer himself to death He faced mortal peril, for the defense of the faith of Christ. Whence he immediately distributed among the poor captives all the goods he had with him. And when these things had been done, I know not by what spirit the King of the Moors was moved; for having called his counselors he said: "If we perpetrate this deed, no security remains for us, since access to the Christians lies open to us if we sojourn among them; for if having broken faith we kill them, why should we not be killed by them with the same broken faith? Therefore let him not be killed, for his death will profit us little and can bring great disadvantages." Whence he escaped unharmed, and now lives established in the best religious life and endowed with it.

[32] Finally, I find most holy women of our institute who put on the habit of holy religion, especially S. Maria de Socos, most pure and wondrous in the innocence of her life, S. Maria de Socos, whose body remains intact after two hundred and more years to this very day in the monastery of our Order at Barcelona, together with the undamaged and uncorrupted habit of the vestments of our Order. I also find of the same institute the distinguished Virgin S. Collagia. Concerning all of these, S. Collagia, we shall say more at length in their proper places, if God grants.

[33] Therefore, all these and very many other sons and disciples belong to that most holy Brother Peter Nolasco, the first Brother and first Master, ruler, and governor of the Order; who, after he had completed a life most illustrious in holiness, S. Nolasco, having piously instructed his followers, dies, seeing the dissolution of his body approaching and perceiving that he was near to death, he called his companions and dearest comrades and Brothers, that he might commend to them the religious life and the most holy exercise of redemption, that they might be strengthened in it. Wherefore, surrounded by his Brothers before he breathed his last, in the presence of Brother William of Bas, his successor in the mastership of the Order, and Brother Berengar Cassano, and Brother Dominic Doso, and Brother Raymond de Ulstret, Brother Bernard of Corbaria, on whom he himself had first bestowed the habit of the Order, and Brother William of S. Julian, Brother John of Lercio, and Brother Bernard of Cassols, and Brother Raymond Cassano, and Brother Peter of Solanes, Brother Arnald de Patris, Brother Peter of Caldas, and Brother Pontius of Solanes, Brother Bernard Shona, and Brother Ferrarius of Gerona, Brother Raymond of Montoliu, Brother Peter of Castelloli, and Brother Peter of Huesca -- he delivered a most sweet discourse to them, and like a swan in his last song he marvelously set forth the institution of the Order, and invited them to the most illustrious work of redemption, and commended the Order. And with his hands raised to heaven, commending and entrusting his soul to God, he contemplated the redemption of Christ our Savior, and pondered in his mind that Christ had descended from heaven to earth to free us from the captivity of the devil; he grieved vehemently for his sins, and with tears streaming forth, a torrent of tears as it were flowed from his eyes; and when he had uttered those words, "The Lord sent redemption to his people; he has commanded his covenant forever," he departed from this calamitous world to the Lord, in the convent of Barcelona, which he himself had first founded, in the year of the Lord 1249, after he had governed the Order for thirty-one years.

ANALECTA ON S. NOLASCO from the history of Alfonsus Remon.

Peter Nolasco, founder of the Order of the Blessed Mary of Mercy for the Redemption of Captives in Spain (S.)

From Alfonso Remon.

Section I. Adversities bravely endured.

[1] The customary training ground of virtue is the endurance of adversity, whether through the envy of the evil demon lest any glory redound to God or to mortals, or through the providence of the Divine Being itself, testing how faithful and vigorous the human spirit will be in the future, and at the same time strengthening it for greater things. Nolasco too was exercised by this training. We shall briefly touch on a few things out of many that Alfonsus Remon treated more fully. When first migrating from France to Barcelona, either already meditating in his mind the holy work that he afterward accomplished, or at least having already given many proofs of outstanding virtue, he was assailed by the snares of demons. He had turned aside to Manresa during his journey; he entered a lodging He eludes the snares of the demon laid for him, which he thought was most quiet and free from the noise of a thronging crowd. Here certain people, as if out of kindness, warned him of their own accord that the owner of that house had died not long since with a reputation not entirely favorable; that the house was therefore infested by nocturnal specters; and that, lest any harm befall him, he should seek any other lodging; they said they lived in the neighborhood and had been moved by compassion for a stranger. He replied that he thanked them, but that, being a lover of solitude, he could make use of a lodging with which other guests had been content; and that, trusting in the name of Jesus, the protection of Mary the Queen of Angels, and the patronage of Peter the Apostle, he was confident that he would be kept free from all harm for a single night. As soon as he uttered the names of Jesus and Mary, those officious warners vanished like smoke, leaving behind an intolerable stench; and their voice was heard from afar, horrible: "Alas, Peter! Why could I not divert you from this journey! What great evils you will one day inflict upon me!"

[2] From that time onward he learned not only to overcome bravely, but also to perceive shrewdly, the frauds of the devil. A certain young Italian named William, from Parma as he said, earnestly begged to be admitted into that holy Order. His constancy having been tested, as was fitting, a day was also appointed on which he was to be admitted into the religious house. He came the day after that appointed day, A youth who continually deferred entering the Religious life, and promised that he would be ready on the following day; and thereafter he repeatedly postponed the day. It happened by chance in those days that ill health confined Peter to his room; having heard of William's procrastination, and also that the monks, offended by it, had resolved that if he came again they would bar the doors and deny him entry altogether, he forbade this to be done, but ordered that if he returned he should be brought to him. When he had come, therefore, Peter asked him who he was and where he was from. "I am from Parma," he said, "from the not ignoble family of the Fieschi among the Ligurians, related by blood also to Pope Innocent IV himself. The Emperor Frederick, raging with hatred of this most holy man, when he came to Parma, killed or proscribed all whom he found bound to him by any tie of kinship, and demolished their houses and palaces. Both my parents died in exile; an orphan, I have wandered through various lands these years, and at length, perceiving the vanity of mortal goods, when I had conceived my prayers before the famous statue of the Mother of God at Montserrat, I resolved, inspired by some heavenly impulse, to come to Barcelona and put on this Angelic habit. "Why then," said the Saint, "do you delay?" He, somewhat disturbed in mind as it appeared, He understands that the youth is being deceived by a demon, said, "Very often imprudent mortals undertake things of which they afterward repent too late; wherefore I think I need more mature deliberation before undertaking so great a thing." "Leave off such talk," said the Saint. "I perceive by whose counsel you are being retarded, and indeed who is speaking in you. What you related about your family and the cause of your exile is entirely true; the rest was uttered not by you but by the devil, the father of lies and wickedness. You were planning to deceive me as you do others, and to say what was suggested by him."

[3] Then, turning to his companions who were standing by, he warned them that the devices of the devil are many, and he related what had happened to him at Manresa, as already recounted. Then addressing William again, he said: "Who is preventing you from giving yourself wholly to the religious life, as you have so often wished?" "In the name of Jesus Christ I command you to confess what the truth is." William collapsed to the ground half-dead; And he causes him to recognize and confess it, but when he had come to himself, drawing an immense groan from the bottom of his heart, he said: "Father, a certain man of fierce appearance has stood by me until now, continually making threats and sternly warning me that the religious life was not suited to me; he would offer me another kind of life in which I could serve God with a quiet and tranquil spirit. But when you began to recount what had happened to you at Manresa, he ceased to appear, so that I think and plainly understand that it is the same one who wished to delude you there and has miserably deluded me until now. And now free from his sight, I seem an entirely different person, inflamed with an unwonted feeling of piety and a desire to die in this most holy congregation." When he had said this, falling at the holy man's knees, he shed an immense flood of tears, continually drawing such sighs that he moved those standing by to compassion for him. The holy man enrolled him in the number of lay Knights of that Order, prophesying that he would lead his life with a great reputation for holiness; yet he did not attain a long life, for in the seventh month he died most piously, He predicts his holy end, leaving a great longing for himself. At the same time Nolasco warned his followers to test the spirit of novices prudently; for often the frauds of the demon lurk both beneath unbridled ardor and beneath a more languid zeal.

[4] Thus from the things he himself had suffered, he learned to cure the ailments of others and to ward off dangers. Another kind of temptation assailed him at the very beginnings. For when he saw that, in the flower of his age, he must constantly involve himself in the midst of the turmoil of human affairs, and must approach every class of men either to solicit alms or to bring and receive help, He is tempted to embrace a quiet life, and even the Barbarians abandoned to every crime, and understood well enough that this could scarcely be done without some danger to his own salvation, he cast his eyes upon the safe and quiet life of the ancient Fathers, and was greatly troubled in spirit whether it would not be better to withdraw to some rocky peak of Montserrat, where, far from human sight and cares, he might devote himself solely to the study of heavenly things and taste how sweet the Lord is. He disclosed this plan of his to S. Raymond, He is confirmed in his purpose by S. Raymond, without whose counsel he was accustomed to undertake nothing of any importance. The most wise man did not hesitate to pronounce that this was a deception of the demon: for although the repose of the contemplative life is holy when it is undertaken at the leading of the Godhead, nevertheless the manner of life he had already begun seemed far more suited both to the amplification of God's glory, to the procurement of the salvation of souls, and to the attainment of the perfection of Christian virtue. Nolasco acquiesced in his admonitions and immediately obtained the utmost serenity of mind.

[5] Nor did the demon alone attempt to disturb him, whether by external terrors or by internal restlessness of mind; he chose other men as his ministers and helpers in this matter, He suffers the envy of courtiers, namely wicked men. When these perceived King James's supreme goodwill toward him, which he had earned by many services and outstanding courtesy -- since while quite young, when he was detained by the Count of Montfort, Nolasco had constantly visited and consoled him -- they moved every stone to turn the King's mind from him. They complained that a foreigner was being preferred to citizens; that one whose sole aim was to help the needy and the lowly was being involved in the conduct of the greatest affairs; to what end could this tend, except that the hearts of his subjects should be alienated from the King himself? It was not hidden from the King from what source these things sprang; wherefore he never diminished anything of his love for Peter. Peter, however, perceiving the wickedness of the courtiers, came less frequently to the palace, in order either to pacify the envy or at least not to provoke it. S. Raymond ordered him not to yield to the machinations of wicked men, but to go to the King as before, with the same sincerity and confidence.

[6] A new storm was soon stirred up by noblemen, whose sons had begun to follow in the footsteps of Nolasco The complaints of others, and to collect alms for the captives. They complained that under his instruction their sons were becoming spendthrifts, that they were gaping after others' property only to pour it out, and that they were constantly troubling them by urging almsgiving. Threats were also added. But he with a cheerful countenance modestly replied that no one was being solicited by him, or trained to create trouble for his own family. It was God who moved their hearts to be willing to bring help to captive Christians. He gave thanks to him who made use of the service of young men for this holy task, when their elders would rather of their own accord pursue the service of the demon than of God.

[7] Finally, the administrators and directors of hospices and hospitals openly complained against him, The complaints of the directors of hospices, that he was diverting the minds of pious people from the alms customarily bestowed on them -- as if the hand of God were contracted and could not both provide for them as before and succor the captives. Here Peter with a singular piety implored the help of the Virgin Mother of God with constant tears, fasts, and bodily mortification, By the help of the Blessed Virgin he overcomes everything, striving that she might reconcile her Son to him. And indeed, as if by a favorable star, that entire tempest was calmed, and those who until then had been the chief opponents of his endeavors began of their own accord to help him with assistance and counsel. Thenceforth the holy man was wont to say repeatedly: "Let us fear and praise God, who knows how to change the hearts of men."

Section II. Consolations bestowed from heaven.

[8] But the consolations with which Nolasco was flooded, especially from heaven, were no less than the dangers and troubles by which he was harassed; for among mortals S. Raymond alone was the one who restored and cherished him with pious admonitions. But divine consolations rained abundantly into his soul. Very frequently he was refreshed by the sight of Angels. It had happened by chance in the monastery of Barcelona that the Brother whose duty it then was, oppressed by a deeper sleep, failed to rouse the others for Matins at the given signal. Nolasco was keeping watch in his cell S. Peter Nolasco sees Angels singing Matins, and was occupied in prayer. When he perceived that the night was already far spent, supposing that he had been passed over by the one who woke the others, he rushed from his room and hastened to the church. Here he found a company of Angels chanting the Matins prayers. This was a proof of how acceptable to the Angels are the prayers of religious men, at whose appointed hours they are accustomed to be present. They say that on many other occasions also, especially in the early days of that Order, Angels were seen by others as well, singing praises to God and the Mother of God, sometimes conspicuous in the very habit of the Order.

[9] On a certain night, having prayed to God with immense earnestness of spirit to enlarge the family of his Mother -- for he who was so munificent toward other mortals seemed almost niggardly toward his Mother -- saying that as yet there were few monasteries marked with the name of her Order, He obtains the enlargement of the Order by his prayers, and few who embraced the Order itself; if this happened because of his sins and ingratitude, let him place another over the Order; this alone was his desire, that removed from his rank he might rather obey than command. When he had prayed these things to God, he suddenly fell silent, his mind as it were abstracted from his senses, though a copious shower of tears still flowed continually from his eyes. Meanwhile a voice was heard, sent not from any mortal source: "Fear not, little flock, for it has pleased your Father to give you a kingdom." Nolasco arose from that prayer with a joyful and cheerful countenance, so that the very appearance of his face showed the confidence poured into his soul from heaven. Nor did many months pass before many monasteries were founded and a numerous company of distinguished men embraced that holy institute, Nolasco witnessing the fulfillment of the divine promise.

[10] The Mother of God guards his monastery by night. They say that the Queen of Heaven was frequently seen, not by him alone but by other holy men of the same Order, going around the rooms of the Barcelona monastery at nightfall, as one who protected the men dedicated to her even while they slept.

[11] He venerated the Prince of the Apostles, Peter, with a singular piety, being reminded by his very name that he had been entrusted to his patronage from the moment of his baptism. And whatever need arose, he had been accustomed from his very boyhood to take refuge in him, imploring his aid with fervent prayer and tears. He had also resolved, He grieves that he cannot carry out his plan of going to Rome, before he migrated from Narbonnese Gaul to Spain, to go on foot barefoot to Rome to visit his tomb and venerate his relics. But he could not carry this out at that time; much less when the beginnings of the now established Order compelled him to sustain them with his care and presence; nor did any hope appear that he would ever obtain more leisure and means for that journey, since more and greater business presented itself daily, claiming his entire attention. For this reason he was sometimes sorrowful, although he was not bound by any religious vow, yet he grieved that the piety and fruit of his old purpose was being cut off by so many other cares, and by his gradually advancing age. Therefore, after the public prayers toward nightfall, having withdrawn into some hidden corner of the church, he began to lament and bewail this, and was soon seized by a kind of spiritual sleep or ecstasy; but then he was restored to himself, He is confirmed from heaven, or rather awakened by a voice of this kind: "Peter, although you have not visited me, I now visit you." He opened his eyes and turned them toward the direction from which the voice seemed to have come; but he saw nothing at all. Nevertheless he spent the entire night in prayers, beseeching God to indicate what that voice meant for him.

[12] On the next day at the same time all the same things happened to him. The night having again been spent in prayers, since he supposed this was the voice of his Patron, the Apostle Peter, and attributed it to his own sloth and torpor that he could not attain its mysteries, on the third night, after the common prayer was finished, he withdrew to a chapel consecrated to the sorrows of the Virgin Mother of God, Having at length beheld S. Peter after various prayers, where he sometimes used to take a little sleep to refresh the weakness of nature. Here, prostrate before the altar of the Virgin, he begged to be taught the meaning of that voice. And when he raised his eyes to the image of the Virgin, he seemed to see another altar before the altar of Mary, and on it a cross erected by certain men in foreign garb, and affixed to it, head downward, a man who addressed him with these words: "Peter, not every desire of those who serve God is fulfilled in this mortal life; this will be done more fully and happily in the other, the blessed and immortal life. Counseling humility. Acquiesce in the will of God. And because you so greatly desired to see me, contemplate me now, and learn humility even from this form of my crucifixion, and from the example of Christ, who on the day before his death washed the feet of his disciples. All those who are placed in authority over others must be conspicuous for this virtue." At the same time the vision was taken from his sight. He himself, overflowing with incredible delight of soul, gave thanks now to the Virgin Mother of God, now to the Apostle.

[13] Alfonsus Remon recounts many other proofs of divine favor toward Nolasco, as well as many illustrious examples of virtues, certain most deadly dangers faced for the sake of liberating captives, and certain unusual miracles: the crossing of the Balearic Sea on a cloak as on a ship; the aid often brought to King James in his struggles against the Moorish enemy and rebellious subjects, whether by his most prudent counsel or at least obtained by divine intervention. Many other things written about him. But to pursue all the things which that author, in the Spanish language, draws out at length, whether from modern writers, or from the ancient records of the Order (which he cites more sparingly), or by narrating traditions received from his forebears, is neither within our leisure nor our ability, since it is not possible for us to weigh each one, not being sufficiently acquainted with them. It would be desirable for the Life of this most holy man to be written separately from the history of the entire Order, solidly and seriously; and perhaps it has been written, but is unknown to us, just as the Order itself is known to our Belgian countrymen only by hearsay, since there is no monastery of it in these provinces.

[14] Finally, this should not be passed over: that we have read a sermon, printed at Lima in the year 1632, A panegyric at the canonization, which Nicolas Mastrilli Duran of the Society of Jesus, Provincial Superior in the Peruvian kingdom, delivered in that city when the Order of the Blessed Mary of Mercy was paying solemn honors to its most holy father Peter Nolasco, having been enrolled among the Saints. This sermon was sent to us at Naples by our own Antonio Beatillo.

ON S. PETER THOMAS, PATRIARCH OF CONSTANTINOPLE, OF THE CARMELITE ORDER, AT FAMAGUSTA IN CYPRUS.

In the year of Christ 1366.

Peter Thomas, Patriarch of Constantinople, of the Carmelite Order (S.)

From various sources.

Section I. The multiple legations imposed upon S. Peter by the Apostolic See.

[1] S. Peter Thomas was an outstanding light of the Carmelite Order, whose distinctions were many, but especially the illustrious legations which he discharged in the name of the Supreme Pontiff -- so that in his Life we seem to behold the express and most perfect image of a Legate. Various legations discharged by Peter; For how many and how varied were the duties he performed for calming the disturbances of Italy, for propagating the Christian religion, and for restraining the tyranny of the Saracens and Turks? How many provinces did he visit? How great were the dangers he undertook? Various Bulls of Popes Innocent VI and Urban V issued on this matter are extant. Lucas Wadding, the Chronographer of the Order of Friars Minor, collected twenty-nine and published them with the Life of S. Peter.

[2] First he was sent by Innocent from Avignon on the Nones of October, In 1353, to the Genoese and Milanese, in the first year of his pontificate, the year of Christ 1353, to the city of Genoa (so the writers of the Middle Ages called it) and Milan, on certain business committed to him, as the first Bull indicates, addressed to Patriarchs, Archbishops, Bishops, Abbots, Priors, Deans, Provosts, Archdeacons, Rectors, and other Prelates of Churches and Monasteries, etc., that they should be willing to assist him on his journey. Moreover, what business was committed to him at that time to be transacted with the Genoese and Milanese, neither those letters indicate, nor does Philip Mézières mention in the Life below. "With implacable hatred," says Wadding in the Life, no. 14, "the Genoese and Venetians were at odds, and rushed into mutual destruction with bloody wars. The latter called to their aid Peter, King of Aragon, and the Emperor of Constantinople, Cantacuzenus; the former called upon John Visconti, Bishop and Lord of Milan ... That they might enter upon a way of concord, Innocent sent Fortanerius Vassallus, Patriarch of Grado, to the Venetians, and dispatched Peter as legate to the Genoese and Milanese." So says Wadding, who in volume 4 of the Annals of the Friars Minor writes that this Fortanerius was sent by Clement VI, in the second year of his pontificate, the year of Christ 1352, on the Ides of July, to the Venetians, and William de Languillia, on the third day before the Ides of July, to the Genoese, nos. 9, 10, and 13, producing the Apostolic letters. But since in this year 1353 the Genoese, having suffered a defeat in the Sardinian Sea on 29 August, submitted to the Milanese, Peter could have been sent as legate to both on the Nones of October. He could also have been sent for another reason, since tyrants throughout Italy were seizing the property of the Church, for the vindication of which Innocent had dispatched Cardinal Albornoz (of whom below in the Life, no. 66) in this year 1353, on the day before the Kalends of June, as his letters in volume 1 of the Bullarium indicate.

[3] Whether he was sent to the King and Queen of Apulia on this same journey, and whether therefore the former legation was omitted by Mézières, And to Apulia, who is otherwise a most careful writer, may be questioned. His words, which would have him first appointed Nuncio when he was sent to Apulia, are these at no. 16: "The Lord Pope appointed Brother Peter as Nuncio of the Apostolic See, to go into Apulia, to King Louis of Apulia, and to Queen Joan his consort, on account of certain weighty matters concerning the Church of God and the kingdom of Apulia." Then he calls this his first legation. Wadding writes that this commission to Apulia was laid upon him shortly after the earlier legation to the Genoese.

[4] Second, he was sent by the same Innocent to the King of Rascia, Bulgaria, and Serbia, together with William, Bishop of Trau in Dalmatia, In 1354, to the King of Rascia, in the year of Christ 1354, in the month of December, Peter having been previously ordained Bishop of Patti. The sixth Bull of the Pontiff is extant, addressed to these Nuncios of the Apostolic See, by which they are sent to the kingdom of Rascia, Slavonia, and Albania, and other surrounding parts, concerning which places see below, nos. 17 and 18. Bulls 3 and 4 contain the letters of the same Innocent sent to Stephen, King of Rascia, Helena the Queen, and Orosius their son, conceived in nearly the same words. Others, in Bull 5, are addressed to Joannicius, Patriarch of Serbia, and these in the Annals of the Friars Minor for the year 1354, no. 3, are said to have been written in nearly the same manner to the Dean Savascottatore of Serbia, Gayko the Grand Logothete, Oliver the Despot of Serbia, Prebulus the Caesar of Serbia, Guilbe de Catara, Count Chamberlain of Serbia, Palmanius the Teuton, Captain of the armed host, and all the Princes, Counts, and Barons of Serbia, etc., all of whom the Pontiff exhorts to undertake the promotion of the Catholic faith, and to receive kindly these Nuncios of the Apostolic See, whom he commends for their learning, sanctity of life, and devout conduct. These letters are said in the Annals of the Friars Minor to have been given, the last indeed on the ninth day before the Ides of January, erroneously as is evident; the rest on the ninth day before the Kalends of January, which date mark seems also to be applied to those. The first, addressed to the Nuncios themselves, are said to have been given on the sixth day before the Kalends of January, in the third year of the pontificate of Innocent, beginning from the fifteenth day before the Kalends of January, although the second year is ascribed, perhaps erroneously corrected by someone who wished to accommodate that epoch to the Julian years. John Thuroczy writes in part 3, chapter 33 of his Chronicle of Hungary, that the kingdom of Rascia, or Bulgaria, was at that time subject to the Hungarian crown, and therefore King Louis of Hungary had to be approached first, as is clear from the Life. It was not, however, thought advisable to enter Rascia by that route, and he is said to have returned there by way of the Venetians, the Adriatic Sea, and Albania, at nos. 18 and 19. On this occasion Innocent wrote Bull 7 to King Louis of Hungary and Bull 8 to the Doge of Venice on the tenth day before the Kalends of January, not September, as is erroneously read in those documents, since Peter was not created Bishop of Patti until the sixteenth day before the Kalends of December. Moreover, because at that time the Emperor Charles IV had come to Italy, as will be said at no. 17, the matter having been deliberated in consistory, "the Pope, on the advice of the Brother Cardinals, appointed Brother Peter as Apostolic Nuncio to the Roman Emperor and the King of Rascia." His arrival in Italy therefore provides certain chronological light for the aforesaid Pontifical Bulls. The year of Christ 1355 was spent on this Rascian legation.

[5] Alegraeus in the Paradise of Carmelite Honor, state 4, age 15, chapter 123, asserts that the kingdom of Rhaetia was then gained, Not Rhaetia, which is a large province of Europe commonly called the land of the Grisons, and that its most haughty King was won to the faith. But anyone even slightly versed in history knows that at that time no kingdom or King of Rhaetia or the Grisons existed in the Alps. He should have written the kingdom of Rascia, or Bulgaria; whose King, however, could not be converted from schism to the true and orthodox faith by Peter, as will be said below in the Life, nos. 20 ff., and presently from the Pontifical Bulls.

[6] Third, he was sent by the same Innocent, together with Stephen, Bishop-elect of Zagreb, to Louis, King of Hungary, In 1356, to Venice and Hungary, and John Gradenigo, Doge of Venice. Bulls 9, 10, 11, 12, and 13 deal with this legation, written on the sixteenth day before the Kalends of August, or on the third or fourth day before the Ides of August, in the fourth year of his pontificate, the year of Christ 1356. The cause of the legation was twofold: both to reconcile the minds of these Princes and, with the war stilled, to establish peace between them; and to appoint King Louis as the leader of a Christian army against the Rascian schismatics and against Francis de Ordelaffi and John and William de' Manfredi, rebels of the Church in Italy; and to that end also to persuade the Doge of Venice to refrain from entering into an alliance with the Rascians, and to urge the Patriarchs of Aquileia and Grado and the Archbishop of Salzburg to prohibit anyone from offering favor or aid to the schismatics or heretics against King Louis, under threat of excommunication. By this legation a truce of five months was procured from October 1356 to March 1357; then, when the war flared up again, Peter returned to the Pontiff.

[7] Fourth, together with William, Bishop of Chrysopolis, he was sent by the same Innocent to the Emperor of Constantinople, John Palaeologus, In 1357, to Constantinople, Apostolic letters having been written to him on the twelfth day before the Kalends of August, others to the Patriarch of the Greeks, and a third set to Francis Gattilusio, Lord of the Island of Lesbos, on the fifteenth day before the Kalends of September (unless the same month must everywhere be restored), in the year of Christ 1357, the fifth year of the pontificate of the same Innocent, though erroneously the fourth is read in the Bulls themselves, 14, 15, and 16. For below, at no. 27, he is said to have returned from his earlier legation to the Roman Curia, and at no. 28, after certain intervals of time, namely a few months, he was designated Apostolic Nuncio to be sent to Constantinople. Then he met the Emperor in the field, at the time when the latter captured Michael, son of John Cantacuzenus, and he accompanied the same Palaeologus on his return to Constantinople, and brought him back to concord with the Roman Church, Where he converted the Emperor, which was the purpose of the legation. The Emperor wrote back to the Pontiff on 7 November, Indiction II, in the year of the world 6866, according to the reckoning customary among the Greeks at that time, by which 5,508 years are added to the Latin era of Christ, so that this year of the world 6866 is the year of Christ 1358, in which the Indiction was XI. However, since the Greeks began the year and its Indiction from September, this date of 7 November is to be reckoned by the Latin calendar as belonging to the year of Christ 1357. Finally, if this entire chapter V on the Constantinopolitan legation is compared with the history of John Cantacuzenus, book 4, chapters 42, 43, and 44, it will be easy to see that John Palaeologus succeeded to the throne when Cantacuzenus abdicated, near the end of the year of Christ 1356, since the Greeks had already entered the following year and Indiction. For which reason chronologists of better repute -- Onuphrius, Spondanus, Petavius, and others -- refer this change of rule to the year of Christ 1357. But it is certain from Cantacuzenus himself that a winter intervened between the abdication of the empire by John Cantacuzenus and the captivity of his son. This is also confirmed by the letters written to the Pontiff by Palaeologus together with envoys sent on 15 December, which Bzovius, having transcribed them from the archive of the Mausoleum of Hadrian, cites in volume 14, year of Christ 1355, no. 39. Wadding in volume 4 of the Annals of the Friars Minor, year of Christ 1356, holds a different view about this legation; where he first enumerates this Constantinopolitan one at nos. 1, 2, 3, 4, and then adds the Hungarian one, treated above, at no. 5 and following. But in the Life of S. Peter, no. 18, having previously treated of the Hungarian legation, he adds: "Peter did not fully complete his business here with the Venetians and Hungarians, when he was assigned in the same year to undertake the longer and more burdensome legation to Constantinople." But that he did fully complete it and returned to the Roman Curia is better shown by Mézières; and matters transacted in very distant places during the same months require a different year. This legation having therefore been accomplished in 1357, he set out for Cyprus and Palestine in 1358 and returned thence to the Roman Curia.

[8] Fifth, he was sent by the same Innocent on the fifth day before the Ides of May, in the seventh year of his pontificate, the year of Christ 1359, as universal Apostolic Legate. In Bull 18 the Pontiff constitutes him Legate in the Patriarchate of Constantinople, the kingdom of Cyprus, and in the Archbishoprics of Crete, Smyrna, Patras, Athens, Thebes, Corinth, Colosse (i.e. Rhodes), Naxos, Corfu, Durazzo, Naupactus, and Neopatras, In 1359, to the East, and their provinces and those of the said Patriarchate, for the support of the faithful and of those regions. And the Pontiff soon adds: "Revoking every other Legate appointed by us in those parts, we commit to you the office of full legation by Apostolic authority," etc. And Bull 19 writes to the same Peter and the said Patriarch and Archbishops, that they should enlist an army of crusaders against the Turks. And Bull 20 warns Archbishop Ursus of Crete to yield to Blessed Peter the legation and government of the city of Smyrna. Finally, in Bull 21, Peter is constituted General Inquisitor of heretical depravity in the regions of his legation. This legation having been admirably administered for nearly four years, he returned with the King of Cyprus to Italy at the beginning of the year 1363.

[9] Sixth, when a bloody war was being waged between the Roman Pontiff and the Visconti of Milan over the lordship of the Bolognese territory, he was sent by Urban V in the year 1363 In 1363, to Milan, to Milan as a negotiator of peace, together with the envoys of King John of France. When they departed after the situation seemed hopeless, he remained with Mézières the Chancellor, and happily concluded the peace in February of the year 1364, and for some time governed the city of Bologna with its fortresses.

[10] Seventh, a crusading expedition having been decreed against the Turks and other followers of the impious Muhammad, In 1364, again to the East, he was constituted General Legate in place of the deceased Cardinal Talleyrand by the same Urban, in the second year of his pontificate, the year of Christ 1364, on the sixth day before the Ides of July -- or rather the sixth day before the Kalends should be read, for in the following Bull to the King of Cyprus, dated the day before the Kalends of July, mention is made of the legation already given to him, unless the Ides should rather be restored there. In Bull 22 the Pontiff thus among other things confirms him: "After careful deliberation, we commit to you the office of full legation by Apostolic authority in the Patriarchate of Constantinople (which he had previously conferred upon him) and the kingdom of Cyprus, and in the Archbishoprics of Crete, Smyrna, Patras, Athens, Thebes, Corinth, Colosse (i.e. Rhodes), Naxos, Corfu, Durazzo, Naupactus, and Neopatras, and their provinces and those of the said Patriarchate, and other overseas regions to which a passage has been proclaimed by us," etc.

[11] Those Archiepiscopal Sees at that time for the most part followed the Roman Church and had a Latin Patriarch, as will be said in the following section. In the Morea, or Peloponnesus, To the various Bishoprics, are the ancient Patras and Corinth; in greater Achaia are Athens, Thebes, and Naupactus (also called Neopactus); and not far thence Neopatras, or New Patras, a city joined to the Archbishopric of Thebes in the old Notice of Bishoprics by Aubert Le Mire. Its Metropolitan is listed as number LXII in the exposition of Andronicus Palaeologus the elder. Durazzo is a famous city of Albania or Macedonia, and the seat of its own Prince in that century. Corcyra, commonly called Corfu, in the Ionian Sea, which together with Crete is still subject to the Republic of Venice. Smyrna in Asia Minor. Rhodes, whose Metropolitan is called Colossian, and Naxos, are islands, the former in the Lycian Sea, the latter one of the Cyclades, also called Naxia or Paranaxia, whose Metropolitan is numbered XCIV in the exposition of Andronicus. To these regions he was sent by both Pontiffs, now moreover appointed Legate of the sacred expedition, as the same Pontiff also indicated in Apostolic letters written to the King of Cyprus on the day before the Kalends of July.

[12] Eighth, while the sacred crusading expedition was being prepared, the fear of a new war between the Genoese and the Cypriots arose; In 1365, to the Genoese, and to avert this he was sent by the same Urban as Peacemaker on the tenth day before the Kalends of March, in the third year of his pontificate, the year of Christ 1365. The same Pontiff urged him in two other letters, on the fourth day before the Nones of March and on the seventh day before the Kalends of April, to hasten the covenants of peace. Nor did he cease to exhort both Adorno the Doge and the Republic of Genoa, and the King of Cyprus himself, to enter into peace with Blessed Peter as mediator. The Bulls are found in Wadding, no. 24 and the four following.

Section II. The Bishopric, Archbishopric, and Patriarchate of S. Peter.

[13] Mézières says below, no. 17: "Because the embassy or legation was weighty, S. Peter was a Bishop, dangerous, authoritative, imperial, and royal, it was necessary that the Nuncio be authoritative and of high rank. Therefore he was created Bishop." Of what city and in what year, a needless controversy is raised by some in so clear a matter. Saracenus in the Menology of the Carmelites, no. 8, in the Life of S. Peter, says: "Whether he was Bishop of Patti or of Badajoz, manuscripts and printed books are not uniform." He does not specify which they are, nor do we guess about manuscripts. Alegraeus in the Paradise of the Carmelites, in the eulogy of S. Thomas, writes thus, following Diego de Coria: "Thomas, when he had come to Spain (to which he was sent by the Master General of the Order together with Philip of Ferrara, Not of Badajoz in Spain, so that in its provinces, especially Andalusia, Portugal, and Castile, he might nurture what was good, and guard and increase what had been nurtured with the zeal of piety, wisdom, and governance, as our Coria rightly infers), from being a Carmelite was first made Bishop of Badajoz, at the request of King Alfonso XI, as the Theatre of the Churches of Spain and Trithemius attest." So says Alegraeus from Coria. But Trithemius in his work on Ecclesiastical Writers calls him Bishop of Patti, not of Badajoz; what that Theatre is, and what its reliability, is unknown to us. King Alfonso died in the year of Christ 1350, by which time Peter was not yet a Bishop. About his journey to Spain, Mézières is silent; indeed, from his careful description, it seems possible to infer quite clearly, against Coria, that he was never in Spain. Wadding, in the Notes to the Life, no. 10, says: "Many read corruptly Badajoz for Patti; and that Bishopric is in Spain, commonly called Badajoz, in Latin Pax Julia. And for that reason the author of Cauria, book 1, chapter 10, erred in the Province of Baetica (on which see below in the Life, no. 4) so that he might more easily transfer him to the Church of the neighboring province of Extremadura. He fears, however, in book 11, chapter 11, lest an error of printing has crept in, and Badajoz has been written for Patti. Rodrigo de Osma of Badajoz falls into the same error in his discursus patriis." Silvester Marulus in the Great Sea of Religious Orders, under the title of the Carmelite Order, erring even further, inscribes him as "of Precata." So says Wadding.

[14] However, it is not our intention to investigate the errors of these and similar writers at greater length. Mézières writes below that the Church of Patti in Sicily was committed to him. Now Patti is an episcopal city of Sicily, But of Patti in Sicily, and Lipari, under the Archbishop of Messina, commonly called Patti, on the seashore, opposite the Aeolian or Vulcanian Islands, the chief of which is Lipari, also distinguished by a Bishop's See, but united to the Bishopric of Patti. Hence in the Apostolic Bull in Wadding, no. 2, he is named Bishop of Patti and Lipari. Whether John Bale in century 5 of his work on English Writers erroneously ascribed to him the Bishopric of Malta instead of Lipari is not worth discussing in the case of that author, for whom it is no more shameful to have been ignorant of the affairs of the Order he deserted than to assail all the holiness of the Church with the most groundless slanders.

[15] This regarding the location of his first Bishopric. Regarding the time at which he obtained the Bishopric, the more recent writers vary. Created by Innocent VI in the year 1354. Saracenus writes that he was created Bishop by Clement VI. Clement sat from 7 May 1342 to 6 December 1352. Coria and Alegraeus must agree with this, since they would have him created at the request of Alfonso XI, who died in 1350. The author of the Appendix to the Life, at no. 4, confuses everything even more: "By the Lord Pope Innocent VI he was first raised to the Bishopric of Patti in the kingdom of Sicily, around the year of the Lord 1348." Innocent VI succeeded Clement VI on 16 December 1352. Finally, in his second year, the year of Christ 1354, on the sixteenth day before the Kalends of December, Peter was appointed Bishop of Patti and Lipari -- so the Pontifical Bull states. His predecessor was another Peter, likewise called the Teuton, taken from the Order of Friars Minor and appointed by Clement VI on the fifteenth day before the Kalends of March, in the fourth year of his pontificate, the year of Christ 1346. Wadding produces the Pontifical Diploma of election for that year in volume 3 of the Annals of the Friars Minor, Bull 107. Hence an occasion of error seems to have been given to those who were hasty and careless.

[16] From this Bishopric of Patti and Lipari he ascended to the Patriarchate of Constantinople, according to Saracenus no. 9, Silvester Marulus above, John Palaeonyderus, book 3, On the Antiquity of Mount Carmel, chapter 12, and the Fascicle of Times under Urban. That he was elevated from Patti to the Archbishopric of Crete, and thence to the Patriarchate of Constantinople, is reported by Coria, book 11, chapter 11, Alegraeus above, William Eisengrein in his Catalogue of Witnesses of the Truth, year 1348, Thomas a Jesu, book 1 of Carmelite Antiquity, chapter 6, Trithemius, Peter Lucius, Possevinus, and Gesner, cited below, with no mention made of the Bishopric of Corone, In 1359, of Corone in the Peloponnesus, to which he was transferred from the Church of Patti by the same Innocent VI on the sixth day before the Ides of May, in the seventh year of Innocent's pontificate, the year of Christ 1359. The Bull is extant in Wadding, no. 17, in which the Pontiff thus addresses him: "Absolving you from the bond by which you were held to the aforesaid Church of Patti, over which you then presided, on the advice of the aforesaid Brothers and by the fullness of Apostolic power, we transfer you to the aforesaid Church of Corone, and set you over it as Bishop and Pastor," etc. Mézières says below, no. 39, that the Pope gave him the Church of Corone as an enhancement of his status when he destined him as Apostolic Legate to the East. Now Korone, as Ptolemy calls it in book 3, chapter 16 of his Geography, is a maritime city of the Peloponnesus, in the Messenian Gulf, distinguished by a Bishopric under the Archbishop of Patras, subject at that time to the Venetians. Peter succeeded Louis Torriani of Milan, who had been summoned to the Patriarchate of Aquileia. The location of the city of Corone and the fortress built by the Venetians is described at length in Sabellicus's Supplement, book 16. Having been made Patriarch of Constantinople, he held below, no. 80, And of Negroponte, the Church of Corone in commendam for his lifetime, and the Church of Negroponte; and so the latter can be considered as another of his Bishoprics, as it were. Now Negroponte is an island near Achaia, ancient Euboea, whose Bishop was subject to the Archbishop of Athens. The Turks seized this island from the Venetians an entire century later; the capture and a description of the island are given by Peter Giustiniani, book 8 of the History of Venice, and Sabellicus, decade 3, book 8, near the end.

[17] Afterward he was given the Archbishopric of Crete by Urban V in the first year of his pontificate, the year of Christ 1363, and he succeeded Ursus, In 1363, Archbishop of Crete, not of Cyprus, to whom Innocent had written in the year of Christ 1359 to yield to Peter, then Bishop of Corone, the legation and government of the city of Smyrna. The Archiepiscopal See is in the city of Candia on the island of Crete; for he was not Archbishop of Crete in Cyprus, as Alegraeus supposed, since the Archiepiscopal See of that island is in Nicosia, the principal and royal city. Peter Galesinius in his Martyrology, in the Notes to 8 January, makes him Bishop of Famagusta on the island of Cyprus, erroneously, being deceived by the place of his death and burial.

[18] In 1364, Patriarch of Constantinople. Finally he was elected to the Patriarchate of Constantinople by the same Urban V, in the second year of his pontificate, the year of Christ 1364, when he was about to designate him Legate of the sacred expedition, which he did on the sixth day before the Ides (or Kalends) of July of that year. He succeeded William, the third Latin Patriarch of Constantinople, who, as Genebrardus attests, held his legitimate but opposing chair for ten years against Callistus and Philotheus, the Greek and schismatic Patriarchs. Having recorded the death of Callistus and the restoration of Philotheus, Cantacuzenus concludes his history. Blessed Peter therefore sat together with Philotheus. Which Archbishops were then subject to him has been stated above. Alegraeus and Saracenus err greatly again when they assert he was made Patriarch by Innocent VI in the year 1352, in which very year Innocent himself was created Pontiff on 16 December. William was made Patriarch by Innocent, not our Peter.

[19] Saracenus describes the labors he endured at Constantinople from the year of Christ 1370 to 1376 as follows, at no. 16: "How much S. Peter Thomas endured and suffered in that city (Constantinople) for the salvation of souls, how much he accomplished, from the year 1370 to the year 1376, let the holy men tell, who, captivated by his holiness and admiration of his virtue, rose from the depths of sins and from the darkness of infidelity; since in the city of Constantinople itself, by ecclesiastical polity, there still dwell many Christian men of the Latin rite whom they call Caffaliucos, transported from the town of Caffa by Mehmed, King of the Turks, who embraced the faith of Christ through the help of Blessed Peter Thomas. The monastery in the city of Pera inhabited by the Carmelites bears witness." But by what reasoning do these things hold together? (In which city, however, he never was.) For Peter died in the year of Christ 1366, as will presently be said. He was never at all at Constantinople during the time he held the Bishopric of that city. At that time Christians, not Turks, held that empire. Furthermore, Caffa, a city of the Tauric Chersonese, called Theodosia by the ancients, was seized from the Genoese in the year of Christ 1474, 108 years after the death of Blessed Peter, after the same Mehmed had captured Constantinople 21 years before. At that time all the inhabitants of Latin name, whom he calls Caffaliucos, were ordered to be transported by ships to the city of Pera, as Uberto Foglietta narrates at length in book 9 of his History of Genoa.

[20] This regarding the Patriarchate of Constantinople, in place of which the Patriarchate of Alexandria is attributed to him by John Grosso, General of the Carmelites, in his Garden of the Carmelite Order, Not of Alexandria, and by the author of the Mirror of the Carmelite Order in Wadding, in the eulogies of Blessed Peter. But this error arose because, while he was Patriarch of Constantinople, he took part in the capture of Alexandria.

Section III. The time and manner of death. Sacred cult.

[21] Saracenus, at no. 17, describes the death of Peter thus: "Now let my discourse rise by divine aid. For when the pious Father was giving his sails to the winds for the visitation of the Holy Land, he put in at Alexandria, where he began to perform the offices of piety and the Catholic faith with the greatest zeal: Some write, erroneously, that he was crowned with martyrdom, for there was in him so great a candor of soul and body, such fervor of eloquence and warmth of spirit, that he attracted and won over the Alexandrian citizens to goodwill toward himself. But while he burned with the most intense zeal for propagating the Catholic religion and defending it against the Saracens, throngs of infidels rushed upon him in companies, and, as was their fierce and singular cruelty, they turned all the rage of their infidelity against him; and after many mockeries and many evils suffered in defense of the faith of Christ, at last having endured innumerable labors, full of days and good works, bound to a stake, afflicted with a thousand wounds by the missiles of the infidels, on the eighth day before the Ides of January, at the hour appointed by God, he fell asleep in the Lord, in the year of the Lord's Incarnation 1376, while the faithful wept together, and his soul was borne to heaven by Angelic choirs out of the hands of the infidels. The wounded body of the holy Martyr, having been rescued, was carried to the island of Cyprus and honorably buried in the convent of our Order at Famagusta." So says Saracenus from his own understanding. From another source he adds this: "But while I was meditating on these things at Bologna, the Reverend Provincial of Tours reported to me that in a manuscript of the Chancellor of the kingdom of Cyprus it is recorded that Blessed Peter Thomas was indeed pierced by arrows, but lived a long time after being wounded. God, in whose honor he underwent martyrdom, will also not disdain to reveal it in his own time." The same things, only with different phrasing, are written by Saussay in his Supplement to the Gallic Martyrology, 6 January. Alegraeus also says: "After the Emperor of Constantinople had been submitted to the sweet yoke of Christ (which occurred in the year of Christ 1357), fighting most valiantly for God and his faith, pierced by missiles or lances by the enemy in that very battle, he was placed half-alive in a small boat and brought to Famagusta in Cyprus, Boersio and Leo de S. John reporting that the illustrious Martyr of Christ was breathing his last, which spirit he immediately rendered to his Savior in the year 1366." John Palaeonyderus: "Having been made Legate to Alexandria, wounded by the missiles of the infidels, he departed to Christ in Famagusta of Cyprus on the day of the Epiphany, the city of Alexandria having been captured, in the year of the Lord 1366." Francis Marulus: "He was made Legate to Alexandria, and at Famagusta of Cyprus he was wounded by the infidels, and died on the day of the Epiphany in the year 1376." Similar things are written by Coria, book 11, chapter 11, and the recently published Carmelite Breviary; by which he is said to have died at Alexandria, pierced by many wounds and missiles, and his body carried to Famagusta. Stephen Lusignan of Cyprus, of the Order of Preachers, led the way; in the year of Christ 1577 he published in the Italian language a book On Crowns, in which at Crown 5 he writes thus: "Peter Thomas of the Order of the Blessed Virgin Mary of Mount Carmel, Patriarch of Constantinople, a man of most holy life, died a Martyr. He is buried at Famagusta and is regarded by all as Blessed."

[22] Wadding, at no. 2 of the Notes, suspects that this opinion of martyrdom gained strength because someone had corrupted a certain French copy of the Life, Whence that opinion arose, placing in the margin that he had been pierced by very many missiles of the infidels in the Alexandrian war, and afterward died at Famagusta with his wounds still fresh. But we rather suspect that, because the Life written by an eyewitness and companion of the Alexandrian expedition was not commonly available, these words taken from the Epilogue, no. 133, and read separately, could have persuaded some. There the author says he can be called Patriarch, Prophet, Apostle, Confessor, Doctor, Martyr, on account of the most grievous labors and dangers he undertook, but he indicates this by a kind of catachresis: "Martyr of God," he says, "if it be permitted to say so. How often he exposed his own body to martyrdom is clearly shown above. In the conflict, therefore, and the capture of the city of Alexandria, he was wounded by the missiles of the enemy and died" -- that is, he could have died, because he so thrust himself into dangers. He was therefore a Martyr both in will and in deed, on account of the danger actually faced.

[23] If one examines chapters 16 and 17, one will easily see that Alexandria was stormed at the beginning of October in the year of Christ 1365, Contradicted by the Life, that Peter never addressed the Saracens, much less was captured by them, bound to a stake, and pierced by missiles or lances, but returned unharmed with the fleet to Cyprus, was designated by the King as Legate to the Pontiff, fell into a fever on Christmas Day itself, and expired at Famagusta from a natural illness on 6 January of the year 1366. And Wadding writes that the entire Carmelite institute has always held this view: "for in the old ritual books," he says, "his feast was set forth under the name of Confessor. The Missal printed in the year 1509, another in the year 1544, a third in the year 1551, and the Calendar published by order of the General Chapter held at S. Martin in the Mountains in Rome in the year 1564, have it thus: S. Peter Thomas, Bishop and Confessor."

[24] Saracenus and Marulus, cited above, must also be corrected regarding the year of his death, since they would have him survive until the year 1376; likewise Marcus Guazzo in his Chronicle, In what year he died, who puts it at 1375; and Thomas a Jesu, book 1, Carmelite Antiquity, chapter 6, who says he died at Famagusta under the Emperor Charles IV and Clement VI in the year 1350 -- which is taken from a misunderstanding of Trithemius, who says he flourished at that time; at which time, if he published any books, as we shall shortly inquire, they must necessarily have been written before he was impeded as Bishop by the more weighty legations.

[25] His feast is celebrated on 6 January, in the manuscript Florarium of the Saints, in these words: Feast day, 6 January, "At Famagusta, a city of Cyprus, of Blessed Peter Thomas, Patriarch of Constantinople and most celebrated Doctor, Professed of the Carmelite Order. After writing many books and performing miracles, on a day and hour foretold by himself, he happily fell asleep in the year of salvation 1366." The Carthusians of Cologne in their additions to Usuard, and Canisius in the German Martyrology: "At Famagusta, a city of Cyprus, of Blessed Peter Thomas, Patriarch of Constantinople, of the Carmelite Order, who, distinguished in life, learning, and miracles, in the time of Charles IV, at an hour foretold by himself, rested in peace." The same is found in Molanus in his supplement to Usuard (for which supplement Saracenus cites Usuard himself, who died five centuries before S. Peter), Galesinius in the Notes to the Martyrology, Philip Ferrari in the Catalogue of Saints, and Octavian Caietanus in his Idea of the Sicilian Saints, whose words Wadding prefixed to the Life published by himself.

[26] But because the sixth of January is impeded by the feast of the Epiphany of the Lord, But it is celebrated on the 29th, by an Apostolic indult of Paul V, with a double office, it is celebrated by the entire Carmelite Order on this 29th of January, not the 23rd as is erroneously read in Alegraeus. Stephen Lusignan in his Chorography and Brief History of the Island of Cyprus writes thus of him: "Blessed Peter Thomas, Patriarch of Constantinople, Carmelite, buried among the Carmelites at Famagusta, with many miracles. He is invoked against the plague. Marulus adds that in that kingdom he is very much invoked in time of epidemic." That he is implored against the disease of epidemic and pestilence was also observed by Palaeonyderus and, from the ancient Breviary of the Order, by Saracenus, who in the title to the Life of S. Andrew of Fiesole, of whom we treat on 30 January, says that he died in the same year, month, and day as S. Peter Thomas was translated, whom he then asserts at no. 20 to have died in the year from the Incarnate Word 1373, on the eighth day before the Ides of January. But since he had previously several times referred the death of S. Peter to the year 1376, he collected these statements from various authors, not sufficiently mindful of his own consistency. Then what is this "translation"? From Alexandria to Cyprus? But it is established that he returned alive and unharmed.

Section IV. The Life and writings of S. Peter.

[27] The companion of S. Peter's journeys and labors in his last years was Philip Mézières, called by others Macerius or de Manseriis, Chancellor of the kingdom of Cyprus, below at no. 104, in the letter of S. Peter to Pope Urban V The Life of S. Peter written by Philip Mézières, his intimate companion; and to the Emperor Charles IV, a learned man and a philosopher in counsel, as well as a true and valiant soldier in war. He frequently saw S. Peter, then Bishop of Corone and Legate of the Apostolic See in the East, working wondrous miracles in Cyprus, he carefully observed his holiness, he visited him as the King's Referendary, and he embraced him with such charity that he adopted him as his spiritual Father, and in turn was adopted by him as a son with singular love. Hence both accompanied the King of Cyprus to Europe and incited the Pontiff and Christian Princes to the sacred expedition to Palestine; both, having endured many labors, brought about the peace of Bologna between the Visconti and the Roman Pontiff; both obtained military aid from the Venetians and labored greatly in fitting out the fleet; both showed a brave spirit in the perilous expedition and instilled it in others; both contended that Alexandria, once captured, could and should be held; both, when it was abandoned, felt the greatest grief; nor did the one seem willing to die except in the presence of the other. Peter had fallen into a fever; soon Philip, having been summoned, was present, since Peter, with his hands, arms, and legs already dead, declared he could not depart this life unless Philip were present. When he had entrusted his final words to him, he gave his soul to God. Philip faithfully executed his testament and last will, and showed his love even after death. This man, therefore, of such quality and stature, who had always been on the most intimate terms with our Peter and had full knowledge of all his secrets, embraced the deeds accomplished by him -- which he had either learned from Peter himself, or had seen with his own eyes, or had received from trustworthy men -- in a serious, if (as the times then were) unpolished, narrative.

[28] This Life, not yet published in print although sought by many, we give to the public light from the universal manuscript Chronicle compiled around the year of Christ 1480 by Theodoric Pauli, a priest of Gorinchem and Vice-Dean of the Church of SS. Martin and Vincent in the town of Gorinchem. Whence it is here published. He, in the proem of his Chronicle, in the catalogue of the Patriarchs of Constantinople, writes thus: "Peter Thomas, a Carmelite, presided as Patriarch in the year of the Lord 1366." Then, having described in the same miscellaneous work the origin of the construction of the city of Constantinople and produced the eulogies of the Emperors and Patriarchs, he appends the Life of S. Peter with this title: "The Original Legend of Blessed Peter Thomas, Patriarch of Constantinople, of the Order of the Mother of God Mary of Mount Carmel, compiled by Lord Thomas (correct to: Philip) de Manseriis, with his miracles." After the author's epilogue, certain things are subjoined, collected from John of Faenza (of whom presently), John of Hildesheim, and the register of the University of Bologna, in which some things need correction, as we shall note below. Titles or summaries of contents were interspersed, but often incomplete, and sometimes contradicting the narrative itself. Thus at no. 129 was inscribed: "Miracle of why the bells were rung by Angelic ministry," though nothing of the sort is said there. Wherefore, having omitted titles of this kind, which seem to have been added either by Theodoric himself or by another copyist, not by Mézières, we have divided the Life in our customary manner into chapters and sections, and have added Notes.

[29] John Grosso, elected General of the Carmelites in the year 1389, twenty-three years after the death of S. Peter, in his Garden of the Carmelite Order in Wadding, in the eulogies, reports the following: When it was written. "The Life of this Saint is found in many parts of the world, and especially in England; two Knights of that kingdom, Lord John de Grey and Lord de Stapylton, who were personally present with him at the capture of the aforesaid city of Alexandria, carried the written account of his glorious life, under a truthful investigation of both secular and religious persons, to the parts of England." From this it is established that the Life was written by Mézières soon after the death of S. Peter, before he was sent as Ambassador by his King to Pope Gregory XI, recently created. Gregory succeeded Urban V on 30 December of the year 1370. King Peter, however, was slain by his brothers in the year 1372, as Bizarus reports in book 7 of his History of Genoa. The death inflicted on him by his brother James Lusignan, whom the Emperor of the Turks had hired for that crime, is described at length by Theodoric Pauli after the Life of S. Peter, and again at the end of the book of the Wars of God, where he calls him a champion of the faith of Jesus Christ and writes that he was martyred.

[30] In the Athens of the Franciscans by Henry Willot, and in the Apparatus Sacer of Possevinus, it is said that John of Faenza, Guardian of Paphos (not Parchia) in the kingdom and island of Cyprus, flourished in the year of the Lord 1370 and wrote the life of Blessed Thomas, Patriarch of Constantinople, Carmelite, in one book. Was another Life written by John of Faenza? Others, in Wadding's Notes, no. 18, report that he wrote the life from Mézières. But Wadding contends that Mézières wrote later, because the latter in the Life composed by himself mentions that the same John of Faenza had written it. But Wadding is mistaken: Mézières does not mention the man of Faenza; he is mentioned in the appendix, not however in connection with a Life written by him, but with a quinsy cured through the merits of S. Peter; on account of which benefit he could have copied the Life from Mézières, perhaps with this miracle added. Wadding says in his Preface that he received some fragments of this little work, diligently sought out, which neither he himself produces nor have we seen elsewhere. Saracenus in the title cites the manuscript of Philip Mézières and of John of Faenza and of the Chancellor of Cyprus, as if the Chancellor were either the man of Faenza or certainly distinct from both. Francis Gonzaga, in the second part of the Origin of the Seraphic Religion, monastery 11 of the Province of Bologna, says that the bones of Blessed Father John of Faenza are preserved at Reggio Emilia in the monastery of the Poor Clares, whom Monstier records on 17 December in the Franciscan Martyrology. Whether he is different from the one under discussion, we do not know.

[31] Wadding composed a new Life of S. Peter, because (as he states in his preface to the reader, among other reasons) Mézières wrote a life that was "humble and very diminished, Another by Lucas Wadding, based on Mézières, and as that age brought forth." "I," he says, "having washed away the impurities and shed the old skin, have made it newer and fuller, adding only what I have received from the most approved sources. I have then added more copious notes, in which I have removed the numerous errors of authors who rather invent what they write than report what was done. Some labor grievously under this fault, who, succumbing to bias, lead the history where they wish and how they wish, and lead the unwary reader astray." So says Wadding. This indeed is the reason why we strive with such great labor to collect, examine, and publish in their original form the ancient and primitive records of authors.

[32] What Wadding produces is for the most part contained either in Mézières or in the Appendix, except this concerning his piety toward the Virgin Mother of God, at no. 6: "Bound to the most holy Virgin by these and other benefits received, he burned with incredible devotion toward her, His testimony concerning the piety of S. Peter toward the Mother of God, and resolved to omit no service that might redound to the honor of so great a benefactress. In a special treatise he steadfastly asserted her freedom from original sin, and celebrated the remaining privileges of the Virgin with learned encomia. Whenever he prayed, he mingled praises of Mary; whatever images of Mary he met he reverently saluted; when about to speak, he prefaced the name of Mary; before sitting down to table he uttered Marian encomia, and he considered food insipid if it were not seasoned with the memory of the holy Virgin. In labors, in hardships, he would fly to this sacred altar, and he countered the snares of the enemy by this art: that against each blow he opposed the shield of the name of Mary, whose present help he always felt. This immense ardor of piety so transformed his affection and possessed his mind that he seemed to savor nothing else, to speak nothing else, and to hear nothing else. Out of the abundance of the heart the mouth spoke: for the most sacred name of Mary was seen to be inscribed on his heart, no differently than the divine name of Jesus appeared impressed on the heart of the Martyr Ignatius." So says he. We shall treat of S. Ignatius on 1 February, where we shall discuss why the name of Jesus inscribed on his heart is depicted by more recent artists.

[33] Among the most vigorous defenders of the Immaculate Conception of the Blessed Virgin, Peter Thomas is cited by Bernardine de Busti, a Franciscan, in his Mariale, The writings of S. Peter, sermon 4 on the Conception, part 3, and by our own Ferdinand Quirino de Salazar, On the Immaculate Conception, chapter 42, in the fifteenth century, in which he had written that Peter was crowned with martyrdom in the year of Christ 1468. Baptist of Mantua testifies in his Apology for the Carmelites that many other books were written by him with Catholic learning and skill. Trithemius lists these: On the Sentences, 4 books; Various Sermons, 4 books; and certain similar works. Trithemius is followed by Peter Lucius the Belgian in his Library of the Carmelites, Anthony Possevinus in the Apparatus Sacer, Conrad Gesner in his Library, and others. None of these have we yet been able to see, much less to pass judgment on them.

LIFE BY PHILIP MEZIERES, Chancellor of the Kingdom of Cyprus, from manuscripts.

Peter Thomas, Patriarch of Constantinople, of the Carmelite Order (S.)

BHL Number: 6778

By Philip Mézières, from manuscripts.

PROLOGUE OF THE AUTHOR.

[1] From the rising of the sun to its setting, praiseworthy is the name of the Lord; for God is wonderful in his Saints and holy in all his works. In the last world, truly, when evening draws near and the world lies in wickedness, the Lord God himself has been wonderful and truly benign in Brother Peter Thomas of the Order of the Blessed Mary of Mount Carmel, the most Reverend Patriarch of Constantinople and Legate of the Holy Apostolic See for the holy passage: through whom God willed to illuminate his Church Militant, especially in the East, by the power of the light of the inviolate Catholic faith and the exaltation of the holy Cross. And, lest so great a light that has arisen in our times be hidden in these eastern parts in the kingdom of Cyprus under a bushel, for the arousing of the devotion of the Catholic faithful, in praise of God and of his glorious Mother the Virgin, and in honor of the holy Cross, whose mystery the same glorious Patriarch triumphantly preached, I, the Chancellor of Cyprus, although unworthy The Author was uniquely dear to S. Peter, and, alas, a great sinner, who clearly knew the holy life of the same blessed Legate, in the Lord Jesus, and among all men of this world, and, if I may be permitted to say so, more specially loved by him above all others -- setting aside every carnal affection, inflamed with zeal for his holiness and piously compelled, by the grace of my Lord Jesus Christ, with the glorious Virgin inspiring and with the blessed Patriarch, my most reverend and most loving Father, for whose love I languish, aiding -- I shall describe and declare below in a plain narrative the happy course of so great an Apostolic Legate to the prize which he now obtains (I do not doubt), and certain wonderful deeds and miracles of God, shining forth in the light through him out of many. The truth of the praiseworthy life of so great a Father I obtained partly from him in closest confidence, partly from authentic and trustworthy persons. Whence he obtained what he writes. And what we have heard and seen, our eyes also have perceived, and our hands have handled concerning this word and the manifest life of the same Father, which we have seen, we testify and announce to you, faithful Christians, that you may rejoice, and that your joy in the fragrance of so great a Legate may be full in Christ Jesus our Lord.

CHAPTER I. The fatherland, education, monastic life, and learning of S. Peter.

[2] My most beloved Father was a native of Langue d'Oc, in the Duchy of Aquitaine, the province of Périgord, from the village called Salimosa de Thomas, in the diocese of Sarlat, S. Peter in Aquitaine, and of humble parentage. His father, a tenant farmer and cultivator of lands not his own, and a keeper of animals, most poor in his station, had two sons, namely Peter Thomas and one other, and one daughter. When one son had died, Peter Thomas remaining with his sister, they were left in the distress of poverty. Born of poor parents. But the young boy Peter, seeing the poverty of his father and his own house, inspired by God, left his father, mother, and sister, He studies by begging, and went to a certain fortress called Montpezat, there seeking bread for the love of God and sustenance for life, always attending school; He teaches children the rudiments, and in a short time he studied so well that he quite quickly became a teacher of children. After some time had passed, he came to the city of Agen, and there he studied for many years in Grammar, Logic, and Dialectic, Grammar and Logic, always sustained by alms and his own labor. For he taught the pupils of the province Grammar, and then Logic, up to his twentieth year of age, always provided by God with the necessities of life, and in his entire life he never received from his father or his own house the value of twenty florins.

[3] The Prior of the Convent, together with the Lector of the Blessed Mary of Carmel, seeing the said boy Peter to be capable, brought him to the school at Lectoure, and he stayed there for a year teaching boys Grammar and Logic. This done, the Prior of Condom of the same religious order, seeing him and admiring his subtlety and holy manner of life, brought him to the convent of Condom, He becomes a Carmelite, and clothed him in the habit of the Brothers of the Order of the Blessed Mary of Carmel, and there, having made his profession, he taught the young Brothers for two years. Then the Order, seeing his competence and devotion, ordained that he should lecture on Logic in the city of Agen, where he also heard Philosophy, and he stayed there for three years, Ordained priest, and was made a Priest, pure in body from all youthful defilement, and fervent in the ardor of devotion to the inviolate Virgin Mary, commending his struggle to her without ceasing. He piously venerates the Blessed Virgin.

[4] After some time had passed, he fell into such poverty that he could scarcely obtain vestments, candles, oil, or other small necessities. Nevertheless, he had such great devotion to the glorious Virgin from his boyhood, and served her so devoutly, that it came about that he could not be disappointed in his desire. At last, on one occasion after Matins, when he was in the dormitory and thinking about his poverty, He is refreshed by her with a promise of relief from poverty, praying to the Blessed Virgin Mary for help, greatly fearing lest he should lose his studies on account of his poverty, at that very hour the Virgin Mary visibly appeared to him as he was awake and walking through the dormitory, taking him by his cloak and leading him through the dormitory, and she said to him: "My son, do not be anxious about poverty, for I will not forsake you; study diligently, and serve my Son and me." Having said this, the Blessed Virgin Mary vanished from his sight. When morning came, Brother Peter celebrated a Mass of the Virgin Mary, giving thanks to her for the promise. When the Mass had been said, a certain Knight from that region arrived, whose name I have consigned to oblivion; the Knight said to Brother Peter: Which he receives the next day. "I wish to confess to you." When the confession had been made, the Knight gave him fifteen gold royals. And from that day forward he never suffered poverty. This miracle he revealed to me, an unworthy sinner, most secretly and devoutly, in praise of the Virgin, out of charity, together with certain other great works of the same Virgin, which on account of my frivolity, lukewarmness, coldness -- nay, iniquity -- have (alas!) flown from my memory. Would that my Lady herself might have mercy on me!

[5] His Order then ordained that he should lecture on the New Logic at the convent of Bordeaux, He teaches Philosophy in various places, which he did for one year. Then his Order again placed him at Albi, and he lectured on Natural Philosophy, and this for a year. And again he lectured at Agen for a year on Physics. Then the Order ordained that he should go to Paris. And from the time he entered the Religious life, he never slept without his tunic and scapular, nor on feathers. While at Paris he made wonderful progress, and he stayed at Paris for three years, and returned to his province, and was made Lector at Cahors, and began to preach wonderfully.

[6] While he was at Cahors, it happened that in a certain summer there was such a drought at Cahors In a time of drought, that all the crops were perishing, and every day a procession was made by all the Clergy and people to obtain rain. Then it was ordered that Brother Peter Thomas should preach on the appointed day. On the appointed day, Brother Peter led all the Clergy and people outside the city for half a league in procession, In a sermon, and there he began his sermon, first comforting the people most devoutly, promising rain to all with confidence, and that they should place such great hope in the glorious Virgin He promises rain by the help of the Blessed Virgin, and obtains it, and would have rain on that very day. While he was preaching, no cloud appeared in the sky, nor any sign of rain, but with God cooperating and the glorious Virgin interceding, before the sermon was finished it began to rain gradually; and it rained so much that the people could scarcely return to the city because of the abundance of rain. He is considered a saint. When they saw that miracle, those of the city and province regarded Brother Peter as a saint, also on account of his wonderful life and manner of living. Then from that hour he sought occasion to depart from that province on account of the honor He flees from honor, that they were paying him, abominating all human glory. At Cahors he remained lecturing, He becomes a Bachelor of Theology, preaching, and working wonders for three years, and he returned to Paris, where he studied for four years and was made a Bachelor of Theology.

p Concerning the metropolis of the Cadurci, which is commonly called Cahors, we have treated elsewhere.

CHAPTER II. The Doctoral Degree. Life at the Pontifical Court.

[7] Having returned to his province, he was made Procurator of his Order, He is appointed Procurator of the Order, and came to the Roman Curia. Then the General of his Order, being at the Curia and seeing Brother Peter to be small in body and of modest appearance, and that those of his province had appointed him Procurator of the Order, He is despised by his General, despised him in his heart and was unwilling to bring him, out of embarrassment, into the presence of the Cardinals. At length, by the prompting of God and the Blessed Mary, the Lord Cardinal Talleyrand of Périgord, hearing of his competence and that he was from his own province, wished to see him and have him at dinner. After dinner a certain question was raised, according to the custom of the Cardinals; He preaches at the Pontifical Court, and there Brother Peter was recognized and made wonderfully famous, and when his great knowledge and subtlety were recognized, he afterward began to preach and dispute at the Curia, in such manner that all marveled at him.

[8] At length, at the promotion of the most Reverend Father the Lord Cardinal of Périgord, it was ordained by the General Chapter of the Order of the Blessed Mary of Carmel that Brother Peter should go to Paris and complete his course, He is sent to Paris, so that he might receive the doctorate in sacred Scripture. He went to Paris, and there he lectured on sacred Scripture in his convent, and according to the constitutions for making Masters of Theology at Paris, To be honored with the Doctorate, Brother Peter could not be licensed unless he completed his course, namely that he should lecture for yet another five years or so. But it happened by the will of God, with the glorious Virgin disposing, that the Virgin wished to exalt her devoted servant, that around the third year of Brother Peter's lecturing there were at Paris about fourteen Bachelors of Theology, both Religious and secular, all aspiring and expecting each to receive the mastership that year, according to the order of the University. It so happened that a certain dispute had arisen between the Chancellor of the University and the aforesaid candidates for the mastership... so that one Religious had to be chosen beyond the aforesaid number on account of the aforesaid dispute, He becomes a Doctor before the appointed time, and be given the doctorate together with the others to be made doctors that year. Then by the will of God, about thirty-two Masters of Theology, considering the competence of Brother Peter among all the Religious at Paris, unanimously gave him their vote and elected him, and especially the Chancellor, notwithstanding that he had not completed his course according to the Parisian regulations. Brother Peter was therefore made a Doctor of Theology with the consent of all, and contrary to the Parisian constitutions, to the praise of God and the wonder of all.

[9] He returns to Avignon. And he immediately returned to the Roman Curia, namely at Avignon, with no small honor and infinite praises. Then he began to preach wonderfully before the Pope, and was made Regent in Theology at the Curia. He preaches before the Curia, He visited the Cardinals, preached before them, disputed, and solved questions; he sometimes preached to the people, and often gave two or three sermons to the Clergy and the people in a single day, not counting the collations of the Cardinals after dinner. And blessed was the Cardinal or Prelate who could have Brother Peter Thomas as a familiar friend and at his table. Agreeable to the Cardinals.

[10] This account of his mastership at Paris I had in substance from his own lips. Assiduous in the Ecclesiastical office, even while teaching. Moreover, he confessed that while he was at Paris and lecturing, he had never in his time lost a single Mass on account of his lecturing, but always celebrated before his lecture, nor had he missed Matins. And he confided to me secretly that, celebrating his Mass at about the break of day, and after Mass ascending the chair to lecture, God poured into his heart in his Masses more knowledge, He draws knowledge divinely in his Masses, understanding, and true exposition of sacred Scripture than he had previously obtained by studying the lesson; and that while he was lecturing in the chair after his Mass, such things occurred to him as he had never studied, and at which he himself marveled, always giving thanks to God and to the Blessed Mary.

[11] Although he had ascended to so great and high a rank while at the Curia, He avoids special treatment, he was always subject to his Prior and Convent, and always rose for Matins; and never in his life, as long as he was a Bishop and Legate of the Apostolic See, did he eat outside the refectory in his convent, nor did he wish to eat any food other than that of the poor Brothers. He moves women to lay aside vain adornment. On account of his holy manner of life and wonderful preaching, he was wonderfully loved and reverenced above all at the Curia, and especially by the townspeople, merchants, and women, whom by his preaching he caused to abandon the superfluous adornment of pearls on their heads and their superfluous ornaments.

[12] And that this is true -- that they loved him -- he confessed to me that on one occasion, because of the not inconsiderable poverty of his Convent at Avignon, moved by piety for his Brothers, He collects an ample sum for the monastery, he once made a single collection in the city of Avignon alone. And in the evening he returned to his convent bringing a thousand florins from the collection of a single day -- so greatly was he loved on account of his virtue that no one denied him what he asked; and thus he nourished and sustained the Brothers of his Order wherever he was. The promise of the Blessed Mary previously made to him was gloriously fulfilled throughout his whole life.

[13] In his preaching he certainly spared no one, not the Lord Pope, In preaching he spares no one, not anyone. In the middle of his sermon he commonly made people laugh, by narrating certain beautiful moral tales; now he made them weep, now laugh; and at the end of his sermon every person departed from his presence edified and consoled. He moves to laughter and tears, and edifies all. Because the Holy Spirit, as I piously believe, spoke through his mouth from his youth, nor was he ever seen to fail in his sermons. And in his time there was no such preacher in the Church of God, whose works both preceded and followed his words; and certainly his life could be called not human but divine, because he desired nothing earthly except only the increase of the Catholic faith, of his Brothers, and of all with whom he spoke... And his words were burning in unfeigned charity.

[14] In hearing confessions, what a man he was! How he led sinners back to the way of God and to repentance, Prudent in hearing confessions, and how he explained doubts to laypeople and subtleties to the Clergy! Certainly I dare to say that for one single sinner who had recourse to him, and whom he had never before seen, if it had been necessary he would have joyfully given his body to martyrdom. What then would he have done for those close to him? It would be difficult to describe his charity and virtues.

[15] While he was thus becoming illustrious before God and thus ruling at the Curia, the Lord Pope Clement VI paid the debt of all flesh; and when the solemn funeral rites were completed, his body was carried to a certain monastery, by the provision of God; from Avignon to the aforesaid place there were twelve days' journey. Blessed Peter was chosen by all the Pope's relatives and the College to preach on the journey, At the conveyance of the body of Clement VI, and he gave twelve sermons on the journey, one each day, wonderful and more than wonderful. The Blessed Virgin Mary, therefore, who had so greatly exalted her devoted Brother Peter, wished again to honor him. For when the Pope's body was in the church of the Blessed Mary of Le Puy, Brother Peter ascended the pulpit He preaches for twelve days on the journey, to preach as was customary; and on account of the labors of the journey and the preceding sermons, he found himself so hoarse that he could not speak at all, nor be heard. But he, fearing the scandal of not being able to preach, and hesitant to begin, By the help of the Blessed Virgin he dispels his hoarseness, turned to the image of the Blessed Virgin Mary, pouring forth his prayer devoutly. When it was finished, with the Virgin helping and the people listening, he began his theme in a loud voice, and preached as clearly as he had ever given any other sermon. This grace bestowed on him by the Blessed Virgin Mary, Brother Peter himself, as he told me, attributed to the Blessed Mary and to the merits of the Pope Clement of blessed memory. A wonderful and praiseworthy thing: the inviolate Virgin wonderfully showed her sweetness in her servant Brother Peter.

c 6 December 1352.

CHAPTER III. The Bishopric. The Nunciature to the Emperor, the Kings of Apulia and Rascia.

[16] After some time had passed, Pope Innocent VI was created; in whose sight Brother Peter found favor. The Lord Pope was wonderfully delighted by the sermons of Brother Peter, and seeing the competence and holy manner of life of Brother Peter Thomas, He is sent as Apostolic Nuncio to the King of Apulia, and that he was useful, indeed necessary, to the Roman Church for bearing the name of God and the honor of the Church before Kings and Princes and the children of Christians, the Lord Pope appointed Brother Peter as Nuncio of the Apostolic See to go into Apulia, to King Louis of Apulia and to Queen Joan his consort, on account of certain weighty matters concerning the Church of God and the kingdom of Apulia. This he did, and he laudably carried out and completed the commission imposed on him by the Apostolic See, to the honor of God and the Church. And this was his first legation.

[17] And he returned to the Curia after an interval of time. And while Brother Peter was always preaching and reforming the people of Avignon, news came to the Curia, namely that the King of Rascia, who now called himself Emperor of Bulgaria, a schismatic, piously wished to come to the bosom of the Roman Church. At that time the Emperor Augustus Charles IV came to Italy and to Rome. The matter having been deliberated in Consistory, the Pope, on the advice of the Brothers, appointed Brother Peter as Apostolic Nuncio to the Emperor and to the King of Rascia. And because the embassy or legation was weighty, dangerous, authoritative, imperial, and royal, it was necessary that the Nuncio be authoritative and of high rank. The Lord Pope then gave Brother Peter Thomas the Church of Patti in Sicily, and he was made Bishop. Setting out on his journey, he first came to the Roman Emperor, to whom the Supreme Pontiff, through Brother Peter, Nuncio of the Apostolic See, sent many good things on behalf of the Lord Pope and the Church, and was also to negotiate between the Church and the Emperor himself matters of great praise and advantage to the Church, And, having previously been ordained Bishop of Patti in Sicily, the Commonwealth, and the honor of Christendom. This he did as far as was in his power; and he strengthened, confirmed, and comforted the Emperor in his love for the Church by words of wonderful preaching and devotion, always to the honor of the Church. To the Emperor Charles IV.

[18] When the Lord Brother Peter departed from the Emperor and set out toward Rascia, he passed through Italy, Hungary, He journeys toward Rascia through many perils, and Slavonia with such great dangers that his household expected bodily death from day to day. But he, firm, constant, and steadfast, neither valued labors nor feared death nor spared his own body; but strengthened in the Lord, cordially desiring the union of the Church and the salvation of souls, he regarded all the perils of the journey and toil as child's play. Among all the dangers through which he passed, I shall narrate some wonderful things below. For Brother Peter, at the request of the companion of the Lord Brother Peter, being questioned by the Lord Archbishop of Nicosia in the presence of many, said that while he was in the company of the Lord Brother Peter, his lord, on the road going to Rascia, it happened that the Papal Nuncio could not obtain a galley, but embarked in a rather small vessel with his household. And sailing from Venice toward Rascia, near the borders of Slavonia and Achaia, while the Lord Brother Peter was sailing on the sea, a large Turkish vessel approached and drew near to him, and by no human device could he escape. Then all the sailors and others, despairing of their lives, implored the Apostolic Nuncio to pour forth prayers to God for their deliverance. Then, while Brother Peter lay prostrate in prayer and the Turkish vessel was approaching, miraculously -- though the sky was clear, the sun was burning, and no cloud appeared -- suddenly a dense and thick cloud enveloped the vessel of the Lord Brother Peter, A cloud arising at his prayers, he escapes the Turkish ship, so that the Turkish vessel, rowing very close by, lost sight of the vessel of the Papal Nuncio; and the vessel of the Lord Brother Peter, sailing freely toward the land, escaped the Turks by the help of the God-sent cloud. A wonderful thing, and a stupendous miracle, clearly demonstrated by the most glorious Creator to one who served him faithfully.

[19] The same Brother Peter further reported, at the request of the aforesaid Lord Archbishop of Nicosia, that on the same journey the aforesaid vessel of his lord was once struck by so great a storm at sea that the despairing sailors without any steering drove the vessel among the waves wherever they wished. In danger of shipwreck, praying, It happened miraculously that when the vessel was approaching the land and all were expecting imminent death, He is transported with his ship out of the sea, while the Apostolic Nuncio was in the most fervent devotion, suddenly a certain wave or surge of the sea cast the aforesaid vessel, whole and safe, into a certain lake near the sea, unknown to the sailors. This is no small wonder; for when the storm had subsided, the vessel was found in the aforesaid lake, very far from the sea, and it was necessary to drag the vessel overland to the sea. For thus they were saved by God through the prayers of the Lord Brother Peter, rendering immense thanks to God.

[20] After many labors and dangers had been passed through, with God's help, the servant of God arrived in Rascia, and after some days had elapsed, he came into the presence of the King of Rascia. This King was, among all the men of the world in his time, the largest in body [He approaches the King of Rascia -- not with unworthy submission, after the custom of the nation --] and terrible in countenance. The custom of that kingdom and of royal magnificence is that whoever comes into the King's presence, before greeting him, kisses his foot and performs other not inconsiderably excessive reverences. Of these the Lord Brother Peter, Apostolic Nuncio, had been forewarned many times by many people, who told him that if he failed in this, he would incur the danger of death. But the Apostolic Nuncio, standing in the presence of the King without bowing or making any reverence, lest he derogate from the honors of the Church -- since a Papal Nuncio, at all times, But honors him with a fitting greeting, setting aside fear, trusting in God, greeted the King with authority and grace, as was fitting. The King, surrounded by his warriors and barons, proudly received the Papal Nuncio and had many grand and boastful words with him. On the appointed day for setting forth the legation, when Brother Peter arrived, clearly and vigorously in a certain sermon he set forth his Apostolic legation to the King. But in the King's responses the Papal Nuncio clearly perceived the pride, cunning, and falsehood of the King. He is treated with malice by the King. Then all of the household of the Lord Brother Peter considered the Apostolic Nuncio and themselves to be dead men, seeing the cruelty and malice of the King.

[21] After some days had passed, and many negotiations had been concluded in honor of the Roman Church and then maliciously broken off, the Lord Brother Peter always and daily had the divine office celebrated before him with authority, whether in the fields or in cities and fortresses. At last, the tyrant King being hardened, he showed no small malice against the Roman Church, and had it proclaimed His edict that no one should attend his sacred services, that no Christian of the Roman Church, under penalty of losing their eyes, should attend the Mass of the Lord Brother Peter, the Papal Nuncio. There were many noble Germans and other mercenaries of the King there. When they heard this, fear and trembling seized all the faithful of the Roman Church. But the faithful Nuncio, intrepid, piously and vigorously comforting them, and well knowing the danger in which he and the faithful of the Church were, setting aside all fear of death -- indeed, desiring death for the increase of the Catholic faith -- said to them with a serene countenance He defies the edict, that on the following day, at the usual hour, he would personally celebrate a solemn Mass by the grace of God, notwithstanding the King's edict; and whoever of our faithful wished to attend, that would please him well, and whoever did not, he would also be content. When morning came, the Lord Brother Peter, at the usual hour, piously expecting death, And celebrates before the Germans, prepared himself in an authoritative place to celebrate a solemn Mass. And behold, the faithful of the Church, as if rushing with joy to martyrdom, one not waiting for another, making light of the King's edict, all came to the Mass of the Legate They too rightly despising the same edict, and heard it most devoutly. There were three hundred Germans at Mass, besides others of Christian nations.

[22] When the Mass was completed with great devotion, and the King hearing of it was filled with fury at the breaking of the royal edict, he summoned all the Germans. When they arrived, the King, with a troubled face, filled with anger, said to them: "Why were you not afraid to break my edict? Did you not know that I had proclaimed that I would tear out all your eyes if you heard the Mass of our enemy?" Then a certain knight, a brave man and the Captain of all the others, whose name I have consigned to oblivion, inspired by the Holy Spirit and encouraged by my Father, Some of whom generously respond to the King, answered on behalf of all the others: "Lord, it is quite true that we heard your edict, but we fear God more than you. And how could we have left such a Father celebrating alone without us? You well know that we are all Catholics and faithful of the Roman Church, and since you would tear out our eyes, not only our eyes, but we are all prepared to die in defense of the Catholic faith." When the King heard such words, he was so softened that he began to laugh and to marvel at the great constancy of the Apostolic Nuncio and the Germans. From that hour the Lord Brother Peter received such great honor and reverence from the King for some time Having won his favor, that I could not describe it. After an interval of time, with the King remaining obstinate and persisting in his perfidy, the Lord Brother Peter reformed many Metropolitan and other Churches of that kingdom to union with the Roman Church, He reconciles many to the Church, which had previously been schismatic. And after many and countless dangers and snares craftily arranged by the King, with difficulty, and with God's help, the Papal Nuncio, the Lord Brother Peter, departed from the kingdom of Rascia in safety and returned to the Curia.

p Wadding adds in the Life that the King dealt deceitfully with the Pontiff, and sent his envoys not so much out of affection for the Roman religion as to avoid a Hungarian war. But that he later paid the just penalties of his fraud, having been crushed and humiliated by King Louis of Hungary. Ranzanus, Index 19, says the Bulgarians were subdued because they had revolted from Louis. Thuroczy, chapter 33, and Bonfini, Decade 2, book 10, add that the royal city of Bodon was captured and the King transported to Hungary, but they call him Strachmer or Stratimir -- is this the same one who is called Stephen in the Apostolic Bulls? Basil John Herold, in the Genealogical Table appended to Nicetas Gregoras and Chalcocondyles, holds that the Kings of Rascia were called by the generic name Stephen, just as elsewhere there were Ptolemies, Caesars, Abgars, and Pharaohs.

CHAPTER IV. The legation to the Venetians and the King of Hungary.

[23] He is sent as Legate for peace between the Hungarians and Venetians. After some time had passed, Pope Innocent, desiring the destruction of the enemies of the faith in the East and the liberation of the Holy Land, as a pious Father -- considering the wonderful victories, valor, wisdom, magnificence, power, and devotion of Louis, King of Hungary, whose fame was not undeservedly spreading throughout the whole world... Then he heard that the King was making a great war against the Venetians in those days. The Pope, indeed, wishing to bring the unity and peace of Christians and the aforesaid liberation to a good end, sent as Legate, Nuncio, or Ambassador -- but not only that, also a ready and faithful courier of the Church of God, fearing no dangers, namely the Lord Brother Peter, Bishop of Patti -- the Lord Apostolic sent him to restore peace between the Venetians and Hungarians; and to the aforesaid King of Hungary he sent the banner of the Holy Cross and of the Church, to the King as its illustrious standard-bearer, And to urge the King to the sacred war, and that he should undertake the holy passage, together with many temporal and spiritual graces, the Lord Pope sent through the same Lord Brother Peter.

[24] The Lord Brother Peter, therefore, fortified with Papal Bulls and having received the Apostolic blessing, set out on his journey, and crossing the mountains and Lombardy, arrived at Venice. There, magnificently and joyfully received by the Doge and the Nobles, he wonderfully set forth his Papal embassy to the Lord Doge and his council in a certain sermon, admonishing them to peace and piously exhorting them, concluding with many proofs and unanswerable arguments. He comes to Venice. Having received the response of the Venetians, he passed through the camps and encountered such great mortal dangers on the journey that it would be tedious to write of them. Thence through many dangers. For the mercenaries of both sides, moved by avarice, disturbed the feet of those who evangelized peace. For often and almost daily or continually they laid ambushes for him, mocked him, and some feigned peace with him deceitfully. But he, fearing nothing earthly, so constant and encouraged, passed through all dangers from men and rivers, etc., and arrived in Hungary, and was received by the gentle and Catholic King devoutly, in a Catholic manner, magnificently, and to the honor of the Church. To Hungary. So great a war was raging at that time between the Hungarians and the Venetians that the passage of the Lord Brother Peter through the camps of both sides was more rightly called miraculous and divine than human. After some days had passed, the Bishop of Patti, the Lord Brother Peter, set forth his Papal legation to the King of Hungary with authority, reverence, and glory, exalting the King, honoring him on behalf of the Church, offering many temporal and spiritual goods, piously comforting the King in the fear of God and in love of the Church. He is kindly and honorably received by the King. The King, devout and Catholic, responded to the Bishop and Papal Nuncio kindly, clearly, and sweetly on all points, invoking God, thanking the Lord Pope and Holy Church, offering many goods, and showing himself a true and devout son of the Church.

[25] From that hour the King greatly honored the Bishop, laudably and honorably caused necessities to be provided to him, willingly saw him, sweetly heard his words and his sermons, and the King greatly marveled at his wisdom and eloquence. At length the Lord Brother Peter, after many preceding demonstrations and exhortations and by means of divine words, piously converted the King -- who was like a roaring lion, He persuades the King to peace and the sacred expedition, proposing the destruction of the Venetians -- to peace. And not only to peace with the Venetians and the Christians, but to the destruction of the enemies of the faith and the liberation of Jerusalem, the Lord Brother Peter so persuaded the King, so humbly and devoutly, that the King received from the Lord Brother Peter, on behalf of the Pope, the venerable sign and banner of the Cross and of the Church; and in the hands of the Apostolic Nuncio the King solemnly swore that he would personally undertake the holy passage with a strong hand within the next ten years and set out on the journey toward the Holy Land. When all the aforesaid had been so laudably approved and confirmed, the Lord Brother Peter departed from the King with great honor to himself and the Church of God, and with the King's goodwill; and passing through the camps of the enemy, he found the Hungarians and Germans, who before like leopards had been seizing Venetian prey by shooting arrows, now pacified. For they had heard that the King's will had been turned to peace, and they paid the greatest honor to the Lord Brother Peter.

[26] At length, having escaped many dangers, he arrived at Venice with God's help, and being well received by some and less well by others, he ascended the Ducal Palace; and there, before the Doge and council, he announced the peace that had been negotiated, He proposes the conditions of peace to the Venetians, the power of the Hungarians, and their goodwill that was hostile toward them. The peace negotiated by the servant of God was such that the King of Hungary would leave all Dalmatia and Zadar to the Venetians, would forgive all injuries, and would become a friend of the Venetians; and that the peace and friendship might be perfect and eternal, the Venetians were to present to the King each year one white horse, solely as a token of friendship. But when the Venetians heard from the Lord Brother Peter the aforesaid peace in the council, no small tumult arose; and when the peace treaty was debated in the council, ill-advised, they rejected the peace. The Bishop, the Lord Brother Peter, groaning, introduced many good arguments in his proposals, and prophetically preached clearly to those who refused the honorable peace that evil would come from it. He is rebuffed. But it availed nothing.

[27] And because we ought to make manifest the works of those who love peace, so that disturbers of peace may recognize the judgments of God: it happened that while the Lord Brother Peter was announcing the aforesaid peace to the Venetians, who were obstinate for war, trusting in human power and abundance of riches, a certain nobleman of the Venetians, being in a certain court of Nobles and hearing the report of the Nobles concerning the Lord Brother Peter, evaded the aforesaid peace as much as he could, and burst forth in words of iniquity before all, and blaspheming, detracted from the Lord Brother Peter and the Church of God. And thus he recalled many Nobles from the good intention of peace, not heeding the prophetic word that says, "Blessed are the feet," etc. But God, the author of peace and lover of truth, The chief promoter of the war dies a sudden death, did not long dissemble his justice against the blasphemer. Isa. 52:7. For the aforesaid Nobleman, on that very day hastening to war and encouraging others, perished by a sudden death -- which is no small wonder. The Lord Brother Peter, seeing that he was making no progress and that he had done what was in his power, departed from Venice with grief and tears, and returned to the Roman Curia. Afterward, when the war between the Venetians and Hungarians was raging and shedding blood, The rest are defeated by the Hungarians, with the prophecy of the Lord Brother Peter being fulfilled, the Venetians lost and lost all of Dalmatia.

CHAPTER V. The Legation to Constantinople. The Eastern Church reconciled to the Roman.

[28] After certain intervals of time, news came to the Roman Curia, namely that the Emperor of Constantinople wished to come to the bosom of holy Mother Church. This was very difficult to believe, because the Greeks had been separated from the Church from ancient times, and had many times deluded the Roman Church in negotiations. Nevertheless Pope Innocent, desiring the union of the Churches and not remembering the sins of his children, as a pious Father, observing, considering, and concluding He is sent as Apostolic Legate to Constantinople, that if through the learning and preaching of some Prelate of the Roman Church the aforesaid Emperor and his Greek people should come, with God's inspiration, to true obedience to the Church -- through the Lord Brother Peter. So accustomed in such matters, and taking upon his shoulders the desperate burdens of Holy Church, trusting in God, supported by Apostolic authority, the Apostolic Nuncio departed from the Curia toward Constantinople. At length, after many labors and infinite dangers, he came to Constantinople. Then he came to a certain army where the Emperor was, He approaches the Emperor, and there he was received by the Emperor and his Barons with great praises and honors; and when his legation had been subtly, demonstratively, and devoutly set forth to the Emperor, he remained with the Emperor but received no response, because the Emperor at that time was impeded by feats of arms. But the words of the Lord Brother Peter had entered the Emperor's heart and had softened him, and also very many of the Greek Barons He is kindly received by the Emperor, honored the Lord Brother Peter greatly in honor and goodwill toward the Roman Church, and generously provided him with necessities.

[29] At length, after some interval of time, with the Lord Brother Peter always disputing with the Greeks about the Catholic faith and clearly resolving their doubts and blindness by demonstration from the Holy Spirit, he offered devout prayers to God and mortified his body with afflictions and fasts, that he might lead the blindness of the Greeks back to the true light of the Roman Church. What more? Some spoke ill and others well. He reconciles the Emperor to the Roman Church. But when the Emperor came to the city of Constantinople and the Lord Brother Peter was continually preaching to and teaching him, the Emperor became a true Catholic and obedient to the Roman Church, confessing the articles of faith one by one, and declaring that the Holy Roman Church was his mother; and this in the hands of the Lord Brother Peter, with hands touching the holy Gospels of God. He also swore to promise to observe, and to cause to be observed as far as he could, those things that pertain to the Holy Roman Church; and he promised that the perfidious Greek Patriarch, the enemy of the unity of the Church, would be deposed, and that another Catholic one ought to be elected. And lest the things that the Emperor was confessing and promising to observe be held invalid, through the pious and divine admonitions of the Lord Brother Peter, the Emperor, as a faithful Catholic and devout man, most devoutly received the Body of the Lord from the hand of the Lord Brother Peter, the Apostolic Nuncio. He gives him Holy Communion. It would take long to write what God accomplished there through the hand of his servant, the Lord Brother Peter, to the praise of God and the unity of his Church, and therefore for the sake of brevity I shall omit it. But so that the substance of the aforesaid may appear, I shall set forth below a certain Imperial instrument sent from the aforesaid to the Supreme Pontiff, to the praise of God, who through the same Lord Brother Peter accomplished such great goods in the Church of God. The form of the instrument is as follows:

[30] To the most holy Father in Christ and Lord Innocent, He sends the Emperor's letter to the Pontiff, by the grace of God most worthy Supreme Pontiff of the sacrosanct Roman and Catholic Church, John, in Christ God faithful Emperor and ruler of the Romans, the reverence that is due and devout. Most Holy Father, to our army, which was in the field against the enemy, came the most Reverend Father and Brother, the Lord Peter, Bishop of Patti, together with another Brother, Bishop William of Chrysopolis. And the said Lord Brother Peter, Nuncio of Your Holiness, presented his letters, in the reading of which our Empire rejoiced and exulted. For we found in them what Your Holiness writes: that we swore and declared that we are faithful, obedient, and devout, and reverent with many of our Barons, to you and your successors and to the Holy Roman and Catholic Church. And you asserted in your letters that you and the Lord Cardinals and your Bishops greatly rejoiced, and you exhorted us to complete in deed what we had begun. And that you would summon your Prelates and Barons to our aid against the Turks and other enemies of the faith. And that the said Lord Brother Peter would report to us your will. He prudently inquired of us our intention, whether we confessed what the Holy Roman and Catholic Church preaches and teaches. And since we could not respond at that time, we wished to go to Constantinople and respond there; we delayed on account of certain things that befell us. After this, coming to Constantinople, we gave our effort to respond fully.

[31] Know therefore, Most Holy Father, that with all the solicitude we can, we have labored and are laboring that our Church may be united with the Holy Roman Church, and with the counsel and deliberation of our Barons we responded to the said Lord Brother Peter that, as we promised, so we will, and we are obedient and faithful and devout to the Roman Church. In which he professes the Catholic faith, Indeed, we promise and swear, and I firmly promise and hold all things entirely that the Holy Roman Church holds, and in that faith I wish to live and die, and at no time will I depart from it. And so I promised the said Lord Brother Peter and swore in his hands, in the presence of many Bishops; and I will henceforth keep the faith and fidelity to the Supreme Pontiff that other Princes of the Roman Church keep. But now I cannot bring it about that the whole people should obey, because not all are faithful to me, nor do they obey, and many lie in wait to have an occasion against me. But I will fully accomplish and confirm to you, if you send the help I have sought, and no one will contradict. For I know that if your Legate comes with galleys and the aid I seek, all will be made subject and will be faithful to you. And now, And he implores aid against the Turks, Most Holy Father, do not despise me, your son; for my entire family from the beginning wished to obey the Roman and Catholic Church, and was faithful and subject, and also my great-grandfather to the end of his life; and in the aforesaid obedience, fidelity, and devotion he departed this life. And so I will do entirely, with God's help. Therefore do not despise me, your son, nor spurn my city and land; with but slight aid to it, all will be made subject to you. Having obtained victory through the Legate's blessing. God has done many good things for us since we received your blessing through the said Lord Peter. For immediately we captured alive a great Prince of the Turks, and many fortresses have submitted to us. Furthermore, the one who had made himself Emperor, we have in our prisons with his wife and children; and we believe all this was done on account of your blessing, in which we have great hope. All that we have written we wish to fulfill.

[32] We wished also to send to Your Holiness our son the Despot. He resolves to send his son to the Pontiff, But the Lord Legate did not judge it expedient to do this at present. I hope, however, that he will soon come to Your Holiness; and would that I myself could come to pay the reverence I owe. What we have omitted writing on account of verbosity, And to depose the schismatic Patriarch, we have committed to the said Lord Legate to be reported to Your Holiness. Regarding the Patriarch, do not be concerned; for I will depose him and appoint another whom I know to be faithful to the Holy Roman Church. I give you thanks for having sent us so wise and prudent a man, by whom our Empire has been greatly consoled, and all the Romans and Latins; for by his teaching they have been changed to a better life and confirmed. I commend myself and my Empire to Your Holiness. For the security of the aforesaid and their manifest fulfillment, our Empire has ordered the present document to be made, which he has signed in red letters in his own hand in the customary manner, and a golden bull has been affixed. It was written at Constantinople in our God-guarded palace of Blachernae, in the year from the creation of the world 6866, the seventh day of the month of November, in the eleventh Indiction.

[33] All these things having been laudably accomplished, not only were the Greeks reformed to the true faith and changed to a better life, S. Peter confirms the Latins dwelling at Constantinople, but also the Latins, Genoese, and other nations of Christians dwelling there were edified in devotion and in unity with the Roman Church through the holy preaching and teaching as well as the devout manner of life of the Lord Brother Peter, and they were joyfully encouraged against the Turks to sustain the wars of God in the peace of the Church.

CHAPTER VI. The journey to Cyprus and Palestine.

[34] At the appointed time, the Lord Brother Peter, bidding farewell to the Emperor with tears, sailed toward the kingdom of Cyprus. And when he arrived at the city of Famagusta, King Hugo of good memory, most illustrious and Catholic King of Jerusalem and Cyprus among all the Christian Kings, He is magnificently received by King Hugo of Cyprus, hearing of the arrival of the Lord Brother Peter in his kingdom, went in person to meet him with such great honors and solemnities as would have sufficed for a greater Prelate of the Church of God, and he led the Bishop to his city of Nicosia. The Lord Brother Peter, seeing that honors were being bestowed upon him beyond measure by the King, refused them as much as he could, saying kindly to the King: He declines the honor. "I am not a Nuncio or Legate of the Pope, but a certain poor pilgrim Brother, desiring to visit the Sepulchre of the Lord; and therefore may it please Your Royal Majesty not to bestow these honors upon me, because I am not worthy of such great honors." On the contrary, the King said: "Lord Bishop, we know you well, and what the Lord has wished to do through your hands; even if you were not the Pope's Nuncio, nor a Bishop, nonetheless because you are a Master of Theology and on account of your virtues, we would wish to honor you." In response, the Lord Brother Peter, humbling himself and piously citing sacred Scripture, would answer; and thus a pious contest arose between him and the King. At length, when the Lord Brother Peter preached before the King, the King praised him greatly, honored him even more, and showed him all the signs of friendship in a familiar manner.

[35] But by God's permission the Lord Brother Peter contracted a serious illness in Cyprus; Seized by illness, at which the King himself and all his people grieved immensely, which they well showed. For every day of Brother Peter's illness the Queen of Jerusalem and Cyprus prepared his food with her own hands, He receives food prepared daily by the Queen's own hands, nor did he eat any food otherwise. This is no small wonder. For his illness lasted many days, but with God's favor and the Queen ministering to him, he recovered and was healed.

[36] Therefore, bidding farewell to the King and Queen, giving them thanks for their benefits, he prepared himself for the journey to Jerusalem; and against the counsel of the King, He goes to Jerusalem, who well knew the danger to the Lord Brother Peter and the malice of the Saracens, and warned him that his route would be made known to the Saracens by false Christian merchants. But he, not acquiescing in the King's admonitions, trusting in God, crossed the sea and arrived at Jerusalem. How he was received by the faithful Christians would be long to write. He visited the Sepulchre of the Lord and the other holy places with such devotion and shedding of tears that he provoked all the faithful to tears. How devoutly he celebrated upon the Sepulchre of the Lord; He visits the holy places, how devoutly he prayed to God for the Christian Brothers; how piously he comforted the Christians inhabiting Jerusalem and the Holy Land, even to endure death for Christ; how he longed for martyrdom -- I could not express in words. What more? Many and many said to him: "Father, you cannot escape bodily death, for you have been recognized as the Papal Nuncio." But he, strengthened in the Lord Jesus, making light of such words, desiring martyrdom with all his heart, if it were from God, like another Francis -- for he gathered all the Christians of whatever nation whom he could find on Mount Zion, around the third hour, and in the presence of all the Saracens who were always coming, He preaches publicly, setting aside fear, he gloriously and authoritatively preached. Then the Saracens murmured, and fear seized all the Christians. But some Saracens and false Christians said, "He is a good man"; others, however, "He is evil."

[37] When his pilgrimage was completed, giving thanks to God, he went through the midst of them, and no one laid a hand upon him, He returns to Cyprus, and he returned to Cyprus without any hindrance. The King, seeing him and hearing what he had done among the Saracens, received him sweetly with wonder, and more than wonder, and giving thanks to God that he had escaped alive from the Saracens. He, remaining for some time in Famagusta due to certain causes preventing his departure, served his Creator and the glorious Virgin so humbly with all his strength that every midnight or thereabouts, prostrate on the ground in his chamber, he broke forth into prayers so devoutly, so fervently, and so intently He prays fervently at night, that, as if rapt, he felt nothing of the world. Whence a certain Chaplain of his, on one occasion, while passing through his chamber with the light extinguished, stepped over the Lord Brother Peter himself without being perceived by him, as he related. And at the same hours, while he was thus prostrate in prayer, Fire appearing above his chamber, fire was seen descending from heaven above his chamber very many times by the Armenians and others who were neighbors and nearby. This miracle was confirmed without doubt not only by the aforesaid Armenians and Greeks, but also by schismatics and those alien to the Catholic faith, who had seen this, as has been said. In reverence of this and for perpetual memory, the Carmelite Brothers of that house in Famagusta established that a Mass should be celebrated at the break of day every day.

[38] When all his purpose had been accomplished, and the King and his people had been edified by the preaching and holy manner of life of the Lord Brother Peter, He returns to Avignon, bidding farewell to the King, he returned to the Roman Curia, and was gloriously received by Pope Innocent and all the Cardinals. After some time, the most illustrious King Hugo of Jerusalem and Cyprus sent letters to Pope Innocent, in which it was contained that the Sultan, hearing of the arrival of the Lord Brother Peter, the Papal Nuncio, in Jerusalem, his preaching, and his departure from his land, was afraid and grieved, and immediately sent for the Governor of Jerusalem, and had him beheaded because he had allowed the Lord Brother Peter to leave his land.

CHAPTER VII. Universal Apostolic Legation in the East. Crete purged from heresy.

[39] Pope Innocent, informed of the diligence, wisdom, and virtues of the Lord Brother Peter, and how the Lord was working through his hand in all his ways and legations, multiplying and exalting his Holy Church; informed also by the letters of the King of Jerusalem and Cyprus and of the Emperor of Constantinople himself concerning his virtues; the Pope, on the advice of the Cardinals, He is sent as universal Apostolic Legate to the East, determined to send the Lord Brother Peter, Bishop of Patti, to the parts of Romania and Cyprus, not merely as a particular Papal Nuncio, but as a special and universal Legate of the Apostolic See, so that in the aforesaid parts he might build, plant, root out, wage war against the enemies of the faith, bring schismatics back to the union of the Church, and do all other things that should pertain to the office of a full Apostolic legation. He was previously created Bishop of Corone. And the Pope gave him, as an enhancement of his status, the Church of Corone. The Legate, fortified with Apostolic privileges and having received the Apostolic blessing, reached the parts assigned to him. And exercising the office of his legation, he assembled the galleys of the Venetians, of the Hospital, and of other faithful. And visiting the city of Smyrna, committed to him, and the other places of his legation inhabited by Christians, piously and vigorously, he reached Constantinople. And the Emperor, who was making war against the Turk and needed help, He aids the Emperor against the Turks, was visited by the Legate, accompanied by a retinue of very many galleys, and he comforted him as he had previously promised. And he piously encouraged all the Christians of his legation to the war against the Turks, offering and promising many spiritual and temporal goods to the aforesaid Emperor and all the Magnates, and edifying the people of his legation by preaching, holy conduct, and bodily fighting. He endured many reproaches from the envious, detractors, and false Christians, and incurred many bodily labors and infinite dangers for the multiplication of the faith; and God gave him many great victories both internally and externally against the Turks.

[40] For among other things, he himself with the aforesaid galleys and the galleys of the Emperor, after deliberation, went to a certain Turkish fortress He storms the fortress of Lampsacus, called Lampsacus, situated quite far from the sea. He and his men attacked the fortress vigorously with a strong hand, and at last, with the help of God and the fervent exhortations of the Legate, after many labors and dangers, they vigorously captured the fortress; and giving thanks to God, they despoiled and burned the fortress, and by common decision set out on the road to the galleys. When this was done, the Turks, seeing the flames of their habitation and grieving, gathered in great companies and lay in ambush between the sea and the fortress, desiring to take vengeance on the Christians. But the Lord Legate, strengthened in the Lord regarding life and death, accompanied by a troop of fifty Knights of the Hospital and many Venetians, Genoese, English, Greeks, and other Christians, with his column in order, advanced in formation toward the galleys. And behold, the Turks, sallying forth from their ambushes in various companies, howling and shouting, made a most fierce assault upon our Christians with one accord. And immediately, one not waiting for another, all the Christian sailors and many others, As the Turks rush from ambush, abandoning their standards, basely and to the disgrace of the Christian faith, fled to the galleys. But the Lord Legate, grieving inwardly, with the Knights of the Hospital and a few other Westerners, resisted the Turks and did not change his expression. Then the battle grew heavy, because our Christians were very few and the Turks innumerable; always defending and attacking the Turks, our Christians drew themselves toward the galleys. He resists generously with a small band of his men. At length, by the valor of the Knights of the Hospital, and of the few others, and by the valor and blessing of the Lord Legate, with the Turks defeated and driven back, by God's working they boarded the galleys. In the aforesaid battle, seven of the Lord Legate's household were killed fighting valiantly, and many other fleeing Christians. Of the Turks, three hundred were killed, including their Captain. And thus God willed to give his Legate victory in the capture of the fortress, and also to show his virtue and constancy in battle, and at the end of the battle to take vengeance upon his enemies.

[41] With such works, namely preaching, teaching, fighting, baptizing infidels, bringing back schismatics, and multiplying the Church of God, the Lord Legate continually labored, now at Smyrna, now at Rhodes, now at Constantinople, now in Cyprus, now on the island of Crete, now in Turkey, now with many galleys, now with a few; and sometimes, sparing not even his own body alone, sailing and waging war, in season and out of season, in winter as in summer, in perils of the sea, in perils of wars, in perils of men, He makes a certain Turk a tributary of the Church, and continually among false brethren, he joyfully endured all things. And he labored so much, with God's help, that during the time of his legation the Turks generally lost. For one of the greatest of the Turkish Princes, namely the Lord of Theologo, paid tribute, which he had never before done to any Legate or Christian, Intending to suppress a certain heresy, he goes to Crete, and from that time onward always honored Christians in his land.

[42] But afterward, while the Lord Legate was thus making progress in his legation, he heard news from the island of Crete that greatly troubled his heart, namely that a certain abominable heresy was sprouting on the aforesaid island, and especially among the Nobles and leading men of that island. The Lord Legate, desiring to extinguish the heresy before it was strengthened, postponed all other business of his legation and arrived at Candia with only a small galley; and this against the advice of all his friends, for two reasons. For the Legate had retained several Venetian galleys in the service of God against the Turks, by the words of his wonderful preaching, for some time beyond the term given to the galleys by their government. And the friends of the Legate feared that, if he came to Crete, the Duke of Crete would demand from the Legate the wages for the aforesaid galleys, Despising the proposed dangers, which it was impossible for the Legate to pay. The other reason not to go to Crete was that the leader of that heresy was a first cousin of the wife of the Duke of Crete; and therefore his friends were afraid. But the Legate, fearing God more than men, and making light of the death of his own body and of his friends, trusting in God and vigorously discharging his office, setting aside all fear, he entered the city of Candia, and there he was received by the Duke not as a Legate or a friend, but almost as an enemy. And therefore the aforesaid fears of the Legate's friends came to pass, and more. For the aforesaid Duke, not knowing the way of God, demanded the wages of the aforesaid galleys from the Legate importunately, proudly, and with threats. But the Legate, wisely dissembling his words, was subtly inquiring into the heresy, and time passed.

[43] When the heresy had been discovered, the Legate summoned before him the heretics dwelling in the city of Candia, among whom the cousin of the Duke's wife was one of them and the chief. The heretics had already established their heresy and corrupted the island and many of the faithful. The heretics, having held a conference, came into the presence of the Legate with pride, arrogance, He summons the heretics, and indignation. The Legate sweetly and piously examined them on the faith in a certain sermon. But they, making light of the Legate's good and sweet words, responded arrogantly and off the point. Then the Legate wished to separate them and examine each one individually, requesting for the part of the Roman Church the aid of the secular arm, namely from the Duke. But the Duke, hearing this, furious and ill-disposed and agitated by his wife, came to the Legate and said many reproachful things to him, denying him aid and threatening him. He is assailed with insults. At which, a certain murmuring, at the instigation of the friends of the heretics, arose in the city and island, and against him and his Latins of the Roman Church, even to their death. And then all the household of the Legate considered themselves dead men, expecting the hour of their lord's death. But the Legate, seeing these things, strengthened in the Lord and fearing nothing, piously comforted all his Latins of his Roman Church, and labored to endure even to death for them in defense of the Catholic faith, if it were expedient.

[44] On the next day the Legate, showing the power of God and his Church, with the bells rung, placed the Duke and the entire city under interdict and excommunication, suspended the divine office, [He excommunicates the Duke and lays the city under interdict, adding other threats,] and caused the doors of all Latin churches to be shut, and spoke such words to the Duke that all marveled, saying that the Roman Church gave kingdoms to the faithful and took kingdoms from the unfaithful; and that in the event that they were disobedient and sustained the heresy, the Lord Pope would take the dominion of Crete from the Venetians and give it to another.

[45] The Duke, hearing the great works of God and the things that God was doing, having taken counsel, the fear of God struck his heart, He receives the repentant into grace, and he began to fear the Pope and his own Venetian government. Then, softened by God, he came personally to the Legate, asking forgiveness for the foregoing. The Legate humbly received him, and by holy words recalled him and the others from all malice. And so it happened that the Duke and his council were present at the examination of the heretics, and they were condemned by the Legate in the presence of the Duke to death by fire. The heretics, justly condemned, confessed their heresy before all, which they revoked before the Legate and all, and devoutly asked forgiveness. But the cousin of the Duke's wife persisted in heresy, and was burned by the Duke himself, the secular arm. A wonderful thing, He causes the obstinate heresiarch to be burned, and more than wonderful. For the Cretans, who were then supporters of the heretics and had previously gnashed their teeth against the Legate, now almost adored and venerated him, and he was wonderfully honored by the Duke and the Nobles of the island; whatever he asked was fulfilled.

[46] The Legate, the heresy having been extirpated and uprooted, the Holy Roman Church triumphant, and the Legate illuminating the island of Crete with the light of holy faith, departed from Candia with goodwill and praises, and on his journey, putting in at a certain city of Crete called Canea, he caused the bones of a certain heretic of the aforesaid heresy to be dug up and burned. Likewise the bones of a heretical man to be dug up and burned. And passing through his legation toward the city of Smyrna, he came to its defense, for which the Legate endured labors and dangers beyond what can be expressed -- now paying the mercenaries of Smyrna with his own money and by the sweat of his brow, now sweetly admonishing and preaching to them, and on many occasions personally fighting with them against the Turks. And in short, all the money he could obtain, whether from his own stipends or from preaching or by whatever means, he joyfully applied to the defense of Smyrna and the war against the Turks, living frugally. And whatever he could obtain from Cyprus, He devotes all his resources to the sacred war, from Rhodes, and from the Genoese and Venetian communities, he gloried in applying to this use.

CHAPTER VIII. The inauguration of King Peter of Cyprus. The reduction of the Schismatics.

[47] After an interval of time, when Hugo, King of Jerusalem and Cyprus, of good memory, had gone the way of all flesh, Peter his firstborn arrived at the royal scepter truly and by hereditary right. And because the Legate was of such great fame, and his works proclaimed it, the illustrious and devout Prince, desiring the crown of Jerusalem and the sacred royal unction, sent for the Legate, that he might be consecrated and crowned by him. The Legate was at Rhodes and was most severely ill with fevers from his preceding labors. For he lay in that place around the Nativity of the Lord until about the feast of Easter next following. Summoned to crown the King of Cyprus, he hastens there though ill. As that feast approached and the date of the King's coronation was imminent, the Legate, making light of his own illness and desiring the honor of the Church, namely the aforesaid coronation, being unable to stand on his own feet, caused himself to be carried into a galley. And while sailing toward Cyprus, his illness was so greatly aggravated that his followers despaired of his being able to reach Cyprus alive. But God, who knew the holy purpose of the Legate, who searches hearts and minds, showed a most evident miracle in the Legate. For when the galley put in at the port of Paphos, with the Legate appearing in his bed as if dead, Lord Berengar of Gregoren, Dean of Nicosia, his companion, disembarked from the galley through a small gate, shut it behind him, and went into the city to prepare a lodging in which the Legate's frail body might rest. When the lodging was prepared, Lord Berengar returned to the galley within almost an hour of his departure from it. And behold the works of God and his wonders! For in the same hour that Lord Berengar of Gregoren departed, He is suddenly healed by the help of S. Gregory, the Legate rose from his bed in full health, without any fever or any illness, and mounted the stern of the galley, joyful and cheerful, giving immense thanks to God. When Lord Berengar saw him standing upon the stern, he asked the Legate with no little amazement how he was. He replied, "Very well." "And how are you standing?" He said: "Blessed Gregory healed me."

[48] He descended from the galley and came to the city and the lodging prepared for him, and from that time he had no illness. A wonderful thing and a most glorious miracle, made manifest to all by the Lord; of which Lord Berengar his companion reported to me with no little devotion, consoling him in a friendly manner. The Legate then coming to the King, if he had received honors and friendship from the father in his time, from the son no less. King Peter went out to meet him with praises and magnificence, He is magnificently received, and devoutly and humbly received him, showing him due honors. And by the Queen his mother and the Queen his consort, and by all the Nobles, Lords, and Ladies, he was received with joy and honor. At the appointed and determined time of the King's coronation, after many sermons and divine admonitions of the Legate had preceded, the King, the Queen, the Legate, the whole army, and the people of both sexes came to Famagusta with great solemnity; and after certain solemnities pertaining to such an act had been performed, at the request of all the Barons and nobles of the kingdom, and also of the entire people, crying out with one voice, the Legate, vested in Pontificals, with all the Clergy solemnly accompanying, the ceremonies pertaining thereto having been laudably and devoutly performed, with all joy and praise of God, in the Cathedral Church of Famagusta, He crowns and anoints the King, before all, to the honor of God and his Holy Church, the multiplication of the faith, and the destruction of the enemies of the Cross, he anointed and consecrated Peter of Lusignan, already crowned with the crown of Cyprus, with holy oil, and placed upon his head the crown of Jerusalem legitimately belonging to him by hereditary right, and solemnly crowned him. And there was universal joy among all the Eastern Christians, and especially among those receiving. And the solemnity lasted for many and many days after the coronation at Famagusta, and afterward at Nicosia; with the Legate always preaching, teaching, and comforting the Kings and others in the way of God and the destruction of the enemies of the faith.

[49] After many days had passed, it came to the ears of the Legate how the Greek Bishops and Priests and all the Greek people of Cyprus were schismatic and did not reverence the Roman Church; indeed, they led our faithful to their own rite as much as they could. The Legate, hearing this and clearly seeing the loss to the Catholic Church, groaned and lamented with sighs. Desiring the union of the Churches and to bring the blind back to the true light of the Church, having made an investigation and asked permission of the King, he caused the chief Bishop of the Greeks and all his Priests whom he could find to be summoned to him in the great church of Nicosia. He summons the Schismatics to the church. There the Legate, accompanied by a company of Latin Clergy and scholars, with all the doors of the church closed lest a tumult of the Greeks arise, sitting before the high altar, caused the Greek Bishop and all his Priests to be called before him. He convicts them of errors. There, sweetly and demonstratively setting forth sacred Scripture to them and clearly showing their error, he kindly instructed them in the true faith and the true obedience of the Roman Church. And converts some. And already many and many confessed their error and were reformed.

[50] But the devil, envying such great benefit to the Church, inflamed the heart of a certain obstinate and perfidious Priest against the others, and stirred those in the church to wicked and unwilling words, A tumult being stirred up against him, and he burst forth in a loud voice against the Legate. The people gathered at the doors of the church, hearing the noise of the aforesaid words in the church, began to murmur and cry out against the Legate. And suddenly there was a rush of the entire people of Nicosia to the church with an outcry, saying: "Let the Legate die!" The wicked Greek Priests in the church, hearing the tumult of the raging people, opened the doors of the church. And behold, the entire furious populace entered the church with a mighty shout. The Legate, seeing this, while many of the Latins fled and hid themselves, said to those Latins who had remained with him: He fearlessly offers himself to death. "Be strengthened in the Lord; bring the Cross before me, and let us joyfully die for the Catholic faith." Unmoved, he rose to his feet from the place where he was sitting before the high altar, and with unchanged face he stood firm, facing his enemies, and sweetly awaited death. While the people were gathering, news came immediately to the palace. And behold, suddenly, at the King's command, the Prince of Antioch, the King's brother, armed himself, Soldiers being sent, he is snatched from the hands of the raging people, and many knights with him, and they immediately mounted their horses and ran to the church. The Prince, a true Catholic and devout man, striking the people with a staff in his hand, suddenly drove them out of the church; and thus by the grace of God the pious Legate was freed from death. Then all the faithful Christians gave thanks to God and regarded the Legate as a voluntary Martyr.

[51] The Legate, comforted by the Holy Spirit, had no fear, nor did he show any, and against the advice of his friends he did not cease from what he had begun. For afterward, preaching to the Greeks, instructing them, now with threats, now with kind words, vigorously discharging his office of legation, and with the Catholic and most devout King consenting and giving his support, He converts the Bishops and other Greeks, the Legate, in season and out of season, with God working, confirmed the chief Bishop of the Greeks and the other Bishops and nearly all the Greek Priests of the island of the kingdom of Cyprus in obedience to the Roman Church. What had never been done by any Legate or Prelate -- and to this day they are confirmed through the hands of the Archbishop of Nicosia, and they obey the Pope and the Roman Church. A wonderful and wondrous thing: how great were the mortal dangers he endured for the Church, how great the goods he accomplished in the Church, and how many lost souls God recalled to heaven through him. The Catholic Church in Cyprus having been thus multiplied and adorned, and the divine law having been given by the Legate to the Latin, Greek, Armenian, Nestorian, and other Churches and their Priests, he himself bade farewell to the King and Queen and all the others, He departs for Rhodes, and having given them many instructions, he departed from the King -- who had conferred upon him many honors and friendships, at the beginning, middle, and end -- with tears of piety, and directed his steps toward Rhodes and Turkey, as was his custom.

c Or Rhodes.

CHAPTER IX. Visitation of the Bishopric of Corone. Return to Cyprus.

[52] He desired to visit his own Church of Corone and Achaia; but his friends raised a difficulty, saying that the Princess of Achaia, who had formerly been the wife of the firstborn brother of King Peter of Jerusalem and Cyprus -- from which brother she had Lord Hugo of Lusignan -- and that the Lady, ill-informed by some, was aspiring to the scepter of the kingdom of Cyprus for her son Lord Hugo, against right. And the friends of the Legate told him that because he had crowned King Peter, they feared the indignation of the Lady Princess against the Lord Legate on account of her son, He visits the Church of Corone, despising the dangers, since she also held certain strong fortresses near the Church of Corone; and therefore they did not advise the Legate to go in person to his Bishopric, nor into the power of the Princess, for the aforesaid reason. But the Legate, caring little for such doubts, desiring to visit the flock committed to him, trusting in God, he set himself on his way, and sailing, arrived at Corone. There he was sweetly received by his own people and was seen with joy by all the Barons and Nobles of Achaia, and was honored immensely. The Legate, exercising his office diligently, He preaches zealously there, as was his custom, began to preach in the province of Achaia, to teach, to bring the schismatic Greeks piously back to obedience to the Church, to reform the Latin Churches and their Rectors, to comfort the Princes, and to nourish the people with the word of God, and to do many good and divine things there. The Nobles of that province, seeing his holy manner of life and hearing the divine words of the Legate, were converted to a better and more devout life.

[53] And because in all the provinces where the Legate exercised his office, in all his legations, God among all the common goods that he accomplished through him wished mercifully to show some singular miracle for his servant the Legate, as appears above, he wished to show the same in Achaia. For in Achaia there was a certain Baron, one of the greatest of that province, who was called the Lord of Arcadia, and the Legate went to him. The Lord of Arcadia, having a good and devout wife, He is kindly received by the Lord of Arcadia, also had several daughters, but could not have any son from God for many years. He and his wife, considering the holiness of the Legate so greatly, thought that if the Lord Legate would bless the Lady, he would obtain this for them. Then the Lord of Arcadia invited the Lord Legate to his own house, and there honored him magnificently, for he was exceedingly powerful and rich; and afterward he revealed to the Legate before all the reason for the invitation. The Legate, hearing the devotion of his host and hostess, sweetly comforted them in the Lord. And remembering the word of the Savior, who says, "Whatever you shall ask the Father in my name, it shall be done for you," at his departure, and after a feast had been given, the Legate called the Lord and all his household to him, Having poured forth prayers, he promises and obtains a male child for him, and composed a certain most devout and lengthy blessing, citing sacred Scripture in many ways, invoking divine aid on bended knees for the obtaining of a son. John 14:13. And when the blessing was completed, trusting in God, he firmly promised his hostess that she would have a son from God; and bidding farewell, he returned to his Church of Corone. And behold, after some days had passed, with God working, and the Lord of Arcadia and his wife preparing in faith in the Legate's promise, the Lady conceived and bore a son, and they were not defrauded of their desire. This is no small wonder.

[54] On another occasion, the Legate once wished to come from Rhodes to Cyprus, and he embarked on a great ship of France which had happened to put in there on its way to Cyprus. While the ship was sailing, so great a storm seized it that they expected nothing other than shipwreck. But by God's will, as the storm swelled, the ship reached the coast of Paphos in Cyprus -- not in the harbor, but in a most dangerous place. The sailors, expecting imminent death, having made a holy conference, and human help failing, and crying to heaven for aid, cast sixteen of the strongest anchors into the sea, but as the storm grew stronger it availed nothing. Then all had recourse to the Legate for divine help. He calms the storm by lowering the Cross into the sea. The Legate, prostrate in prayer and heard by God, suddenly rose, and devoutly cast a certain cross of his, attached to a rope, into the sea from the endangered ship. And behold, at once so great a calm of the sea was given as there ever had been before. All, stupefied and as if out of their minds, rendered no small thanks to God for their deliverance; and afterward they likewise gave thanks to the Legate. A wonderful thing from our God, who saves those who hope in him.

[55] The Legate, thus continually making progress in the office committed to him, as above, was going around his legation. And behold, Peter, King of Jerusalem and Cyprus, brought to light what he had desired from his youth, namely the destruction of the enemies of the faith. For with a strong army, by force of arms, at his own expense, he personally approached the most unconquerable city of Satalia, and by attacking it most vigorously, he triumphed so gloriously. Satalia conquered by the King of Cyprus. And when the city had been organized and fortified, he returned with no small triumph to his kingdom of Cyprus. The Legate, hearing with joy of such an unheard-of victory, came to Satalia, consecrated a church, appointed Priests and Religious to celebrate the divine office, and encouraged and strengthened in the Lord the Christians who were guarding the city on the King's behalf, and piously left many spiritual privileges there. And afterward he came to Cyprus, and piously strengthening the King's hands, He institutes processions and Masses of thanksgiving, he caused the slaughter of the enemies of the faith to be laudably given thanks to God, he established processions and solemn Masses for the victory of Satalia, and wonderfully inspired the King, the Nobles, and the Cyprian people in God for the destruction of the enemies of the faith.

CHAPTER X. The plague miraculously averted from Cyprus.

[56] While the Legate was thus reforming the kingdom of Cyprus in the love of God, and the King was glorying in God for the victory of Satalia, With plague raging all around, behold the scourge of the Lord in the vicinity of the kingdom of Cyprus. For mortality and pestilence were almost everywhere, with Cyprus excepted, and especially it was already pressing hard upon Rhodes, Turkey, and Syria. When the Legate heard that the rod of God was approaching Cyprus, he immediately went to the King and asked him to descend from his royal throne, assemble the people, He exhorts the King to works of penitence, do penance, and cry to heaven, to see if God would placate his wrath and spare the people. The King, devout, Catholic, and God-fearing, piously heard the Legate and fulfilled whatever pleased the Legate. Then the Legate, desiring to appease the wrath of God and to prevent the mortality from coming to Cyprus, The Clergy and people, put his hand to penance, assembled the Clergy and the people, made a procession, established propitiatory Masses, and began many good works.

[57] But God, whose judgments are hidden, searching the hearts of men, And with Cyprus now infected by the same evil, to test the Cypriots and to manifest his glory in his Legate, permitted the mortality to reach Famagusta. And immediately people struck by the epidemic were dissolved after two or three days. The news, spreading through the kingdom, reached the King and the Legate. And behold, the fear and trembling of death seized everyone, and our joy was turned to mourning. The Legate, touched with inward grief, trusting in God, assembled the King, Queen, Nobles, and people, and began to preach, leading all to penance and provoking them to tears, always affirming that if they wished to stand well with God and amend their lives for the better, the pestilence would depart from the kingdom. He institutes a fast on bread and water. Then the Legate, perceiving the devotion of the King and the others, established a general procession for the appointed day, and ordered all to walk barefoot and fast on bread and water. The mortality in Famagusta was gradually increasing. When the day of the procession arrived, behold the King with all his family, Nobles, A supplication to be made barefoot and in humble garments, townspeople, and people, together with the Queens and the women of the King's palace, all fasting on bread and water and walking barefoot with great humility and devotion, dressed in simple garments, arrived in orderly groups at prayers at the great Cathedral church. And behold the Legate, vested in Pontificals, with all the Clergy and the various nations of Christians accompanying him, went barefoot in procession into the church to meet the King. And all gathered together before the Crucifix, with all kneeling, the Legate with tears in a loud voice, as best he could, the Clergy responding and the people weeping, began to cry to heaven and to sing: "Holy God, Holy mighty, Holy and immortal," etc. When he saw the tears flowing, the crying to heaven, and the petitions for mercy from God in various tongues, And he prays against the plague, he too could not restrain himself from tears. And God, moved with mercy, piously delivered them from that mortality.

[58] When I recall to my memory the wonderful devotion of my blessed Father the Legate, as well as the devotion of the King and all the people, I cannot refrain from tears. The Legate, passing through Nicosia with the procession and the multitude, went to the cemetery and ascended the pulpit to preach. When all were seated and silence was made, He preaches movingly, the Legate opened his mouth and began to preach wonderful things, and more than wonderful to men; with God as witness, the King and all who understood, he declared briefly in his sermon, with the grace of the Holy Spirit strengthening him, he provoked all to tears, comforted all concerning the pestilence, and turned the hearts of his hearers to spiritual joy. Why multiply words about the sermon? For if it is permitted to say, if Augustine or any of the holy Doctors had given the same sermon, it would have sufficed. When the sermon was finished, and the fear of death among the people was loosed by God, the Legate, the King, and the whole multitude returned to the great church, where a solemn Mass was celebrated by the Legate, and all invoked God, giving thanks for the teaching of the Legate and the mercy of God, seeking pardon for sins, and escaping the pestilence. When the Mass was completed, the King and the whole multitude returned to their own homes. The Legate, exhausted by fasts and struck by the labor of the day, having put off the sacred vestments, scarcely able to support himself, almost gave up his spirit to God. But having taken refreshment of bread and water, he recovered his strength in God.

[59] And so Nicosia, comforted in God and piously recalled to penance and left to the mercy of God. The Legate, fearing the pestilence little and desiring the salvation of the people committed to him, went in person into the furnace of pestilence and mortality, namely to Famagusta. And already the pestilence was prevailing and growing from day to day, so that thirty or forty died every day. The Legate, touched with grief at the perdition of his brothers, seeing the losses of the Christians and the danger of losing the Catholic faith in Cyprus, raised his tearful mind to God, devoutly imploring the mercy of God. He gathered the people from the elder to the nursing infant, He proclaims a supplication also at Famagusta, comforting them in God, proclaiming penance, and crying to heaven for mercy; and as he had done in Nicosia, he proclaimed a general procession for the appointed day at Famagusta. When the day of the procession arrived, behold, each nation of Christians in their own groups and order, in their mother tongue with hymns, canticles, and lamentations, was making its way toward the church. But someone might ask, what were these nations of Christians? Certainly there were Greeks, Armenians, Nestorians, Jacobites, Georgians, Nubians, Indians, Ethiopians, and many other Christians, Which was taken up barefoot by various nations, each of whom had a different rite and a different language; and also Latins and Jews. The Legate gathered all these peoples humbly into the church of God, all invoking the mercy of God, all fasting on bread and water and walking barefoot, lighting innumerable candles, and with the whole multitude through the city of Famagusta he gradually began a most devout procession; and in brief he provoked the people to such great devotion Even the infidels, that by the will of God the infidel Saracens, Turks, and Jews present there burst into tears and walked barefoot most devoutly in the procession of the Christians. At length, when the procession was finished and all the people were in the greatest contrition and devotion, the Legate began his sermon and produced such great fruit in his sermon that he provoked to tears not only the Latins faithful to the Roman Church who understood him, and the other nations that did not understand him, but even the infidels. What more? That whole day was a day of tears, fasting, and affliction. And God, merciful, patient, and placable, who does not wish the death of sinners but rather that they be converted and live, heard the cry of the Legate and the tears of the people, and showed his wonderful mercy to his people through the merits of the Legate, as I piously believe. For on that day in the city of Famagusta, those struck by the epidemic and expecting death without end, about two hundred lay in their beds, With the desired outcome, and indeed the moon was in its revolution, so that according to the physicians few could escape. But Jesus Christ, our supreme physician, not looking at the revolution of the moon -- that is, at the sins of the people -- healed all the sick, and not a single one died, whereas in the preceding days more than thirty or forty were dying. And from that day of mercy, in Famagusta and in all the kingdoms of Cyprus, the mortality, with God showing mercy and the Legate praying, departed. A wonderful thing and more than wonderful.

[60] While the Legate was thus wonderfully working divine works by God in Cyprus, By Mézières, then present there, I, the unworthy Chancellor of the kingdom of Cyprus, seeing and hearing the aforesaid wonders wrought through the hand of his Legate, and considering his holiness -- I was sometimes, and commonly, the unworthy referendary of my Lord King to the Legate, and of the Legate to my Lord in their secret and lofty affairs. I declared my state and intention to the Legate, and found such great charity in his sweetest fatherhood that if I wished to write, I would not have the time, nor would I be able to fully express my mind with my pen; and therefore I shall pass over the works of God accomplished through him. I shall write one thing, and with God as witness I shall speak the truth: He is chosen as his Father, that from that time onward I chose him, by the grace of God, as my most singular Father, and he chose me as his son, though unworthy. And would that I had fully recognized the grace of God in him and fully paid my debt to him, as his most ardent charity paid and fulfilled it in me -- which clearly appeared at his passing from this world.

CHAPTER XI. The journey of S. Peter and the King of Cyprus to the Pope and the Christian Princes. The sacred expedition to Palestine decreed.

[61] Peter, King of Jerusalem and Cyprus, from his youth had desired with great longing the liberation of his paternal inheritance, the kingdom of Jerusalem, and also the liberation and cleansing of the holy city, proposing in his heart that if God granted him the scepter of the kingdom of Cyprus, he would expose his person, goods, and kingdom in the acquisition of the Holy Land. Crowned by God through the hand of the Legate, encouraged by God through the victory of Satalia, and as death, as was previously said, remained away from his kingdom of Cyprus, he could no longer contain himself from showing his holy desire from his youth in the light. For always strengthened in the Lord by the Legate concerning his holy and devout intention, the King wisely and discreetly considering that he did not have from himself or from his own kingdom a sufficient quantity of men and arms to acquire the Holy Land, He accompanies the King of Cyprus seeking aid in the West, he therefore proposed, by divine inspiration, to go to the Kings and Emperor of the West to seek assistance and aid. This he did. And having wisely arranged his kingdom of Cyprus and fortified and strengthened the city of Satalia, the King set out from his kingdom toward the Western regions for the aforesaid purpose. The Legate, desiring the same as the King and seeing in fact the devout purpose of the King, gave thanks to God with tears, and setting aside all the honor and advantage of his legation, Peter the Legate attached himself to Peter the King and promised to help him with all his strength.

[62] The King, setting aside all royal magnificence and the delights of his own birth, seeking the holy passage and the mystery of the Cross and help for the acquisition of the Holy Cross, accompanied by the Papal Legate, crossed the sea and arrived at Venice; there he was received honorably and magnificently by the Doge and the Venetians. But first, passing through Rhodes, by the divine admonitions of the Legate and the request of the King, the King obtained in authentic writings the consent of the Master of the Hospital and the Convent for the passage. He is honorably received everywhere in Italy. The King and the Legate, passing from Venice through Lombardy toward the Roman Curia, visiting the Communities, Lords, and Tyrants on the way, received unusual and wonderful honors never before seen, which the King received as the herald of the just war of God; and especially at Venice, where he found the foundation for the passage in the matter of obtaining ships, and the Venetians magnificently and devoutly offered their consent for ships for the passage, as to a Catholic King. But who among mortals could write what and how much the Legate worked in aid of the King and in the ministry of the passage; He works vigorously to obtain assistance, how he clearly showed to the communities of the Venetians and Genoese, to the Lords and Tyrants, both the possibility and the necessity of the passage, showing the reproach of Christian negligence and demonstratively proving their obligations to the passage; how he gloriously and devoutly declared the word of the King to the aforesaid, and piously responded to their replies, and clearly resolved the doubts about the passage? In brief, with the King seeking help and the Holy Spirit instructing, admonishing, and working through the mouth of the Legate, the aforesaid communities and the lordship of Milan, and the other Tyrants and Lords, through their authentic writings, all offered great assistance for the passage to the King.

[63] The King, seeing that God was prospering his way, having conferred with the Legate, remained at Genoa for certain personal affairs and sent the Legate ahead to the Roman Curia as a precursor. The Legate, arriving at the Curia, found Pope Urban V, newly created, and indicated to him the reason for his arrival and the King's, He goes ahead to Avignon and negotiates with Urban V, magnifying the King and his devotion, demonstrating his holy purpose to the Pope, and sanctifying the King out of charity and affection for the passage. And as Paul bore the name of Christ before Kings and Princes, so the Legate magnified the name of the King before the Pope and Cardinals and Princes, and announced the passage. The Pope, knowing the Legate's competence and manner of life from long acquaintance, and now hearing him, informed of his labors and of the things he had so accomplished in his legations for the exaltation of the Catholic faith, saw him with no little joy, and his spirit exulted in his words concerning God and the holy passage, desiring to see the King of Cyprus and commending him for his good purpose. How the Legate was seen and received by the Lord Cardinals and other friends at the Curia with joy and charity, and even by detractors, I could not write. The Pope, justly and worthily considering the holy manner of life of the Legate and the expenses he had incurred in his legation, He is created Archbishop of Crete, and that those who labor faithfully and work so faithfully ought to be piously rewarded -- without the Legate's knowledge (the Lord lives!) or procurement -- the Pope, bound by zeal of charity, deservedly gave him the Archbishopric of Crete as an enhancement of his status.

[64] At that time the most excellent Prince John, King of France, was at the Roman Curia, and was piously waiting there for Peter, King of Jerusalem and Cyprus, his kinsman, desiring to see him and supporting his passage. What more? When all at the Curia had been fully informed by the Legate of the good intention of the King of Cyprus and his desire for the passage -- with reprobate detractors speaking ill and God's elect speaking well -- Summoned by the Legate's letters, the King of Cyprus desiring to see the King and his passage; behold the King, having seen the Legate's letters, set himself on his way and arrived at the Curia on Wednesday of the Passion of Christ with joy. There he was received by the Pope, the King of France, He comes to Avignon, and the Cardinals, piously and charitably. And briefly, the intention of the King of Cyprus having been set forth in brief to the Pope, and a conference having been held among the Pope, the King of France, the King of Cyprus, and the Cardinals in a short time, with the Legate always urging and admonishing, the business of God and the passage grew so much that all who heard marveled. For on Good Friday, the third day after the arrival of the King of Cyprus, the Pope, celebrating the sacred office personally with authority and honor, gave with his own hands the venerable sign of the Cross to the King of France, the King of Cyprus, and innumerable noble Barons. The sacred expedition is proclaimed by the Pontiff. And after a few days the Pope in a certain public sermon before the King and others proclaimed the general passage, named the fixed date, appointed the King of France as General Captain, the Cardinal of Périgord as Legate, and the King of Cyprus as General Precursor of the passage, With the King of France appointed General, as a faithful champion to direct the Christians of the East for the invasion of the infidels. Whoever at that time had seen my Father, the Archbishop of Crete, among the faithful who desired Jerusalem, rejoicing and exulting and giving thanks to God -- certainly he would have spiritually exulted in his joy, as well as the joy of the King of Cyprus. For what in an entire year or more, namely by procuring the passage, he would have obtained from the Pope, in three days they obtained so great a business with little labor, and were not defrauded of their desire.

[65] And because the desire for the passage already proclaimed seemed to pertain not only to the King of France and the King of Cyprus, but also to the Roman Emperor and the other Christian Kings, since it was the war of God and of all Christendom, and neither the Emperor nor the other Kings had been summoned to the proclamation of the passage already declared, therefore the King of Cyprus, divinely inspired, desiring a good end to the passage, personally visited the King of England, the Roman Emperor, The King of Cyprus visits the Emperor and other Kings, the King of Poland, and the King of Hungary, and devoutly visited them for the banquet of the holy passage already proclaimed, always planning to be able to come to Venice by his appointed date and, as the precursor of the passage as had been arranged, to be able to cross the sea.

CHAPTER XII. The Peace of Bologna procured.

[66] But to return to my sweetest Father and his wonderful works for the benefit of the passage, to the honor and praise of God: it happened that, by God's permission and at the devil's instigation, in those times so great a scourge of war and shedding of blood between the Roman Church on one side and Lord Barnabo of the Visconti of Milan on the other, In the war between the Pope and the Duke of Milan over Bologna, on account of the city of Bologna, was raging that the proclaimed passage was entirely impeded by that war as long as it lasted, nor could it reach its desired end. The King of Cyprus, on his passage through Milan, had treated of peace with the aforesaid Lord Barnabo, and also at the Curia with the Pope. And when the King's words about the necessity of the passage were heard, it was concluded at the Curia that, with the Pope's consent, the King of France should send his solemn Ambassadors, and the King of Cyprus likewise, to Milan to Lord Barnabo to negotiate peace. The King of France designated a great Count and a Bishop, brother of the same Cardinal, to be sent. [He is sent with the Chancellor of Cyprus and the French Legates to the Duke of Milan to negotiate peace.] And the King of Cyprus imposed the aforesaid business upon my Father the Archbishop and myself, the unworthy Chancellor. When the King of Cyprus departed from the Curia and headed toward the aforesaid Princes, the aforesaid Ambassadors of the King of France, my Father, and I set out toward Milan. And after months had passed and days been completed, we arrived together at Milan and were honorably received by Lord Barnabo; the reason for our arrival having been sufficiently set forth to Lord Barnabo, and a response received, for brevity's sake we went to the Spanish Cardinal, Legate of the Apostolic See in Italy, who was governing the Church Militant at war and residing in the Romagna; and there we negotiated with him in part about peace in favor of the passage; and having received a response, we returned together to Milan and reported to Lord Barnabo what had been negotiated.

[67] Now I am compelled to magnify the works of God in my Father, and how God wished to magnify him because he proceeded humbly in all things, and I shall narrate what I saw, not in a spirit of detraction but in fitting praise of my Father and in honor of God, who has put down the mighty from their seats and exalted the humble; because he reproves the counsels of Princes and does not hear the voice of sinners. For the Ambassadors of the King of France, presuming upon the royal majesty of France, He is proudly despised by them, and making light of the King of Cyprus as the messenger of the passage and of God, in the aforesaid negotiations despised my most wise Father, illuminated by God, who had accomplished such great goods in the Church of God, not having regard that he was an Archbishop and an outstanding Doctor of Theology; they despised him, and hoping for glory from the peace which they considered already made by them, and attributing its fruits to the King of France, they cared little for my Father, almost despising him. About myself I do not speak, except regarding the injury to my Father, because I was not worthy to be the companion of so great a Father in the legation, nor even his servant. But God, knowing the thoughts of men and scattering their counsels, destroyed and annihilated the whole negotiation. For we found the Spanish Legate harsh, embittered, inflamed to make war, and indignant against Lord Barnabo, and not to be trusted in the pacts to be made; we found Lord Barnabo furious and plotting many evils against the Church, threatening it, and like a roaring lion, despising peace. Then, by God's permission, those who were fierce at the beginning became at the end... not at the end, but as at the beginning. After they departed with the affair unresolved and desperate, For the Ambassadors of the King of France, having conferred among themselves, despairing of their labor and its conclusion, empty-handed and discontented with Lord Barnabo, departed from Milan toward France.

[68] But my Father, trusting in God, recognizing well the cunning of the devil, and wisely considering that a great and arduous work, especially of God, cannot be accomplished in a short time, took refuge with his whole heart in prayer, determining that we should wait at Milan for some days for the wrath of Lord Barnabo to be appeased by God. He remains with the Chancellor. But suddenly, what a miracle God wished to show and did show! For God, disposing through the King of Cyprus his preacher for the Cross to be exalted, heard the tears and prayers of my Father and suddenly converted the heart of Lord Barnabo. For within two days of the departure of the Ambassadors of the King of France, Lord Barnabo ordered my Father and me to be called to him, and sitting in a private place between my Father and me (this lion was made a lamb of God), with a serene countenance he said to my Father and me: "Now speak boldly with me about peace, and say whatever seems right to you." Then, not with human words but through the mouth of the Holy Spirit, like a certain Angel of God, with holy and divine admonitions, my Father, sounding with pious voice as an angelic trumpet, sweetly converted the mild and listening Lord Barnabo to peace. But who am I to commend the words, deeds, And persuades the Duke to peace, and unheard-of admonitions of my Father to Lord Barnabo? Certainly I am not worthy, and I would labor in vain. How he placated monsters with his words, how he guarded the honor of the Church, demonstrating its spiritual power, how he corrected Duke Barnabo about the war waged without fear, showing the dangers, how he magnified him in his conversion and peace, and exalted him by promising many things; how he declared the goods of peace and the evils of war, the harm of the passage in wartime and its advantage in peace, wonderfully citing sacred Scripture in many ways, procuring the honor of the King of Cyprus and exalting him -- I could not and would not know how to write.

[69] The whole matter being left to his arbitration by the Duke, When the words were finished, Lord Barnabo, touched by God and sweetly instructed by my Father, pondered for a little while, and then said with a great sigh: "I gladly heard you, and I wish for peace entirely with the Church, and to be henceforth her subject and faithful son. Go immediately to the Cardinal, and negotiate peace; I place my war and my peace in your hands." A wonderful thing, stupendous, and almost incredible to men, with God working and the virtue of my Father laboring! For he who before had gnashed his teeth against the Church, destroyed her inheritance, drunk her blood, annihilated the Catholic faith, sowed error among Christians, reverenced no man and feared not God, not acquiescing in the prayers of the Emperor, the King of France, the King of Hungary, the King of Apulia, and many Magnates and Counts, and making light of their threats -- at the voice of my one Father he became obedient to the Church and penitent for his sins, by the sole labor of my Father, with God confirming. Now to the Cardinal, now returning to Lord Barnabo; thence to the Roman Curia to confirm the peace. He concludes it. Afterward we came to Bologna with infinite labors, expenses, and infinite dangers, for the benefit of the Church. With Bologna remaining in the hand of the Church, within a year the peace was completed and confirmed, which to this present day laudably endures. And no one living remembers peace in Lombardy having lasted so long as the present peace, desired by the King of Cyprus and negotiated by my Father in his name, and confirmed in my presence.

CHAPTER XIII. Dangers at Bologna despised and overcome.

[70] The malevolent, who desired war, But continuing among the dangers that we incurred while negotiating the peace, I shall relate some things to the praise of God and of my Father. For many tyrants, castellans, and mercenaries, desiring the continuation of the war and living from it, obstructors and disturbers of peace, were continually seeking and desiring our death. For once, while passing from one fortress to another, we were passing peaceably before a certain fortress; and behold, nearly thirty Hungarians and other mercenaries, grieving at the peace and planning to take vengeance on us, suddenly with spurs urging and swords drawn, came upon us as if upon enemies, when we were not expecting it. And therefore he repels those who rush upon them by his voice alone. I, fearing imminent death, could see no remedy. But my Father, strengthened by God, doubting nothing, stood firm, and turning his face toward the enemy said in a loud voice: "What do you want?" When they heard the voice, as if struck by God, they returned their swords to their sheaths and immediately retreated, and thus we escaped their hands. It happened many and many times that while the war was raging and we were negotiating peace, and riding unarmed among the camps, on the road before us He often escapes dangers, and behind us men were continually despoiled and killed by the enemy; but we, passing through the midst of them, by the virtue of my Father, as I piously believe, passed through all dangers free and without loss.

[71] We incurred another great danger worthy of record. For when the peace was confirmed and Bologna, by the Pope's command, was placed in our hands on behalf of the King of Cyprus, according to the terms of the peace treaty; with the previous Rector of Bologna departing, and with us ruling and governing the city and the fortresses pertaining to it, the devil, provoked by so unusual a peace, seeing that many Nobles and citizens of the city of Bologna who were living from the war The Bolognese conspiring against his death, and receiving large provisions during the war from the Spanish Cardinal, inflamed them and incited them to our death. Having held a conference about our death, going through the city from street to street, from guild to guild, they sowed a certain false rumor, whispering in the ears of the citizens: "Treachery, treachery! For the Archbishop and the Chancellor certainly intend to betray this city to Lord Barnabo." And thus by false suggestion they incited the people to our death. And behold, suddenly in the city of Bologna a considerable tumult and outcry of the people arose at the instigation of the devil: the bell is rung, the people gather, the greater part said: "Let the traitors die." Others said: "No." But it was by God's providence that on that day we had entered a certain fortress to pacify it, which fortress was conducting a kind of war against the Bolognese. For if we had been in Bologna on that day, according to the words of the citizens we would without doubt have been in danger of death.

[72] When morning came, knowing nothing of this, having joyfully pacified the fortress, we came to the city. The custom in Bologna was that whenever we came to the city, a great number of Nobles and citizens would come out to meet us outside the city, to receive and honor my Father. But on that day we saw no one outside the city, and we were somewhat surprised. As we approached the city and heard such news, God lives, I was not a little afraid, because some friends from outside came to meet us and, grieving, told us of our danger and what had happened, advising us not to enter the city. Notwithstanding these things, having conferred between my Father and myself, my Father said innocently: "With God as witness, we are innocent of all treachery. Despising the danger he comes to Bologna. The devil again strives to disturb the peace, striking fear into us; but with God's help he will not prevail. In the name of the Lord, let us go." We entered the city, not accompanied as we were accustomed. And the Nobles and citizens, receiving us deceitfully from both sides, not greeting us but murmuring, so we came to our lodging. And standing there with no little fear, from hour to hour bad news came to us from the city through our friends. With the malevolence and murmuring of the citizens growing against us, then my Father, despairing of human help and seeing the danger approaching, took refuge in divine prayer. I could see no remedy for escape; with open ears I continually expected that voice saying: "Let them die." But the Lord Jesus, who delivers the poor and the innocent from the fury of the people and does not despise those who hope in him, piously regarded my fear and the prayers of my Father.

[73] For my Father, having most devoutly celebrated Mass, called me into his chamber and told me what he had determined from God. He rings the bell and convokes the people, And immediately, setting aside all fear, he sent to the palace and unexpectedly ordered the great bell of the assembly of the whole people to be rung most forcefully, saying that he wished to speak openly before all the people in the palace. With the bell ringing and the people murmuring and going toward the palace, my Father and I, with a few others and as if going to judgment, came to the palace, and there found so great a crowd assembled that we could scarcely ascend to our accustomed seat. And those Nobles who had stirred up all the commotion were sitting on the seats next to us on both sides, looking with averted faces now at us, now at the people, deceitfully. When silence was made, my Father began clearly and vigorously to deliver a certain address, and to say such wonderful unheard-of things, continually citing sacred Scripture, that the ears of the listeners were ringing; and especially by exposing the tumult of the foolish, And having given a speech he composes it, how the iniquity committed was directed not against us but against the person of the Pope and the King of Cyprus; how he beautifully corrected and reproved the people with his words, and afterward excused and justified and praised them; how he sharply reproved, speaking in general terms, the authors of so great a crime and the poison they had sown, condemned them, and then piously recalled them to penance and obedience to the Church; how he proved that this was clearly the work of the devil, demonstrating our innocence, and leading all to keep the peace that had been made and to true obedience to the Church. What more? His divine and burning words inflamed the hearts of his hearers with true charity, acknowledgment, and contrition for the crime committed. And those who before had been our enemies became our friends.

[74] And behold, a certain Doctor of Laws, one of the leading men of the city, rose in the midst of the people A certain Doctor of Laws publicly asks pardon from him on behalf of the people, and, as best he could and knew, gracefully summarized the substance of my Father's words, and praising and commending my Father and approving his fidelity and labor, on behalf of the whole people asked pardon of him and me, who were innocent, excusing the people, glorifying my Father, and demonstrating true and heartfelt obedience to the Church. And from that hour such great tranquility and obedience reigned in the city that at the voice of my Father all unanimously obeyed with their hearts. For on that day I freely held and governed in my hand, on behalf of my Father, the liberal custody, the keys of the city, of its fortress, and the keys of one hundred and twenty fortresses. And I, seeing such great wonders, such great danger, and such great security in a single whole day, gave thanks to God Most High for our deliverance, and attributed everything to him and to the merits of my Father.

[75] After some time had passed, with my Father wisely governing the city and fortresses in peace and without murmuring in honor of the Church, the Legate of Cluny, The Legate of Cluny governs Bologna in the Pope's name, coming to rule and govern Bologna and the lands of the Church on behalf of the Pope, arrived at Bologna; and by my Father's command I gave him the keys of the city and fortresses with great joy and in honor of the King of Cyprus and commendation of my Father. A wonderful thing: for such great power went forth from the words of my Father that no one could resist his words. And deservedly could the word of Peter to the Lord be said to him: "To whom shall we go? You teach the words of life." John 6:69. How many other dangers worthy of report, how many labors, how many snares both bodily and spiritual, how many insults and reproaches he suffered while seeking the unity and peace of the Church and the accomplishment of the holy passage, I omit for brevity's sake, because I would not be able to describe them.

CHAPTER XIV. Meager military aid granted by the Venetians, denied by the remaining Princes.

[76] But because I said above that no one could resist the words of my Father, to show this more clearly, and the divine affection that he had for the passage: after the peace was made and confirmed by God through him, and the way of the holy passage was opened to all, while we were in Bologna, my most feared and most beloved Lord, the King of Jerusalem and Cyprus, while visiting the aforesaid Kings in the Western parts as has been said, first sent me certain letters written in his own hand, ordering me to transfer myself personally to Venice to prepare ships for the crossing and passage of himself and certain Princes and armed men, to be prepared by the appointed date. The King of Cyprus did not then write to my Father about this, because he was reluctant to burden him with labors. But the time imposed on me for preparing the ships was so short that I scarcely had a space of two months, which was entirely impossible for me. He departs with the Chancellor for Venice and finds the expedition obstructed. I, not a little saddened and fearing rebuke from my Lord for disobedience, and for his passage (God knows!), took refuge with my most loving Father and informed him of the business. He, inflamed with charity, sought no delay, did not wait for me to ask, but sweetly comforting me, immediately set out on the road toward Venice.

[77] When we arrived at Venice and had set forth to the Doge and Council the reason for our coming, and received a weak response, On account of the narrow time, we found great opposition to our petition and to the passage, and we were greatly troubled. The first difficulty was that the time until the deadline and the arrival of my Lord the King was too short, as was said before. The second was that the King of France, who was the General Captain of the passage, The death of the King of France, had gone the way of all flesh; and for this reason the Venetians, altogether despairing of the passage, refused to wage war against the Sultan or to be the cause of such a war, fearing for their merchandise. The third was That assistance had not been sent by the Princes, that they saw and had seen no agents of the Western Lords making preparation or provision for the passage. The fourth and greatest impediment: for, by God's permission, the island of Crete had in those days completely rebelled against the Venetian government. And the Venetians, disregarding the passage and every other business, And Crete rebelling against the Venetians, were mounting a certain armed expedition of cavalry for the recovery of their island of Crete. And being so impeded, by nearly the unanimous voice of all the Venetians, they could attend to neither a general passage nor a particular passage, nor were they disposed to give ships or lend them for money.

[78] Then my Father the Archbishop of Crete, who in such matters was not a disciple but a master, not despairing at the weak response of the Doge and the aforesaid difficulties, but trusting in God, put his hand to the plow as was his custom; gradually he clearly demonstrated to the Doge, the Nobles, and the merchants the opposite of their opinions with demonstrable arguments. He treats the business with four men deputed by the Republic. They, replying to the contrary as best they could and knew, were in no way able to contradict his conclusions, as I was listening. Then the aforesaid government, having taken counsel, chose four of the most ancient, wisest, and most experienced Nobles of the entire city, two learned and two laymen. And in order that our petition might be annihilated and they might defeat my Father in debate, as it conceived and ordained -- which was difficult. For nearly forty days, once or twice every day, the aforesaid four wise men met with my Father in the arena of that deputation, in my presence. But for anyone to commit to memory the divine and moral arguments of both sides would certainly be difficult, and for me impossible. At length in the end, with God -- whose work it was -- working, that which in those days seemed impossible to all the Venetians, they as Catholics and devout men offered to my Father on behalf of the King by his appointed date. Which offer certainly ought to be committed to writing in praise of the Venetians and of my Father, who procured it beyond human understanding. For the Venetians, notwithstanding the death of the King of France and the treachery of their island of Crete, He obtains ships from the Venetians, as well as many other impediments, offered in honor of the holy passage and out of reverence and friendship for the King of Cyprus ships by the appointed date for two thousand knights with their horses, arms, servants, and provisions for three months, to be transported to the land of the Sultan or of any enemy of the faith according to the will of the Lord King. On the condition, however, that the Venetians would pay for half of the aforesaid ships at their own expense, and the other half was to be paid by the King and the crusaders.

[79] Behold the fair beginning of the passage, procured with difficulty and the wonderful admonition of my Father, by the power of God. He showed his holy desire for the passage wonderfully, and did in full what was in his power, opening to all in deed the way of the passage. And, as I truly believe, he obtained before God the ministry of the first passage. When these things had been laudably accomplished, I immediately sent the authentic Bulls of the aforesaid offer of the Venetian government to my Lord the King in the Western parts, He reports these things to the King and the Pope, and with joy I made known to the King the wonders of God that my Father had accomplished for his honor and the praise of the passage. Then my Father, rejoicing in the Lord and continually most excellently ... having completed all the business committed to him, and more, in order to report the aforesaid merits to the Pope and to sustain the passage, leaving me bodily but not mentally, he set out on his way toward the Curia. When he arrived at the Curia and reported to the Pope what had been done, confirming the passage, the Pope saw him sweetly, praised, commended, and approved his labors and works; and he was received by the Cardinals and friends as an Angel of God. For all who heard the works accomplished through him not only marveled but were turned to stupefaction.

[80] Some time before his arrival at the Curia, as it pleased God, the Cardinal of Périgord, Legate of the Passage, had followed the Captain, namely the King of France, The Cardinal of Périgord, Legate of the sacred expedition, having died, paying the debt of the human condition. But Almighty God, who rewards each according to his works, and who not only glorifies in the fatherland those who exalt the Catholic faith and the mystery of the Cross, but also honors and exalts them in this age, wished my Father to ascend to a higher rank. For the Pope, recognizing that competence and the virtue of God shone in my Father, on the advice of the Cardinals, solemnly gave to my most beloved Father the greater dignity in the Church Militant after the Pope himself, He is created Patriarch of Constantinople and Legate of the expedition, namely the Patriarchate of Constantinople, and in addition the Church of Corone in commendam for his lifetime, and the Church of Negroponte; and in place of the Cardinal of Périgord, the Pope appointed my Father as Legate of the Apostolic See for the passage, and allotted ten florins daily as an augmentation of his expenses. O how good it is to hope in the Lord, to keep his commandments, and to place one's hope in God! Truly my Father revealed his way to God, placed all his hope in him, ardently sought the things of God, announced and preached the mystery of the Cross and the passage, and truly fulfilled it as far as was in his power; and therefore God thus exalted and magnified him.

[81] My Father, Patriarch of Constantinople and Legate of the passage, fortified with considerable Apostolic graces and privileges, He returns to Venice, having received the Apostolic blessing, set out toward Venice to pursue the passage of the faithful and the King of Cyprus. He rouses many to the sacred war. And on his way, admonishing the faithful and placing the venerable sign of the Cross upon their shoulders, inviting all to the passage of the King of Cyprus and pursuing the mystery of the Cross, he arrived at Venice. And he was graciously received by the Venetians with considerable honor and reverence to the Church. Some Princes and Nobles of the West had come to Venice by the appointed date of the King of Cyprus for the sake of the passage, in a fairly good number; they most gladly saw my Father the Legate and were comforted by him. The Venetians, ready in their promises regarding the offer made to my Father on behalf of the King by the appointed date, never withdrew.

[82] But (alas! alas!) who among mortals could fully narrate the intimate grief of my Father and my own bitterness? Our hope was turned to nothing: my Father had planted a vineyard with such great labors and dangers, but the wine that should have been sweeter than honey was turned to vinegar mixed with gall. For that ancient venomous serpent (whose head the Virgin crushed), which deceives the human race, envying the vow of so great a future good and unable to bear the salvation of souls, poisoned our wine by destroying the passage. Because of the King's delay, For my Lord the King, seeking help for the passage from the Western Princes, was hindered on account of the lamentable sins of those to whom the business of the passage more reasonably pertained, and could not come to Venice by his appointed date -- O grief! Many departing, When the date had passed and my Father was waiting and weeping at Venice, the aforesaid Nobles waiting at Venice for the passage, doubting the arrival of the King, departed in despair, abandoning the passage. O grief of the soul! Now that the date had passed, the Venetians were absolved from their aforesaid offer, and the soldiers departed with grief, with sad faces, despairing of the passage. Then the wicked merchants rejoiced and mocked the passage. Then my Father, sad and desolate, well recognizing the works of the devil, not despairing of God, comforting in the Lord the few chosen ones for the passage He has recourse to God, whom he could find, betook himself to tears and prayers, waiting at Venice for the King and praying to God for him. For it was his custom that in all his affairs, when human sense failed, he would have recourse to God and his Mother the Virgin. And whatever he implored, he commonly obtained. I experienced this many times and was never disappointed, even in arduous and seemingly impossible affairs.

[83] The King of Cyprus was visiting the Roman Emperor and the other Kings and Princes of the West, When aid was denied by the Western Princes, with great dangers, labors, and expenses, for nearly a year and a half, daily seeking help for the passage. But alas, with the sins of the world pressing and the envy of Princes reigning, he found no one who would give praise to God, nor who would care about the passage, except in boastful words devoid of effect. There was no one who would have pity on the Holy Land, nor who would compassionate its reproach. O grief! All excused themselves to the King of Cyprus and sent him away empty and weeping. The King coming to Venice, Then the King, despairing of the Christian Princes, his deadline long since passed and without aid, trusting in God, with all his expenses exhausted, despairing of the passage, returned to Venice and was magnificently received by the Venetians. But he who was stronger in desperate situations and, with God working, brought them to a good end -- namely my Father the Legate -- went to meet the King He consoles him, and found him weeping and lamenting the loss of his labor and his deadline. The Legate, compassionating the King, instructed by the Holy Spirit, sweetly comforted him with many arguments, and piously admonished him to place all his hope in God, not to look back, to put a strong hand to the plow, and God would help him. The King, comforted by God and the words of the Legate, thinking great things in honor of God, recovered his strength, and at his own expense gathered to himself some faithful but not many, to cross the sea for the sake of not abandoning the passage. But what did the Legate do? He unceasingly comforted the King, encouraged all to the ministry of the Cross, demonstrating that the victory of God lies not in the multitude of people, but showing that strength comes from heaven, and that God would help even the few in the passage, and thus he encouraged the King and piously admonished him.

CHAPTER XV. The fear of Genoese war removed. The fleet sent for the expedition.

[84] With the King prepared to cross the sea with his small army, placing his own person in great danger but determined for the service of God, and the Legate ardently pursuing the business of God -- behold, the ancient enemy of the human race, the father of lies and enemy of the Cross, not yet content with the impediment of the aforesaid general passage, envying the holy works of my Father and the good intention of the King, impeded even our small and particular passage with difficulty, and threw a bone into the King's mouth to gnaw. For those who seemed to be faithful guardians of the kingdom of Cyprus and had offered great aid to the King, namely the Genoese, The Genoese plotting war against Cyprus, on account of a certain dispute made in Cyprus between the King's officers and the Genoese themselves, departed from the kingdom ill-content. And having conferred at Genoa, they prepared for war against the kingdom of Cyprus, for the destruction of the passage. The King, hearing this and impeded from his purpose, was not a little disturbed. But lest the work of God be impeded, he sent many good words of peace to the Genoese through messengers, and promised what was to be done by him. But they did not acquiesce in the King's words; indeed, they prepared many galleys to wage war on the King and to turn about the reproach of the Cross. Then he who had changed the lion to a lamb and had made the peace of the Church with God working, Peter goes to them, namely my Father the Legate, trusting in God and accustomed to such things, went personally to Genoa to restore peace; and he was received by the Genoese -- who had always been his friends before -- with reproach, at the devil's instigation. For the Genoese, indignant against the Cypriots, had proclaimed that no Genoese should go out to meet the Legate, the King's envoy, nor provide him hospitality, He is received contemptuously, with great and unheard-of cruelty. When the Legate entered Genoa he was almost stoned, nor did he find in the city where to lay his head; murmuring and throwing stones at the Legate's household, with one voice they cried for the Cyprian war. The Legate's household despaired of their own lives and the Lord Legate's, and expected death, seeing the tumult and ill will of the people. At last my Father, fearing nothing, in the spirit and as the Pope's Legate, was received with difficulty in a certain hospital church, and scarcely obtained refreshment.

[85] When the fury of the Genoese had somewhat passed, the Legate went to the palace and first humbly explained to the Doge and council the reason for his arrival. And in their response he recognized embittered hearts; for the Pope, piously admonishing that the King's passage not be impeded, had written to them affectionately about peace, as had some other Princes and Counts. But the Genoese cared nothing for this and responded proudly, With the greatest skill he soothes them, threatening the kingdom of Cyprus and caring little about the fear of God. But the Legate, who had never begun any negotiation without completing it as far as lay in his power, as is clearly evident from the preceding, now with threats, now with unanswerable arguments, now with honeyed words, with human sorrows, unheard-of patience, and infinite preceding labors, in no short time softened the hearts of the Genoese and converted them to peace. And having made peace, he returned to Venice to the King, with no small joy, the ancient serpent having been thus defeated. He returns to Venice.

[86] Then the King, rejoicing at the peace on account of the passage, gathered whatever faithful he could find, at his own expense and without the aid of any Prince or Christian community. He encourages those prepared for the expedition. The Legate piously comforted the King's army for the ministry of the Cross and the Lord's Passion, giving the venerable sign of the Cross to all those to be transported, absolving sinners, and by continual prayers and the divine office, piously and devoutly setting forth the divine commands to those being transported. [The King vows not to return to his kingdom until he has first marched against the enemy.] The King, moved by piety and devotion, and continually admonished and consoled by the words of the Legate, trusting in God, publicly made a vow: namely, that he would never enter his kingdom unless he had first personally entered the land of the enemies of the faith with his army, even if he should die. Then the detractors of the passage, seeing the King's preparation and the Legate's firm purpose, were confounded and somewhat fell silent. News then flew to the Christian Princes, Even though destitute of the help of other Princes, rousing them to the war of God, but they, as if drunk with wine and sleeping, caring little about the passage, gave no help, nor even stirred a foot to come to the King's passage, already begun and publicly proclaimed by the Supreme Pontiff.

[87] The King, with God working and the Legate advising, having sent ahead to Rhodes several ships laden with armed men and nearly five hundred horses, in the third year from his departure from his kingdom, set out from Venice toward the Eastern region with only two galleys, and all the ships of his army -- about six hundred armed men and all the sailors and the aforesaid horses -- were all at the King's expense and pay, with one single galley received from the Venetian government, marked for the King by the commune. The fleet puts in at Rhodes. The King, accompanied by the Legate, with a favorable wind, arrived at Rhodes in a fairly short time and was magnificently received by the Master of the Hospital. The King had written orders many months before to the Prince of Antioch, his brother, governing the kingdom of Cyprus, that the army of his kingdom of Cyprus, with the kingdom remaining in good custody, should come to meet him at Rhodes. This was done. For while the King was waiting some time at Rhodes, Cypriot forces arrive, the army of Cyprus came, namely sixty ships, including galleys, transports, and other vessels, laden with a good quantity of armed soldiers, archers, and crossbowmen. Whoever would have seen my Father rejoicing, blessing the army, and glorifying God And the Rhodians, would have been turned to devotion and to the destruction of the enemies of the faith. Then the Master of the Hospital chose one hundred knights of his Order for the service of God and the aid of the King, and ordered and caused his ships to be armed.

[88] And the King and the whole army, rejoicing in the Lord and encouraged for battle, desired to invade the enemies of the faith. The Legate joyfully put his strong hand to his divine art, Blessed Peter prepares the spirits of all for war, giving the law, preaching, giving crosses to our pilgrims and even to schismatics, hearing confessions, absolving and reconciling sinners, now in the King's council, now among the sailors and the poor, now among the Barons and knights, now laboring in humility and divine admonition with the Master of Rhodes and his knights; now visiting the sick, now pacifying quarrels, now conversing among the English, Cypriots, French, and Germans; always exhorting unity, charity, and the war of God. What more? God poured forth such great grace in my Father the Legate that all in the army almost adored him, and whoever could kiss his hand or had even received a blessing considered himself safe from every chance of danger. He institutes pious exercises. What devout processions and solemn Masses he celebrated personally, what sermons about the Cross he delivered! For in his sermons he provoked all to tears, elevated the minds of all, and encouraged and prepared all to endure even death for Christ. He labored so much and was so burning that he scarcely ate and slept little, almost nothing, desiring the exaltation of the Cross and the Catholic faith, and informing and illuminating the army.

[89] And briefly, by means of the labors of his holy words and his holy manner of life shining before all, The King and all the other soldiers confess and receive Communion, he accomplished so much that a few days before the King's departure from Rhodes, the King and all the Barons and Nobles most devoutly and in a Catholic manner received the most sacred Body of the Lord from the hand of the Legate. And in the army there remained no faithful Catholic who did not receive the Body of the Lord before departure; and even unfaithful Christian servants were converted to great devotion, doing penance. How many and how great were those men of arms who had not confessed in ten or twenty years, more or less! How many also were those who had come to the passage not from devotion but from vanity and avarice and desire for the King's favor -- certainly the greater part of the army. Truly, with God mercifully inspiring and the Legate instructing, in the army every valley was filled and every mountain was humbled.

[90] Turkish Princes pay tribute to the King. But what did God do in his small army? For as the King's power flew among the Turks, God struck such fear and terror into the hearts of the Turks that the greatest of the Turkish Princes, namely the Lord of Theologo and he of Palatia, sent their solemn ambassadors to the King at Rhodes and presented to the King through messengers their fortresses, men, provisions, and friendship, and offered to serve him under tribute. This was done. Great is the power and goodness of God, who so honored his servant the King and turned the hearts of his enemies to peace.

[91] When the time for departure arrived, the King, after secretly deliberating in council about the place of the enemies of the faith to be invaded, with God's help and the Legate's blessing, resolved to invade not the tail but the head of the Sultan of Babylon, who was occupying the holy city of Jerusalem and his inheritance, and to direct his and God's army toward Alexandria. And bidding farewell to the Master of the Hospital, he boarded his galley. The Legate and the whole army boarded their galleys and ships and gathered together in the harbor of Rhodes beside the King's galley. A wonderful thing from the wonderful God, and great is the glory of the Lord to narrate, and wondrous, who strengthens, increases, and confirms those who put their hand to the plow and do not look back in the multitude of the Catholic faith. The fleet sails from Rhodes. For the King of Cyprus, abandoned and despised by the Western Princes and Christians, now strengthened by God and divinely instructed by the Legate, about to pursue the passage against the opinion of almost everyone, found himself so powerful. For he had with him about one hundred vessels of galleys, transports, ships, and other craft, at his own expense, along with four transports and some other small ships. There were about one thousand armed Nobles, crossbowmen, and archers, and all the sailors were prepared for battle. The King's whole army was about ten thousand fighting men and about fourteen hundred horses. But what were these against the Sultan and so many Saracens? Certainly enough, because the Lord Jesus was with us, with the Cross going before, preparing our way in all things.

[92] The Legate, accompanied by the ecclesiastical persons of the whole army, boarded the King's galley to give a general blessing to the army of God. And having ascended to a more prominent place on the galley, so that he could be seen by the whole army, with the King standing near him and all standing and looking at the Legate, Blessed Peter solemnly blesses the fleet, with all the standards and flags of the galleys and other ships lowered, the Legate began, inspired by the Holy Spirit, a broad, unheard-of, and most beautiful blessing, citing the Old and New Testaments in the blessing, now blessing the ships, now the arms, now the persons, now the sea, now the whole army, in honor of the Cross and for the destruction of the Saracens, invoking the aid of God. The King and the whole army most devoutly responded to the Legate at every blessing with bowed heads, and were in great devotion. When the blessing was finished, the royal standard -- namely a great red lion -- was suddenly raised on the King's galley, and with the trumpets of the whole army sounding and infinite flags raised, with one terrible voice they cried to heaven, giving thanks to God, shouting and saying: "Long live, With the whole army acclaiming, long live Peter, King of Jerusalem and Cyprus, against the infidel Saracens!" Then the Legate, bidding farewell to the King and blessing him, returned to his own galley, with me always accompanying him in everything.

b Gabriel Adorno.

CHAPTER XVI. Alexandria captured and abandoned.

[93] The army still did not know where the King wished to go -- whether to Turkey, Syria, or Egypt. But the Legate and the King's secret council knew his will and purpose. The King, departing from the harbor of Rhodes, wisely setting sail, led the whole army toward Turkey, The King announces that Alexandria is the target, and having taken on as much fresh water as our men wished in Turkey, the King made his way toward the open sea. When all the ships were distant from every land, he had his will made known to all, namely that, God permitting, he was heading toward Alexandria, and he gave orders that all should follow his galleys, maintaining their assigned formations. Then all, rejoicing and shouting "Alexandria!" considered it as if it were a small fortress or town already captured. But what did God do, wonderful in our sight, lest it appear to be the work of our hand or of human effort? Going along and with ships preceding the King on the way, separated from one another Within four days he reaches that place, so that they were not seen for many days, all having a favorable wind and sails raised high as if playing with us, God wonderfully on the fourth day from departure from land, early in the morning, gathered the whole army in the harbor of Alexandria. A wonderful thing from God; for the sailors accustomed to the route to Egypt were astonished, for they had never seen such things and believed they were still very far away. The Saracens, seeing the Christian army in their harbor, were not a little astonished and disturbed. The Saracens draw up a battle line. The Saracens, coming out of the city of Alexandria with an infinite multitude of people, to defend the harbor against us, drew up their battle lines before us in the field.

[94] It was Thursday, and about the sixth hour. But the King, so that he might invade the enemies of the Cross in distinct and good order, give his signals and the method of fighting, and arrange what pertained to the military, after deliberation, rested on that Thursday The Christians rest, and did not descend to land. When the Saracens saw that the Christian army was not descending to land, they took heart and considered it a cause for terror to us. But God, being with us, manifestly did this to obtain a greater victory and glory for his name. While we thus stood, I could not be silent about the valor of my Father the Legate and his burning desire for martyrdom. For the Saracens, wisely and vigorously arranged on the shore of the harbor in their multiplied companies, shouting and waiting for us to descend to land, the Legate, still not knowing the reason for our delay in invading the enemy, Blessed Peter urges the Chancellor to fight, cried out to me with great fervor of desire: "O my sweetest brother Chancellor, in memory of the Lord's Passion, let us go with our galley, let us go to land; I cannot endure such great reproach! Let us invade the Saracens with the Cross going before, and let all our galleys follow the Cross." But I, considering and not a little admiring his boldness and his desire to die for Christ, answered him with a smile: "My Father, the hour of our death has not yet come; it is not the hour to descend to land. With all respect, I will not do this." He was so saddened that I could not describe it. For I had to obey my King and the regular orders of my Father's galley, to which we all had to be obedient. The Saracens fortify the city. Then the Saracens, fortifying the city all day and night and multiplying their army without number on the shore, seemed to care little about our army, and with horns, banners raised, and infinite lights, they kept watch over us all night on the shore of the harbor, with the city surrounded on the walls by guards and infinite lights.

[95] The King and the whole Christian army stood in the harbor at about a crossbow shot and a half from the Saracens, and rested in the Lord, joyfully awaiting the coming day and hoping for victory from God. When morning came, with the sun shining on the shields, arms, and helmets of the Christians, to the terror of the enemies of the Cross, it was determined by the King and council, with God's help, to descend to land at the third hour and to begin the war of God. Blessed Peter encourages the Cypriots preparing to disembark. Whoever would then have seen my Father, nobly armed within and without, standing on the highest place of our galley, holding the Cross with the wood of the Lord in his hands, and blessing the army to the right and to the left! He encourages them, Crying out in a loud voice to all, he said: "O soldiers of God, chosen in the Lord and strengthened by his Holy Cross, do not fear his enemies, hope for victory from God, wage the war of God manfully, for today the gates of paradise are opened!" He blessed and cried out so much that he comforted the hearts of all who heard. But when the battle came and the arrows rained, did he fear to go? Certainly not. God knows: I never saw his face changed, nor any sign of fear in him, either at sea or on land, and he had such great ardor for descending to land that he would not cover himself with a shield against the arrows flying infinitely, Nor does he wish to cover himself with a shield against the arrows, though I admonished him many times. When the King's trumpet sounded, gradually and little by little, according to the order given, the galleys and other ships began to row toward land. And as they approached the land, with the Saracens defending the harbor more vigorously than can be believed, they covered our ships with arrows. For such a multitude of arrows was then falling upon the Christians as rain upon the earth. But contrary to human experience, with God defending, they wounded few and almost none, as the Psalmist says: "A thousand shall fall at your side," etc. Ps. 91:7.

[96] As the galleys approached land, they threw ladders into the sea near the shore by force of arms so that they might descend to land. But the Saracens, not fearing our crossbows, entered the sea up to their chests The Christians disembark, and, covered by their shields, vigorously defended our exit. At length, after the battle had lasted about an hour and with God's blessing, a few of our Legation's men descended to land and began to gain victory by winning the ground with fierce fighting. Then our Christians descended to land as quickly as they could, The Saracens flee into the city, and the Saracens, fleeing toward the city, turned their backs. Our men, pursuing and killing them, chased them to the gate of the city. The Saracens with difficulty shut the gates of the city against us, and then ascended the walls for defense. Great is the glory of the Lord, and his mercy and his victory forever. Certainly here one of ours pursued a thousand, and two put ten thousand to flight. What more? Our Lord Jesus Christ, for the sake of his name, showed us greater and unheard-of things. For with the King surrounded by a wall of armed faithful, Soon the city is abandoned, toward Babylon, approaching the city wall, with the city somewhat assailed without engines or order, a small fire having been set at the iron gates, within an hour the Saracens, struck by God, abandoned the walls and towers; and their courage failing, they abandoned the city and fled toward Babylon.

[97] Then our Christians freely ascended the walls with their banners, and the gates being thus burned, without hindrance and with little damage and almost none, the King, the Legate, and the whole multitude of Christians, with the Cross going before, entered the city. Alexandria is captured by Christians in the year 1365. And the great city of Alexandria was taken by the Christians, with God working, about the ninth hour on Friday, in the month of October, in the year sixty-five, the fourth day. Who shall speak the powers of the Lord? The ears of the infidels trembled. Make known among the peoples his powers and the wonders that he wrought in Egypt before us, that you may tell it to another generation. Let old things depart from your mouth, because the Lord Jesus in our times has exalted his Christian people and turned those who hated him to flight.

[98] But woe, woe, woe! How shall I begin to narrate the grief of my Father and mine, and the reproach of the Christians? I cannot write: our hand is dry, for my strength fails me. The joy and honor of the Christians have been turned to reproach. The exaltation of the Holy Cross to the ignominy of tears and sorrow. The gate of paradise, opened to all by the mercy of God and the mystery of the Holy Cross, has been shut again by avarice, vainglory, and little faith. For such grief, what shall I cry? What shall I weep, and lament? Moses struck the stones and the waters flowed, but he did not sanctify God, and therefore he did not deserve to enter the Holy Land shown to him by God. But alas, alas! Not water, but all the goods of the world given by God to Christians, and the way of paradise laid open -- the Christians had possessed the Mistress of Egypt; but they did not glorify God: and therefore they deserved to lose so great a good and to abandon the city of Alexandria shamefully. The soldiers refuse to remain at Alexandria. For when the city was captured, the most victorious King held a general council for the custody of the city; but he found few or no helpers and servants of God. The King with tears implored the soldiers, great, small, and middling, to remain with him. But they, excusing themselves to the King and abandoning the Holy Cross, he found them ready for departure. Whoever would then have seen my Father the Legate grieving, weeping, and almost despairing, crying to heaven and admonishing the soldiers to remain, and heard them refusing -- he would certainly have grieved at the scandal to the Catholic faith. How he clearly showed the honor of God, the benefit of the Christians, Blessed Peter exhorts them to remain, in vain, and that the city of Jerusalem, now as good as acquired, lay in the retention of Alexandria. And he demonstrated with infinite arguments the damage and reproach that would follow for Christians from abandoning it. Some in our army readily offered to remain with the King and the Legate, but at the devil's instigation their superiors prevented them. What more? Their hearts were hardened and struck with iniquity; and the wicked overcame the grieving King and the Legate, almost dying of grief, by insisting on departure, despairing of God, not trusting in his power, and utterly forgetting his unheard-of victories. The damage to the Christians and our reproach I could not write, and I would renew my sadness; but in a certain authentic letter, written by the hand of my Father the Legate, to be directed to the Pope and the Emperor, whose tenor follows below, it can be more clearly perceived.

[99] The King, defeated in his council, by God's permission, abandoning Alexandria, The King is compelled by his men, grieving, to abandon Alexandria, with no enemy pursuing, quietly boarded his galley, and our army collected itself into its ships, and heading toward Cyprus, abandoning paradise, they sailed into the deep. But what did God do to us? He sent such a great storm at sea that all our ships were separated, fleeing the storm and almost perishing. But those who before, struck by fear, had abandoned Alexandria without cause, The fleet is tossed by a great storm, had such great fear at sea that they could scarcely breathe. They so feared the sea that they wished they had remained at Alexandria, and they recognized their sin. My Father said to me every day: "This storm is God's vengeance because Alexandria was abandoned. For you will see greater things in time; do not doubt." A wonderful thing: for as the storm swelled and no one could help himself, my Father, touched with grief, wrote the aforesaid letter in his own hand and brought it to completion, and showed it to me, whose tenor follows in these words.

CHAPTER XVII. The letter of S. Peter to the Pope and Emperor, on the outcome of the expedition.

[100] Although common grief is recognized by common lamentation, yet that which touches more, communicates more sorrow and induces feelings of compunction. And because I have labored even to old age, and crying out I have become hoarse, frequently striking with my tongue when I could not with arms, that the faithful soldiers of Christ, the champions of Jesus Christ, should take up arms, proceed protected by the shield of faith, and free Jerusalem our mother, long held under the rites -- or rather the dregs -- of the Hagarenes, through the great negligence and stubborn indolence of the Christians. Since now in the last hour and at the end of the ages, and at the appointed time, the most illustrious Prince Peter, King of Jerusalem and Cyprus, with laborious travel and most grievous expenses, procured the passage with the most holy Lord Urban, Pope V, of whose legation I unworthily discharged the office, and we came with a copious multitude, with the aforesaid armed King presiding as Captain, The fleet happily puts in at the harbor of Alexandria, with devotion of spirit, with sails spread, the sea calm, and with a favorable wind that God had brought forth from his treasures -- and they did not seem to go by sea, but rather to be carried by the hand of God without hindrance; the various ships, divided and not seen by one another night and day, were enclosed in one day in the harbor of Alexandria, rather by the will of him who made Peter walk on the sea than by human guidance.

[101] Rest being declared from noon until the third hour of the following day, before the disembarkation from the sea, with a multitude of infidels resisting the disembarkation, so that the Lord might test our strength, who by his power led a few of our men to the shore. The infidels turned their backs on them, for whom flight was the remedy and enclosure within the walls. They disembark on the shore. And from then quickly enough the prophecies of the Prophet Ezekiel were fulfilled, that judgments should be executed in Alexandria -- judgments, I say, of God, unknown to men, known to God -- so that they could not, weighed down with arms, advance, scale the walls, hurl stones, or draw arrows with crossbows, though the enemy were found everywhere, on the walls, in the towers, and in the lodgings, in excessive numbers. Ezek. 30:14. But our battle was not ours, but the Lord's, who among all wonders was here the most wonderful; it shall be told forever. The people of Israel fought against Amalek, who was not protected by a wall; Moses grew weary, and when he lowered his hands the people died. With not a single Christian killed, Alexandria is captured. But here neither the Priest nor the people could grow weary, because the battle was scarcely of one hour's duration, nor in the fighting was any of our men killed, since they were unconquerable... The men ascended first, nor did those who seek vain things boast of being first in battles seeking combat, because they were not the first in acquiring, though in abandoning, alas. When Joshua fought, the walls were broken and the people entered. But here (O God!) towers are abandoned like camps, walls are abandoned like camps, and an indiscriminate crowd enters the empty city. What Scripture could describe this? There was no clash of the faithful here. The iron gates are burned, peoples are delivered to death, whom God did not preserve by the lot of flight. And so the city is captured, as populous as Paris, A most celebrated city, as pleasant as Venice, as established as Genoa, full of riches, delightful with pleasures, abounding in fruits, watered by rivers of paradise, frequented by merchants -- which was the Queen of Egypt, the staff of the infidels, and the gate of the faithful, if they had held it.

[102] It is abandoned, to the immense grief of Blessed Peter. But our joy was turned to mourning; whence my bowels were troubled, and at the voice my lips trembled. I suffer, I suffer vehemently, and there is none to compassionate the afflicted. Long have I labored, I have labored in my groaning. But now I bring forth the matter, I publish my groans, therefore my words are full of grief. My eyes shall pour forth streams of water, and torrents of tears shall flow. For the arrows of the Lord are in me, whose indignation has drunk up my spirit. But the torrents of others' iniquity have troubled me. Would that the cataracts of my wretched head might be opened, and I might be entirely a river of tears. For to many, tears are a consolation. Grief indeed bears the form of fire, because the more it is covered the more it revives. If the Lord had scourged me in the loss of temporal things, or the death of friends, or in the affliction of my own body, I would endure it with equanimity. But I feel a wound that penetrates to my inward parts. Nor am I less tormented than if someone were violently tearing my entrails from me. And what wonder? Indeed I wonder that I do not die: because I saw wounds inflicted, covenants broken, crimes perpetrated. O wounds inflicted! A wound and a bruise and a swelling sore: a wound in the face, a bruise of infamy, a swelling sore with madness. O wound in the face! For the principals were wounded, those making counsel together -- the soldiers who seemed the most capable, the highest, the strongest, like the face in the body. Matt. 26:35. Who, like Peter, said to Christ the King: "If we must die with you, we will not abandon you." But struck with fear, On account of the shameful cowardice of those who compelled the King to return, not at the voice of a maidservant, for none was present, nor at the power of adversaries, for none could harm them -- they abandoned it, not trusting in God, provided for in nothing, but wholly distrustful, as if God, who had already led them in, were not strong enough for its defense; not considering that he had placed watchmen upon its walls. O bruise of infamy! Will not the nations say: "Where is their God?" -- who before were saying, as I truly learned by report: "God fought for them. Our Muhammad is defeated. The God of the Christians is great and strong," mocking him who appeared glorious in his soldiers. And they bore witness With great ignominy to the Christian religion, who did not know nor seek your name. Our glory has been turned to ignominy. The feast days have been turned to mourning, the Sabbath to reproach, her men to nothing. According to her glory, her ignominy has been multiplied. Her sublimity has been turned to mourning. And I saw -- alas! And why should I live, when there is such a bruise of infamy, a swelling sore with madness?

[103] O wound of the Church with madness, which cannot be healed by any medicine! Alas, who shall heal the snake-charmer bitten by the serpent? They who ought now to silence the charmers, the serpentine men, the limbs of the serpent who deceived our parents -- struck by poison, say in your hearts: Those whom the Lord cursed could not stand. The Princes of the army are the chief agitators. O sinful nation, wicked sons, the seed of Princes, a people heavy with iniquity! They forsook you, they have gone backward. And there is great lamentation in the Church, because she saw wounds; and no less, because she considers the broken covenants. Alas, intolerable grief! Never was its like heard. Those whom God had joined together to capture the city, iniquity divided. One withdrew from the other, and division and contention arose among the Princes. And the English withdrew, who seemed the strongest, The English follow a certain Prince and depart, having made a conspiracy with a Prince, whose name I must be silent about out of regard for his family and deceitful following. But I grieve, because there is a complaint against him; he will always lack remedy, because it is reported and spread abroad that he did such things as caused Alexandria to be abandoned. Many Catholics curse him, believe it, both French and very many Germans and all Italians, crying: "Woe to that man through whom the scandal comes. It would have been better for that man if he had not been born." For when the head -- the King -- wished to recover his strength, like a brave soldier, these men refused to resist; but with their English, who were unwilling to spend the night in the conquered city on the morrow, you can note by their sins he showed himself to be absenting himself and altogether separating from the King's company.

[104] O grief! In the midst, with hands clasped, together with the Chancellor, The Chancellor generously undertakes the custody of a tower, a true knight, valiant, learned, a philosopher in counsel, de Manseriis, grieving for the miseries of the Christians and their sighs, who readily offered himself for the custody of the tower, which was the most doubtful, with fifty arms, with forty companions, at his own expense, most urgently and with tears, urging us to stand without fear, with examples and many arguments, showing that our position and wall could be defended. And they pressed the King, offering a rule for defense. But our words were not heeded; rather, excessively harsh things followed: no confidence in God's power; indeed, the Admirals began to speak against us and to murmur. But the murmur was not against me, which grieves me the most, but against the Lord; for which, I believe, God himself is angry and troubled, and the Admiral of the Military Hospital will feel it, The leader of the Hospitallers strikes vain fear into the others, who could by no arguments or words be induced to remain for the sake of maintaining order in the defense, except in the King's column; and by granting he denied, and thus he obtained flight. And because he alone had more than a thousand men, he not undeservedly disturbed many from their purpose. And thus the whole army, agitated by his words, departed as if routed. For by striking fear into them, he predicted many times that the Sultan would come without delay, as if watching for the hour. And yet, although standing shamefully before the walls, not joyfully, on the sixth day we withdrew; nor did we perceive that anyone had come. Indeed, they did not dare to enter the walls: so much did they fear our men. But since it is written, "The wicked flee when no one pursues," we know he spoke truly, and we perceived it in our own case. Prov. 28:1. We saw covenants thus broken and crimes displayed. Alexandria is abandoned. In the departure we saw vanity; but God struck them. And the sailors went before, rejoicing with hymns in that departure; but God struck them, so that like blind men groping at a wall, they did not find precious things, and they left behind what was their own, in the departure to infidelity with foreigners, because they did not know God; and therefore God himself complains.

[105] Hear, O heavens, and give ear, O earth, for the mouth of the Lord has spoken: I have raised up and nourished sons, and they have despised me. Isa. 1:2. The ox knows its owner and the ass its master's manger; but Israel did not know me -- that is, the Christian people, who had seen wonders at sea without danger, in the departure with the people conquered, in the capture of the city almost without obstacle. Hear, O heavens, and give ear, O earth -- that is, Presiding Prelates in the Church, and earth, that is, earthly Princes: Peter exhorts the Pontiff to incite all to the sacred expedition, how great things the Lord has done for us, and go before, you, Supreme Pontiff, exhorting the people, granting indulgences, expending the treasure of the Church, because the present wound is laid, as it were, upon you. For if the people had come in sufficiency, and the Church had provided something, there would have been no excuse regarding the custody of so great a place. See, Lord, our reproach in the place abandoned, and attend to the power of God; for with a few, and with almost none in comparison with the enemy, God delivered to you a city surrounded by walls and adorned with towers, where are the riches of Egypt, the delights of Egypt, where is the unshaken fear of the Hagarenes, which will never be shaken. Be instant in season and out of season, for nothing else remains except that we lift our eyes to you, that you may come to our aid and immediately do battle with the Hagarene nation, for fear weakens them and God helps us.

[106] And the Emperor, that he himself might undertake it, And you, most unconquerable Emperor, to whom the eyes of all Israel look, that you may begin, you King of Kings and Lord of Lords, to whom God has granted more wisdom than Solomon, more power than Pharaoh, and, as report has it, sufficient wealth; to whom Kings will offer aid, the Venetians and Genoese and maritime peoples sufficient ships, the Lord Pope the support of indulgences; and the people will be free, moved by devotion, the Clergy by fasts and prayer, the whole world in conference. Show, Lord, your power, and come, and deliver us. Deliver the holy city of Jerusalem, which for so long has been a handmaid. She has cried to you, and her cry has come to the ears of the Lord of Hosts; for if you do not hear and listen, I fear, Otherwise he threatens divine vengeance, and not I alone, but many with me, that the Lord will be angry against you and you will perish before your time. For the Lord has marked you with so many marks of honor, endowed you with so many privileges, beyond and above all your predecessors, that deservedly and by obligation you ought to recognize him, and in that which is most pleasing to him, recover his place in Jerusalem, and there let there be offered an unblemished and evening sacrifice. May this be granted to you by the living and triune God. Amen.

c These do not cohere.

CHAPTER XVIII. Return to Cyprus. The illness of S. Peter.

[107] He returns to Cyprus. At length, with our army divided and not seeing each other, with infinite danger, the King reached Cyprus and went up to Nicosia together with the Legate. Then the Legate soon after took up his art, and admonished the King and all to render thanks to God, organizing a universal procession He proclaims supplications of thanksgiving, and there, preaching and giving thanks to God for the victory of Alexandria, he piously comforted the kingdom of Cyprus regarding the war begun with the Sultan and the passage undertaken. Then the King, after deliberation, asked the Legate sweetly to go to the Supreme Pontiff, report what had been done, and seek help. The Legate is sent to the Pontiff. The Legate, willingly assenting and always desiring to labor for the faith, having fully received his embassy from the King and bidden farewell to the King, set sail.

[108] Then false and avaricious merchants wished to go to Alexandria and proposed to make a separate peace with the Sultan. The Legate, hearing this, He excommunicates those trading in the Sultan's lands, vexed and deeply grieved, generally excommunicated all who engaged in trade in the land of the Sultan. But behold a great miracle soon following. For a certain Venetian, making light of the Legate's sentence, set out with one galley toward Alexandria, but God sent such a storm upon him Those who despise the sentence are divinely punished, that he returned to Cyprus and there came to grief, suffering shipwreck, losing his galley and whatever he had, and barely escaping. And to this day, with the aforesaid sentence working, very many ships coming from all directions to Alexandria for the sake of trade went and nearly all came to grief, and those who escaped alive were captured by the Saracens.

[109] Another wonderful miracle. For my Father had said to me in the great storm that I would see greater things regarding those who had been the cause of Alexandria being abandoned. For those returning from the kingdom of Cyprus toward the Pontus Those who had caused the abandonment of Alexandria are variously tossed about, sailed for nearly a thousand miles, and being so struck by the storm and driven by it, they went before Alexandria again, and returned to Cyprus for safety. And after that they departed from Cyprus three or four times, but with the storm growing and God troubling the sea and showing his fury to the aforesaid, they returned again to Cyprus. They passed through such great fear and such great dangers that they would first have chosen, I believe, to remain at Alexandria for seven years in their hearts. And they could scarcely depart entirely from the kingdom of Cyprus in four months; nor is it to be believed that they will ever have heartfelt joy, their conscience remorsing. I have thought these things worthy of being written down, so that the works of God may be made manifest, and those who seek God and the mystery of the Cross with a whole and pure heart, as my Father the Legate did in his time, may be exalted and glorified in God.

[110] For the time is near for me to return to my sadness, renewing my grief and writing with tears. O fortune, filled with all bitterness! My heart and my inward parts it now penetrates with bitterness, as it did to my Lord at Alexandria. Not you, fortune, but the Lord Jesus Christ, almighty, merciful, and to be feared, who separates the souls of his faithful who conquer this polluted world from the frail body and glorifies them in heaven. For God piously regarded the labor of my Father the Legate, and how, like another Paul, he vigorously bore his name before Kings and Princes, exalting the Holy Cross and multiplying his Church. For with our sins pressing upon us and not recognizing the graces of God, he took our Father from us and left me, his son, desolate. But so that his glorious end, unheard of in our times, may be made manifest to all the faithful, I shall declare it below, to the praise and honor of my Lord Jesus Christ Blessed Peter mourns unceasingly after the abandonment of Alexandria, and in memory of the Legate and for the instruction of his neighbor. My Father, from the time Alexandria was abandoned until his glorious end, was never joyful as had been his custom; he bore such bitterness in his heart that he desired death, if it were from God. He was preparing himself at Famagusta for the journey to the Roman Curia and was waiting for his galley to be made ready. I had been ordered by my Lord the King to go with him; while staying with the King I was having my Father's letters prepared.

[111] When the day of the Nativity of the Savior arrived, my Father, always personally celebrating the great divine offices, on the vigil of the Nativity of the Lord, went on foot from the church of the Carmelites at Famagusta, where he was lodging, He solemnly celebrates the Ecclesiastical offices at the Nativity of Christ, to the great church through deep mud, to celebrate Matins solemnly. And vested in Pontificals, with the mitre always on his head, he celebrated Matins and three solemn Masses with chant festively; and going, celebrating, and returning, he was struck by the cold. For he was wholly wasted by fasts, vigils, and grief. And he would not wear any other garments against the cold than what he wore in summer. Then, struck by the cold, In the great cold, he felt himself somewhat changed, and paid no heed to it. But what did he do? On all the feasts following Christmas he celebrated Masses in Pontificals, and wholly burning in divine worship, not sparing his already stricken person, on the Saturday following the Lord's Nativity he went barefoot from the church of the Carmelites through deep mud outside the city to the church of the Blessed Mary of Cana. And there, in Pontificals and with bare feet, standing on stone, He walks with bare feet, he celebrated a solemn Mass. And when he was often reproved by his household, he would answer them saying: "How did the ancient Fathers in the desert always walk with bare feet?" He contracts an illness. When Sunday and Monday came, though aggravated, he celebrated Mass daily and seemed to wish to conceal his illness from his household.

[112] On Tuesday the fever seized him violently, and with his face changed, his household feared for him, and immediately they sent for me. He is visited by the Chancellor with the royal physician. I came to Famagusta with moderate joy as quickly as I could on the following Wednesday, and I brought the royal physician with me. My Father was then fairly well, and I did not find him as gravely ill as I had been told. And I stayed with him until Saturday, and I entrusted his care to the royal physician. On Saturday he compelled me to return to the King and to expedite his affairs and mine for the journey and the letters, saying to me that he was well and that we would soon depart. I unwillingly left him -- may God pardon me, for I did wrong; but I always desired to fulfill his will, as God knows. Before my departure from him, he called me alone, and with a certain fervent charity with which he loved me, unworthy and not fully knowing, He narrates his life to the Chancellor, he familiarly narrated to me his life and sins with wonderful contrition. Which sins of his, in my judgment, I did not and do not consider sins, given the circumstances. I said to him in consolation what God inspired me to say. Then he said to me familiarly: "My brother, I am a great sinner, but I have a good Judge, my pious and merciful God, to whom I have recourse, and I do not despair of pardon." Hearing these words I feared greatly for him; but because he told me he was well, I did not presume to speak to him about the disposition of his household. But he then said to me prophetically: "Go, so that you may quickly return, because throughout this coming week I intend to depart" -- as indeed, at God's command, he did.

c Wadding: Cana.

CHAPTER XIX. Preparation for death. The Testament.

[113] He divinely foreknows his death. On that Saturday, when I departed from him, he began to grow worse; and by the revelation of the Holy Spirit he clearly knew his death. From that hour there was no one who could discern in him even a single sign of the terror of death in his words; indeed, he then showed such wisdom, discretion, and confidence to be vigorous and growing in him as he had never shown in his life. Then the Magnates of the city visited him, among whom Lord Peter Marcello, Chamberlain of the King of Cyprus, was present; to whom my Father prophetically and clearly said: "Lord Peter, have the galley prepared, because on Wednesday I shall depart entirely." When Sunday came, around the third hour, he called Brother Arnold de Solino of his own Order, his Confessor, He makes a general confession, and with great diligence, wonderful contrition, and an outpouring of tears, he made a long general and particular confession. Afterward he most devoutly heard Mass from his Confessor, and caused his whole household to receive Communion in his presence, He exhorts his household for the last time, and gave them a wonderful sermon, sweetly admonishing them to stand well with God. But who could write his divine words? Certainly it would be impossible.

[114] When the sermon to the household was completed, with all weeping, he ordered a vile and contemptible sack to be brought, and said in a clear voice: "This is the white and joyful garment in which Christians ought to be buried," placing the sack like a jewel upon his head, saying such wonderful things of devotion and contrition that all flowed with a flood of tears. He ties a rope around his neck. And then he himself, compelled by human piety, wept most forcefully. Then in the presence of all he had a cord brought, and he placed it around his neck, tying and tightening the cord across his mouth, saying with great contrition: "This cord is not sufficient for such a sinner as I am; for it is too small to chastise such a sinner." He is placed upon the ground. "O how often," he said, "with my lying tongue have I offended my God!" Then he ordered himself to be placed upon the ground, and lying on the ground he gave his household another sermon, always wonderfully concluding that they should stand well with God; and that if they did this, God would provide well for them, he sweetly promised. Then he turned to the wood of the Cross, adoring, kissing, and saying wonderful things, and with hands joined he most devoutly asked pardon of all his household, He asks pardon of his household, provoking all to tears and saying: "O my brothers and friends, how many labors and dangers you have endured in my service -- hunger, thirst, and cold, storms and tribulations. I did not honor you, nor treat you, nor provide for you as I should have; you have sweetly endured me and my ways. O how often I placed you in danger of death! How can I repay you? Pardon me, pardon me." But his household, from the abundance of their tears, could not answer him.

[115] Then he ordered the most sacred Body of the Lord, which was on the altar before him, to be brought to him He has the Body of Christ brought to him, by his Confessor, and with hands joined before the Sacrament he read this prayer: "God be merciful to me, a sinner." And most devoutly he afterward said the articles of faith one by one, maturely and with a certain great reverence, confessing aloud with ardent and weeping contrition, saying that if in anything he had taught or raised any question or said anything against the Catholic faith or the precepts of Holy Church, in disputing, He makes a profession of faith, speaking, conferring, or in any other manner out of vanity or simplicity, before his God he revoked it with his whole heart. Having said these things, he said: "Lord, I am not worthy," etc.; "Hail, salvation," etc.; all of which he said with great devotion; and reverently and most devoutly, in unfeigned faith, he received Communion. He receives Communion. This done, quite quickly they placed him sitting upon his bed. His Confessor and the nobleman Huguet de Maimmon, my Father's master of the household, wishing to console the Lord Legate, wished to remove the cord or rope from his neck. To whom he said: "Far be it, far be it; do not remove it. This is not condign retribution for my sins. If I did not fear my God, I would do something else to my body, which has sinned so greatly against its God." And he ordered his household to let him rest a little and told them he was very well. This was done.

[116] From that hour he always kept his eyes raised upward in contemplation, and he said: "Alas, why has the Chancellor departed?" Then two devout Priests came to him to visit, namely Lord Bernard, the Pope's chaplain, and Lord Peter, his companion. To whom my Father said: "I am well, but pray to God for me, and that it may please him to free me from these little thieves" -- that is, the demons. He saw them in battle array at the foot of the bed. He sees a throng of demons. Again he said: "The Blessed Virgin Mary frightened them; pray for me." He ordered them to take his Cross, which was carried before him, at the head of the bed, and had it placed against the wall at the foot of the bed, where he saw the little thieves, Who are put to flight by the Blessed Virgin and the Cross, and immediately they departed from his sight.

[117] Then, having summoned his household, with all doors opened, before all, through an authentic Notary, distinctly, maturely, and most wisely, he made and ordained his disposition and last will, sound in mind and vigorous in understanding. He draws up his testament most wisely. As appears wonderfully in his testament, in which his memory, wisdom, devotion, and the grace of the Holy Spirit are manifestly declared. And truly, according to the opinion of the Archbishop of Nicosia, who said that the Legate in full health would not have arranged the disposition of his goods so completely as he did. His Confessor asked him whom he wished to have as Executors. He answered with a certain great and heartfelt sigh, saying: He appoints the Chancellor as executor of his testament, "Previously I made and appointed my champion the Chancellor, and to him I commended the goods committed to me by God, body and soul, and again I wish him." O my most loving Father, how could I write these things without a flood of tears, recalling the charity bestowed on me? Certainly not. Then, at the holy admonition of his Confessor, he appointed the Lord Archbishop of Nicosia, and Lord Berengar of Gregoren, Dean of Nicosia and Papal Collector, as his Executors, as well as myself, his grieving and wretched son.

[118] What then did he ordain concerning his burial? Let the humble hear. He who by all the Eastern Christians was regarded as the Pope, if it is permitted to say so, because he held his place, on account of his holy manner of life, and was almost adored -- humble always in life, [He orders himself to be buried at the entrance of the choir, so that he may be trodden upon by all,] he showed no small humility at the end, abominating a pompous burial, saying: "Bury me at the entrance of the choir, so that all men may and ought to tread upon my body, and even, if possible, goats and dogs." O what great humility! When all things pertaining to that Sunday had been wisely ordered by him, my Father rested that night, and the household went to rest. On Monday morning, the aforesaid Huguet, master of the household, came to him. To whom my Father, taking him by the hands, moved by human piety because he loved him, said: "It is done with me according to the will of my God; we shall go together no more. Send, send for my brother the Chancellor." That whole day he grew worse with a double tertian fever, and was visited that day by many who greatly burdened him, because he answered all. Among whom, recognizing the deceits of the world, he said to Constantino Chiquoli and his friend the Venetian: "Henceforth I am not well in this world: it is time to depart." It is to be noted that in his illness, until the end, He never says he is going to die, but to depart, the word that he was going to die never left his mouth, but he always said: "I shall depart, I intend to depart, I must depart."

[119] O how often he had said to God the word of Blessed Martin: "Lord, if I am still necessary to your people, I do not refuse the labor." O how often, with many consoling him, comforted by the Holy Spirit Admirably resigned to death, and making light of bodily death, he would say: "Death and life are the same to me. For if I am necessary to God for the passage and must labor, I am content to live; and if I am not necessary, I am content with death. It is the same to me; let the will of my God Jesus Christ be done." On that day he began three times to say his hours, and as the illness grew stronger, He tries to read the hours, which he had never omitted, his understanding always remaining clear, he could not complete them, and said to his Confessor that he should say his hours for him and in his presence, which he did. And with a certain grief he openly confessed that from the day of his profession in his Order of the Blessed Mary, Mother of God, of Mount Carmel, he had never omitted his hours, neither for illness, nor on land, nor at sea, nor for any imminent danger.

[120] When that day had passed, on the following night about the fifth hour he had two white blessed candles lit before him. At the sixth hour of the night he sent his Confessor for the Bishop of Laon, Vicar at Famagusta, He asks for the Last Anointing, that he should come to him with all the Clergy of the great church, and bring the holy oil, vested in Pontificals. Meanwhile he had all his household called before him and ordered all doors of the house and chamber to be opened. Then he ordered the Pontifical to be brought to him, and as if unaware of his illness, with his own hand he sought and found the office of Anointing. He had the entire office of Anointing read distinctly before the Vicar Bishop arrived, and had himself placed on the ground with the aforesaid sack upon his head, peacefully awaiting the Bishop. He arranges everything himself. When he heard the approach of the Bishop, he ordered all the lights in the house to be lit, and had holy water and the Cross brought near him. When the Bishop arrived with all the Clergy, as he had ordered, and entered the chamber, the Bishop on bended knees greeted the Lord Legate. My Father did not respond but began, as if wholly healthy, to say in a loud voice: "O Lord, rebuke me not in your anger," etc.; and alone, with the others responding, he said up to the middle of the seven Penitential Psalms, He himself reads the seven Psalms with the litanies, and with his understanding of mind brightening and vigorous but human power somewhat failing, he made a sign with his hand to the Lord Bishop to say them with him. This he did. And so with many tears and unheard-of devotion he completed all seven Psalms with the Litany, with all groaning and lamenting. Then the Bishop solemnly and completely anointed him, with the Lord Legate responding to him, Clad in a vile tunic and scapular against the skin, he is anointed, and that vile tunic and dirty scapular with which he was clothed against the skin he covered and hid as best he could, lest people see them. When the office of Anointing was completed, my Father most devoutly said the Confiteor, and the Bishop gave him absolution.

[121] He asks pardon of all. He humbly asked pardon of the Bishop, Clergy, household, and all, saying: "If I have ever burdened you or displeased you in exercising the office committed to me, pardon me, pardon me, pardon me; and of all those in Cyprus and elsewhere, as occasion presents, ask pardon in my name." When they heard this, his Confessor and all who stood by, hearing the holy Father, flowing with tears, began unanimously to cry out, saying: "Father, Father, He gives all his blessing, give us your blessing." And he, with the Bishop and all standing by kneeling on the ground, gave the holy blessing, saying: "May the blessing of God the Father Almighty, and of the Son, and of the Holy Spirit, descend upon you and remain forever," and he sprinkled holy water with his own hand. Then the Bishop, with not a few tears, exhorted my Father to have himself carried onto his bed. He responded in a loud voice, and almost singing, saying: "It is not fitting for a Christian man to die except in ashes and sackcloth" -- and he said this twice. Afterward he said to the Bishop: "Depart, for I am consoled and I am well." He raised his eyes upward and made a sign with his hand and said: "O you other accursed ones, now you have no power over me, for now I am well with my Creator Jesus Christ." Having said this, the Bishop and all the Clergy departed, piously weeping and lamenting so great a Father, and he was placed upon his bed.

a Wadding: de Solinis.

CHAPTER XX. The death of S. Peter.

[122] He orders the Passions to be read to him. Then he ordered the Passions to be read before him, and he many times soundly corrected and emended the Priest who was reading, with such discretion and maturity that all who saw and heard were as if out of their minds. Then his household withdrew from him and left him resting. Before daybreak of that night, my Father, remembering the word of the Wise Man, "The wages of your servant shall not remain with you until the evening," had his whole household summoned before him, and had a little chest brought, in which were a thousand florins less five or six, which money he distributed with his own hand to all his household, according as he had ordained for each in his testament, or in his last will. Deut. 24:14. He distributes 1,000 florins to his servants. And this with such discretion, piety, and maturity that all marveled; and he again sent them away from him and rested, always growing weaker. All marveled at two things in him: first, at such wisdom and discretion in a dying man; second, that that blessed soul remained so long in that little body empty of human power -- there was nothing left of him but skin, nerves, and bones. But why did God wish to do this and to retain the soul so long in that little body? Certainly I piously believe, so that his faithful prophet might be found true; for he had prophesied the day of his departure to the Lord; and also so that by the special mercy of God I might deserve to see, before his glorious death, him whom I so loved, as he had foretold; and so that in his wonderful passing I, a sinner and his unworthy son, and all who saw and heard his departure from this world, might be edified.

[123] On Tuesday, which was the day of the Epiphany, the royal physicians came, comforting and consoling him; He dismisses the physicians, but he took no notice of them, as if saying: "I have no need of temporal physicians; for I have my spiritual physician, Jesus Christ, with me, who has already healed me; him I desire, and with him I am well." Truly, by every account, he feared temporal death He does not fear death, as much as one who goes to a banquet. For he was invited by Christ, as will soon appear. The physicians departed.

[124] Then all the Magnates of the city of Famagusta came to visit him throughout the day, He responds by name to each one who visits him, and he answered almost all of them by name, saying with a certain intimate charity: "Welcome, I am well, very well"; and he gave each one individually his blessing. Some came and others departed; and there was such great admiration and grief in the city among the faithful of the Roman Church at the departure of so great a Father that it would be tearful to write. At the evening hour Huguet, master of his household, entered the chamber, and my Father, calling him, had him sit beside him and said to him: "Has my brother the Chancellor not yet come?" Huguet replied: "My Lord, he will come immediately. For a messenger has arrived who said that he will presently be with us." Then my Father said with grief, and almost lamenting about me, the most wretched and unhappy sinner, who through my negligence waited too long (may God pardon me, and my Father himself), saying: He predicts how long he will wait for the arrival of the Chancellor. "I have waited a long time for him." And he said prophetically: "I will still wait for him for two hours." For he loved me, his unworthy self, so much in his God, as his own soul. And as I piously believe, he had obtained from God not to depart until he had first seen me and revealed his will to me. When these things were done, the magnificent Lord James de' Rossi, his beloved, came and stood before him. My Father, looking at the sad Lord James on his account, said to him: "O son, I am well; do not grieve. Many are called, but few are chosen. I am called, and am among the chosen; Christ calls me; I go to Christ. Do not grieve, my son, do not grieve." And he gave him his blessing, and the man departed.

[125] Then my Father asked Lord Geoffrey, his Chaplain, who held the Cross before him: "Tell me, has my brother the Chancellor not yet come?" The Chaplain replied: "Father, he will come immediately." The Legate said: "Now let me rest a little, for I will wait for no one else except the Chancellor." The Chaplain said to him: "Father, would it please you that the Passions be read before you?" He replied: "It is not yet the hour." After some time the King's bailiff entered the chamber with a multitude of Magnates, and sweetly comforting and consoling the Lord Legate, admonished him to take some refreshment. But my Father did not answer directly, but putting his hand on the Cross, he answered: "I take of this fruit of life, He lovingly embraces the Cross, which rules and sustains me, in whom I trust; him I wish, and nothing else." Then he drew the Cross between his arms, embracing it before his face as best he could. And he could not hold the Cross without help. Weakened further, he spoke no more.

[126] It was then about half an hour before sunset. And at that hour, by God's command and by his grace to me, coming from Nicosia I entered Famagusta and came to my Father's lodging not without grief. My Father's household said to me: When the Chancellor returns from the King, "Hurry, hurry! My Father is in his last agony; he is waiting for you; he has lost his speech; he cannot die." I hastily entered the chamber and came before him. To whom the Chaplain said: "Father, behold the Chancellor." He, laboring in his last agony, with his hands, arms, and legs already dead, looking at me, immediately drew his right hand out of the bed, and taking my hand, he spoke to me soundly and at length, not a few words, He gives his hand and says various things, but rather declared to me under a brief summary his entire disposition, as if he were not ill. I, fearing that so much speaking with me might harm him, said to him as best I knew: "My Father, now is the time for you to contemplate that excellent divinity which you have so greatly preached in your life." He answered me: "Brother, so I do. Go, go, attend to my affairs and my household, and do not return to me again." He said this on account of the grief which he knew I would have at his labor and passing. A wonderful thing from God, and God showed great clemency to me, a sinner: how my Father, who was considered as dead by all, his limbs cold and not speaking, when he beheld me, his unworthy self, recovered strength from God, extended to me his dry and withered hand, and opened his heart to me. What more shall I say of him, except that I give thanks to my God, and that I shall be edified by the grace of the Holy Spirit in his charity, his passing, and his life? And deservedly: for it shall be planted in my heart and my memory. Then I departed from him according to his command, and I called the household and the Notary, and I saw in writing, in substance, everything that he had said to me, gloriously ordered.

[127] And I immediately returned to my Father to console him; and I said: "Father, I have seen your disposition fully made," and I consoled him spiritually as best I knew. For he was already almost entirely cold and about to depart, laboring continually in his last agony; at my spiritual admonition he quietly answered: "Good, good." And alas, he spoke no more, neither to me nor to anyone. And he lay thus laboring inwardly, his little body not moving, He dies most peacefully and imperceptibly, showing no sign of death except a peaceful one, until about the second hour of the night. And with the chamber filled with men and women wailing and lamenting, with me standing before him, he delivered his spirit to God who made him, in the year of the nativity of the same Lord 1366, the sixth day of the month of January. For God lives and his soul lives: there was no man or woman looking at him who could perceive by any sign when the blessed soul departed from the body; indeed, many of those standing by, looking at him after a long interval from the departure of his soul, believed him still living and did not presume to close his eyes. Some said: "He has departed"; others: "No." And yet truly the soul had already departed long before. With the immense lamentation of all. When we recognized his glorious passing, all who stood by had recourse to tears. And there was such great clamor and wailing in the chamber at the departure of my Father, and such pious lamentation, that whoever had seen us would have had a hard and stony heart if he had not felt compassion. When the tears, which will have no end, were finished, and the little body of my Father was clothed in the habit of his religious order, namely the white cloak, as he had commanded, with Pontifical gloves on his hands and sandals on his feet, his face uncovered and the mitre placed beneath his feet, he was carried to the church with many tears and lamentations, as a simple Brother according to his most humble ordinance.

CHAPTER XXI. Miracles. Burial.

[128] When the little body of the blessed Legate had been placed in the middle of the choir, we withdrew to the secrecy of our tears, the shepherd having been struck. When we withdrew, very many devout women remained to keep vigil around my Father. But the Lord Jesus, whose inviolate faith and the brightness of the Holy Cross the same true Pontiff and Legate had preached, did not long delay in manifesting to the world the brightness, purity of life and body of the blessed Patriarch, so that as he had been during his whole life a certain light in the Church of God, so after death he might begin miracles from the heavenly light and show his holiness. For about the fourth watch of that night, A certain heavenly splendor is seen above his body, with the women sleeping around the servant of God from sadness and grief, a certain nun -- indeed a truly holy woman, most devoted to him -- prostrate in prayer, by chance directed her face upward toward the Father. And suddenly she beheld a certain splendid and luminous ray standing firmly from the top of the church down to the body of my blessed Father. Greatly marveling, struck by the light and turned to stupefaction, she roused the other women, and as she narrated the vision, that heavenly brightness suddenly disappeared. When the women came together to my Father, they found a clear and unheard-of sign of the aforesaid light. And looking closely at the face of the holy Father and his whole body, soaked and fresh, His body moist, as if fresh from a bath, like a man coming from the baths, they saw it not without admiration. The prudent women took cotton in good quantity, with which they wiped his face and whole breast. With that cotton afterward, through the merits and intercessions of the same Legate, Many miracles wrought with that moisture, God wonderfully showed many miracles to very many persons of both sexes.

[129] And because his passing from this world to the Father had been at night, his pious departure was generally unknown throughout the city of Famagusta. Wonderful indeed are the things of God that I shall narrate. For when morning came and the bells rang, as if individual Angels of God had divinely announced the Legate's death to individual houses of the city, The whole city flocks to his body, suddenly and at once the entire city was stirred, from the least to the greatest, and setting aside every burden and delay, in groups, one not waiting for another, they came running to the church of the Carmelites. And the church was filled with people of both sexes, both Catholics, schismatics, and infidels. They venerated the body of the Legate unanimously and most devoutly as that of a saint. O wonderful thing! For the schismatic nations of Christians, namely the Greeks, Armenians, Georgians, Jacobites, Copts, Maronites, and others separated from the Catholic Church, especially the Greeks and their monks, some of whom while the Legate lived would gladly have drunk his blood as a sacrificial offering, because he confounded their errors with clear demonstrations and admonished them that they ought to come to the bosom of the Holy Roman Church; Even the schismatics come reverently, now, forgetting all injuries, and as if converted from their errors, or like his most devoted children, with heads uncovered against their custom, with profound reverence, one not waiting for another, they kissed the feet and hands of the holy Legate. And blessed was he who could have any least particle of his garments as relics. Nor is this surprising. For while he was alive, on account of his harsh penance and the vile rags His face appears radiant after death, which he wore against his skin daily -- I am a witness -- his body gave off a foul odor; but after his death, with a radiant face, more radiant beyond comparison than in life, no bad odor came from him; indeed, rather a good one; and what is more wonderful and rarely heard, his limbs and joints, beyond the nature and custom of a dead man, And it breathes forth a sweet odor, presented themselves as flexible and tractable to those who touched them, with absolutely no rigidity appearing, just as when he was alive.

[130] When the most Reverend Lord Father Raymond, Archbishop of Nicosia, arrived with the other Prelates, The obsequies are celebrated, the most solemn office of the dead was celebrated, as befitted. So great was the crowd of men and women who had come to the church, and such was the pressure, that the divine office could scarcely be completed. And blessed was he or she who could manage to kiss the holy body. And also those not few and powerful Catholics, who, ill-informed, had considered the Legate a sinner during his lifetime and had detracted from him, venerated his holy body, publicly confessing their sin of detraction.

[131] Let another sign of his holiness also come forward, which should not be kept silent. For when it came to preaching for the funeral, as is customary, by the Lord Archbishop of Nicosia, the task was committed to Brother John Camerson, a most solemn Master in sacred Scripture, Minister of the Friars Minor of the Holy Land, from the kingdom of Aragon, A Franciscan in the funeral oration, on the evening preceding the aforesaid office. This Minister, although he had little time, apparently by the merits of the Legate and fully taught by the Holy Spirit, gave a wonderful sermon to the stupefaction of all who heard, showing the holiness of the Patriarch and Apostolic Legate with many true arguments and most clear demonstrations, and against the custom of the Church, overcome in his sermon, he continually called him a Saint. He calls him a Saint. For no one in the Roman and Catholic Church is preached as a Saint unless he has been canonized by the Church itself. A person may piously be regarded as a Saint before canonization, but not preached as one. When the office was completed, in the presence of the Archbishop and all who stood by, the said Master John the Minister was examined and questioned in my presence, why he had so publicly called the Lord Legate a Saint in his sermon. With an oath, reverence, and devotion he replied Being interiorly compelled to do so, that he had been compelled to do so, and as he believed, by the Holy Spirit and the merits of the same Legate, he could not refrain from calling him a Saint. And he truthfully confessed that in preparing his sermon he had proposed not to call him a Saint. But now he piously believed him to be a saint. And thus God, wonderful in his Saints, wished to show the holiness of the preacher of the life-giving Cross and of the faith to the Eastern Church with many proofs, so that by the example of so great a light the Catholics might exult in the Lord, the schismatics might return to their own mother, and the infidels might be invited to the faith.

[132] My most beloved Father remained in the church unburied for six days, with all his limbs, He remains six days unburied, as above, flexible, and there was a continuous flow of people day and night venerating him as a Saint. And from that time he began to shine with miracles. All desired to have his relics, and where they could not, they drew cotton across his body and limbs and kept it with the greatest devotion. This cotton afterward conferred health on many persons of various infirmities, God glorifying his Saint, who sought his benefits, to whom he granted a salutary effect and heard those who cried to him. He shines with miracles.

b Wadding: Lamerson.

CHAPTER XXII. Epilogue of the writer. Encomia of Blessed Peter.

[133] But, O dearest ones, if Jeremiah, whose lamentations all singers repeat over Josiah to the present day, and it has become almost a law in Israel, ought not I, like another Jeremiah, to repeat my lamentations over the departure of my most beloved Father? 2 Chron. 35:25. I am an orphan and bereft, I remain without a father; and lamentation and tears shall return to my bosom. Hear therefore, all you Catholics, and see my grief and the damage to the Church. Truly the lamp of the Eastern Christians has been extinguished, and in the hearts of very many laboring in the faith, darkness has been made. May God blot out impiety and console the Holy Land of Jerusalem. For if it be asked, "Who is this who has vanished from us, of whom I write such things?" -- I do not say such things, but rather too few. I answer that a great and praiseworthy Bishop and the greatest Patriarch has departed from us. S. Peter was a Patriarch. Was he not the Father of all the Eastern Christians, who begot for himself children in infinite number in the Gospel of God and the ministry of the Holy Cross? But what more? Certainly he was a great Prophet of God. O how often and how often I heard him prophesy with my own ears, A Prophet, and saw the things he said come true! Did he not, as appears above, prophesy the day and hour of his death? Did he not in his final labors clearly prophesy that he would wait for me and not depart from this world for two hours -- which was done? But what more? Truly an Apostle of God, that is, one sent. Was he not sent by God through the Supreme Pontiff to evangelize the holy passage and to plant the Catholic faith, to uproot, to bind, An Apostle, to loose, as the Apostles? This he piously did, with God working, as clearly appears above. But what more? A Martyr of God, if it is permitted to say so. How often he exposed his own body to martyrdom is clearly shown above. In the conflict, therefore, and the capture of the city of Alexandria, wounded by the missiles of the enemy, he died. A Martyr. He was therefore a Martyr both in will and in deed. But what more? He was a Confessor. Did not he, for twelve years a most noble Nuncio and Apostolic Legate, like another Paul, before Kings and Princes, heretics, A Confessor, schismatics, peoples, and infidels, vigorously confess the name of our Lord Jesus Christ until the end of his life? A Doctor. He was also a Doctor of sacred Scripture, rooting out errors and clearly resolving doubts, an unheard-of and wonderful preacher of the Cross and of truth.

[134] Who shall tell my grief? How can I express my bitterness with a pen? Wait here, Eastern Christians; eat the bread of tears and mingle your cup with weeping. What shall I say? To whom shall I complain? Whence shall help come to me in this, to console me? I grieve, and I grieve that the Church has suffered such great damage at his departure. O God, would that you would restore him, and he would establish your King and defend the Church. What henceforth shall the children of the Eastern Church do, hungering and going about the city famished like dogs, The Chancellor mourns his departure, not having anyone to break for them the bread of life, and like wandering sheep without a shepherd, and disciples without a teacher, the blind without a guide? Alas, pious Father, Patriarch, and Legate, the staff of my sustenance, where are you? What shall your son do without you, sweet Father, my lover? Where do you rest? Tell me. Why are you now the companion of the earth, you who wished nothing earthly within you? Famagusta, Jerusalem, royal city, which holds a Prince of the Church no less than other cities, what have you done? Give me back my Father, Famagusta, the fame of my Father, the deeds of his virtues. But what mortal tongue could express how great a benefit his life was to the Church and the holy passage, and how great a destruction and desperation to the heretics? He was certainly beloved and dear to all Christians of the East in his life, and therefore it is permitted to each to weep at his departure.

[135] Therefore, lest my words be drawn out too long, let all grief cease, let sadness depart -- though we cannot reach He rejoices at the eternal glory conferred upon him, what we desire; which not only provides no remedy but increases the pain. For if we love our Father, let us rejoice in his joy. For he does not love who loves only for his own advantage. Therefore, although we grieve for the loss that has befallen us, let us rejoice together for the joys which he has received, as I piously believe. Let there be with us today, therefore, a cause of great joy. Let us sing to the Lord a new song. Let mother Church jubilate with sonorous voices. Today, as I piously believe, the pious Patriarch and Legate has obtained what he burned with such great desire. Today, having vanquished his enemies and the little thieves, he has obtained the triumph. Now he shall hunger no more, nor thirst any more, neither shall the sun fall upon him, nor any heat; the tear has been wiped from his eyes; and the reward for which he labored throughout his whole life, he obtains. Let us therefore be consoled; let us give glory to our God, for the works of God are perfect, and all his ways are judgments. For we were not worthy to enjoy so great a Father any longer, because our sins divided between him and us. Let us confess to the Lord and praise God our Savior, who did not abandon the holy Patriarch in the tribulations that surrounded him in the struggle of this most wretched life. But God became his helper and freed his body from perdition, from the snare of the wicked tongue and from the lips of those who work iniquity, and sublimely placed him on the way of peace and of his homeland, where is all joy, all sweetness, all that can be desired; where there is the happy and glorious refreshment of souls after labors and afflictions; where is the charity of all the citizens of heaven. For no one there is cheated of his desire, and death is far distant. But what Angel or man would be sufficient to narrate how great are the joys and glories that are there? What understanding would be fit to comprehend what eye has not seen, nor ear heard, nor has it entered into the heart of man? Certainly if these joys, how great they are, be considered, all earthly things will appear better, all will appear more vile than dung. All the joy of the world is false and vain, and afterward most bitter and a heavy burden. This burden, indeed, the most holy Patriarch, laying it down, chose that best part which shall never be taken from him.

[136] Therefore, Eastern Catholics, and especially Cypriots, rejoice and exult He invites others to rejoice with him, and sing praises, for our Father the Legate now obtains the prize for which, in the arena of this world, abstaining from almost all unlawful things, he ran. Now he has received the denarius for which he labored with such great toil in the vineyard of Holy Church. Now he has returned his talent to the Lord doubled, for whose reward he has merited to enter into the joy of the Lord. For these things, rejoicing I shall rejoice, and I shall sing to my beloved Father a new song, that his praise may be in the Church of the Saints. Behold the cypress, planted in Cyprus, shows itself in the height of heaven; let his name be spread far to the islands and Western parts, that his memory may be forever in blessing. Let the false heretics, detractors, and enemies of the holy passage be ashamed. Certainly he is not dead, as his enemies suppose, but truly as a victor he reigns in the land of the living. Today let there be joy throughout the Christian people. Let holy Mother Church especially exult, whose glorious son and cultivator and champion of the field of the Catholic faith today shines like the sun among the hosts of the Blessed, with his most holy teachings and most resplendent signs and wonders. Farewell, therefore, my most beloved Father, ever making mention of us before God, that by your most pious intercession we may be able both to be protected in the present from all harms and to attain in the future the joys which you already possess. Amen.

APPENDIX TO THE LIFE OF S. PETER by an unknown Author.

Peter Thomas, Patriarch of Constantinople, of the Carmelite Order (S.)

BHL Number: 6779

By Philip Mézières, from manuscripts.

[1] A certain Brother of the Order of Friars Minor, named John, from Faenza, A certain man is freed from quinsy by his merits, Guardian of the Convent of Paphos, while the body of our blessed Father still lay unburied, was suddenly seized by a severe pain of quinsy, greatly afflicted in the throat, and unable to rest on account of it. Trusting in the merits of our Father, he came to the body and applied the right hand of the blessed man to his throat, and immediately obtained health by the grace of God.

[2] Brother Stephen, Provincial of the Holy Land of the Order of the Blessed Mother of God Mary of Carmel, Another is cleansed of an inveterate skin disease, having a deeply rooted and long-standing skin disease in his private parts, came to the place of our Father's burial, placed his hand upon the earth where the body of so great a man had been interred, then touching the place of his infirmity, he was healed. Many great things not contained here did God do and show to men, various benefits through the merits of our blessed Father. Wherefore blessed be the triune God and one. Amen.

[3] This Blessed Peter founded the University of Bologna, with others registered there, originally in his Faculty, namely in sacred Scripture or Theology. He establishes the Theological Faculty at Bologna. While in that city one night after Matins he was keeping vigil and earnestly praying to the Virgin Mary to stabilize his Order, marked with her title, with suitable persons, to foster it, and not to permit it to be destroyed -- for certain Religious were trying to procure this from the Supreme Pontiff. The Virgin Mary, Mother of God, appeared to him, consoling him and predicting that he should not fear about this, The Blessed Virgin promises him that the Carmelite Order will endure forever, because it was decreed before God that his Order would remain until the end of the world. For Elijah, the first Father of the Carmelites, when he was on Mount Tabor with her Son Jesus Christ, asked that his Order, which he had begun on Mount Carmel, should remain until his coming against the Antichrist; and this was promised to him. Having said this, the Virgin Mary immediately disappeared. His brother servant of the Order heard this, and early the next morning came to him, falling at his knees and asking that what he had heard be revealed to him. He told him everything, asking that he tell no one as long as he lived. And S. Peter, giving thanks to God and the Virgin Mary, celebrated a Mass of her, and on the second day one of the Transfiguration of the Lord, because the remembrance of his Order had then been made.

[4] On account of his very great holiness, he was first raised by the Lord Pope Innocent VI to the Bishopric of Patti in the kingdom of Sicily, around the year of the Lord 1348; afterward to the Bishopric of Corone; then to the Archbishopric of Crete; finally to the Patriarchate of Constantinople; and afterward and lastly to be Apostolic Legate for the passage to the Holy Land.

BHL Number: 6779

By Philip Mézières, from manuscripts.

[1] A certain Brother of the Order of Friars Minor, named John, from Faenza, A certain man is freed from quinsy by his merits, Guardian of the Convent of Paphos, while the body of our blessed Father still lay unburied, was suddenly seized by a severe pain of quinsy, greatly afflicted in the throat, and unable to rest on account of it. Trusting in the merits of our Father, he came to the body and applied the right hand of the blessed man to his throat, and immediately obtained health by the grace of God.

[2] Brother Stephen, Provincial of the Holy Land of the Order of the Blessed Mother of God Mary of Carmel, Another is cleansed of an inveterate skin disease, having a deeply rooted and long-standing skin disease in his private parts, came to the place of our Father's burial, placed his hand upon the earth where the body of so great a man had been interred, then touching the place of his infirmity, he was healed. Many great things not contained here did God do and show to men, various benefits through the merits of our blessed Father. Wherefore blessed be the triune God and one. Amen.

[3] This Blessed Peter founded the University of Bologna, with others registered there, originally in his Faculty, namely in sacred Scripture or Theology. He establishes the Theological Faculty at Bologna. While in that city one night after Matins he was keeping vigil and earnestly praying to the Virgin Mary to stabilize his Order, marked with her title, with suitable persons, to foster it, and not to permit it to be destroyed -- for certain Religious were trying to procure this from the Supreme Pontiff. The Virgin Mary, Mother of God, appeared to him, consoling him and predicting that he should not fear about this, The Blessed Virgin promises him that the Carmelite Order will endure forever, because it was decreed before God that his Order would remain until the end of the world. For Elijah, the first Father of the Carmelites, when he was on Mount Tabor with her Son Jesus Christ, asked that his Order, which he had begun on Mount Carmel, should remain until his coming against the Antichrist; and this was promised to him. Having said this, the Virgin Mary immediately disappeared. His brother servant of the Order heard this, and early the next morning came to him, falling at his knees and asking that what he had heard be revealed to him. He told him everything, asking that he tell no one as long as he lived. And S. Peter, giving thanks to God and the Virgin Mary, celebrated a Mass of her, and on the second day one of the Transfiguration of the Lord, because the remembrance of his Order had then been made.

[4] On account of his very great holiness, he was first raised by the Lord Pope Innocent VI to the Bishopric of Patti in the kingdom of Sicily, around the year of the Lord 1348; afterward to the Bishopric of Corone; then to the Archbishopric of Crete; finally to the Patriarchate of Constantinople; and afterward and lastly to be Apostolic Legate for the passage to the Holy Land.