Robert of Salento

ON BLESSED ROBERT OF SALENTO, DISCIPLE OF ST. PETER CELESTINE,

NEAR SULMONA IN HITHER ABRUZZO.

IN THE YEAR 1341.

PRELIMINARY COMMENTARY.

Robert of Salento, disciple of St. Peter Celestine, near Sulmona in Abruzzo (Bl.)

BY THE AUTHOR P. B.

§ I. The cult and Acts of Bl. Robert.

What happens to most founders of religious Orders, that those whom they themselves chose as their companions and disciples, they formed to an almost exceptional virtue with their own hands, so to speak, and imbued thoroughly with their own spirit; Robert, disciple of St. Peter Celestine, this it was permitted especially to observe in St. Peter Celestine, from whom the Order of the Celestines took its name, of whom thus Pierre d'Ailly, bishop of Cambrai, and afterward Cardinal of the Holy Roman Church, in the Life of St. Peter Celestine, which we gave on the XIX of May, page 491: "The Man of God and his Brethren the whole people exalted as saints; since God deigned to work many and great miracles by his wonderful grace not only through him, but also through very many of his Brethren." Among these his brethren and disciples there excelled most in miracles and sanctity of life, the delight of St. Peter, our blessed Robert, whom, to distinguish him from other men likewise distinguished of the same name, Order, and nearly the same time, the authors named either "of Salento" from his homeland Salle, which is a town of Hither Abruzzo; or "of Sulmona" from the city near which his relics are venerated.

[2] I have called Robert Blessed: for so I find him called by all who have consigned the history of his Life to writing now for a hundred years and more, He is everywhere called Blessed, besides very many others who mentioned him in passing in the Life of St. Peter Celestine, and Antioco Onofrio in his Compiled Praises of Heroes, edited at Macerata in the year 1683, who prefixes to his name not "Bl." but "S.," which means Saint, page 146; Lelio Marini in the Life of St. Peter Celestine, with us, volume IV of May, page 503, both calls him blessed, and says that certain of his garments are preserved even today for relics. Nay, even the first writer of his Acts, from about the middle of the XIV century, everywhere applied that epithet to him, as will appear below. And although it is not attributed to him by the likewise contemporary author Francesco Petrarch, where he makes mention of him, On the Solitary Life, book 2, tract. 3, chapter 18; yet he is not silent about the common opinion and report of his sanctity: "But that disciple," he says, "mindful of the counsel, coming down to our times, and full of days, a few years ago went after his master, having left indeed among his own a great opinion of sanctity and report of wonderful works." Which words of Petrarch Pierre d'Ailly, cited above, page 496, afterward also used in the Life of St. Peter Celestine.

[3] The same title the Martyrologists ascribe to him on this day, the XVIII of July; and is noted in certain Martyrologies. where Menard thus announces him: "At Sulmona in Italy, of blessed Robert of the Order of the Celestines, disciple of St. Peter of Murrone, a man of great sanctity and illustrious for the glory of miracles." The same has a more prolix elogium of him in the same place in the Observations on that day, book 2. Menard was followed by Bucelin in the Benedictine Menology, and Antonio de Heredia in the Lives of the Saints of the Order of St. Benedict on the same day; yet both reserve the epitome of his Life to the following day, on which he was buried. The same, without doubt, Ferrari wished to designate on the XVIII of July in the Catalogue of the Saints who are not in the Roman Martyrology, in these words: "At Sulmona, of Bl. Robert of the Cistercian Order." But in the notes he has thus: "Of Robert confessor, from the monastic Martyrology. He flourished under Benedict Pope XI. He departed from life in the year 1341. Of whom in the Cistercian Chronicle." What that Cistercian Chronicle is, I know not. Certainly Chalemot on this day, and Henriquez in the Cistercian fasti, acknowledge no Robert. And then what have the Cistercians to do with Sulmona? For indeed the day, the year of death, the place of cult agree with no other Robert than the one of Salento, who was not a Cistercian. More rightly thus Usuard augmented according to the Florentine codices, as is noted in the supplements of our Usuard on this day: "Of blessed Robert confessor, of Salle, of the Order of the Celestines." But what we understand by those codices, we said in the same place in the Preface, page 63, number 254. But in this matter the exemplars there collated agree, that is, the manuscript of Lord Carlo Strozzi, and the Florentine printed in the year 1486, and the manuscript of the Medicean library, as Henschenius noted.

[4] His relics honored long since by a public concourse; There is added the testimony of his public veneration in Jean du Bois at the end of his Fleury Library, edited at Lyon in the year 1605, in the Life of Bl. Robert the Celestine, chapter 10, where he has thus: "But his body (of Robert of Salento) in the monastery of the Holy Spirit near Sulmona, the chief of the Order of the Celestines, laid up within a chest closed with iron gratings, on the southern side of the church, is honored with a venerable concourse of the faithful. But at what time it was raised from the ground, I do not find." Celestino Telera thinks this was done in the year which immediately followed the happy death of Robert, of Christ 1342; and not without probability, as we shall see below in its place. And who would believe that the people could have been restrained even for a while from his death being learned, from flowing continually most crowded and suppliant to him, of whom, even while living, they had seen so many, had heard so many prodigies celebrated everywhere; since these are usually more frequent after death? But you would believe this much less, if you consider the miracles which immediately from his death so frequently happened at his tomb and by his invocation; so that in that very year not only their most celebrated report, but the very miracles themselves, together with the highest devotion toward the new Patron, penetrated even into the neighboring provinces; as is established from those things which our author narrates of himself in the prologue, numbers 5 and 6.

[5] To the public cult also makes what Telera has in the Life, chapter 1, and a chapel erected to him. namely that a chapel was once erected by the people of Salle to the blessed Citizen in their own greater church, and indeed an elegant building, as he himself says, "which is seen to this day." And so he did not hesitate to call Robert himself Blessed; although yet in the preface to the Lives of the Holy Disciples of St. Peter Celestine, page 184 and following, he forewarns that that title is given by him only to those whom antiquity had judged worthy of it from time immemorial before the Pontifical decrees of the years 1625 and 1634. All these things, I believe, if Lord Castellanus had seen, before he edited his Universal Martyrology, he would not have announced Robert so timidly as he did on this day in words which I thus render into Latin: "Near Sulmona, the Venerable Robert of Salento, of the Order of the Celestines." Yet because the tried diligence of this man in investigating things of this kind is known to us; lest any doubt should here remain, we thought the Reverend Celestine Fathers themselves should be consulted by letter.

[6] It was written therefore to the Very Reverend Father Prior of the monastery of Heverlee near Louvain; His solemn cult at Salle in Abruzzo, and then to Paris: whence we learned that in the Order of the Celestines of the Gallican province nothing at all is done concerning Bl. Robert, not even a commemoration in the ecclesiastical Office. Wherefore we had recourse into Italy through our own; from whom, being questioned, the most ample Lord abbot of the monastery of Bologna answered thus: That he had been in those parts. That the body of the Blessed was outside the walls of Sulmona: that his Order did not celebrate his Office: yet that the priests of the place in which he rests did celebrate it: that there, on the day sacred to him, a solemn Mass and panegyric were held. For the rest, that he would write, that he might obtain answers agreeing to our several questions; and would most readily communicate them. So concerning the great humanity of the most ample Man, Father Giovanni Tedeschi of the Society of Jesus testified by a letter given at Carpi of Modena in the year 1724, on the XVIII of April. But when I doubted who those priests of the place were,

so it was written back to me through the same Father Tedeschi, who indeed showed himself in few things zealous for our work, by the same most ample Lord Abbot in these words on the 9th of November of the year 1724:

[7] "At Salle, a middling town of the diocese of Chieti in the Samnite country, and an altar in the church of the monastery of the Holy Spirit near Sulmona, in which the Blessed was born, and long stayed while he lived, his feast is every year celebrated with solemn rite, as is written, by the presbyters of the place; by which name we understand not the Celestine monks, of whom there is no monastery there, nor other regulars; but secular presbyters. Since the bishops of Chieti approve and permit this, and it is not established to the Father Abbot of any privilege of celebrating his feast granted to the same town by the Apostolic See (since it has granted nothing such thus far to the Order of the Celestines), it is credible that that cult of the Blessed is there far more ancient than that it should be judged abolished or diminished by the Bulls of Urban VIII. For the rest, at Sulmona in the monastery of the Holy Spirit the ashes of the Blessed are preserved in a small case, and in the church of the same monastery, before it wholly collapsed in the last earthquake, there stood an altar sacred to the same Blessed, at which the same Father Abbot testifies that he himself several times performed divine service. Of the same church now only the high altar is rebuilt; when the other altars shall be restored, the Palla, as it is called, or picture of the same Blessed, which is still preserved, will probably be replaced on his own altar." These things in the most obliging letter of Father Tedeschi; in which he also signifies that the most ample Lord Abbot in the following year would set out for Sulmona to the general chapter of the Order, and thence would send more monuments, if they were at hand.

[8] whose picture is here represented. The day before, if I rightly remember, that I received the letter just recited, I had sent another, to add spurs to the man already running of his own accord, that he should hasten the notices lately promised; since soon the Acts of Bl. Robert were to be committed to the press. To these too, though importunate, Tedeschi did not, in his humanity and readiness, refuse straightway to write back, on the 15th of January of the year 1725. And indeed, lest he should seem to send an empty letter, he enclosed two images, expressed on copper plates, and, as appears, worn by the hands of the common folk; the one smaller, in which our Blessed is represented with head girt with rays, a forked tree being placed near him, of which mention is made in the Acts, number 21; the other somewhat larger; which, because, according to the same most ample Father Abbot, who took care that both should be consigned to us, it represents that picture which stood on the altar erected to Bl. Robert in the monastery of the Holy Spirit near Sulmona, and is probably to be replaced, I thought should be engraved on copper; since time does not allow me to await a more elegant one with the other monuments, which the often-praised most ample Father Abbot of Bologna promises to bring on his return from the chapter. This pleases the more, that it seems very ancient. And behold it for thee, but a little contracted. I had heard that another little image was circulated, which exhibited the heart of our Blessed pierced with two nails; but such a one both the most ample Abbot of Bologna and Tedeschi, whom I had consulted, testified that they had seen nowhere.

[9] Now I proceed to the Acts of Bl. Robert. First these were published in print, The more recent writers of the Acts of Bl. Robert being omitted, as I said before, by Jean du Bois, a Parisian and Celestine, in the Fleury Library in the year 1605. Thence they were received, as they were, by him who edited Surius at Cologne in the year 1618, as may be seen on the XVIII of July. Thence too drew their material Benedict Gonon in the Lives and Sentences of the Fathers of the West, book 6, from page 373, and several others, some of whom I mentioned above; not however Wion, either in the monastic Martyrology which Gonon cites, or anywhere else, so far as I know. All these added nothing of their own to what they had found in du Bois. Somewhat more hope had been given by the diligence of Father Dom Lelio Marini, abbot general of the Celestines, who in the Life of St. Peter Celestine more than once promises the Acts of Bl. Robert. Whether he gave them or not, I know not; nor did I think it should be so greatly investigated, after I fell upon the sacred histories of Men illustrious for sanctity of the congregation of the Celestines, collected and written in Italian by Lord Celestino Telera, definitor and Celestine abbot, and edited at Bologna in the year 1648. Among these is also the Life of Bl. Robert of Salle from page 209, taken indeed from that which du Bois gave; but reduced to chronological reckonings, and augmented in all matters (if you except certain episodes) which that learned and diligent searcher of the archives of his Order could bring into light from dust and hidden places. Whose work indeed was of great help to me.

[10] Since yet it is our task, in editing the Acts of the Saints, to prefer the ancient to the recent, and fountains to streams, we here give the contemporary one, it has not seemed good to propose here either the Life of Jean du Bois or of Telera: since it was adorned from another, which a certain anonymous priest had written, in that very year happily freed from a fever by the help of Bl. Robert in Campania, in which he had migrated to heaven about five months before; as he himself narrates of himself below in the prologue. His work, composed in a rude style, some things being cut off and contracted, du Bois polished; by which labor I doubt whether he lost with readers, more avid now at least of antiquity than of elegance, greater favor, than Laurentius Surius, who was wont to do the same. However it be, I thought the fountain itself should be sought out, of which I had only the prologue taken from a manuscript once of Belfort. I therefore had recourse first to the Very Reverend Father Prior of Heverlee; from whom, since he had nothing, I was sent to Paris to the Reverend Father Becquet, prefect of the library of the Celestines there, with whom he most humanly promised me his labor, and indeed also performed it: for scarcely had Becquet received my letter, when he approached our Father Claude Joachim Thoubeau, a man friendly to him, and most well-known among the learned; and lent him a manuscript codex, which besides that which I sought, contained many other things very similar to Legends, as the Acts of St. Catharine Martyr, etc. Thence Father Thoubeau took care to have copied for us not only the Life of Bl. Robert, but also another, Becquet exhorting, of Bl. John Bassand; for he foresaw that this too would be of use to us in the month of August. Both copies, most accurately collated with the exemplar by the said father, the Very Reverend Father Provincial of the Celestine Order through Gaul deigned himself to bring into Belgium, and took care to have them further officiously consigned into our hands here at Antwerp through his own.

[11] And as regards the Life of Bl. Robert, it is without doubt that most ancient one which I desired, from an old Parisian manuscript. and which Father du Bois used; as I conjectured from the prologue, which I already had, as I said, from elsewhere, yet somewhat, to confess the truth, more contracted; which, lest I seem to dissemble, I have enclosed in brackets those things which are not read in the copy of the Belfort prologue. Whether the same was done in the Life, which I do not have from elsewhere, I cannot divine. But neither is it established to me whether those augmentations of words (for they contain nothing of substance) are the author's own, or of some interpolator; or on the contrary whether the brevity is the author's, and the luxuriance the interpolator's; nor even whether the manuscript, the Belfort, is to be preferred to the Celestine, or the Celestine to the Belfort. Certainly of the Celestine codex Father Thoubeau writes that it seems to him written easily three hundred years ago. I shall therefore give from this the Life of Bl. Robert, as I received it; except that I shall supply the abbreviations of the letters, or contractions, as they say: for they were most frequent; and the said Father had wished them to be religiously observed by the copyist, and afterward collated it himself with the exemplar; lest anything perhaps could be rashly changed. The orthography likewise I have for the most part restored, where simple vowels were for diphthongs, or an obsolete letter abounded, as in "Sompno," "dampno," and the like, of which in those times there was use, or rather abuse. Finally I have distributed the chapters in our manner; the author's partition being left, however, in the margins.

§ II. The chronological series of the private life of Bl. Robert.

Robert was born about the year of Christ 1273; Since our author passed over some things which contribute to the Acts of Bl. Robert, it has seemed good to weave them here together with the chronological series of the Life, in which matter I shall use especially the work of Lord Celestino Telera, of whom I made mention above. Bl. Robert therefore was born either in the year of Christ 1272 after the month of July, or certainly before the XVIII day of the same month in the year 1273. This is clear from the Acts below, chapter 6, numbers 62 and 64, where he is said to have died on the XVIII day of July, in the year of the Lord 1341, in the 69th year of his age: for if the 69 years, if nearly completed, be subtracted from 1341, they will be reduced to the year 1272; but if they were only begun, they will fall within the year 1273. Telera, however, in the Life, chapter 2, does not think he was brought to light before 1273; which he confirms from this, that in the process of the canonization of St. Peter Celestine, Robert, examined with the other witnesses in the month of May or June of the year 1306, testifies of himself that he was then of the age of 33 years. Rightly indeed; if so the process has it, which it was not permitted me to consult. But since, citing that same passage of that process, Lelio Marini in the Italian Life of St. Peter Celestine, book 4, chapter 11, puts for the 33 years of Robert's age 36 years, and our Papebroch, translating Lelio, volume IV of May, page 531, writes in the same place only 26 years of age, I have not dared to rely on these doubtful citations. And so I have preferred to follow a certain author; with whom, however, the argument of Telera does not at all fight.

[13] he becomes a cleric about the year 1287; After he had most uprightly passed his tender age up to the 15th year, about that of Christ 1287, under the discipline of his parents, he gave his name to the clergy; as may be gathered from the Acts, number 8; and not long after happened that distinguished example of Christian charity which is there narrated, number 9. The same order of things du Bois keeps. But why Telera so deviates from him as to seem to refer that deed of Robert to a more tender age of his, I do not sufficiently grasp: for it is not probable that our Blessed was then a little child, when his sister, affected with injuries, already then called a woman, implored his help, and that against a man, and indeed a furious one. But at that time he began to deliberate with St. Peter of Murrone, who afterward was Celestine V, about entering the state of a religious life, nay, already to designate to himself in mind Peter's own Order, and to promise himself to him; as is there related, number 10; and a few days being interposed, having heard his mother's conversation with the Virgin Mother of God, he hastened to fulfill in deed

what he had promised in word. Ibid. number 11.

[14] The Order therefore, which afterward, the Founder being raised to the chair of St. Peter, began to be called Celestine, and a Celestine monk in the year 1288; Robert entered in the sixteenth year of his age, of Christ 1288 before the month of July, as is drawn out from our Acts; in which he is said to have died on the XVIII of July in the year 1341, according to number 62 cited above; after he had followed the footsteps of his pastor, or father (as the Belfort copy has), namely of St. Peter of Murrone, in religion for fifty-three years and more, as it is in the prologue below, number 4. For the 53 years reckoned back from the XVIII day of July 1341 are completed on the same day of July 1288; but what is beyond can be referred to the months or days of the same year 1288 preceding the XVIII of July, in which Robert could already have entered the sixteenth year of his age. In the same sense seems able to be explained the passage taken from the process of the canonization of St. Peter Celestine, at least as it stands in Marini, book 4, chapter 11, whom Telera cites, chapter 2, and in the Acts of the Saints, volume IV of May, page 531; where Robert is said to have spent in the Order seventeen years in the year of Christ 1306 toward the month of June, if the years be understood as completed; in which way they can be called seventeen years, as long as the course is not yet altogether the eighteenth year, though it be next to running over: for suppose Robert entered the Order at the end of June about the year 1288; there will be from thence up to the end of May or the beginning of June of the year 1306, seventeen years with eleven months, that is, eighteen years not yet completed: there will be from thence also up to the year 1341, the XVIII day of July, fifty-three years and more. And so between our author and the said process of canonization it will best agree; nor will it be necessary, deserting the one, to establish the beginning of the religious life given by Robert in the year of Christ 1289; which Lelio and Telera do in the same place.

[15] The place in which he put on the religious habit is sufficiently established from those things which are related toward the end of the first chapter in the Acts, to have been the mount of Orfento, or Orfente, whose description from Maffeo Vegio we gave on the XIX of May in the Acts of St. Peter Celestine, page 494. at the mount of Orfento; The same has Lelio Marini set forth at greater length, book 2, chapter 13; and to this come the things which he there relates in Italian: "On the highest summit of the mount of Maiella, on the side which looks toward the south and Sulmona, and runs toward the Apennine into the Peligni, there is a place at the beginning of a most vast valley, which from the fountain which flows thence is called Orfente; there is a huge cave, hidden, inaccessible, which St. Peter Celestine chose for himself, that he might more securely lie hid, and inhabited from about the year 1286 to 1293, having first contrived instruments by which he might climb into it, and thence descend, or rather let himself down. Then there he built an oratory dedicated to St. John the Evangelist, and cells for himself and his companions; nay, also for strangers and pilgrims. There Robert," says Telera, chapter 3, "spent the year of his novitiate; there he stood a spectator at very many miracles of his holy Father."

[16] When the holy master had for some time observed the Novice practicing beforehand in heroic virtues, he then wished him to be added to his own companionship, says our Author, chapter 1, number 14; where, chosen by St. Peter Celestine as a companion, whom he kept with him for a five-year period; until, namely, being elected supreme Pontiff at the beginning of July of the year 1294, he made him the successor and heir of his cell and life, as is said in the same place, number 15. And so, according to our biographer, Robert clung at Orfento up to the year 1293, in which (as Marini teaches, book 2, chapters 21 and 26) about the month of June St. Peter migrated thence to Murrone, up to the Pontificate; and so also with him Bl. Robert. I said: according to our biographer: for there are those who here think otherwise, according to Telera, chapter 4, and wish that Robert dwelt with his holy father only two years and ten months: for so Robert himself testifies of himself in the process for the canonization of St. Peter Celestine: and indeed that all this time, namely of two years and 10 months, was spent at Orfento. But this opinion is repugnant, not only to those who wrote the Life of Bl. Robert, but also to those who wrote the Acts of St. Peter Celestine, no otherwise than to Petrarch, in the place which I assigned above; who constantly affirm that Robert was the companion of St. Peter in the Moronic cell, when he, sought out for the Pontificate, meditated flight with him in the year 1294; and, intercepted in it, invited the same with him, and, he resisting, granted him the desired cell, to be possessed thereafter as by hereditary right.

[17] Wherefore Celestino Telera follows another way in the same place, to himself, as he says, more probable; and establishes that the whole time, whether continuous or interrupted, in which Robert dwelt with Celestine, he clung to him familiarly was only two years and ten months: since, he says, it is a wickedness to impugn the examination which he himself, as of his own deed, made in the asserted process: for the rest, that those 34 months were passed without doubt partly at Orfento, at least as to the whole year of novitiate, partly in other monasteries by the command of superiors, partly at Murrone, where at last, as intimate with Celestine, he attempted flight with him, and refused the Cardinalitial dignity offered. So he indeed reconciles the testimony drawn from the said process with the Acts of St. Celestine; but by no means with the cited Life of Bl. Robert.

[18] Yet it is not open to me to affirm anything more certain in this matter; up to the Pontificate in the year 1294; since I do not have the process, whence the argument hostile to our author is drawn. Yet if Marini, book 4, chapter 11, faithfully interpreted the testimony of our Robert from the process, there seems to be no difficulty: for there Robert does not deny that he lived familiarly with Celestine for a five-year period; but asserts only that he ministered, or served, the Saint for only two years and ten months continuously: or; that he alone (adjectively) ministered to the Saint for 2 years 10 months: or; that he ministered to the Saint alone for years, etc. For so these can be expounded: "He had served the Saint alone two years and ten months continuously." But it is one thing to be a companion, another a minister; another too to have ministered, another to have ministered alone or to him alone. Whether these suffice, they will judge to whom it shall be permitted to inspect the process itself, which I could not except in Marini. But if that is the testimony of Robert himself (which does not appear from Marini's text; at least as to some parts) and cannot be composed with his Acts; without doubt it ought to be preferred.

[19] in which he succeeded him in the cell of Murrone, St. Celestine being torn away to Rome, Robert immediately began to occupy his cell, which accordingly it will not be idle here briefly to depict. Murrone (Murrone or Morrone, etc.) is a very high mountain in Hither Abruzzo, once rugged and uncultivated, and horrid with woods and thickets. It looks toward the south and Sulmona, scarcely two miles distant thence. On it St. Peter, already from the year of Christ 1239, according to Marini, book 1, chapter 7, built various receptacles for himself at various times, and inhabited them; of which the last was the cell from which he was led out to the Roman throne, after he had inhabited it one year and a month. It was set upon a rock; on the slope of the mountain, then indeed most rugged, more like a prison than a cell; and so narrow that, besides the altar (which, made Pontiff, he himself consecrated and once a year enriched with plenary indulgences), it scarcely held a man: it was closed with a low and narrow little door: and had a window fortified with iron gratings, through which he could both be seen sacrificing, and address those coming, and receive necessities. He gave the name to the place, "at St. Onuphrius." Outside that little cell was another more capacious, in the manner of a hall, which withdrew from that smaller one the prospect over the places set below. Besides, other cells were there seen along the length of the rock, as also a tiny house, built for his companions and ministers. These may be seen at greater length in Marini, book 1, chapters 7 and 15; book 2, chapters 22, 24, 26; book 3, chapter 6, and elsewhere. Consult also the poem of Cardinal James given in volume IV of May, page 451, from number 180.

[20] Bl. Robert remained in this cell up to after the time in which he stayed up to the year 1297 or 1298, in which the holy man blessed Peter renounced his office, and migrated to Christ. So the Acts have, number 15. But St. Peter Celestine renounced the Papacy in the year of Christ 1294 in the month of December; but migrated to Christ in the year 1296 on the XIX day of May; when he showed himself to Robert in the cell to be seen; as is narrated in the same place, number 16. But how long after that time he remained there, the Acts do not record: they hint however that he stayed there until he betook himself to another cell in the monastery of St. George of Rocca Morice, in which he shut himself up for 12 years; certainly of another dwelling meanwhile they make no mention, number 17. Since therefore he was then a priest, when he was staying in the monastery of St. George, as is established from number 19; he cannot, the former cell being left, have migrated to the other before the year of Christ 1297, in which, having entered the twenty-fifth year of his age, he could first be initiated into the priesthood, according to St. Celestine himself, Little Work 8, part 5, section 1, chapter 2. And it appears probable enough that, together with the new dignity of the priesthood, that new and plainly heavenly manner of living was undertaken by him, and so it seemed also to Telera, chapter 7, where he says that Robert persevered at Murrone up to the priesthood, which he refers to the year 1298, because he interprets these words of St. Celestine in the cited place, "But he can now be ordained (a presbyter) having twenty-five years," of 25 completed years; whereas they ought to be understood as only begun, as you will gather from Lelio Marini in the Life of St. Peter Celestine, book 1, chapter 6.

[21] There will perhaps be someone who thinks Bl. Robert passed somewhat later from the cell of St. Celestine to the monastery of St. George; when he shut himself up in another cell for 12 years. since he does not seem to have deserted the twelve-years' solitude in the cell of St. George before he was called thence by his superiors to bear a public office in the Order; but the first office which he is known to have borne was imposed on him in the year of Christ 1314, as we shall note below; from which year if you subtract the twelve whole years

which he had spent enclosed, you would come to the year 1302, in which he could transfer himself from the cell of St. Peter to that solitary one of St. George. But that I should not assent to this opinion, the Acts effect, chapter 4, number 43, where it is narrated that the bishop of Chieti exacted from Robert an account of the alms received and expended from the times of the Council of Vienne until then, that is from the year of Christ 1311, in which that Council had been celebrated. Already then therefore that bishop knew that he had given himself to collecting alms and pouring them out for pious uses. But this he did not (at least so that it could fall into the eyes of all, namely by building and founding monasteries and hospitals) before he had completed the twelfth year in the cell of St. George; as is clear from the Acts from chapter 3. Not therefore, the former cell being deserted, did he come to the second after about the year 1298, from which the twelve years of solitude reckoned run out into the year of Christ 1310 or the following, that is, into the time nearly of the Council of Vienne. Further, what manner of life he held in this last cell, what admirable prodigies he wrought, the Acts teach in the whole second chapter. And these things indeed pertain to his private life; and can without difficulty be understood from the Acts themselves. Would that with equal perspicuity the same author had handed down the things which pertain to the offices of our Blessed and his subsequent public life. We shall bring forward what is wanting in this part, as much indeed as could be found, from the praised Celestino Telera, chapter 7.

§ III. The chronological continuation and public offices in the Order.

[He becomes procurator of the monastery of the Holy Spirit of Maiella in the year 1314:] It was not permitted to Robert thus far to have leisure for himself alone and for God in his cells, but that he was bound, even unwilling, to run to the chapters of his Order, or general chapter, as they call it, wont to be celebrated every third year, as the Acts relate, chapter 2, number 17. But there his prudence and industry shone too much, than that the fathers could suffer it longer to lie hidden in the shades of the groves and solitude, nearly useless. He was therefore ordered to come forth from his lurking-places, and thereafter to confer his zeal on the common utility and necessity. And although this seems to have been already done from about the year of Christ 1311, as is gathered from the preceding number; yet what office was then imposed on him, we are ignorant. This seems certain, that in the third year after he undertook to administer the domestic affairs of the great monastery of the Holy Spirit of Maiella, which at the beginning, among others, as chief, Pope Gregory X calls in his letters in Marini, book 2, chapter 6: "For we read," says the cited Telera, "among the ancient writings a certain instrument of the year 1314 and of the day 11 of July, in which Robert of Salle occurs marked procurator of the Holy Spirit." And this office, says the same, he continued to bear up to the year 1317, which was the 44th of his age.

[23] then prior of St. Cross in Monte Piano in the year 1317 up to 1320: Having discharged this indeed very troublesome care, not without the congratulation of the fathers, another was imposed on him in the same year 1317, in which, according to the same Telera, he was designated prior of the monastery of St. Cross in the Citadel or Rock of Monte Piano; for so it is observed, says the said author, in some instruments of the archive of the Holy Spirit at Murrone; and especially in a certain privilege of count Giovanni Rossi, Baron of Subiaco and of the aforesaid citadel. Whence, because there mention is made of the foundation of that monastery, it is right to believe that the Blessed Father was its author, as also of the others which in the following times he erected … In St. Cross he remained three years up to 1320, not only doing this, that he might complete that monastery with whatever help he could; but also that he might contrive some other, adjoining to the church of St. Peter the Apostle, which long before had by Celestine V, by a Brief given at Naples on the 9th day of November 1294, been united to the monastery of the Holy Spirit in Maiella. With Telera Marini does not altogether agree, book 2, chapter 11, where he teaches that the monastery of St. Peter of Monte Piano was only renewed by Bl. Robert, and then translated to St. Cross of St. Anthony (or Antoninus) in the diocese of Anagni.

[24] After he had ruled these monasteries (I translate Telera) we find, thence prior of Gessopalena in 1320; and again in Monte Piano in 1324: that he was in the year 1320, in the 47th of his age, destined for Gessopalena (a town of Hither Abruzzo, of which see Leandro Alberti in the Samnites); where in a short space of time he founded another monastery, in which he exercised the office of prior for three years up to the beginning of the year 1324. Thence he returned to the Citadel of Monte Piano, because his help there was then perhaps necessary; for which cause too he was again named prior of that place in the general chapter in the year 1324; where, staying up to the year 1326, in the 53rd of his age, he meanwhile augmented the monastery with building and revenues, and restored regular discipline among his own, who for the probity and austerity of their life were reckoned as many examples of sanctity.

[25] Celestino Telera here inserts some things which pertain to the manner in which Robert was wont to deal with his subjects, and at last general procurator of the Order in the year 1327; and they are nearly those which will be related below in the Acts, chapter 5, number 49. Then he thus pursues the chronological reckoning begun in the same place: "His Religion could not but respond to so great an ardor and zeal of his, and use him in affairs both grave and honorable. And so the general chapter of the year 1327 elected him general procurator of the Order, with sure confidence that his life, set before all for an example, and his efficacious manner of acting, would avail more toward a happy issue in the affairs of the whole Order, than anything else; which the matter itself afterward taught … That he was destined general procurator, several ancient papers make clear; and that one beyond the rest, in which is consigned a donation of a certain estate, made in the year 1327 by the lady Cantelma Cantelmi, and her son Lord Charles, to this blessed Father, procurator, as he is there called, general of the Order of St. Peter confessor. That instrument is preserved in the monastery of Lama, in Abruzzo, which is commonly called della Lama."

[26] While Bl. Robert discharged this office, he had no fixed dwelling anywhere, but visited one monastery after another, meanwhile founding various monasteries: as the matter bore. Rome, for urgent affairs, he visited often. At Caramanico (which is also a not ignoble town of Hither Abruzzo, and near enough to Salle on the East) he is read to have been in this very year 1327: for he there bought a garden adjoining the monastery, which he had himself there founded under the title of St. Peter of Murrone; but now it appears no more. To Lama too he was invited to erect there a monastery with a church; which he brought to effect with the highest praise. To which matter large alms and donations of immovable goods fell to him from the Barons and nobles of the kingdom. Then he betook himself to Atessa (which is of the same Abruzzo, according to Leandro Alberti, a Castle or town of the diocese of Chieti), in which place, since the report of his sanctity was now spread abroad, it was easy for him to found a monastery, for the placing of which he bought a vineyard for four ounces of gold, as is read in a certain writing preserved there. And at last, having undertaken the building itself, by the large munificence of pious men he brought it to its summit.

[27] Which things stir up ill-will and persecution against him, To these times seems to pertain that persecution which Robert is said to have suffered from the bishop of Chieti in the Acts, chapter 4, from number 43: Telera certainly, chapter 14, refers it to the year of Christ 1329; but in this not sufficiently mindful of what he had written before, chapter 7, in that he wishes him to have been then prior in Monte Piano, whom in chapter 7 he had narrated to have already for two years been freed from that priorate, and to have been elected general procurator of the Order. For the rest, the year 1329 assigned to this matter does not displease me; although I do not see why it could not have happened either in the year 1328, or 1331: for from the Acts it is only drawn out that this was done under John XXII, a great time after the Council of Vienne, that is, after the year of Christ 1311; when "the bishop of Chieti had received from the supreme Pontiff Lord Pope John in mandate, that he should proceed against the Fraticelli." But this seems to have been especially enjoined by that Pontiff to the bishops throughout Italy and Sicily in the year of Christ 1331, according to Odorico Rinaldi, the continuator of Baronius, at that year from number 4. Since yet the same Pontiff is said to have given particular letters on this matter in the year 1328 to John Crispanus de Rocha, bishop of Chieti, according to Ughelli, volume 6 of Italia Sacra, column 923, it is altogether probable that this matter happened about that year: since to no other bishop of Chieti such letters written by John are there recorded.

[28] by the bishop of Chieti about the year 1328 or 1331, Nor does it matter that this history does not seem greatly to suit John Crispanus, who is said to have been a man adorned with every kind of virtues and learning: for such too was Nicholas de Fossa, prelate of the same church, who yet tried to put down St. Celestine and his Order, which he had before fostered, in whatever way he could, because he judged that something was derogated from his right by the Pontifical privileges recently granted to the Order; nor did he desist before God the avenger put a better mind into him, see the Acts of St. Celestine, volume IV of May, page 506; or Ughelli, volume 6, columns 906 and following. And indeed is it so unusual that even the good sin, then most, when, occupied by the calumnies of the evil-speaking, they think they act rightly? But indeed nothing of the kind is read elsewhere of this bishop. Be it so: for neither is anything similar read of the other prelates who under John XXII obtained the chair of Chieti; whereas yet it must fall upon some one of them, if there be any credit to a contemporary and pious author. This bishop is indeed praised in Ughelli for the solicitude and labor which he spent in recovering the goods and rights of his church. But this is the very cause which was pretended for the persecution stirred up against Robert, as our Acts testify. It ought not therefore to seem wonderful, if one who pursued the highest right inflicted the highest injury.

[29] [In the year 1333, still general procurator, he founds another monastery at Gessopalena;] In the year 1333, when he himself was sixty years old, and also then bore the burden of general procurator, he went again to Gessopalena, that he might erect there another place (which hope the zeal and veneration of those citizens toward him gave him). And indeed his hope

did not deceive him, when he founded there a monastery of St. John the Baptist; which the Celestine Order enjoys even today; although the former one of St. Peter Celestine, of which we made mention a little before, on account of various things which from time to time had happened, had been deserted. Concerning which matter authentic instruments exist in the monastery of Gessopalena; in which, besides other singular things, we read a donation of a certain meadow, whose ground was destined for this building.

[30] All this (Telera subjoins in the same place) from ancient manuscripts and public instruments, and several others at other times and in other places. which are preserved in various places of the Congregation, I have been able to gather, that I might satisfy the desire of those who wished to know the offices borne by the Blessed Father in the Order. Although, as regards the monasteries founded, it is credible that they were more in number than those six which we have just commemorated. Nay, according to Father du Bois, fourteen are numbered, whose names, because he did not have them ascertained, he did not express: as neither did our author express them, chapter 3, number 30, whom du Bois followed. Further, from those things, subjoins Telera, which have been related thus far, it is easy to understand how signally the Blessed Father deserved of his religion, and by how great a right he can be called its propagator: for little, in my judgment, would the beginning and increase which it had received from Celestine have helped it, unless this holy and perfect imitator of him, Robert, had sustained and preserved it, both with the exact discipline of the laws, and with the number of fit and spiritual places and men. Thus he.

[31] At what time Bl. Robert closed his last day, cannot be doubted; He dies in the year 1341, on the 18th of July. since the Acts expressly relate, chapter 6, numbers 62 and following, that it happened "in the year of the Lord one thousand three hundred and forty-one, Indiction ninth, in the 69th year of his age, in the time of Lord Pope Benedict the twelfth, on the XVIII day of the same month (namely July, of which he had before made mention), about the ninth hour of the day," which, numbered in the Italian manner, does not much differ from that which the Belgians and others number the fifth from midnight. It was then to him that year 54 begun from the assumption of the Celestine habit, as was said above §2. But our Blessed died, according to Telera, chapter 17, in a monastery of the dominion which has its name from Morrone, or near the castle of Murrone, where also he was first buried, as may be gathered from the Acts, chapter 7, number 66.

[32] Thence further, in the following year 1342, the Fathers decreed, The translation of the body in the year 1342. says Telera at the end of his Life, to grant a more honorable burial to the sacred body, and it was by the unanimous opinion of all that it should be translated to that of the Holy Spirit at Murrone, that in that place it might be for veneration and care, which is held the chief of the whole Order. To which matter a certain noble man and most devoted to the Blessed, named Robert Lusmadus, since he had died at that very time, bequeathed ten ounces of gold to be expended for adorning the tomb of the Servant of God in the church which the Religion should determine. So it is plainly read in a certain writing of the archive of the said abbey of the Holy Spirit. Whence it becomes credible that the relics were then, by that money, translated from the monastery of the Land of Murrone (which thence, in his memory, received the name of St. Robert) to the distinguished abbey of the Holy Spirit on the mount of Murrone; where that tomb was erected on little marble columns, which is seen to this day, and is situated to the left of the high altar. Du Bois says, chapter 10, that the body is laid up within a chest closed with iron gratings on the southern side of the church, as we observed in § I.

[33] His relics are inspected in the year 1597. After two hundred, fifty, and more years, that the relics of Bl. Robert were inspected, Lelio Marini narrates, in the Life of St. Peter Celestine, book 4, chapter 7, in this manner: "The Very Reverend Father abbot Lord Francesco de Ajellis … most diligent investigator and observer of our antiquities, among other singular things which he communicated to me of the life of this our Saint (Peter), signified to me also this in writing; that in the year 1597, wishing more curiously to inspect what relics were laid up in a certain little case placed in the wall of the chapel consecrated to the Most Blessed Virgin Mother, which is on the left (not the right, as I find wrongly noted in our Acts, volume IV of May, page 527) side of the high altar in the church of the abbey of the Holy Spirit near Sulmona, he ordered the wall to be pierced from the inner part, under the monument of the Sulmonese family de Canibus, and, the little case being drawn out thence, in which is preserved the body of the blessed father Robert of Salle, of whom we made mention a little before, among these sacred bones he found also a round pyx, about half a palm high, painted wholly together with its lid; he opened it himself, and found it full of various minute relics, and among them one nail, more than half a palm long, covered with certain particles of concreted blood of a ferruginous color, wrapped in a discolored little silk cloth." These things there concerning the relics of Bl. Robert: for what follows tends to persuade the reader that that nail is altogether the same which is said to have been driven through the skull of St. Peter Celestine when near death.

[34] The writings of Bl. Robert. That our Blessed wrote some things can be drawn out from the Acts, chapter 2, number 19; which Telera affirming, chapter 8, "He wrote," he says, "many things about spiritual matters; but they were not preserved by those our fathers." But Lelio Marini in the Life of St. Peter Celestine, book 2, chapter 2, mentions a certain manuscript which was in his possession, concerning the Acts and Progresses of the holy father Peter; whose author was one of the disciples of the same St. Peter Celestine, and is commonly believed to have been Bl. Robert of Salle. To which I have nothing to add.

THE LIFE

From a manuscript codex of the Reverend Fathers the Celestines at Paris.

Robert of Salento, disciple of St. Peter Celestine, near Sulmona in Abruzzo (Bl.)

BHL Number: 7271

FROM THE MANUSCRIPT, BY A CONTEMPORARY.

PROLOGUE.

Before the production of the mundane machine God, in his art preordaining all things, The human race cast down by the devil; bade man, the worthiest of creatures, to come forth into being for a time, for whom, being about to form the rest, he disposed to order all, making him deiform, and, capable of himself, setting him over all: to whom also he granted life; and, that he might not incur death, forewarned him. Whose felicity the sower of tares envying, through the consent of the forbidden thing, made him ungrateful for the benefit received, an exile from his homeland, a partaker of death, and, from an honorable fellow-citizen of the angels, because he understood not, compared to the brutes, and appointed to dwell with the beasts.

[2] But the eternal Maker, who despises not, nor has despised, the works of his hands, God raised him up by sending his Son, and workers into his vineyard, bending the eyes of pity to relieve miseries of this kind, sanctioned that the fraud of the devil should juridically be commuted into a filial price through the Son to be made man. That, immortal, taking on our death, he might give back the lost life: showing us an inestimable charity, not sparing the Son, lest the servant should perish. This is the truthful heir and Lord of the vineyard of the Lord of Sabaoth: in which parabolically the eternal Father is inscribed as husbandman, and his Son the vine, in which the branches are rooted, producing the fruit of the faithful, the superfluous being cut off, and the unfruitful rejected. To cultivate this vineyard indeed he went out at the first, third, and sixth hour: and from the beginning of the creature he has not ceased nor will cease to send workers, who by example and word may be zealous to bring back from their branches into the storehouses of the Lord the gladness of wine, about to receive for their labor the eternal penny.

[3] But in these last days, the twilight of the present life coming on, an untiring man in labor, and among others this Bl. Robert, brother Robert of Salle, he called to cultivate it, who, allured by the love of the possessor and of the reward, manfully undertaking labors, continuing by progressing, led it to the evening: that he might appease, watching over our contest, the Lord, about to bestow rewards on the persevering. Whose good contest and the distinguished marks of his merits God, wonderful in his Saints, approved by illustrating in the age with miracles, renewing ancient signs: kindling for man a candle, not under a bushel, but by setting it on the height of the militant Church, that through it those may see the way of direction, who desire to enter the house of the Lord. All therefore have in this an imitable way of virtues which they may follow, and stupendous marks of prodigies, which they may admire. For to the sick there was health, to the laboring rest, to the hungry food, to the thirsty drink, to lepers cleanness, to the dead life, to those possessed by a demon liberty: and, what is greater than all these, one prevented by death in his fault he recalled to life by his prayers: giving him the way and the time of repairing his salvation.

[4] This is indeed another angel after blessed Peter the confessor, his father, going forth from the rising of the sun: distinguished for sanctity and miracles. commanding the angels of darkness that they should not offer a stumbling-block even to the imperfect. This is he who was zealous to recover the purity lost in his parents, who from tender infancy, with all vigilance, was zealous to subjugate the domestic enemy, yielding to the world. Since, by following the footsteps of his pastor, for fifty-three years and more, the life of poverty being assumed with the hardest austerity, not failing, but always progressing, by putting his hand to strong things, he seemed to a man not to be pressed down by labors, but helped. This is he whom neither adolescence nor youth drew to devious ways, nor did his age, worn out with old age, relax the hardness of flesh assumed: but, what is wonderful to hear and to tell, where the strength of the flesh had failed, the spirit, its fervor being taken up, always stood girded, and, like a most powerful boxer, procured new triumphs over the enemy. Who, advancing from virtue to virtue, meritoriously was zealous to arrive at seeing in his beauty the eternal King in the mirror of virtue: which is the rest of labors: the end of desires and the term of rewards, which now we believe the same brother Robert, the clemency of God cooperating, most openly beholds.

[5] The series of whose life, gait, progress, and end, and also the miracles wrought through the divine clemency in him, in life, in death, and after death, The division, and the cause of the work undertaken by the author, I have thought should be declared below in five little chapters. Nor undeservedly have I undertaken this laborious work, and arduous beyond my strength; because, not being without share of his benefits, if I were silent, I could be accused of crime, as ungrateful. For in that year in which the most holy Man, the workhouse of the flesh being left, migrated to Christ, in the winter about the beginning of the month of December, when I labored with a most hard fever, and my stomach was suffused with so great a nausea that it could retain no substance of food; for an infirmity of this kind, which seemed to me to threaten a near issue of death, Lord Admiratus sent for a physician to Teano, namely master John the physician. And on that evening on which the physician arrived at the place where I was sick,

namely on the Saturday of the first Sunday of Advent, in the presence of the said physician the fever seized me with a rigor, harder than usual: and, weighed down with labor, because I had already heard many memorable things of the wonderful Man aforesaid, turning myself to him with all devotion, I began to beseech with tears; that, since he now had his beloved present with him, from whom he could impart to me the grace of health, by his accustomed benignity, by which he was wont to be inclined to the afflicted, he would deign, for me, either quickly to take me, or restore me to my former health, to offer efficacious prayers with him, promising to visit his tomb, while possibility should be present, to sing a Mass, and to promulgate his wonders to the people.

[6] namely the vow by which, freed from the fever, he wrote this Life. In a wonderful manner! Scarcely had I as it were fulfilled the vow and prayers, when, in an unaccustomed manner, allured by a sweet sleep, after the rest of sleep, all who were present and the physician marveling, I found myself wholly freed from the infirmity. The world ought therefore to praise the heraldings of this man, to proclaim the wonderful songs of his dignity, who by the example of his virtues through a wonderful life leads to the homeland, and by his merits carries our infirmities to pardon: the province of Abruzzo indeed marking it, from which this holy Man drew his origin, and consecrated it with his morals, a father prepared and ready, by frequent and famous examples, to set himself an inexpugnable shield, and to obtain from God pardon for them. Let the devout therefore have recourse, securely and justly seeking his benefits, about infallibly to obtain them.

ANNOTATIONS.

CHAPTER I.

The homeland, parents, presage of sanctity of Bl. Robert; his virtues both in the world and in religion; the love of St. Peter of Murrone toward him, even after death.

According to the sentence of the ineffable truth, an evil tree cannot make good fruits: but a good tree produces fruits conformable to its nature. The homeland and most pious parents of Bl. Robert. This most holy Man, sprung from the province of Abruzzo, from the place which is called Salle, of a father Thomasius and a mother Benevenuta, true Catholics and devout, and, in works of piety, stretching out their hands as far as they could to the poor by hospitality, and giving themselves to works of virtue. For the mother, taught by blessed Peter the confessor, fasted three Lents in the year, and every week, on Wednesday and Friday, on bread and water only, every day at their times finishing the canonical Hours, and beyond these twice in the week running through the psalter. Giving herself to these and similar things, the said woman happened to be with child, and to hasten to the birth of the son already aforesaid.

[8] Before whose birth she saw that she would bear a son in the manner of an orbicular form, involving the whole globe: The vision of the mother at the birth, and the pious education of the boy. because he whom God had determined to set for an example to the whole world through a life of virtues, worthily bore beforehand the figure of the globe. The boy therefore being now born and taught by his parent's footsteps, the boy of good disposition began to pant for the summit of merits; nor, as that age is wont, when he had come to the years of puberty, and had reached the fifteenth year of his life, did he loosen the reins of concupiscence: but him whom his age drew through the tinder to devious ways, the Almighty directed through the light yoke of virtues to the homeland. Made a cleric and instructed in some letters, he began to minister in the church, daily revolving, according to his measure of understanding, the volumes of the Gospels and sacred Letters; that he might see in the mirror of the sacred Law how, corruptible things being despised, he might come to the highest things. And he began to meditate not only the precepts, but also the evangelical counsels, and, meditating, to fulfill them in deed.

[9] For when a certain furious man had raged against the pig of the sister of the aforesaid Robert, A distinguished example of love of enemies. found in the field eating herbs, and had killed it; this sister, seeing and grieving, and carrying it to the house of the killer, cast it before his doors. Which he, taking up, cast into the face of the aforesaid woman with fury. Of which she complained to her brother Robert. To whom, kindly answering, he said: "I will do what I see just to be done." On the following Lord's day, therefore, when he ministered in the church, the kiss of peace being received from the priest, first, a lover of peace, he gave the kiss of peace to the man who had done the injury; that he might truly show, according to the sentence of Scripture, that from his infancy mercy had grown up with him, and had gone forth together with him from the maternal womb, imitating the footsteps of the truth, who counseled that enemies be loved, not hated.

[10] [Having confessed his sins to St. Peter Celestine, he foretells that he will be a religious under him;] But at that time, the famous report being heard of the austerity of life, the acerbity of religion, the gravity of morals, and the exercise of all virtues of the most blessed Peter the confessor, who then made his stay on the mount of Orfento, strong in virtues on earth, now glorious; he approached as a suppliant; that, confession being made to him and absolution received of all his offenses, and the secret of his mind being laid open, whereby he intended to direct his steps into the way of peace, and counsel being received from him, that for this kind of thing he should receive the state of some Order approved by the Church; the Man devoted to God, kindly answering, said: "Father, I shall infallibly take the habit of your Religion." And returning to his own, he kept so great a gravity of morals and honesty, that all seeing him professed with one sentence, by a prophetic word: "Truly this one will be a saint." And by the name of sanctity they called him "santuccio"; by which name the kindly father blessed Peter afterward always called him.

[11] And a few days being interposed, while he stayed with his mother, he hears his mother conversing with the Mother of God. on one day he heard her standing alone in a chamber conversing with another. Who reverently said to his mother: "Mother, to whom wast thou speaking?" To whom she: "My son, to the glorious Virgin, the Mother of God." Giving himself to these and other things, the said young man hastened to fulfill in deed what he had promised in word; that there might be in him goodness of life, truth of word, brightness of example: that he whom fruitful parents brought forth, about to produce grains for the harvest, with virtues and sacred instructions, might be zealous to produce from himself the fruit of virtues and to sow it in others.

[12] Having therefore passed some simple years at home, when he now saw clearer than light that wars hardened against him, Robert receives the habit of religion from St. Peter Celestine; and that the domestic enemy no less than the external threatened him with the perils of destruction, he thought salutarily to put his hands to strong things, instructed by salutary admonitions. For, having sold or left himself and what he possessed with the world, he bought the sword of the spirit, with which the inmost parts of the mind are clothed, the flesh being stripped; that naked he might wrestle with the naked one. And he prudently chose to subjugate the pride of the flesh by continence, to deny the concupiscence of the world with its vices and the boasting of the mind, by subjecting himself, through the merit of obedience, to the service of the Creator. For to the man most worthy of all veneration, blessed Peter the confessor, he came, that he might take the habit of his Religion, himself being cast off; that he might prove himself acceptable to God.

[13] his wonderful abstinence from food and drink approved by Christ. Which being received, he established the manner and order of his life, taking for a model the life of the most blessed father mentioned above, harder than all hardness, imitating the footsteps of the teacher, the said disciple. And (which is hard and wonderful to hear) he established for himself, up to the term of his life, so great a sparingness in food and drink, in no way relaxing it in time either of health or of infirmity, as from the beginning nearly up to today I have not found in the life of anyone approved by the Church. For he established for himself, per day, only one small loaf of little quantity, which amounted to nearly the weight of eight ounces, and a drink of water in the small measure with which he had prefixed himself content. Which measure he did not usurp for himself; but received it by revelation from Christ. For when on a certain evening he had given himself to prayer, as at the beginning of his penance, not overcome by sleep he saw the Savior of all with his disciples reclining at table, and offering to each singly one loaf of the aforesaid measure, and a drink after the food in that quantity which he had assumed for himself. Which vision the holy Man maturely considering, said that that would be a measure worthy of the necessity of nature. And a wonder! Always, whether fasting and alone, or feasting with others, he held his hand and mind to the aforesaid: for, although sometimes feasting with the brethren he ate of several things; yet he did not relax himself beyond the aforesaid measure.

[14] By these preludes therefore the holy Man began to anticipate the face of the Lord; By various virtues he becomes a most pleasing companion to St. Celestine: that there might be in him gravity of morals, charity of mind, prompt obedience, studious services, firm custody of silence, watchfulness of prayer. Which being learned of him, the holy man, his preceptor, blessed Peter, wished him to be added to his companionship. Whom he kept with him for a five-year period; and at last, being raised to the summit of the pastoral dignity, with the same assenting, he wished to seek flight; but, a guard being applied, the way of flight was blocked. At last, not voluntarily, but as it were unwillingly assenting, he asked the aforesaid brother Robert whether he wished to follow him to those great things.

[15] From whom the devout Man with great instance obtained whose cell he prefers to the Pontifical court: that he should make him the successor and heir of his cell and life. There remained therefore in the cell of the father the son, keeping the discipline of the teacher, the disciple, giving himself to fasts and prayers, as he had learned from the most holy father, until after the time in which the holy man blessed Peter renounced his office and migrated to Christ.

[16] Finally, at the hour in which he left the workhouse of the flesh, to brother Robert praying, and there he is visited by him flying to heaven. and as it were placed in ecstasy, he appeared in the little cell, the most white stole of immortality and virtue being assumed, with serene face kissing and embracing him. Whom brother Robert thus addresses: "Father, did it please the supreme Pontiff to send thee back to those parts licensed?"

Who, calmly and kindly answering, said: "So the King has commanded." And brother Robert: "Father, whither do you wish to go?" To whom he: "Dearest son, I must ascend the great mountain; because so it has pleased the King." And brother Robert: "I will follow you, if it please, most reverend father." To whom he: "Not now; but after thou shalt have obtained ampler merits." And brother Robert: "And where does it please that I remain?" To whom the holy Man: "Stand, remain in solitude, and rest in peace." Which said, immediately waking, he saw, the roof of his little cell being opened, the same most holy father ascending the heavens: and on the fourth day after this he learned that the same father had paid the debt of nature. These are the things by which he began to ascend, progressing to greater things.

ANNOTATIONS.

CHAPTER II.

His most rugged solitude for twelve years; his wonderful desire and imitation of martyrdom; the raising of a dead man, and other miracles; his imperturbable familiarity with God.

It was the custom of the venerable Man never to be idle from good. But on the ladder of virtues he sometimes, by contemplating, ascended into God; The rigor of his life and his enclosure for 12 years; sometimes, through works of compassion and piety, descended to his neighbor. And, that they may more fully appear, let a brief discourse run through his manner of living. When he was placed in the monastery of St. George of Rocca Morice, there first, a cell being established for him, giving himself to God, he shut himself up for twelve years, never going out, except when, unwilling, from three years to three years he went of necessity to the general chapter. In which, spending the night, he secretly put on a hair-shirt to his flesh, woven of knotty and rough hairs: making his bed the naked earth; that, if ever impending sleep should oppress his wearied little body, on the naked earth itself, or at most on a board with a pillow of wood, shunning the delights of the flesh, he might bruise his bones.

[18] He fasted at all times on Monday, Wednesday, Friday, and Saturday on bread and water only, the measure taxed above being kept for him. weekly and yearly fasts, He fasted in the year six Lents; three only on bread and water, keeping a terrible manner. For he abstained from the conversation of the brethren and all seculars: nay, he said to the brother ministering to him at the beginning of Lent: "Carry one amphora of water and set it in the cell (which held twenty measures according to the manner taxed above); and after the twentieth day thou shalt carry away another," communicating in the meantime no word. But in the other Lents he used only one dish in a small quantity: so that at all times, as from the quantity, so he abstained from the quality. Wine he took only at other times in a small quantity, and so watered that it lost the savor of wine.

[19] He had determined a number for himself in genuflections: prayers, sacrifices, vigils, meditations, flagellations, etc., daily. for five hundred times infallibly at all times, between day and night, he saluted the Lord himself. He rose at all times in the middle of the night to render the Hours to the Lord: and, these being finished, up to the first Hour of the day, at which he heard Mass with the brethren, he rendered his prayers, not sleeping. But Mass being heard, he read the psalter up to Terce; and then celebrated Mass most devoutly, confession being sent before. Which being finished, he again began the psalter up to the ninth hour, at which he was wont to eat. After eating he sometimes wrote, or exercised some meritorious and useful things; that he might give no place to the devil for tempting, always meritoriously occupied in these, persevering up to Vespers. But Vespers being said, he occupied himself with prayers and divine meditations daily up to the deepest night: and then he gave time to rest to his wearied little body. In this way he had learned to distribute his times. Yet seven times in the day receiving a hard discipline.

[20] And (which is wonderful to hear) it had always been his desire He puts the devil to flight, and satisfies his desire of martyrdom, to renounce the temporal life through martyrdom for Christ, if a just cause were present to him: but prudently considering that he could not fittingly seek the parts of the infidels for this kind of cause, nor find a just cause in the parts of Italy; he thought altogether, in the passion, to communicate as a member with the Head, and to bear the cross with Christ. For once, having gone out with a companion to meditate, walking through a wood, he saw a tree forked in the manner of a cross. Which being seen, communicating nothing to his companion, he returns to his cell. Who, rising in the silence of night, went with an instrument to cut down the tree. Which being cut down, he carried it on his own shoulders. Which, as he carried it, he met the enemy of the human race, in the shape of a most black dog, leaping upon him, and inflicting many annoyances with canine barkings. Which the holy Man recognizing, fortifying himself with the sign of the cross with which he was signed inwardly, that huge phantasm vanished.

[21] And, the tree being prepared into the form of a cross, he fixed it in his cell; suspending himself daily from the forked tree with immense torment. and, cords being placed on each side in the manner of a knot, in which he might suspend himself by the arms, he ascended that cross every day infallibly, hanging so long by his arms until he should say ten times the Our Father. Which Our Father he said so savorily and lingeringly, and made in each so great a delay, as he was wont to make in ten; that it amounted to a hundred. In which, hanging with hands raised, he poured out his soul like water, suffused with so great a flood of tears; that his eyes produced not drops, but waves of tears. For all his members, not the eyes only, seemed to drip into water. And after taking up this most bitter meditation, very often filled with divine consolation, he was suffused with so great a gladness from the vision, as the human mind cannot of itself contain, unless aided by the divine hand. This he did sometimes twice, sometimes thrice in the day.

[22] With the hands by which he had hung, he heals an ulcerated fistula, And because with the Father of virtues he had consecrated those sacred hands with himself on the cross; divine miracles were not lacking, approving their sanctity, to flash with wonderful signs. For when a certain brother of his Order, Angelus by name, staying with him in the said place, was sick in the hand with a fistula, destitute of all help of physicians, the sign of the cross being made over the wound, through those most holy hands he was freed.

[23] likewise leprosy, At another time too, when a certain brother of the same Order was so struck with leprosy that no remedies of medicine could avail him for his liberation, or rather cleansing, a cell being given him apart by the abbot of the same Order, and a servant to minister, for avoiding the scandal of others: the holy Brother, compassionating, very often visited him, washed his ulcers, drew out the putrefaction, wiping away the corruption; kissed his wounds and ulcers, putting his mouth into the dust, for love of him who for us appeared contemptible, as a leper. For whom on one day, compassionating more than usual, he poured out a prayer for him to God, signing the wounds with the sign of the Cross of his most sacred hand: and suddenly he was cleansed of all leprosy.

[24] He raises a dead man, to receive his confession. There was also in the said place discovered a certain wonder: for a certain man, Peter by name, an oblate in that place, weighed down by a great infirmity, without penance, confession, and satisfaction, closed his last day. Who being dead, because he was not sprung of the place, but from elsewhere; the brethren resolved to seek his friends and kinsmen, whether they wished to come, before his body should be delivered to burial. He lay therefore in the tomb dead from midnight up to the hour of eating of the following day. They delaying, blessed brother Robert commanded the brethren to recline, himself remaining with two companions for the custody of the funeral, saying for him to the Lord the penitential psalms and other prayers. And while they assisted there, compassionating his damnation, he poured out for him tears and efficacious prayers to the Most High; and afterward, standing over him, said to him: "Son Peter, wilt thou receive a salutary penance?" Who immediately answering said: "I will, Father." And he who had been dead sat up, and began to speak fully: and, making confession of his offenses, and receiving absolution and blessing from the same Father, after much conversation, again inclining himself to the bed, he fell asleep in peace.

[25] [To action he joins contemplation, in which he obtains from God a wonderful deafness.] And although the holy Man in things to be done diligently ministered to the Lord with Martha, both in the largess of alms and in the ordination of monasteries; yet at determined times, giving himself to meditations and prayers, and sitting at the feet of the Lord, he was sweetly refreshed with Mary. In which very often he was suffused with so great a jubilation; that he seemed already to enjoy eternal things. But because the aforesaid place in which the holy Man made his stay had many neighboring inhabitants, a crowd flowed together to him from every side out of devotion: by whose noise in his meditations he bore no small annoyance. For which he suppliantly besought God that he would apply to this a divine remedy for him. And so it came to pass that from then, thus praying, he lost his hearing; so that if all the clang of trumpets, and all the bells of the world, were rung at the door of his little cell, he heard absolutely nothing. Nay, what is greater, he was so rendered insensible in praying; that, not called, not touched, but impelled by a blow, he returned to himself; when yet, not praying, he used a very acute hearing. Nor to one placed in so great a maceration and austerity of body were divine solaces lacking, who offers himself present in tribulation to the afflicted, saying: "I am with him in tribulation."

[26] But that I may narrate, of the many things done for him by God, some worthy of relation; He is heard conversing with Christ in his cell. once, when his minister went to ask him whether he needed anything; he heard him with a loud voice conversing with another for a great space of time. Who, waiting and marveling with whom, since it was unusual to him, he had drawn out so long a discourse, license being asked and obtained of entering to him,

found no one. Which marveling, with much instance and reverence he asked with whom he had been speaking such things. To whom he, with serene countenance and cheerful face beyond usual, answered: "Son, I have spoken with our Savior and the Savior of all, Jesus Christ." And he: "In what place, father?" Who answered: "Truly in this place."

[27] These are the things by which the Man profited, ascending to greater things, panting for the homeland: An epiphonema on the things which have thus far been narrated. these are the things by which he subdued the domestic enemy; that he might recover in the first parents the lost purity. This one learned to bear, not as a compulsory service, but voluntarily, the reproach of the cross with Christ outside the camp, not having here, but elsewhere, a lovable city. By these arguments the divine clemency began to approve his life and deeds, magnifying his Saint. By these he began to console him with visitations; so that, dedicated to the Lord, he might openly say that our good Christ awaited the good contest, looking for the victory; that at last he might bestow the promised crown.

ANNOTATIONS.

CHAPTER III.

His works of mercy especially in founding monasteries and hospitals, frequent miracles among them, knowledge of the absent and of things future.

But God who dwells in the heavens, teaching men on earth, He aspires to works of spiritual and corporal mercy; began to move his heart, walking simply, to greater things; that he might not dig into the earth the talent committed to him, but bring back the one entrusted to the world with usury into the Treasure of the Lord; that he might set the light, which up to then was under a bushel, upon the candlestick of the Church; that those might see the light of justice who desire to dwell in the house of the Lord. For, considering the examination of the dread judge, about to exact the works of piety from all, he thought to wish to fulfill these works no less corporally than spiritually; that he might receive under the roof of religion the devious and those wandering from justice, nourish the hungry with the word of truth, offering a draught of salvation to the thirsty, giving himself as a price by the example of justice for those imprisoned under vice, compassionating the infirm by offering the medicaments of virtue. But when he thought of this kind of thing, by which of the two ways he might fulfill it, and there did not lie open to him, by the light implanted by nature, a way by which he might fulfill it in deed; because he was placed under obedience and great poverty; he began devoutly to pray that what human infirmity could not, the divine goodness and clemency might supply.

[29] To these Christ, appearing with the Saints, suggests to him the means: On a certain night therefore, as he prayed and thought on such things, being placed in ecstasy, the Lord Jesus Christ appeared, who said to those standing by him: "Is this my negligent servant, who five hundred times, on bent knees, every day most humbly salutes me?" Whom brother Robert, seeing and recognizing, most humbly prostrate before him, adoring, with reverent voice answered: "I am." To whom Christ: "Ascend the mountain, son, and I will give grain, wine, and oil, and I will pray Jesus Christ for thee." At which word brother Robert: "Thou art Christ. How then wilt thou pray Christ for me?" These things heard, having returned to himself, filled with much gladness, license being asked and obtained from the abbot of his Order, with two companions he came to the place of St. Peter the Apostle of Monte Piano: in which place indeed God ministered to him so great an opulence of things, that not only to the brethren living with him, but also to all inhabiting the country round about, he stretched out a helping hand.

[30] He began therefore from then, for this cause, to build holy places, therefore he founds many monasteries and hospitals, not without miracles. gathering a number of religious brethren: he began also to make hospitals. For after this he caused fourteen monasteries and seven hospitals to be built, in which he might in either way fulfill the works of piety. In the building of which and the largess of alms, although to some infirm men there was (but assumed) an occasion of scandal; divine portents were not lacking, aiding and defending the just cause; nor were divine miracles lacking: since from then the double spirit of Elijah began to rest in the Man proved in life.

[31] And that I may briefly narrate some things of many: at the time when he made his stay there, He pleasantly confounds by a miracle a man who feigned himself a beggar. a crowd flowed together offering alms, knowing that he would expend it on the food and clothing and other necessities of the poor. Which a certain man, of common enough justice, hearing, feigning poverty, came to the place. Who, while he was there, stripping himself of the new tunic in which he was clothed, and hiding it among the shrubs of the garden, proceeded to the place. Who, knocking, to the doorkeeper asking what he sought, asked the holy Man praying in the cell from the brother. Who, coming to the Man of God, asked what he sought. But he, feigning nakedness, asked alms for clothing. The holy Man therefore, the Holy Spirit revealing, said to the poor man: "Stand here; for I will bestow on thee according to my power." Then going to the place where the aforesaid man had secretly hidden the tunic, and taking it, he came to the gate, at which he who had asked alms was waiting; who, the little door of the wicket being opened, offered his own tunic to the asker, detecting the fiction, the work of mercy not being denied. In which the man immediately clothing himself, considering it on this side and that, learned that it was his. Which done, recognizing that he had feignedly asked, and his fiction laid bare, he began, with blush and fear, to take flight with as great a running as if he were pursued by many.

[32] At another time too, when he was solicitously pressing to build the church of St. Cross, A workman crushed by a fall he immediately restores to his work. and exhorted the masters of the work to roof the church, one of the masters, Galterius by name, fell from top to bottom upon the most clear and hard stones, as the country produces; and, suddenly crushed, lost his speech, nor could he breathe in any way. Which when it was learned by the holy Man, coming to the place and embracing the crushed man and raising him from the earth, he said: "Fear not, son; for thou art freed." A wonder to be narrated, which was more wonderful to see! For suddenly without delay he who seemed dead, rising, hastened to the work.

[33] At another time too, in the same place, for the construction of the monastery, under a certain great rock sand was extracted; which was so divided from the earth that it threatened ruin from close by to those digging beneath. A rock, sustained by the devil, he casts down by the sign of the Cross. Yet it stood, as is certainly believed, by diabolical fraud, to bring loss upon someone. Which probably seems to have been divinely revealed to brother Robert: for on one day suddenly, Mass being said, with a certain brother, named Antony, he came thither very hastily; and, approaching the stone, said to his companion: "Dost thou see anything upon the stone?" The brother answered: "Nothing." "There," he said, "the devil sits." And calling the workman who was digging beneath, he said: "Hasten, son, go out: go out, son." After the man's going out, signing the stone with the sign of the Cross, saying "In the name of the Father and of the Son and of the Holy Spirit," the stone fell, no human impulse being applied.

[34] A stone rushing upon Bl. Robert is divinely held back. At another time too, when the same holy Man made his stay in the place of St. Mary of Lama, to accomplish works of piety of this kind; when on a certain day the ministers were pressing with iron instruments to cut off a stone very great and long for the lintel of the same church, and it had been in part cut off from the side of the great stone, they, wearied, could not complete it. Then the holy Man, Mass being said, taking the staff on which he leaned from the weakness of his body, with one companion went to the work. A wonderful deed! For suddenly without any impulse, as if the insensible thing wished to obey the vow of the Saint, the stone against the Man of God, which came from beneath through the slopes of the mountain to the place, with terrible leaps sought the depths, and straight from above hastened to the Saint. Whom the blessed Man seeing, wishing to avoid the peril of death of the great mass descending against him, began to flee. As he fled, a thorn touched his foot, and he fell. Then immediately from above the divine clemency fixed the stone immovably over the Saint at length. Which stood over the length by its own motion, which by many could not have been raised, until the holy Man rose and turned aside from the place. Which being removed, without human aid the stone began to pursue its motion.

[35] The prophecies of Bl. Robert concerning future help in necessity; By these and very many others, which it would be long to narrate, the devout Man shone in life with signs and prodigies; in whom not only these things; but the manifold spirit of God of prophecy rested in him; as will be declared below by some evident examples. For when once with

the poor brethren he was drawing out his stay in the monastery of St. Cross, and sat at table, and the same bread which they had did not suffice them, the brethren complaining with silent murmur of the scarcity of bread; the Man devoted to God addressed them with kindly and cheerful face, saying: "Cast your heart upon the Lord, and with him hold voluntary poverty; because straightway God, compassionating, will minister to you the things necessary." Which said, he had as it were not yet finished the words; and, behold, a messenger of the Man of God carrying most beautiful and fresh loaves, in the number of those eating handing to each one singly.

[36] Likewise concerning a future tempest, and the immunity of the brethren from it. At another time too, when this Man had gathered a copious multitude of religious brethren, whom he nourished for the Lord by his morals, and, sitting upon an ass, was going to visit after his usual manner the brethren who dwelt in the place of Quilionisio ^k, the air being alike tranquil and serene, with no trace of cloud appearing in the air, he said to the brethren accompanying him: "Brethren, today lightnings, hails, and tempests will violently invade us; but blessed be God, who through the archangel Gabriel will protect our bodies; and thus unharmed we shall escape the ruin." Which said, suddenly from the north, whence the frost is stretched forth, a little cloud began to rise, which, by degrees increasing, covered the whole sky; and afterward the thunders began to sound, the lightnings to flash, and water and hail to flow forth copiously. Which the holy Man seeing, leaping down from the ass, said to the brethren: "Let us pray, brethren"; and most humbly prostrating himself upon the earth, with hands raised to heaven, he began devoutly to pray. As he prayed, the pest and hail began to return backward with hasty step, namely by the way by which it had come. And a wonder, that whereas the aforesaid hail had everywhere covered the earth round about, the place alone, in a small space, in which the devout Man had prayed with the brethren, remained immune. Which done, he said to the brethren: "Let us go in peace." And to them proceeding a little, they found so great a quantity of hail that, after the manner of snow, it rose to the ankles.

[37] At another time too, when the holy Man was going to Aquila ^l with certain brethren for executing certain meritorious and necessary affairs of his Order, [and concerning the money to be supplied, which, pitying an ass plowing with an ox, he had given to a peasant.] walking, he saw a poor man plowing with an ox and an ass against the Law ^m. Whom calling, he said to him: "Why dost thou do injury to the ass, matching it to the ox; when in plowing it cannot bear a like labor?" When the man answered him that he was compelled by poverty, the holy Man said: "How much would suffice for one ox, that thou mightest plow with two?" He said: "One augustale ⁿ." And the pious Man said to his companion, who carried the money offered by the devout as much for use as for the relief of the poor: "Bestow it kindly on this poor man." The companion, doing these things, revolved in his breast with silent murmur what the devout Man had done. To whom the Saint: "Dearest son, complain not; because rather for the poor than for us was the money offered: and fear not, because God is rich, who can supply our defects; and quickly thy purse will be replenished with money." These things said, they proceeded a little, and from afar they saw certain merchants coming toward them. Then the holy Man, that he might not be occupied by them, turned aside from the way: who, proceeding and asking about brother Robert from the neighbors who dwelt in the country, answered, saying: "On the way you must have found him with his companions." At last they found two brethren of the Order of Maiella ^o, who said: "Behold, he goes a little ahead." Who, returning with hasty step, found the venerable Man, and receiving him with the highest reverence, and receiving from him a salutary penance, after devout conversations, offered no small money; and so departed from the Saint. Then the holy Man said to the brother: "Brother, know the divine largess, and shorten not the hand of God in the work of piety."

ANNOTATIONS.

CHAPTER IV.

Bl. Robert builds a hospice for those journeying to Gargano, not without miracles; his ecstasies and favors; the vexation from the bishop of Chieti; his punishment, and Robert's submission; likewise mercy proved by a miracle.

When therefore the holy Man was in the parts of Chieti, and along the way by which one goes to Mount Gargano to visit the thresholds of the archangel Michael by the faithful, To pilgrims to Gargano he founds a hospitable house, divinely aided. he saw a dry place, in which, on account of the defect of victuals, a crowd of the faithful labored; supported by aid, to the honor of God and his most blessed Mother and of the archangel Michael, for the consolation and rest of the faithful, he disposed to build a good hospice: which was so done. In the construction of which God, confirming the counsel of the Man, deigned to work many and diverse miracles. For when on one day, after prayer sent before, by which he obtained divine aid, the place being designated with the staff in which he had determined to build the hospice, the masters of the work, digging by the command of the Man of God to lay the foundations, straightway found a great stone, polished and fit for the office of an altar; and thence digging, they found another for the threshold of the church to be built: which to all passing by remains most known and manifest.

[39] Afterward, the church being now made, when before the altar a glass lamp was hung, A lamp fallen there; but unharmed, nor the oil spilled. full of oil and lighted, from on high it fell to the ground before many in the presence of the holy Man, and it incurred no fracture, nor was the oil spilled, nor the light extinguished.

[40] But because the hospice was constructed on a certain ridge of the mountain and lacks a flow of waters, There by prayers Robert draws water copious from the dry mount. the brethren and the hospitaller had recourse to the venerable Man, saying: "What, Father, shall we do about water?" To whom with joyful face and cheerful countenance he said: "Be comforted, holding in the Lord the firm anchor of hope; because God is powerful to supply our defects." After this, on a certain day, walking with a companion and singing psalmodies, separated from the hospice as it were by a stone's throw, he saw among the density of thorns two stones adhering to one another: who, calling the hospitaller, said: "Cut down the density of the thorns, and take away the stones; because he is at hand who will minister the benefit." The command of the holy Man was done: and straightway a well built with masonry was found. And he commanded the earth which had fallen from above to be drawn out thence. And they, drawing it out, and digging deeper beyond, no spark of waters began to appear. Who said to the holy Man: "We are frustrated with vain labor." Which heard, the holy Man began, with hands spread to heaven, fervently to invoke the Most High; that he would give to drink water from the brambles, who hitherto through Moses his servant produced water for the thirsting people. And so it came to pass, that in the month of June, at which time, the sun raging more fervently, the watering-places are dried up, most abundantly the clearest water began to sparkle, and in so great a quantity, that from the bottom up to the top it was fifteen cubits high.

[41] He appears in ecstasy raised from the earth. But there happened also other things worthy of relation. For when he stood alone in the church of St. Cross to render the divine offices, he began to be so raised from earthly things by the love of divine things, that then toward heaven he began to be raised also in body: for, rapt above himself and placed in ecstasy, he was, more than by a cubit, in the sight of those who were present, raised from the earth. Which his disciple seeing, incautiously taking hold of him, called him, saying: "What is this, Father?" Who, immediately returned to himself, said: "Son, thou hast done ill; because in mind I was borne into God."

[42] [At another time, placed in it, he saw among other things Christ fixed to the cross.] At another time too, the Man of God, keeping silence in the greater Lent in the place of Monte piano, when he had determined, to the honor of the holy Trinity, on any day to chant forty times, much and lingeringly, the Lord's Prayer in the night time after compline; one day, praying thus, he began to think how in the homeland those assisting enjoy the divine vision,

and what they do by so seeing. Then suddenly, rapt above himself and placed outside himself, he began to sing with a loud voice: "Kyrie eleison." Which the brethren hearing, ran to the holy Man: and with them the holy Man could then use no conversation. But after this, opening his eyes, he beheld his cell as a glowing furnace, and there an unspeakable brightness, in which he saw Christ fixed to the cross; and, compassionating in mind, he fixed his eyes upon him so long, until that sacred apparition departed.

[43] The envious bishop exacts from him an account of the alms; And although the holy Man with the highest study avoided the scandals of others; the sower of tares, envying his sanctity (but against him unjustly), ceased not to move the bishop of Chieti ^a. For to the holy Man devout compatriots, not only the near, but also those dwelling afar off, ran together, offering alms for their offenses, knowing that the Man of God dedicated them either to the use of the poor, who for this ran together to him from every side, or for the construction of hospitals, in which the labor of the needy was refreshed; or of monasteries, in which sacrifice was offered to God by a devout crowd of religious. But the bishop, believing that he had much money from the offerings, caused him to be cited and summoned, that he should render him an account from great times, namely from the times up to then of the Council of Vienne; asking of him that his canonical portion be given him, and saying that he had been the executor of many testaments: whereas according to the truth of the matter he had never been occupied with such things.

[44] But because the devout Man straightway distributed the offerings according to the manner above taxed, [which he could not then render, nor satisfy the bishop's avarice, and so migrates elsewhere:] neither in receiving nor in giving of the offerings making nor receiving any security by writing, wishing, on account of the pastoral authority which he revered, not on account of conscience, to take away the vexation, he sold a chalice ^b; that he might mitigate the avarice raging against him in manifold ways, making a pact with him. Nor content with these things, the bishop in all matters in which he ought not, but was able, molested the holy Man in word and deed in manifold ways, the unchaste clergy urging him against him: because it seemed to them that he took away the alms due to themselves. Which the holy Man perceiving, wishing to give place to wrath, withdrew thence, namely from the monastery of St. Cross; and to abide he came to the place of St. Mary of Lama, which the aforesaid Man had constructed ^c.

[45] But although he had absented himself from him by the distance of places; but though absent and exempt he is struck by an unjust excommunication: yet he had him present through his innate malice. For when he had received from the supreme Pontiff Lord Pope John in mandate that against the Fraticelli ^d, warning being sent before, he should proceed, which he should do in the presence of religious and clergy; for this kind of cause, that he might vex him, he caused brother Robert, though absent, to be cited and required. Who, the mandate being received, sent a companion, since he was infirm and weak, excusing himself. And this he did especially, believing that his presence would not be acceptable to him. He not appearing, the bishop, abusing the Papal authority ^e, brought against the exempt man the sentence of excommunication.

[46] Which hearing, the holy Man grieved to the marrow; [he suppliantly seeks absolution from it, and, though most unworthily treated, extorts it by humility:] both because he revered the keys and sentence of the supreme Church; and because then, going out in Lent, he had to relax his accustomed silence. But, taking a certain venerable man of his Order, he came suppliant to the bishop for absolution. Whom the bishop, seeing, leaped upon, not, as is the custom, with paternal voice, but with insolent, saying: "Hypocritical and feigning Man, why dost thou impoverish my clergy? Why dost thou do such things by thy fictions? Why dost thou occupy, by abusing, the alms of others?" With these and many other things, unbecoming enough both to him that said and to him that received them, the holy Man, most humbly driven, with dove-like voice, reverend countenance, humble mind answering, said: "Father, thou sayest well. These things and many others, for my sins, I have deserved and do deserve to hear." And prostrating himself before the bishop, he asked absolution with amendment, and most instantly demanded penance.

[47] Which devoutly received, having returned to his own place, But the bishop is divinely punished, according to the vision of Bl. Robert. standing in prayer, there appeared to him his fathers, whose cause he pleaded and whose footsteps he followed, blessed Benedict and blessed Peter the confessor, and the said bishop sitting in the midst with them. Then blessed Benedict with troubled countenance said to the bishop: "Why dost thou trouble? Why iniquitously dost thou disquiet from his peace our disciple and special friend? Why dost thou contrive unjust things, and heap evils upon evils?" But blessed Peter with a slow stroke smote the same bishop on the jaw, saying thrice, and thrice striking, each time raising his hand five times from the face and saying: "He has borne himself well in the matter." A wonderful deed! On the following morning, toward that part in which the blessed Man had given the stroke, the mouth of the bishop toward the ear appeared so contracted and twisted, that by the divine judgment it showed the human aspect horrible and terrible to all beholders.

[48] At a certain time, when the aforesaid Man abode persisting in penance in the cell of his father, He finds by a miracle money which he had promised to a poor man. a certain poor man heard that the holy Man stretched out his hands bountifully to the poor, bestowing alms according to his power. This man, when he had caused his marriageable daughter to be betrothed with a ring, and, shut in by the straitness of his family means, could not give her to the man to be led home, for this kind of poverty went to the pious Man, beseeching that, out of divine regard, he would give him one florin ^f, that he might give his daughter to the man. To whom the holy Man, answering, clemently said: "Truly for now I have none; but return hither on the eighth day, and I will bestow the alms which the Lord shall minister." But what happened in the interval of time? After an hour, when he had given himself to prayer, and meanwhile thought of the poor man's alms, suddenly near himself he found miraculously one most beautiful florin: and, the poor man coming, he gave the money to the needy.

ANNOTATIONS.

CHAPTER V.

His assiduity, and moderate severity toward his own; frequent miracles through his life.

[Flight from idleness, harshness toward the slothful, gentleness toward the diligent, prudence and charity toward the weak.] The devout Man had learned to distribute his times virtuously by occupation: for sometimes he had leisure for silence, insisting on prayers and fasts; sometimes he served through the places which he had constructed, since he had gathered a copious multitude of religious, by visiting them; so that, now having leisure for himself, now for his neighbors, he might give no time to idleness. He exhorted the devout by example and word; and better corrected the slothful by sharply reproving them. For he was in exhorting moderate, in correcting austere. He attentively considered the countenance of the flock committed to him: for if sometimes the master inflicted discipline, the disciple not receiving it devoutly, the spirit of wickedness urging him against it to kick back ^a; the pious Father, compassionating, whom he could not recall by the staff of fear, was zealous to hold, lest he be broken, by the rod of love: for, inclining himself to him ^b, he said: "Brother, bear it. I have not done well; but, I pray, be comforted and more prudently direct thy steps." For he was affected with so great a love toward the souls redeemed by the blood of Christ, that, as a mother laments over an only son deceased, so this pious Man, if ever he saw someone slipping down through the precipices of vices, poured out tears. Let therefore the whole world see the ordered contest of the glorious soldier, by which, advancing from virtue to virtue, he was zealous to hasten to the palm. Let it rejoice with, and be zealous to follow, the pious Man: who, the domestic enemy being overcome, and strengthened within, applying his hand to outward things, was zealous to communicate to the whole world the light given him. Let it know in him the divine clemency accepting him by confirming with prodigies, by protecting the defended; because upon him it stretched out the hand of clemency by granting the things sought; which the miracles written below declare.

[50] When the holy Man made his stay in the Castle of Murrone, By the sign of the cross he heals a frenzied man, a certain man, Robert de Gualterio by name, became so furious through anger and savage, that, lest he should hurt himself and others, he was held bound with chains by his kinsmen. To whom, being asked by his parents, the holy Man came. Whom, as soon as the sick man saw, he smote the Man of God on the jaw: which patiently bearing, over the sick man he opened a book, pouring out prayers to the Lord, and signed him with the sign of the cross. Which done, that man straightway, weighed down with sleep, fell asleep; and, waking, was found freed.

[51] A certain woman, Maria by name, confirmed by her oath and, sacrifice being offered, a palsied woman; that in childhood, sleeping at the side of Johanna her mother, she was so overshadowed, that she lost her whole right side with the hand. And so she held that part injured for twelve years; because she could work nothing with it. She came suppliant to the holy Man, then staying in the cell of St. Peter of Murrone; and most instantly required that he would intercede for her. For whom the holy Man, compassionating, offered the sacrifice of the Mass to God; and straightway she was in every way restored to health.

[52] A certain young man, Robert by name, son of William the judge of Murrone, likewise by the sign of the cross a ruptured man and a contracted woman, from the cradle suffering a rupture in the right side, after times was led to the holy Man by his uncle. Whom, signing with the sign of the holy cross with his hand, straightway he was freed, in the presence of many who stood by. A certain young girl, Margaret by name, daughter of Oliver, was so struck by the divine judgment, that, lying contracted in bed for ten years, not only could she not rise, or sit, or raise herself; nay, without help she could in no way move, nor turn from one part of the body to another. Whom her father, carrying to the venerable Man, then dwelling in the monastery of St. Peter of Maiella, situated in the territory of the said castle, offered her to the holy Man. Who, rising from prayer, signed her with the sign of the holy cross and said: "This shall be

a little daughter of God." Who, carried back to the house, straightway leaping up, began to walk whole, all marveling, and to work with her hands, not aided by human help.

[53] When the holy Man made his stay in the place of Campo Basso ^c, likewise a dying man, a certain man, Richard by name, son of the notary Bartholomew of Molise, was so weighed down by infirmity, that he could neither breathe nor speak: and, all the remedies of medicine being applied, he was rendered altogether incurable. But his father and friends momentarily expected that he would end that his last day. Then the father, rising, hastily came to the Man of God. And before him, pouring out tears for his son, instantly asked that he would entreat God for him. For whom the Man of God, compassionating, prostrated himself before the altar in prayer; and, rising, the prayer being finished, with a certain book he signed the sick man with the sign of the cross, and touched his throat with his hand, and again signed him with the sign of the cross. Who, many beholding who were present, straightway was restored to his former health.

[54] and a contracted woman, on whom he imposes fasts in thanksgiving. A certain woman, Giburga by name, of Campo Basso, for nine months lay so immovable, contracted in bed, that by her own power she could not move herself without the help of another to the right part or the left. This woman, causing herself to be carried to the Man of God, said to him: "Man of God, have mercy on me, and pray the Lord for me." Who, pouring out prayer to God, and signing her all over with the sign of the cross of his hand, said to her: "Trust, daughter; because thou art dismissed from thy infirmity." Who, carried to the house, after two days was fully freed, walking and leaping and praising God. Which when it was announced to the holy Man, he said to the father: "Command thy daughter that, grateful to God, she begin, to his praise, to fast on Wednesday and Friday."

[55] By prayers he frees a youth of the stone. A certain young man, John by name, son of a certain man named Nicholas, was intolerably tormented by the infirmity and pain of the stone in the kidneys for many spaces of time. Whom his father, taking and carrying to the Man of God with much devotion, suffused with many tears for his son, earnestly begged that he would entreat for his son. Who, compassionating the sick man and the father, straightway prostrated himself in prayer, and rising from prayer, said to him: "Son, be comforted; because by the benefit of God thou art freed." Who, returned home, after two days, emitting the stone, from then feeling nothing, was most fully freed.

[56] [By the sign of the cross he heals a contracted and withered man; likewise a girl laboring with a scrofula.] A certain man, William Bordonus by name, lay in bed for six months, so withered and contracted, that he could in no way move himself, nor extend his feet contracted lengthwise. Who by a messenger asked the Man of God that he would visit him with his presence. But the Man of God, moved by piety, coming to the house of the sufferer, said to the sick man: "Be comforted, son; and be converted to the Lord; because thou shalt be freed." And, prayer being sent before, signing him with the sign of the holy cross, straightway he began to extend his feet and to walk, praising God and magnifying the holy Man. A certain man, William de Pratatellis by name, had a daughter, Mabilia by name; who had a scrofula so large under the jaw in the throat, that it rose to the quantity of a hen's egg, and she had it from birth. Whom carrying to brother Robert, yet living, when he had signed the place with the sign of the cross, straightway that monstrous swelling vanished.

[57] By the same he obtains wine sufficing for very many a long time. At the time in which the Man of God drew out the life of present misery with ten brethren in the place of St. Peter of Campo Basso, for the necessities of the brethren he had commanded a certain cask, not large, to be filled with wine, from which he began straightway after the vintage, together with the brethren staying with him and those living above, and other seculars, charitably to drink, a hole being placed for drawing out in the middle of the cask. Then about the feast of St. Lucy the wine, failing, could not come out: but the brethren, believing a stoppage of some obstacle, an instrument being applied to the obstacle, which was nothing but the defect of wine, desired to expel the obstacle. At last, the truth of the matter being ascertained, they ran straightway to announce it to the holy Man. To see which cask the holy Man came, and, signing it with the sign of the cross, departed. Which straightway began to flow with so great an abundance of wine, that it sufficed both for the brethren drawing it out and for those coming, and for many seculars turning aside thither, up to the aforesaid middle of the cask. Which, considered for three months, could scarcely all have sufficed the multitude of brethren and seculars turning aside and drinking the whole time according to the manner of nature.

[58] A certain man, Ludovicus de Montagno by name, [Two men laboring with rupture, the one by signing with the cross, the other by absolving him confessed, he heals.] from birth suffered a notable rupture in the right side, nor could he in any way walk to that age without a truss. But when the holy Man was yet a pilgrim in the flesh and abode in Limosano ^d, the archpriest of the said castle, using a sounder counsel, brought the aforesaid man to the Man of God. For whom, being asked, the Man of God, lifting his eyes to him who is powerful in the heavens, and the man being signed by him with the sign of the holy cross, straightway he was wholly freed. A certain man, a brother of his Order, Stephen by name, suffered a rupture in the right side, and one so grievous, that with a truss he could scarcely walk. Coming therefore to the holy Man, who then abode in the place of St. Mary of Lama, he humbly asked him that he would offer efficacious prayers to God for his infirmity. And, confession of all his sins being made to him, and absolution with blessing received, straightway he was restored to health.

ANNOTATIONS.

CHAPTER VI.

The penultimate sickness of Bl. Robert and his struggle with the devil; the heavenly visitation, and sudden restoration of health: the last sickness, most pious death, elogium.

But when the Man full of God, his bodily strength being exhausted by the most austere maceration of the flesh, Robert himself, sick, meditating on the articles of the faith, which he kept firm from the beginning even to the end, and through his decrepit age hastened to the palm; before he should render his spirit to highest heaven, it pleased Him to prevent him with the sweetness of benediction. For it happened that he languished most strongly; so that to himself and to all others it seemed that he must be ended by this death. Who said to the brethren standing there: "Let two of you keep me this night: let the others rest in their cells." Then the Man full of God began solicitously to revolve in his breast all the articles of the faith and the authorities of sacred Scripture, and the sayings of the holy Doctors, by which the Catholic faith is taught and strengthened: in which meditation he remained even to the deepest night.

[60] he drives off the devil appearing once and again, After this, while he wished to rest a little, suddenly there appeared to him the devil in the brutish form of a hedgehog, leaping upon him, that he might be zealous to tear him with his bite. On whom the holy Man, spitting, said: "Depart hence, malignant beast; because thou wilt find nothing deadly in me." Who, confounded, departed. And straightway the same in the shape of a most black cow and without horns appeared again, assailing him and endeavoring to hurt him. To whom brother Robert: "Depart hence. May God curse thee." To whom it came nearer; and he more loudly cried: "May God curse thee." But it endeavored, by drawing nearer, the more to leap upon him. Then he a third time began to cry with a very loud voice: "May God the Father curse thee." At his cry the brethren, who were weighed down with excessive sleep, rising, inquired what he had.

[61] [and soon by the sight of the glorious cross and of the Saints he was at once refreshed, and freed from the sickness.] To whom, narrating the things seen, he said: "Turn my face toward you, and let us pray, brethren, chanting the divine Office to the Lord." With whom he too began to chant. Which finished, they said the penitential psalms with the litanies: but when they came to the place where it is said, "We beseech thee, hear us"; as if placed in ecstasy, suddenly there appeared over him a cross, in brightness exceeding the sun, and of so great a light, that in it the human sight was wholly dulled. But the cross was very great and of a length as it were of seven cannae ^a; under whose arms there appeared, on the right of the cross, twelve men of so great brightness, that their faces could not be looked upon: and on the left twelve of like brightness appeared; and after there stood others, forty on this side and forty on that, not of so intense brightness. Which vision he beheld so long, until the brethren finished the litanies with the accustomed prayers. And these being said, brought back to himself, with bodily eyes he beheld the aforesaid vision for as long a space as he would draw out in saying the Our Father. Then suddenly the cross and the men shown under it, he beholding, ascended to heaven: and straightway all infirmity departed. But the Man full of God, rising unharmed, hastened to render thanks to the Most High both for the vision and for his recovery.

[62] After a little time ^b of the aforesaid infirmity, in the year of the Lord one thousand three hundred and forty-one, in the month of July; [In the year 1341, in the month of July, tried by sickness, he wishes to be fortified with the last Sacraments;] Indiction ninth, in the 69th year of his age, in the time of Lord Pope Benedict the twelfth, the holy Man, now worn out with old age, and wasted ^c with austerity, began so to be attenuated and dissolved, that only the bones clung to his skin, the flesh being consumed: so attenuated indeed, that only the vital spirit seemed to palpitate a little under his little breast. And although he was thus weak in body and consumed, yet fervent in spirit, he ever stood girded against the enemy. But, all the Sacraments of the most holy Roman Church being asked for and received, in that last hour in which the enemy could still rage, he wished to take the shield of faith, in which he might extinguish all the fiery darts of the most wicked one, the helmet of salvation being assumed.

[63] For on the fourth day before he rendered his spirit to God, [preparing himself for death by acts of faith, and invocation of God, Mary, St. John the Baptist,] he caused all the brethren to be called to him; who standing by, he caused himself to be raised on his poor little bed, one brother standing behind him, and sustaining him, lest he should fall. But he, his eyes raised to heaven, with cheerful countenance and serene face, began to magnify the Most High, and with living voice, with a flood of tears, began to say the Apostles' Creed very lingeringly, distinguishing it by parts and saying: "This clause Peter said, this Paul, this John," attributing to each of the Apostles his own. And after this he enumerated the ten

precepts of the Law, and the seven Sacraments of the most holy Church, and added: "I believe and have believed; I hold and have held; I confess and have confessed that most holy faith which Christ taught, and as the Apostles preached and held, and the holy Roman Church of God holds and teaches, in which now presides Lord Pope Benedict the twelfth." And, these things said, he subjoined: "To God and to blessed Mary and to blessed John the Baptist I commend my spirit: and to the Lord our abbot and to all the brethren I continually commend myself, that they ought suppliantly to entreat God for me."

[64] And, these things said, his sons standing round before their Father, [at last, having exhorted the brethren, and prayed well for them, his arms spread out in the manner of a cross, he expires on the 18th of July.] who, worn out with maceration and old age, was sinking to death, with voice raised, as he could, making an admonition concerning holy obedience, the observance of religion, the vigilance of chastity, the love of poverty, and drawing out a discourse according to his slight power, with serene face, eyes fixed on heaven, he blessed all the brethren present and absent, signing them with the sign of the cross, and saying: "May almighty God bless you, the Father and the Son and the Holy Spirit." At last, coming to the consummated contest on the XVIII day of the same month, because the holy Man had prayed to die on a cross; because, making a little wooden cross from the beginning of his penance, he carried it upon his breast, that he might always be occupied about the suffering of the cross with Christ; or because, embracing the cross, he very often suspended himself for the Crucified on the cross; his hands spread out on the little bed in the manner of a cross, the brethren chanting for him to the Lord, that most holy soul, leaving the workhouse of the flesh, to Christ, whom he had always loved, about the ninth hour of the day happily migrated.

[65] O truly blessed Man, who, beginning from the cross, advancing on the cross, Epiphonema and elogium of the deceased. at last on the cross didst finish! But, O happy soul, who would not proclaim thee blessed, who, living with John the flowering lily of virginity of unblemished flesh, with whom thou wast called, preserving it, didst migrate to Christ: who, with Stephen compassionating Christ, didst bear the voluntary martyrdom of the body: who also, with Paul, dost beget sons to Christ, and, laying them up as a good keeper in the fold of the Lord, by reproving, beseeching, rebuking, didst gather no small flock to the Lord! O truly most happy Man, to be crowned with a triple aureole; who, neither overcome by the labor of the maceration of the flesh, nor to be conquered by death for the love of the passion of Christ, didst so happily conclude the present life! But surely a stone wonderfully placed in the structure of the heavenly Jerusalem; because, squared under the strokes of the hammer of manifold penance, thou art disposed by the hand of the eternal artificer. Whose praiseworthy life (because praise is the reward of virtue) almighty God approving, willed in life and after to approve by signs and miracles very many, of which, for the sake of devotion and example, some are subscribed below.

ANNOTATIONS.

CHAPTER VII.

Miracles following the death of the Blessed.

A woman healed at the body of the Blessed; and two men suffering in the bowels; Before the body of the said Saint was delivered to the tomb, a certain lady of the Castle of Murrone, Aldoisia by name, had been for two years so contracted in one side of her body, that she could in no way walk. But causing herself to be carried to the buried ^a body of the holy Man, and touching it out of devotion, and kissing it, continuously she was most perfectly freed. A certain man, Bartholomew by name, of Limosano, was vexed with intolerable pain in the flanks for six months; who, coming for the sake of recovering health to the tomb of the aforesaid Saint, straightway as he touched the tomb itself, was freed. Another archpriest, of Cyracola by name, likewise suffering pain of the flanks, coming out of devotion to his tomb, vowed himself to God and to blessed Robert the confessor. Who straightway as he touched the tomb, was freed; as he confirmed by oath, the most holy Gospels being touched, that it was so.

[67] likewise a lame woman, a contracted woman, a ruptured man, A certain girl, Maria by name, sprung from the place which is called St. Mary of the Street, always most evidently limped on the left foot. Who, led by her father John to visit the holy Man's tomb out of devotion, straightway as she touched it, was most perfectly freed. A certain woman, Guetialda ^b by name, had her right hand so contracted, that with it she could exercise no work, and this for the whole space of a year. Coming therefore to the tomb of the Saint, and touching it, she was wonderfully healed by his merits. A certain brother of his Order, William de Lincio of Limosano by name, when he suffered a rupture in the right side, for eleven months and more, and was vexed with intolerable pain from it, when the aforesaid brother Robert was yet living, this brother suppliantly entreated him that he would pour out prayers to God for him; that he might have it more mildly with him. To whom the holy Man, answering, said: "Dearest son, bear it patiently, and in this praise God; and make thyself a truss for enduring the pain; because God is at hand, who will bestow on thee the benefit of health." Who, the counsel being received, doing according to the commands of the Man of God, performing these things by praising the name of the Lord; a little time being interposed, the holy Man meanwhile migrated from the world. When the brethren ran together from every side to the obsequies of the holy Man, the death of the father being heard, with them this brother William also came; who, on bent knees, with tears kissing the hands of the aforesaid Saint, straightway was immune from that infirmity.

[68] A certain young man of the Castle of Murrone, John by name, likewise another with a rupture, another laboring with an aposteme; for eleven years suffering a rupture in the right side, many remedies being applied, could by no help of physicians be freed. But considering the miracles and merits of the holy Man, he devoutly came to his tomb; and straightway kissing the tomb, prayer being sent before, he was most fully freed. A certain priest, John the Englishman by name, for a year and a half was weighed down by a certain aposteme near the thigh, which neither released the sick man, nor inclined to putrefaction. Who, commending and vowing himself to God, and to blessed Peter the confessor, and betaking himself to the tomb of blessed Robert, straightway as he rendered his vow to God, coming and touching the tomb, was totally freed.

[69] A certain woman, Maria by name, daughter of Nicholas Deodatus of the Castle of Murrone, a salt rheum removed there; likewise palsy, and other pains; for many spaces of years had suffered a salt rheum in the hand. And although she procured many remedies of medicine: yet by no help of physicians could she be freed; but by their sentence was condemned as incurable. Who, coming out of devotion to the tomb of the holy Man, the tomb being touched, was straightway cured of the infirmity. Another woman, Trocta ^c by name, of the same place, for five years was weighed down with an infirmity so grave and atrocious, that, the pains urging, she continually howled with a canine barking; and was affected to the marrow with so great a weariness, that she would not look upon man or woman: and was so weakened in the nerves, that, as it were palsied, she became trembling in all her members. Who, coming to visit the tomb of blessed Robert, straightway as she touched it, was restored to health.

[70] A certain man, Richard by name, a deacon by office, again a salt rheum and pain of the arm, confirmed by oath, that hitherto for five years he had most hardly suffered a salt rheum in the leg. And, all the remedies of medicine which he knew and could being applied, he could in no way be freed. Who, commending himself to God and to blessed Robert, and coming to visit his tomb, straightway after a few days was most fully freed. A certain woman of Mirabello ^d suffered so great a pain in the right arm, that she could raise it neither to the head nor to the mouth: and when she had endured this for three months, she vowed herself to God and to blessed Robert. But after the vow she was straightway freed: which she confirmed by oath to be true.

[71] In the castle of Pratacarellis a certain young man, Nicholas de Monte by name, withering and contraction; for the space of three months had a hand so withered and contracted, and so deprived of the flow of blood from the heart and of natural color, that even in size it was diminished from the other hand. This man, coming to his tomb, straightway as he touched it, was restored to former health. A certain woman of Supino, Flos by name, wife of Robert of Mirabello, for many times held her hand contracted and withered. Who, coming to the tomb and touching it, straightway, many beholding who were present, was freed. A certain woman, Sebasta by name, of Rippa of Limosano, wearied for eight years, held her head so contracted to the neck, that from the defect of strength in the head it was in continual trembling, and through the contraction had lost the whole hand and arm. Who by the merits of the holy Man was restored to former health.

[72] blindness, contraction, deafness; A certain man, Thomas by name, of Ferrara ^e, was weighed down with so great an infirmity, that he simply lost the light of his eyes for three months, nor, the remedies of physicians being applied, could he recover or be helped. Who, distrusting the remedies of medicine, and trusting in the merits of the holy Man, went to visit his tomb. Who straightway as he applied himself to the place where the body of the Saint was buried, opening his eyes and seeing clearly, rendered thanks to God and to blessed Robert. A certain woman, Bartholomea by name, of Casar Calenda ^f, had wholly lost the left arm through the contraction of the nerves. Who, coming out of her devotion to the tomb of the Saint, straightway as she touched it, was most fully freed. Another woman, who was called Purpura, of the place of St. Martin, had so wholly lost her hearing, that she could neither hear nor understand any word of those briefly speaking to her. But for this kind of cause she came to the tomb of the holy Man, and, it being touched, returned to her own; because straightway she recovered her hearing.

[73] a quartan fever, those vexed by a demon, contraction, rupture; A certain young man, Nicholas by name, son of John the judge, had suffered a quartan fever for a whole year, nor could he be freed from it by the remedies of physicians. But straightway as he devoutly touched and visited the tomb of the holy Man, he was most fully freed. A certain woman, Gemma Galterii by name, of the land of St. Felix ^g, was held possessed by a demon, and most grievously vexed. Who, led by her parents to the tomb of the venerable Servant of God, straightway as she could behold it with her eyes, wholly ceased from the vexation of the demon. A certain woman, Florentia by name, wife of Nicholas de Quatrano, for three years had her right arm so withered and contracted, that she could not raise it even to her head. But coming out of devotion to the place of the tomb of the man of God, and touching it,

she was straightway healed. A certain man, Gualterius by name, of the same land of Quatrano, for five years had suffered the injury of a rupture. Who, coming out of devotion to the tomb of the holy Man, as soon as he applied himself there, was restored to former health.

[74] distortion of the mouth, quartan fever, dysentery. Another man, Galterius by name, of Civitella ^h, from excessive fear, which the common people call an overshadowing, his members stiffening and being deprived of heat, had his mouth twisted toward the ear obliquely, so much that his face seemed horrible to human sight. Vowing himself therefore to visit the tomb of the Man of God, straightway he was restored to his former uprightness, in the presence of very many bystanders. A certain man, Robert by name, of Turris de Zippis, for a whole year having suffered a quartan fever, helped by no counsel of physicians, straightway as he came out of devotion to visit the tomb of the holy Man, was freed. The same incurred the trouble of dysentery, and, vowing himself to the said Saint, and again visiting his tomb, straightway was restored to former health.

[75] A certain priest, Sebastian by name, of Campo Basso, The punishment of a blaspheming priest, and his restoration on repenting. hearing the celebrated fame of the holy Man and the divine miracles narrated of him by many, not only would not captivate his reason under true belief; but even, leaping upon the holy Man, loosed a blasphemous tongue, saying that the things narrated were not true. A wonderful deed! Straightway the wrath of God was present, and, avenging the fame of the Man, his arm so stiffened with vehement pain, that he could not raise it, nor lift it to his head, nor could he be freed from it, until, recognizing his wickedness, he vowed himself with much devotion to visit the tomb of the Saint. But the vow being uttered, straightway he was most fully freed; and immediately fulfilled and rendered the vow.

[76] A certain young man, Nicholas by name, son of Francis of Monte Vayrano, The falling sickness is cured, blindness, contraction, his mother indeed Francisca of Colle rotundo, in the said place of Colle rotundo ⁱ, began to be grievously sick with the falling or pestilential sickness. With which he labored through the whole circle of one year, so much that sometimes thrice, sometimes four times a day he fell with such sickness: and the said infirmity brought so great trouble to the boy, that it led him to the point of death. Which the parents seeing, promised to God, together with the boy, to visit the tomb of the Saint. And so it came to pass, that the vow being uttered, straightway the boy was so immune from the said infirmity, that thenceforth he felt nothing. Which the parents seeing caused him, Robert, to be called to the devotion of the holy Man. A certain man, Raynaldus by name, of Guido, had come into so great blindness and bereavement of the eyes, that without the leading of another he could in no way walk. Who, coming to the tomb of the Man and touching it, straightway received his sight, and without a guide returned to his own: which blindness he had suffered for one year and the half of another. A certain man, Stephen by name, of Peselo Lauzani ^k, was so contracted, that without the support of staves, and even with them, with much labor he could walk: which he suffered for a whole year. He was signally contracted in the right side. But as soon as, out of devotion and vow, he visited the tomb of the holy Man, he was fully restored to health. And because it was known and celebrated to all inhabiting the country, a public instrument was made thereof.

[77] A certain woman, Hilaria by name, was for twenty years vexed by a demon, the vexation of a demon, and contraction, so much and in such wise, that frequently seizing her, that it might deliver her to death, it plunged her into fire and water; and very often was zealous to destroy her by hanging. Whence sometimes, when she was not detained by her parents, seeking the woods and fields, she howled like a dog. Who, led by her kinsmen to the place where the tomb of the holy Man was, straightway as she touched it, the malignant vexation departed. A certain man, Lodoycus by name, of the City, while he slept, was struck with so great fear, or overshadowed, as the common people say, that, waking from sleep, he found his right arm with the hand wholly withered and contracted; so that he could raise or lift it neither to the mouth nor to the head, nor exercise anything: which he suffered for three months. Who, meanwhile hearing the merits and miracles of the holy Man now several times mentioned above, and vowing to visit his tomb, and at all times to make celebrated the day of his death by fasting on bread and water only; when he was on the way, that he might discharge his vow, straightway was freed.

[78] deadly pains, and an aposteme. A certain man, Francis by name, of Assisi, once riding, incurred so great a pain about the privy parts, that returning home, from the pain he believed infallibly that he would close his last day: and was so vexed, that he could neither stand nor lie; but rolled himself here and there upon the ground. Who, recalling the miracles heard of the holy Man, vowed that he would visit his tomb, if he would assist his health. As soon as he discharged the vow, touching the tomb, he was most fully freed. A certain man, Nicholas Hugonis by name, of Cobacta, in the hand for a whole year had suffered a certain aposteme, from which he could be freed by no medicament. But vowing to visit his tomb, going and touching it, straightway he was restored to former health.

[79] Appearing to the mother, Bl. Robert frees her son of a rupture. A certain little infant, Nicholas, son of Nicholas, of Limosano ^l, contracted a rupture from birth. But the mother, having devotion in the Saint and devoting herself to him, on the following night, when she had given herself to sleep, blessed Robert appeared to her in vision, and sweetly comforted her concerning the freeing of her child. Who, rising and rendering thanks to God and to the Saint, found the boy most perfectly freed ^m.

ANNOTATIONS.

b. Du Bois, Guclialda.

c. Du Bois, Troëta.