ON BLESSED BENIGNUS, ABBOT
OF THE VALLOMBROSAN ORDER IN TUSCANY.
IN THE YEAR 1236.
PRELIMINARY COMMENTARY.
Benignus, abbot, of the Vallombrosan Order in Tuscany (S.)
BY THE AUTHOR G. C.
§ I. The title of Blessed, commonly given to Benignus, is examined.
Vallombrosa, a most celebrated monastery of Tuscany, of which I treated at length on the XII of this month in the Preliminary Commentary to the Life of St. John Gualbert, today recalls the annual memory of Benignus, once its abbot, Benignus is commonly called blessed or holy, to whom the Benedictine Martyrologies constantly attribute the title of blessed. Arnold Wion in the Wood of Life, part 2, book 3, at the XVII day of July thus writes: In the monastery of Vallombrosa, the deposition of blessed Benignus the abbot, admirable in doctrine and sanctity. Almost the same words have Dorganius and Menard. But Bucelin in his Benedictine Menology to the already-cited words of Wion wove these: He was a Florentine by country, of that Order and of our most holy congregation the fifteenth General, whose sanctity the Deity declared to his disciples and all the faithful by a distinguished glory of miracles. He excelled, besides the highest perfection, in erudition by no means common, having left among other monuments of his distinguished genius a distinguished treatise on the cloister of the soul and body. He was translated to the seats of the heavenly ones in the year of Christ 1236. Eudoxius Locatelli in the Life of St. John Gualbert written in Italian, book 2, chapter 27, signs the same year of death, and adds that Blessed Benignus was buried among the other Blessed of the Vallombrosan monastery. Other Vallombrosan writers too adorn him with the title of blessed, as we shall see in the course.
[2] which title is asserted to him from ancient Mss., John Aurelio Casari, a most diligent and most sincere investigator of the Vallombrosan Saints, already often praised by us elsewhere, in a letter given to our Papebroch excellently proves that Benignus is not undeservedly called blessed by these authors, since from immemorial time the name of blessed, nay even of holy, was given to him: for first he testifies that he saw and read prefixed to certain Constitutions of this Benignus transcribed in the year 1310 this epigraph: Likewise the chapter of holy Benignus. Moreover he says that there is found a certain most ancient little tablet, in which are noted the relics which are had in the church of the sacred hermitage of the Cells of Vallombrosa, in the middle of which the following are read: This church was rebuilt by holy Benignus the XV General. Finally he asserts that he has a catalogue of the General abbots of Vallombrosa written by the proper hand of another Benignus, a hermit of the Cells, who flourished in the year 1374, in which no one is adorned with the name of holy or blessed, except holy John, holy Bernard, holy Atto, holy Benignus. To these add that in the ancient Acts described from the Medicean library he is everywhere named holy.
[3] Nor does the religious veneration of his relics confirm this title of blessed or holy a little, by the careful preservation of his relics, of which the praised Casari in the aforesaid letter thus writes: While I was, though unworthy, prefect of the sacristy of this sacred chief-monastery of Vallombrosa, I not only took care to inspect the whole sacred furniture most curiously, but also wished alone to look into the relics of the Saints, which are stored in this shrine with the highest honor (prayers being first poured out, and luminaries lighted, lest by rash daring I should seem to touch the anointed of the Lord). I saw all things, but among the rest a little glass vessel full of the ashes of the Saints, and in it a little parchment card, in which were wrapped very few hairs of a reddish color, and an inscription within: of hairs of the beard of blessed Benignus. I left all things untouched in their former place, and, thanks being rendered to God and the Heavenly ones, I departed. Eudoxius Locatelli in the Life of St. John Gualbert, book 2, chapter 27, narrates these things of other relics of the same Blessed: When the sacred bones were wrapped in certain linen cloths, that they might be more worthily preserved, the tongue of that blessed Benignus was found whole without any corruption, which was laid up in the shrine of the same monastery among the other sacred relics.
[4] It makes not a little too to confirm this title of sanctity an ancient picture, and an ancient picture, which represents the true effigy of Blessed Benignus, in which above the head of Benignus a shining circle is painted in that manner in which the images of the Saints are wont to be expressed: But from this sign Casari gathers that he already from the year 1300 had a cult. That effigy, delineated by the Lord Merlino a Florentine sculptor and painter, and transmitted to us by John Aurelio Casari, I took care to have engraved on copper, and here I exhibit to be beheld.
[5] Casari in the same letter already mentioned above narrates as Casari from the crown and beard, how he found this picture, and tries by fairly probable reasons to evince that it is the true effigy of St. Benignus. Let us hear him: While I was, he says, behind the major altar in the place which we in the Tuscan name call il coretto, by chance I raised my eyes to a most ancient icon, expressing the Lord's resurrection, which once constituted the very major altar, now is wholly corroded and torn by the injury of times; in whose lower cornice I considered two images on each part of the same antiquity, which were scarcely recognized. I took water for the sake of pious curiosity, washed and saw that which is on the left part of the beholder, and at once uttered these words: This is the image of blessed Benignus, he has a reddish beard, of this kind of color are the hairs existing in the sacristy, and he wears a beard and a monastic crown, as he himself in his constitutions enjoins to be worn. A little after he subjoins the words of the constitution, in which Blessed Benignus, from the mind of the General Chapter celebrated in the year of the Lord 1231, thus establishes about the monastic crown and beard: We command moreover that the abbots and monks have spacious crowns, and because the heads of some are larger, of some likewise are smaller, we command that according to the measure of the heads be the quantity or space of the crowns; yet so that the tonsure of the heads touch the tops of the ears, and descend no lower. But the lay brothers likewise be shorn in a round, and let all wear French beards. By French beards I think is here understood Frankish, which namely the Franks at that time nourished in that manner.
[6] and strives on the proved color of the garments. Moreover Casari, as before from the reddish beard, so from the ashen garment tries to confirm his opinion. But since these colors cannot be distinguished in this plate, as in the picture itself they are expressed to the life, he himself is to be heard thus discoursing of the effigy found by him: The color of the garments of the above-said image of St. Benignus is gray, conformable to the constitutions of the same Saint, published in the year of the Lord 1216. Then at once he subjoins these very words of the constitution: But because certain monks and lay brothers wear various garments and against the order, we firmly command that no one of the Congregation put on a garment of berettino and of black cloth, or of cloth dyed with a various color, or put on a garment cut and made otherwise than is the order, or cloth woven of wool and linen, or wear a white scapular by day; but according to the ancient custom of our venerable Father John, let the monks and lay brothers put on cloth made of mixed wool, namely gray, that whoever are of the school of so great a Father may most easily be distinguished from others. But if perhaps anyone shall have been a contemner of this our decree, if he be an abbot, let him come to Vallombrosa to make satisfaction; but if a monk or lay brother, likewise let him too come to Vallombrosa, to stay there for a year. There is added that this effigy sufficiently shows that St. Benignus was of a beautiful face, as the Acts testify, in the beginning of which these things are read: For his parents beholding him angelic in aspect of form, etc. And let these things said suffice for vindicating to Benignus the title of blessed or holy. Now let us say a few things of his country, writings, and Acts.
§ II. The country, writings, elogia, and Acts of Benignus.
His country, writings In assigning the country of St. Benignus there occurs a certain slight difference among the writers. Locatelli
book 2, chapter 27, thus begins to describe his Life in Italian: The fifteenth General of the Vallombrosan Order was a holy Man, called the Lord Benignus, born in the city of Florence. But our Acts, to be exhibited after this Preliminary Commentary, say that he in the castle of Montevalchi or Montevarchi, which is situated in the Florentine territory, drew his origin from a very noble lineage. But it can easily happen that Locatelli and other more recent writers thought that St. Benignus was a Florentine by country, because he was born in the Florentine territory. As regards his writings, they are thus noted by Michael Poccianti in the Alphabetical Catalogue of Florentine writers: Benignus, most pious General abbot of the institute of Vallombrosa, and a perpetual emulator of the sacred letters, dictated the histories of his religion in the Latin tongue, printed at Florence in 1500. Again he brought to light a little work, whose title is: The cloister of the soul. Our Possevino in the Sacred Apparatus, tome 1, mentions the same little works of his. Venantius Simius in the Catalogue of illustrious men of Vallombrosa thus recounts his writings in the elogium of Blessed Benignus: He heaped upon the exercise of Evangelical perfection the study of the sciences, and, above all assiduous in the reading of the sacred Scripture, he published a very erudite treatise on its senses, and wrote a little work, whose title is The cloister of the soul, in which is handed down a most useful method for living rightly. Whether all these little works still exist, I know not. At least, on the testimony of Locatelli, there are still found certain letters written by him in Latin, and among the rest some directed to St. Louis King of France.
[8] The blessed abbot in the time of his generalate did many things and other things for the splendor of the Vallombrosan Order, by which he promoted the glory of the Vallombrosan religion, as is related in the second Acts, nos. 5 and 6. Among the pious buildings with which he adorned the Order, there still exists the memory, cut on stone, of a church built by him, of which the already often praised Casari in the year 1692 thus writes to Papebroch: The following stone inscription (whose formation of letters the name of Benignus written above indicates) exists before the vestibule of the chief-monastery of Vallombrosa. It had been, I know not for what cause (unless perhaps it be this, that it might be reduced to a more beautiful calligraphy and fuller description, which too was done; but whether the law of sincerity being kept?) it had been, I say, wholly covered over with lime: but I the undersigned and my most friendly fellow-monk Father Placido Poltri, at that time cellarer here, solicitous and faithful, the plaster being destroyed, restored it to the light. But it is this:
OF BENIGNUS
✠ IN THE YEAR OF THE LORD 1230 IN THE TIME OF THE ABBOT BENIGNUS THIS WORK WAS COMPLETED OF THE MONEY WHICH BISHOP RAIMUND GAVE FOR THE GREATER PART, AND IN THE TIME OF THE LORD [G]G POPE AND IN THE TIME OF THE LORD HONORIUS POPE. IT WAS BEGUN IN THE YEAR OF THE LORD 1224.
MASTER PETER BEGAN AND CONSUMMATED THIS WORK.
[9] Many other things distinguishedly done by him are recorded in our Acts. his distinguished deeds are recounted. But how great grace and authority he had both with ecclesiastical and secular princes, Venantius Simius indicates in the said Catalogue of illustrious men, from which I transcribe the following part of the elogium: Besides that he was adorned with all the chief offices of religion, even with the supreme dignity of general, he was held too in great honor with Pope Honorius III and Gregory IX; with the emperors Frederick II and Otto IV and other kings and princes of that century. St. Louis King of France, then living, especially venerated blessed Benignus, and in turn blessed Benignus venerated the holy King, and to him asking for relics of St. John Gualbert, most benignly granted his hand with part of the arm; which relic, carried into France, gave occasion to the most pious King of building a temple and monastery, under the invocation of the aforesaid St. John Gualbert, fairly celebrated in those regions, called Vallombrosella; and not only with a monastery of this kind, but also with other places acquired within Italy, the general Benignus enlarged the religion in the time of his generalate, increased it with revenues, enriched it with rents, adorned it with privileges, obtained both from the Apostolic See, and from the imperial court of the Caesars. Of the relics of St. John Gualbert carried into France I said more at his Acts on the XII of this month.
[10] From the manuscript little book of Hieronymus of Radiolum Hieronymus of Radiolum, a Vallombrosan monk, of whom I said more in the Preliminary Commentary to the Life of St. John Gualbert, besides other lucubrations briefly described the illustrious deeds of the Blessed of the Vallombrosan religion, and dedicated it to Lorenzo de' Medici. He in this manuscript little work, which our Papebroch transcribed with his own hand, adorns Blessed Benignus with the following elogium: To these succeeded others too not inferior in virtue and miracles, of whom the first in merits was Benignus a most religious man. To these therefore Benignus was adorned not only with moral and divine virtues, but also with doctrine and eloquence: for although he was hindered by the affairs of the monastery and of the whole Order, because he was the first abbot, yet whatever leisure was given, he was wont to consume in continued studies in every writing of the sacred letters with diligent lucubration, so that he published a book among the rest, which is called on the cloister of the soul and body, in which volume nothing which pertains to living well and blessedly is omitted. There exist too Latin letters to Louis king of France, to which king he ordered the left arm of St. John to be given as a gift, through which most illustrious signs and miracles in those regions, as we have received from the very monks who inhabit that monastery, where Jesus shows those signs through St. John for confirming the catholic faith, in the jubilee which existed in the time of Pope Nicholas V, from those seeking these regions on the way to Rome: for the right, with which he struck the demon while he himself was still living, is with us, with which both the things which we have written at large elsewhere, and very many other wonders and prodigies and signs were shown, and daily to the praise and honor of Jesus Christ by the merits of the same most holy John are shown. Without doubt Radiolensis here understands those miracles which he himself wrote quite fully, and which we gave from his manuscript codex after the Life of St. John Gualbert.
[11] Then the same author thus proceeds to set forth the counter-gift of king Louis, and other things distinguishedly done by Blessed Benignus: the elogium of Blessed Benignus is given, But the most magnificent king himself, not unmindful of so great a gift conferred on him, gave to the father Abbot himself as a gift of the wood of the cross of Christ Jesus with a particle of the nail with which Jesus himself was affixed to the cross, wondrously adorned with gold and precious stones, which wood is with us in the likeness of a small cross, and even in our time is beheld on Good Friday, the sixth feria, and is venerably adored by all, the whole body prostrated on the ground; whence among the relics of the Saints it is held with the highest veneration. In the time too of this venerable Father a distinguished and huge temple to the honor of the most glorious Virgin Mary and St. Michael the archangel was dedicated in Vallombrosa, whereas before, even the want of necessary things pressing, they had a very small oratory without wall or rampart, but constructed of wooden boards. In his time too the church of the Cells of Vallombrosa was built, and after three years consecrated, by the venerable and most holy man Andrew bishop of Prague of the province of Bohemia. The body of this most blessed Benignus with the other Blessed was laid up near the bell-tower, where, their merits going before, even in our memory many taken by demons are wondrously freed; but his tongue, preserved from stench and putrefaction, among the relics of the Saints is still beheld devoutly and wonderfully. Thus Hieronymus of Radiolum wove this compendium of the things done by Blessed Benignus especially in religion, in which he differs from others about certain circumstances of lighter moment, as will easily appear to one comparing the Lives.
[12] The Life of Blessed Benignus is described in different ways; especially about the beginning, and from others diverse Acts are brought forward. where Venantius Simius in his elogium from other Vallombrosan writers relates these things: Blessed Benignus, deducing his origin from the Bisdomini, from that most noble family of St. John Gualbert the abbot, from his early age gave not obscure indications of future sanctity: for as a little boy, neglecting boyish games, abhorring from the world, and from the conveniences of his paternal house, he wished to be educated among the inconveniences of religion, and in his time to profess the Vallombrosan institute, in which, intent on fasts and prayers, he appeared a perpetual emulator of the elder fathers of better mark and deeper discipline. From this beginning of the Life a double Ms. plainly differs, of which one was drawn from the library of the Grand Duke of Etruria at the church of St. Laurence, and which Simius published in the Catalogue of Illustrious Men, who there thus prefaces of it: In a certain ancient manuscript the Life of Blessed Benignus is described otherwise, and indeed almost as different as heaven, and is of this kind as follows. Then in a distinct character he subjoins the very Acts, which we shall at once in the first place publish from it. The other Ms. was taken by Papebroch himself at Florence from the Medicean library, which in the beginning scarcely differs from the preceding; but in its course some deeds and miracles are inserted into it, which in the former Ms. are omitted. That we shall commit to type in the second place, that the curious reader may be able to compare them among themselves, and detect the discrepancy. The author of each Ms. is anonymous. But whether it be the same who wrote the Life of St. Zenobius bishop of Florence, is not sufficiently clear, although he says in the Prologue of the Zenobian Life that he treated also of St. Benignus the abbot. On this matter our tome VI of May, page 51, may be seen. Meanwhile first receive
SHORTER ACTS
From the Florentine Ms. of the Laurentian Library, which Venantius Simius published in the Catalogue of Illustrious Men of the Congregation of Vallombrosa, page 54.
Benignus, abbot, of the Vallombrosan Order in Tuscany (S.)
BHL Number: 1165
FROM THE EDITION of Simius.
Blessed Benignus piously leading the clerical life, Benignus, of the province of Tuscany, of the county of Florence, from the castle of Montevarchi a, drew his origin from a very noble lineage. He, the years of infancy completed, is handed by his forefathers to the study of letters, with which in a short time he is made fruitful, guarding himself from those very vices with which that kind of men is wont to be entangled; and as soon as he had some discretion, he chose Christ-bearing Mary as his directress, governess, lady, and mother, supported by whose helps, not trusting in his own merits, he might proceed secure through the abrupt ways of the world. His parents therefore beholding him almost angelic in aspect, composed with gravity of morals, eloquent in speech, adorned with virtues, eager for the clerical state; accepted that he should become a cleric, and caused a certain church to be given him in the castle of Figline b. The sacerdotal diadem being afterward taken, he began to afflict his body with graver abstinence, fasts, vigils, and prayers, and a most harsh hair-shirt, to persist in large alms, even above his power, not to think of the morrow, instructed by the evangelical documents.
[2] nevertheless fallen into sin, he does penance, Envying his sanctity, the enemy of the human race
moved a certain young girl against him, who, opportunity taken, expressed to him her desire, and did not cease to express it a second and third time, until Benignus, for a set day, did not refuse to assent to the crimes. But the virgin Mother of God, to whom he had offered himself, hindered the deed, and before it proceeded into act, he, confused, returned to himself weeping most bitterly, and seeking mercy from the Mother of grace, fled thence to Rome, made Lent there, and confessed his sin with penance, and from then, having returned to his country, leaving the world, took care to enter, all delay laid aside, into the monastery of Vallombrosa, famous for sanctity. Whom the venerable father abbot, called Tertius c, graciously received, and gave him the habit of the novices.
[3] and having entered the Vallombrosan Order he shines with many virtues. The habit of holy religion being received, he began to inspect the rule under which he wished to serve God as a soldier, and although he saw the heavy yoke of poverty, the heavier of chastity, the heaviest the abnegation of his own will, yet more fully trusting in the Mother of God, in whom, as has been said, he had placed his hope, he raised himself above himself, and at the set time, as is the custom there, he established to profess according to the rule of the holy Father Benedict, and to live perpetually. The holy man, baptized with the baptism of monastic profession, began to progress with all humility, and the vileness both of his upper and lower garments, the long-suffering of prayer, patience, poverty, charity, and purity of mind, so that they reckoned him an angel in human form, not a man. For some time the man of God, living with the brothers in all perfection, by special grace obtained that he might be able to lead the eremitic life in a hermitage not far from the monastery, where he lived with such sanctity that, the ancient monks of the place testifying, none ever there was like to him.
[4] But Martin d, assumed to the generalate in the place of Tertius now dead, After other offices he is elected abbot general, considering not only the sanctity of the lord Benignus, but his experience in acting, the maturity of his counsel, and the firmness of his mind, gifts well proportioned for governing, gently drew him out of the cell, and fully delegated to him the visitation, both in the heads and in the members of the whole Order, and afterward caused him to be elected and confirmed abbot of St. Salvi e. Living in which office for no small time, he enlarged that monastery in spiritual and temporal things. Meanwhile the abbot Martin of good memory is snatched from the present life, and, no one of the abbots of the Order, to whom it pertained to elect, dissenting, Blessed Benignus is taken up, who, touched with grave sorrow within, yet overcome by the entreaties of those electing and of all the monks standing by, took up the office of general, and, no change of his holy life being made, remained the same as before in all things and through all.
[5] In the process of time the holy Man, seeing himself worn out with old age, which office being spontaneously laid down, he dies holily in the hermitage. the abbots of the Order being gathered together, resigned the office into their hands. With inmost humility he asked pardon on bent knees for the office itself, if he had performed it negligently, and for all annoyance which he had brought upon anyone beyond his intention, and forthwith, provision being made with the others of a worthy pastor, he asked of his obedience that he might be a hermit henceforth, and returned to the sacred hermitage, and from then announced to all that nothing earthly should be said to him by anyone; and what is wonderful to speak, though he was a centenarian f, he never dispensed himself from fasts, abstinences, vigils, prayers, assiduous silence, the hardness of his bed, and the daily recitation of the whole Psalter. At length foreknowing his death to be at hand, he called the brothers to the cell of the sacred hermitage, narrated to them for what he had called them, confirmed them with a most sweet discourse to the observance of holy religion, the sacraments of the Eucharist and Extreme Unction being received with much devotion, fortified himself with the sign of the cross, raised his eyes to heaven, with hands closed commended himself to God with ineffable devotion, until among the hands of the brothers standing by and singing with pious weeping, with a most joyful face he expired, and his holy soul penetrated the heavenly things.
ANNOTATIONS.
FULLER ACTS
From the Florentine Ms. of the Medicean library, shelf XX.
Benignus, abbot, of the Vallombrosan Order in Tuscany (S.)
BHL Number: 1166
FROM THE MS.
Blessed Benignus made a cleric lives piously, Benignus, of the province of Tuscany, of the county of Florence, in the castle of Montevalchi [], drew his origin from a very noble lineage. He, the years of infancy completed, is handed by his forefathers to the studies of letters, with which in a short time he is made fruitful, guarding himself from those very vices with which that kind of men is wont to be entangled; and not undeservedly: for soon, as he had some discretion, he chose for himself the chief Christ-bearer as directress, governess, lady, and matron, that, supported by her helps, not trusting in his own merits, he might proceed diligently through the precipices of the vices. His parents indeed beholding him angelic in aspect of form, composed with gravity of morals, eloquent in speech, adorned with virtues, pure in mind, eager for the clerical state, accepted that he should become a cleric, and caused a certain church to be given him in the castle of Fighini [*]. The sacerdotal diadem therefore being taken, he began to afflict his body with graver abstinence, fasting, vigils, prayers, bound with a most harsh hair-shirt, with hardness, to persist in large alms above his power to his committed spouse, not to think of the morrow, instructed by the evangelical documents.
[2] but by the envy of the demon led into the desire of luxury; Envying his sanctity, the enemy of the human race moved a certain young girl against him. Opportunity being seized, she expresses to him her desire, does not cease to repeat it a second and third time, and moved him so much that on a set day he did not refuse to assent to her crimes; although the Mother of God, to whom he had offered himself, in no way omitted to hinder his deed, before it proceeded into act: for confused he returned to himself weeping most bitterly, asked the Mother of grace his spouse for mercy, fled to Rome, made Lent there; he confessed that deed with penance for the great crime, and from then, returning to his country, took care to leave the world and to enter, all affection of delay laid aside, into the Vallombrosan monastery, famous for sanctity. Whom the venerable father abbot, called Tertius, after receiving his many entreaties and the grave journeys made by him for this, graciously received, gave him the habit of the novices, and, his benignity being observed, published to the convent that his name henceforth should be Benignus.
[3] soon, penance being done, he embraces the Vallombrosan institute, The habit of holy religion being received, the man of God as a good literate began to inspect the rule under which he wished to serve God as a soldier, and although the heavy yoke of poverty, the heavier of chastity, the heaviest the abnegation of his own will was seen in it, into which, as has been said, he had placed his hope, more fully trusting he raised himself above himself, and at the set time, as is the custom there, he did not neglect to profess his purpose and to live according to the rule of the holy Father Benedict. The holy Man, baptized with the baptism of monastic perfection, began to progress with all humility, the vileness both of his lower and upper garments, abstinence, vigils, patience, largeness of prayer, poverty, purity of mind going before, with the highest charity, so that they thought they had received an angel in human form, not a man, that he might renew them by the path of perfection for the supernal things. For some time the man of God living with the brothers in all perfection, by special grace obtained that he might lead the eremitic life in the hermitage of the monastery; in which he lived with such perfection that, the ancient monks of the place testifying, there none ever was like to him.
[4] The Lord Tertius the abbot enters the way of all flesh, and the lord Martin adorned with all sanctity is taken up to that office, and for his virtue is made abbot of St. Salvi, and that holy monastery is renewed from good to better. But he, considering the sanctity of the aforesaid lord Benignus, his probity in acting, the maturity of his counsel, the firmness of his mind, his manliness for the observance of religion, gently drew him out of the cell reluctant, and fully delegated to him the visitation both in the heads and in the members of the whole order, and, lest his order should be deprived of the solace of so great a man, caused him to be elected abbot of St. Salvi, and confirmed him piously unwilling in every way with the greatest joy: living in which office for no small time, he enlarged that monastery in a wondrous manner in spiritual and temporal things, and moreover kept the life which he held in the hermitage: for it was the holy Man's custom always on the solemnities of the days of Saturday to celebrate in honor of the Christ-bearer: on other days, if he did not celebrate, to assist entirely one celebrating, and so devoutly, as if he saw, the glorious Mother of God and ever-Virgin Mary being present, Christ handled by the hands of the Jews, as they wickedly did, his eyes showing it, with a wondrous inundation of tears to bathe inestimably his cheeks and breast a. Which being completed, and also as often as he rose from secret prayer, he appeared with such brightness of face for a long space, that those beholding him judged that he had at that time been already crowned in the supernal things before Jesus and the citizens of heaven.
[5] Meanwhile the abbot Martin of good memory is snatched from the present life; and then made abbot general, no one of the abbots of the Order, to whom it pertains to elect, dissenting, the lord Benignus already said is taken up, who, touched with grave sorrow within, overcome by the prayers of those electing and of all the monks standing by, took up the office, and, no change of his holy life being made, remained the same as before in all things and through all. The fame of the Saint flying, Marianus b King of Sardinia, out of the devotion which he had toward him, hearing that in that holy hermitage there was no oratory, sent him much money for this to be done, and instituted a church to be built quickly in honor of Blessed John the Baptist c his patron; which in the process of time the bishop of Prague d, Andrew by name, visiting the Saint with the greatest devotion, at his instance, consecrated under the title of St. John.
[6] he confers various benefits on the order, When the Lord Ugolino bishop of Ostia, then in Tuscany Legate of the Apostolic See, who succeeded in the Apostolate to Honorius, called
Gregory IX e, had visited him with eager devotion and inspected the cheap oratory in his monastery, he set forth to him that it was not well fitting, and promised help. The faith of so great a man gave hope, and from then he resolved to do otherwise. The legate withdrawing, he called the abbots of the Order, proposed the matter, and utterly took care how it should be done. Placing his whole hope in this, as in other things, in the Christ-bearer, the rest failing in their promises, he began the work, and, that he might complete what he had begun for her honor, he did not cease to entreat her with many and frequent prayers. At which time the venerable lord Raymund Castrensis f bishop in Sardinia, a monk of the aforesaid monastery, and the Lord John g then pastor of the Florentine church, went thither, and, moved by his sanctity, at the expense of their revenues brought the aforesaid building to completion. At the same time the supreme Pontiff Gregory IX, on account of the devotion which he had toward him when he was bishop of Ostia, gave him the monastery of St. Donatus of Todi; and the doctor of the sacred page Ardingus h bishop of Florence the monastery of St. Pancras of the city of Florence: all which he received and constituted each college under an abbot, and took care happily to nourish it with all sanctity.
[7] and heavy with old age he abdicates that office. The man of God began to shine with miracles: for when a certain son of perdition had cast fire into the crops gathered for the food of the whole year, and it could be extinguished by no human aid, the holy Man went thither, gave himself to prayer facing the fire, these being premised, took part of his cowl and, as if he wished to kindle it, made a wind; and soon the fire, the chaff being consumed, extinguished, left no blackness in the least grain of wheat. On a certain day, while he was going to visit a certain monk of his, he fell by chance from his horse, limped ever after, and from this going with a staff omitted nothing to be done concerning that Order. In the process of time the holy Man, seeing himself worn out with old age, the abbots of his Order being gathered, into their hands with a tearful cry of those weeping bitterly resigned the office, with lowest humility asked pardon on bent knees for the office performed negligently and for all annoyance which he had brought upon anyone of his order beyond his intention, and forthwith, provision being made with the others of a worthy pastor, asked of his obedience that he might be a hermit henceforth, and flew to the holy hermitage, and from then announced to all that nothing earthly should be said to him by anyone; and what is wonderful to speak, though he was a centenarian, in fasting, abstinence, vigils, prayer, silence, the hardness of his bed, and saying with himself the whole psalter every day, as long as he lived, placed in no case he dispensed.
[8] Afterward to many sick, A certain boy from St. Hilary, lame in each foot from his mother's womb, was led to him: the sign of the cross being made over his feet, he returned to his country whole on his own feet. A certain boy from Querrata, mute from the womb, being led to him, at once the sign of the cross being made over him, most excellently cured, praising God with great voices, took care to return home. A certain woman blind for two years, remaining in the castle of Pelago, caused herself to be led to the man of God; whose blessing being received, all health being received, she returned to her own. A certain Bonaventura, cruelly wearied for eighteen years with gout, caused herself to be carried to his presence, and forthwith, his blessing being received, departed on her own feet perfectly whole. A certain woman from the castle of St. Miniato, when for two years she was deprived of the use of her tongue, at the instance of her mother conceived in mind that, her son being born (because she was near childbirth), she would visit him, if it should befall her to be freed, and forthwith received health according to her vow, and, her son being born, fulfilled what she had vowed.
[9] When a certain youth of the same castle had been born blind, and had recognized the grace who labored with various diseases, which the Saint had conferred on the aforesaid lady, he went with her to Vallombrosa, and, the blessing being received from the Saint, the benefit of light perfectly received, returned whole to his own. A certain youth of the city of Florence, when he had been blind for five years, reverently came to him and, his blessing being received, most healthy did not delay to return to Florence. A certain one by name Benincasa, weighed down with a grave abscess, able to retain no food, being led to him, his blessing being received, when he was not freed, returned to himself, confessed his crimes to him, absolved by whom, forthwith praising God most healthy returning home on his own feet said farewell. A certain one mute from birth, and a certain one-eyed man of Pancano, came at different times, and, the sign of the cross being made over them, at once returned to their own whole and cheerful.
[10] When a certain one-eyed woman of the city of Florence had gone to him, or were vexed with infirmities, and had returned uncured, and heard from a certain neighbor of hers that this had happened to her because he had not the power, and she herself asserted that it had happened by her own sins, before those coming at the rumor of such a contention she was at once healed. A certain woman with her whole throat basely full of swellings i went to him, and forthwith freed departed. Two, one a Lucchese blind, and the other a Florentine with his whole arm full of fistulas, came to him, and quickly whole returned to their own. A certain one having a hand altogether withered went to him, and soon healed departed. Two boys of perhaps twelve years, possessed by demons, were led to him, who, he being seen, began to cry out strongly: O Benignus little abbot, why do you compel us to go out? who quickly gave himself to prayer, and the sign of the cross being made over them, utterly drove them from their bodies never to return.
[11] When a certain one wished with the greatest labor to lead his demoniac wife, he prodigiously restores health, approaching the monastery by the space of one mile, the demon began to cry out: You will not lead me to brother Malignus, as you believe; and these things said he went out: she freed went to him and, cured by his blessing, remained forever from such harm. When a certain woman long barren came to the man of God with her husband, that he might obtain a son for her, he heard their prayers, gave himself to prayer. Within a year she had a son, whom she nourished wholly for the service of God. When a certain one held by a grave infirmity had been in bed a whole year, and his paralytic wife could not serve him, they caused themselves to be carried to the man of God, and forthwith whole most joyfully returned to Florence, whence they were, on their own feet. Certain Sienese, not knowing the crossing of the river Arno, drawn by the waters were being drowned: returning to themselves they began piously to call upon Blessed Benignus, whom they knew not by sight but by fame, and all delay laid aside, they were set on the other side of the river, whole, as they desired.
[12] and at last dies piously, The holy Man foreknowing his death to be at hand, called the brothers to the Cell of the sacred hermitage; narrated to them for what he had called them; with a most sweet discourse comforted them to the observance of holy religion, and asked with most humble face that the kiss of peace be given to him by each. The sacraments of the Eucharist and Extreme Unction being received with much devotion, he fortified himself with the sign of the cross, raised his eyes to heaven with hands closed, commending himself to God with ineffable devotion with a most joyful face, among the hands of the brothers standing by singing with pious weeping, that holy soul passed from this world to the Father.
ANNOTATIONS.
* otherwise Montevarchi
* read "diligently" (gnaviter)
* otherwise Figlini
* read "of Prague"
July, Volume IV: 18 July