Monica the Widow

ON S. MONICA THE WIDOW

MOTHER OF S. AUGUSTINE.

A.D. CCCLXXXVIII.

Monica, mother of S. Augustine (S.)

D. P.

The feast of the most holy Mother of S. Augustine, Monica, is celebrated on this IV of May with solemn cult, among all everywhere the Religious Orders, which under the rule and patronage of S. Augustine warring, Sacred cult the universal Church marvelously adorn: such as are the Canons Regular of whatever Congregation, namely Gallican, Lateran, of S. Salvator, of Arrouaise, of Windesheim, and of others. Nor to these yield the Orders of the Hermit Brothers of S. Augustine, and of the Servant Brothers of B. Mary the Virgin. Nay even I observe her cult prescribed in some Breviaries of the Order Premonstratensian and of the Preachers. But also now in the Breviary Roman under a semidouble rite is an Office of S. Monica prescribed. Her sacred memory is reported in the present Roman Martyrology, and in the Martyrology of Cologne and Lübeck in the year MCCCCXC printed, as also in Bellinus, Greven, Maurolycus, Molanus, Canisius, Galesinius, Ferrarius, Ghinius, and others.

[2] The Life and virtues of S. Monica her son Augustine inserted in the books of his Confessions, whence them excerpted Aloysius Lipomanus; The Life collected from the Confessions of S. Augustine; and so they are read in Surius, but outside the form of an ordered narration. Which intending Walter, Canon Regular of the monastery of Arrouaise in Artois; (the same who had described the translation of the relics of that Saint, from Ostia to Arrouaise by him carried in the year MCLXII) the same passages of the Augustinian Confessions arranged, as demanded the series of the life lived. This therefore so disposed collection we give, from the MS. of the Bödeken monastery in Westphalia dug out by John Gamans our own. At the foot were read these words: Here ends the Life of S. Monica mother of S. Augustine, whose history is drawn from the history of S. Augustine, from the nine books of Confessions, and from two following epistles which he wrote to his sister: and soon is subjoined an epistle, not double, but single; such also, under the title already related, under whose name the edited epistle to the sister is not his own. is printed at the foot of the Lives in two volumes by Joninus Mombritius edited. But although the epistle written is in the person of a brother to a sister about the common of both mother, no one nevertheless will say it to be of S. Augustine, except who Augustine's writings never has read. But neither can it be thought to be of another brother, who likewise was present at her dying; for it contains certain things to her to whom to be written it is feigned, too well known, than that a brother to a sister to write she herself would have wished, and other certain things we shall indicate below a contemporary author not referring. Because nevertheless it could be, that some of S. Augustine's to a sister epistles existed at some time, whence received for some part might be the argument of that writing, it under this precaution, we thought to be subjoined to the aforesaid collection.

[3] We shall give then the aforementioned translation's history, by Walter, as I said, described, The History of the Translation to Arrouaise, which from Arrouaise and from the city of Aire we received, and we understood also a MS. to exist in the monastery of Bödeken. It has all the marks of a faithful and contemporary writer, and from it took its beginning the whole of S. Monica's cult, unknown to the more ancient Martyrologists all, and by the Arrouaisians to the rest of the Regular Canons through Belgium, Gaul, and Germany, thence also to the Augustinian Hermits, and finally to all the Churches transfused. The same Canons of Arrouaise, of whose foundation at length we treated on January XIII, at the Life of B. Hildemar the Founder, before they of the Relics of S. Monica knew anything, where the feast began to be celebrated May 4. had in use of celebrating the feast of the Conversion of S. Augustine on the day V of May (nor indeed is there why afterward they be believed to have changed the day) and among the other of that feast at Matins Responsories also that they used, which begins, The grace of baptism received: which alone of all since it was to mother and son proper, fitly that was assumed in the bringing of S. Monica: whose birthday in the heavens day since nowhere had expressed S. Augustine, seem the Arrouaisians fitting to have judged, that about to keep S. Monica's feast, who by her prayers and tears the son's conversion

had obtained, they should choose the day previous to her Conversion's festivity, and from another Greater Office free, namely IV May: which day now in the whole Church is observed, as the birthday. There were nevertheless who, I know not from what foundation, the deposition noted on the day XXVIII of April, as appears from the Brussels Martyrology MS. of S. Gudula.

[4] The Translation April 20, The feast of the translation the Arrouaisians keep on the XII Kalends of May, as in the Annotations we shall teach: nor of the truth of it do we know a controversy moved by the Italians, little namely caring, whether the Saint's body in the well-nigh desolate Ostian city were present or absent: and a few Ostians, conscious of its absence, studiously hiding the loss by their carelessness and negligence made. Wherefore nothing we wonder, if after three almost centuries elapsed, the Augustinian Hermits with Martin V urging, was given effort to seek at Ostia what carried off to have been was not known the body: but how the Romans could be persuaded that this by them among other Saints' bodies below the church of S. Aurea found at Ostia had been, but at Rome April 9. and as such they transferred to the granted to the Hermits S. Tryphon's church in the city, whence afterward it was brought into that, which now S. Augustine's is called; then more conveniently we shall inquire, when shall have been set forth Walter's history about the translated by him to Arrouaise body, which here we subjoin: of the rest of S. Monica in the city of Rome cult to treat at the end of the pretended to her Translation, whose anniversary in the Martyrology present Roman is noted on the day IX of April.

LIFE

From the books of the Confessions of S. Augustine by Walter Canon Regular five hundred years ago collected.

From the MS. of Bödeken.

Monica, mother of S. Augustine (S.)

BHL Number: 6000

PROLOGUE OF THE COLLECTOR.

[1] The author the Life of S. Monica scattered in the books of the Confessions, I was asked by the Brethren, to whom myself to deny I ought not, that the life and acts of S. Monica, mother of the most Blessed Augustine, from the book of the Confessions of him to excerpt I should strive; and according to my power consequently each thing in order in its place and fitly I should join together; as from the first age, even to the end of her life, they could competently have been done I should estimate. To whom when I answered, that to studious readers it might sufficiently suffice, as of her acts the very son of her by writing had arranged; nor now necessary, but as if mockable to seem, if what by many, who much better and more easily it could have done, hitherto remained untouched, by me, of so very little knowledge on the contrary said, that if from of old already done it had been itself, to repeat truly fitting now it would not be: nor yet by the high in wisdom, but the simple, like themselves, it to be done they sought; nor anyone compelled to read.

[2] For those things which thence D. Augustine said, so through the book of Confessions, arranged at the request of the Brethren, by particles and as it were piecemeal, dispersed are, that scarcely by a studious reader to be held by memory they can; but also with order reversed so they are placed, that what first done had been, last; and on the contrary, said they seem. For neither about that to be arranged of the writer the intention watched; but the pious mother's benevolence and solicitudes, which toward him more specially always he had had, recalling, as to the treating memory occurred, some for the time he inserted. For also in the book, which to Paulinus the Bishop he writes, on care for the dead to be had, of the maternal love and affection so he makes mention, saying: If in the affairs of the living were present the souls of the dead, [and they themselves us when we see them would address in dreams] to say nothing of others, me myself the pious mother on no night would desert, who me by land and sea followed, that with me she might live: for far be it that she be made by a happier life cruel even to that point, that when something afflicts heart mine, nor a sad son she should console, whom she loved uniquely, whom never she wished mournful to see.

[3] Because indeed the Relics of S. Monica, God willing and me bringing, for whom both the Relics he had brought, they had merited to have; for the devotion, which to S. Augustine they had had, and of that most holy Mother's Life, by my industry in order arranged, to have much they desired. But when in many ways I excused myself, neither use, nor knowledge to have attesting, none the less they insisted, saying: Only let there be will; for from the gift of God will be the faculty. Seeing therefore so great desire of theirs, and the daily almost insistence, to be yielded I esteemed. he does it preserving the same words, I promised therefore that I would try, if in some manner it fitly I could do what they asked; so only, that nothing of words I should change at all, nor with any novelty of words, but the same words using, that not newly edited, but transcribed truly it might be said.

[4] Nor let it disturb the hearers if very many things without determination of time in this work are brought forth, since some both in other Scriptures divine likewise are found. In the Gospel also many things said and done of the Savior not in the same order by the Evangelists are reported, without definition of times, in which also they are reported done; which to studious readers is manifest. But not in this doubt ought to have the faithful intention, if it know not, when good things were done, while at some time done to have been it shall be established. John 20, 21 For there are some carnal so much, that they will not believe except what with the eyes they have seen, just as that one still to the senses of the flesh given said: Unless I shall see and shall touch, I will not believe; or with the adornment of miracles who also into this blasphemy sometimes fall, that they will not believe Saints to be, unless at the nod of themselves miracles they do, just as a hireling or servant at the nod of his Lord commanding; which nevertheless it can happen that at other times they did, although they knew not.

[5] who not to all the Saints were present, But in this many are deceived, that neither all the Saints miracles do, nor all who do Saints are. For there are, says blessed Pope Gregory, within the holy Church many, who the life of virtues hold, and the signs of virtues have not, which both to the reprobate are common, and by magic arts sometimes are done. From good works the merit of sanctity is to be estimated, not from the ostentation of miracles, which many of the Saints to have fled is read. Which also B. Augustine in his Confessions shows saying: To Thee, my God, to whom humble service and simple I owe, with how many with me of suggestions machinations acts the enemy, and many to do they fled away: that a sign some I should ask? But I beseech, by our King and pure Jerusalem, simple and chaste, that just as far is from me that confession, so always be far and farther of miracles the working. For this Saint, of whom we treat, how chaste, how pious, how sober, how mild, how benign, how modest, how patient she was, and how assiduous, and how devout, in prayers, in vigils, in fasts, in alms, but for collecting the virtues he asks help. so that nothing at all to perfection to her was wanting, in the books of Confessions openly is read. Let there be present therefore to this our endeavor those Saints, of whom we speak, and to whose service our labors intention; that what for their devotion and fraternal love, and charity we have known, them by hidden inspiration foreshowing, and of our ignorance the darkness illumining, to the proposed end to lead we may be able.

Thus far the Prologue, to which this only admonition to be subjoined occurs, that collated by us all things are and emended according to the more accurate of the Augustinian works editions: some things also, which either the author had passed over, or rather a hastening copyist had skipped, by us are restored to their places, so nevertheless that, [ ] distinguished from the rest, you understand in the Bödeken MS. to have been wanting.

CHAPTER I.

Pious education, marriage, widowhood, solicitude for the son Augustine

[6] O Lord, because I am Thy servant, I Thy servant and the son of Thy handmaid: receive my confessions and thanksgivings, my God, for things innumerable. book 9 ch. 8 For I will not pass over whatever to me my soul brings forth of Thy handmaid, who me brought forth; both in flesh, that into this temporal; and in heart, that into the eternal light I might be reborn. Not her, but Thy I will tell gifts in her. For neither herself had she made or educated: Thou createdst her (nor father, nor mother knew what from them would be made) and instructed her in fear Thine the rod of Thy Christ, God providing, the rule of Thy only Son, in the house of faith a good member of Thy Church. [Nor so great toward her training diligence of her mother she proclaimed, as of a certain handmaid decrepit, who her father an infant had carried, as on the back of bigger girls little ones to be carried are wont: for which thing's cause and on account of old age and best manners, under an aged handmaid's severe discipline in the Christian house enough by the masters she was honored: whence also the care of the masters' daughters committed to her diligently she bore, and was in restraining them, when there was need, with holy severity vehement, and in teaching with sober prudence. For them, except those hours, in which at the table of the parents most moderately they were nourished, even if they burned with thirst, nor water to drink she let; forestalling a habit bad, taught also the desire of water to bridle, and adding a sound word: Now water you drink, because in your power wine you have not: but when to husbands you shall have come, made ladies of cellars and storerooms, water will be loathsome, but the custom of drinking will prevail.

[7] By this manner of enjoining and the authority of commanding, she bridled the avidity of the more tender age, and the very of the girls thirst formed to an honest measure, that now neither she would drink, yet to childish levity indulging, what would not be becoming. And there had crept in nevertheless, as to me her son Thy handmaid narrated, there had crept in also wine-bibbing. For when by custom, as wine to draw, the cup lowered, where above it is open, before into the little jug she poured the wine, with the lips' tips she sipped a little, because she could not more the sense refusing. For not by any drunken desire did she this, but by certain superfluous excesses of age, which with sportive motions boil over, when little by little she had become wine-desiring, and in childish minds by their elders' weight are wont to be pressed. And so to that little a daily little adding, since who little spurns by little falls, into that habit she had lapsed, that nearly now full of wine little cups eagerly she would drain.

[8] Where then the sagacious old woman and vehement that prohibition? Did it avail anything against the latent disease, by the maid calling her wine-bibber by reproach unless Thy medicine, Lord, watched over us? Father and mother and nurses absent, Thou present, who didst create, who callest, who also through set-over men some good doest to the salvation of souls,

what then didst Thou, my God? whence didst Thou heal? whence didst Thou cure? Didst Thou not bring forth a hard and sharp from another soul a reproach, as a medicinal iron, from Thy hidden provisions, and with one stroke that rottenness didst cut away? For the maid, with whom she was wont to go to the cask, quarreling with the younger lady, as happens, alone with alone, cast up this crime with most bitter insult, calling her wine-bibber. By which goad struck, she beheld her own foulness, and forthwith condemned and put it off. salutarily she is compunct. Just as friends flattering pervert, so enemies quarreling for the most part correct: nor Thou what through them Thou doest, but what they themselves wished dost repay them. For she angered to harass desired the younger lady, not to heal; and therefore secretly, either because so them had found the place and time of the quarrel, or lest perhaps also herself she should be endangered who so late had betrayed it. But Thou, Lord, ruler of the heavenly and earthly, to Thy uses turning the depths of the torrent, the flux of the ages ordering turbulent, even from another's soul's madness didst heal the other; lest anyone, when this he notices, to his own power attribute it, if by his word another be corrected, whom he wishes to be corrected.]

[9] Educated therefore modestly and soberly, rather by Thee subject to her parents, joined to a husband, than by her parents to Thee, when in full years marriageable she was made, delivered to a husband she served as by her manners, by which Thou madest her beautiful, and reverently amiable and admirable to her husband. ch. 9 So moreover she tolerated the injuries of the bed, that no about this matter with her husband she had ever quarrel. For she awaited Thy mercy upon him, that in Thee believing he might be made chaste. For he was moreover, not only herself his manners by tolerating she conquers, as in benevolence preeminent, so in anger fervid. But she knew this, not to resist an angered husband, not only by deed, but not even by word. But when broken and quiet, when opportune she saw, the reason of his deed she rendered, if perhaps he more inconsiderately had been moved.

[10] Finally when matrons many, whose husbands milder were [the vestiges of blows even on a disfigured face bore, among friendly colloquies they accused their husbands' life, she theirs the tongue, but also others she teaches to husbands to be subject: as in jest, gravely admonishing from when those tablets, which matrimonial are called, recited they had heard, as instruments by which handmaids made they had been, to deem they ought: accordingly mindful of their condition, to be proud against the masters not to behoove.] And when they wondered, knowing how fierce a husband she endured, that never had been heard, or by any indication had appeared, that Patricius had struck his wife, or that from each other even for one day by domestic quarrel they had dissented, [and the cause familiarly they sought; taught she her institute which above I have related. Who observed, having tried it congratulated themselves: who not observed, subject were vexed.]

[11] Her mother-in-law also, first by the whisperings of bad handmaids against her irritated, so she conquered by services, persevering in tolerance and mildness, her mother-in-law too to herself she binds, that she of her own accord to her son the go-between tongues of the handmaids betrayed, by which between herself and the daughter-in-law the domestic peace was troubled, and she demanded punishment. And so after he both obeying his mother, and caring for the family's discipline, and of the concord of his own consulting, the betrayed at the betrayer's judgment with blows restrained; promised she, such of herself rewards to expect she ought, whoever of her daughter-in-law, to her so as to please, of evil something should speak: and none now daring, with memorable between themselves of benevolence sweetness they lived. This also to that good handmaid of Thine, in whose womb me Thou createdst, my God, among the discordant peaceably she acts, my mercy, dissenting and discordant whatever souls, where she could, so herself she showed peacemaking, that when from each many of one another most bitter she heard, such as is wont to belch swelling and undigested discord, when to a present friend of an absent enemy through acid colloquies the crudity is exhaled of hatreds; nothing nevertheless to the one of the other she betrayed, except what to them to be reconciled might avail. Such she was, Thee teaching the inmost master.

[12] But I had heard, still a boy, of life eternal, to us promised through the humility of the Lord our God, descending to our pride, and I was signed already with the sign of His Cross, and was seasoned with His salt, the son in the Christian faith she instructs now thence from the womb of my mother, who much hoped in Thee. book 1 ch. 11 Thou sawest, Lord, when still a boy I was, and on a certain day pressed with a stomach pain, suddenly I burned, almost about to die; Thou sawest, my God, since my guardian already Thou wast, with what motion of mind and with what faith the baptism of Thy Christ, my God and Lord, I demanded from the piety of my mother and the mother of us all, Thy Church; and the troubled mother of my flesh, although not yet baptized, since both my eternal salvation more dearly she brought forth with a chaste heart in Thy faith, now would care hastening, that with Sacraments salutary I might be initiated and washed, Thee, Lord Jesus, confessing unto remission of sins; unless at once I had been recovered. Deferred was therefore my cleansing, as if it were necessary that still I be defiled if I lived: because namely after that laver, a greater and more perilous in the filth of offenses guilt would be.

[13] So now I believed, and she, and the whole house; except my father alone, who nevertheless did not overcome in me the right of maternal piety, that the less in Christ I should believe, as he not yet had believed. For she was busy that Thou to me Thou helpedst her that she might overcome the man, to whom the better I served: because also in this to Thee, surely it commanding, she served. * Finally even her husband, now in the extreme of his temporal life, and the husband also to the same she leads she gained to Thee; nor in him now faithful she bewailed, what in him not yet faithful she had tolerated. book 9 ch. 9 She was also a servant of Thy servants. For whoever of them had known her, much in her praised and honored and loved Thee: because he perceived Thy presence in her heart, the sinning children wont to correct of holy conversation by fruits witnesses. For she had been of one husband a wife, mutual turn to her parents had rendered, her house piously had treated, in works good a testimony had, had nourished sons, so often them bringing forth, as often as from Thee deviate she discerned.

[14] And so she leapt up with pious trepidation and trembling, and although for me not yet faithful, she feared nevertheless the ways distorted, in which walk those who put to Thee the back, and not the face. book 2 ch. 3 chiefly about Augustine she is afflicted. Alas me! and dare I say that kept silent Thou, my God, when I went from Thee farther? So then wast Thou silent to me? And whose were, except Thine, those words through my mother, Thy faithful one, which Thou sangst into ears mine? Nor thence anything descended into heart mine, that I should do it. For she wished, and secretly I remember that she admonished with solicitude immense, lest I should fornicate, who her not hearing and most of all lest I should adulterate of anyone the wife. Which to me admonitions womanish seemed, to obey which I should blush: but they Thine were, and I knew not, and Thee to be silent I thought, and her to speak, through whom Thou to me wast not silent; and in her wast contemned by me, her son, the son of Thy handmaid, Thy servant.

[15] And so my father now dead, when I had fallen among men, proudly raving, and carnal too much, and loquacious, in whose mouth the snares of the devil and birdlime, he adheres to the Manichaeans. confected by the commixture of the syllables of Thy name and of the Lord Jesus Christ and of the Paraclete our consoler the Holy Spirit; * Thou didst send Thy hand from on high, and from this deep gloom didst snatch my soul, when for me wept to Thee my mother, Thy faithful one, more than weep mothers bodily funerals. book 3 ch. 6, ch. 11 whom grieving Monica For she saw my death, from the faith and spirit which she had from Thee; and Thou heardest her, Lord. Thou heardest her, nor didst despise her tears, when flowing they watered the earth under her eyes, in every place of her prayer; and Thou didst hear her. For whence that dream, by which her Thou didst console, that to live me with her she might believe, and to have with me the same table in the house, which to be unwilling she had begun, turning away and detesting the blasphemies of my error? For she saw herself standing on a certain wooden rule, and coming to her a youth splendid, Thou consolest by a vision, cheerful and smiling at her, when she was mourning and with grief worn out. Who when he had asked of her the causes of her sadness and of her daily tears, of teaching, as is wont, not of learning's grace; and she had answered, my perdition she bewailed; he bade her that secure she should be, and admonished that she should attend and see, where was she, there to be also me. Which she when she attended, saw me near her in the same rule standing. Whence this? except because there were ears to her heart. O Thou, good Omnipotent, who so carest for each one of us, as if alone Thou caredst, and so for all as for single ones!

[16] Whence that also? that when to me she had narrated that very vision, making certain that the same with her faith at some time she would hold. and I to that to draw was trying, that she herself rather should not despair that to be which I was; forthwith, without any hesitation, No, she says: for not to me was said, Where he, there also thou; but, Where thou, there also he. I confess to Thee, Lord, my recollection how much I recall, that often I kept not silent, more me by this through the watchful mother answer of Thine, (which by so near a falsity of interpretation troubled was not, and so quickly saw what was to be seen: which I certainly, before she had said it, had not seen) even then to have been moved, than by the very dream, by which to the woman pious a joy, so long after to be future, to the consolation of the then present solicitude so long before was foretold. For nine almost years followed, in which I in that mire of the depth and the darkness of falsity, when often to rise I tried, and more grievously I was dashed, rolled was: when nevertheless that widow chaste, pious, and sober, such as Thou lovest, now indeed in hope more alert, but in weeping and groaning not more sluggish, ceased not at all the hours of her prayers about me to bewail to Thee; and entered into Thy sight her prayers: and me nevertheless Thou didst suffer still to be rolled and involved in that gloom.

[17] And Thou gavest another answer meanwhile, which

I recall: for also many things I pass over, and this also confirming through the mouth of a Priest because of which I hasten to those things which me more urge to confess to Thee; and many I remember not. ch. 12 Thou gavest therefore another through a Priest of Thine a certain Bishop, nourished in the Church and exercised in Thy books: whom when that woman had asked, that he would deign with me to confer and refute my errors, and unteach me evil and teach good (for he did this, if some perhaps fit he had found) was unwilling he, prudently surely, as much as I perceived afterward: for he answered me still to be unteachable, in that I was inflated with the novelty of that heresy, and with some little questions already many unlearned I had harassed, as she had indicated to him. But, leave, he says, him there, and only pray for him the Lord; he himself by reading will find what that error is and how great the impiety; likewise also he narrated, that he too a little one by his seduced mother had been given to the Manichaeans, and almost all not only had read, denying that perish could a son of so many tears. but also had written out their books; and to himself it had appeared, none disputing against and convincing, how that sect was to be fled, and so he had fled it. Which when he had said, and she would not acquiesce, but urged more by beseeching and abundantly weeping, that me he should see and with me dispute; he now somewhat vexed with weariness, Go, he says, from me, so mayest thou live: for it cannot be, that the son of those tears should perish. Which she so to have received it, among her colloquies with me often recalled, as if from heaven it had sounded.

CHAPTER II.

The departure of S. Augustine into Italy and to S. Ambrose, Monica following: her joys at his conversion.

[18] But Thy hands, my God, in the hidden of Thy providence deserted not my soul, and from the blood of the heart of my mother through her tears days and nights for me was sacrificed to Thee; and Thou didst act with me in marvelous and hidden ways. book 5 ch. 7 Thou that didst, my God: for by the Lord the steps of a man shall be directed, and his way He shall will. ch. 8 * Thou didst act therefore with me that to me it should be persuaded to Rome to go, and rather there to teach what I taught at Carthage. But why rather hence I should depart and thither go Thou knewest, God, to Rome about to set out Augustine in vain she resisted, nor didst indicate to me, nor to my mother, who me departed bitterly bewailed, and even to the sea followed. But I deceived her, violently me holding, that either she should recall or with me go: and I feigned a friend not to wish to desert until mother: and I escaped: because also this Thou didst forgive me mercifully, preserving me from the waters of the sea, full of execrable filth, even to the water of Thy grace, by which me washed should be dried the rivers of the maternal eyes, by which for me daily to Thee she watered the earth under her face. And yet to her refusing without me to return, scarcely I persuaded, that in a place which next to our ship was, the memorial of B. Cyprian, she should remain that night.

[19] But that night secretly I set out: she however remained praying and weeping. And what from Thee she asked, by his stealthy departure she is grieved: my God, with so great tears except that to sail me Thou wouldst not suffer? But Thou deeply consulting and hearing the hinge of her desire, didst not care what then she asked, that in me Thou mightest do what always she asked. Blew the wind, and filled our sails, and the shore subtracted from our sight: on which in the morning she raved with grief and complaints, and with groaning filled Thy ears, contemning these things, when both me by my desires Thou didst snatch to end those very desires; and her carnal desire by a just scourge of griefs was beaten. For she loved with her my presence after the manner of mothers; but than many much more: and she knew not what Thou to her of joys wast about to make from my absence. She knew not; therefore she wept and wailed, and by those torments was convicted guilty of the remnants of Eve, with groaning seeking what with groaning she had brought forth. And yet after the accusation of my fallacies and cruelty, turned again to beseeching Thee for me, she went to her wonted things, and I to Rome.

[20] And behold I am received there with the scourge of bodily sickness, and I went now to the lower regions, bearing all the evils which I had committed, both against Thee, and against myself, and against others many and grave, the same there sickening, over the bond of original sin, by which all in Adam die. ch. 9 And the fevers worsening I went now and was perishing, and she this knew not: and yet for me she prayed absent: but Thou everywhere present, where she was Thou heardest her, and where I was Thou hadst mercy on me, that I might recover the health of my body, still insane in heart sacrilegious. For neither did I desire in that so great peril Thy baptism: if without baptism I had died, more to be grieved. and better I was a boy, when it from maternal piety I demanded, just as now I have recalled and confessed. But into my disgrace I had grown, and the counsels of Thy medicine mad I derided, who me didst not suffer such twice to die. By which wound if were struck the heart of my mother never would it be healed. For not enough I express what toward me she had of mind, and with how much greater solicitude me she brought forth in spirit, than in flesh she had brought forth. Not therefore I see how she would be healed, if my such death had transfixed the bowels of her love.

[21] at the insistence of her prayers, And where would be so great prayers, and so frequent without intermission? Nowhere, except to Thee. But indeed Thou, God of mercies, wouldst Thou spurn the heart contrite and humbled of a widow chaste and sober, frequenting alms, obeying and serving Thy Saints, no day omitting an oblation at altar Thine; twice in the day, morning and evening, to Thy church without any intermission coming; not to vain fables and old wives' loquacities, but that Thee she might hear in Thy discourses, and Thou her in her prayers? Of this one Thou the tears, by which not from Thee gold and silver she asked, nor any mutable or fleeting good; but the salvation of the soul of her son, Thou, by whose gift such she was, wouldst Thou contemn and repel from Thy aid? By no means, Lord: nay indeed Thou wast present, and didst in the order in which Thou hadst predestined to be done. Far be it that Thou shouldst deceive her in those visions and answers of Thine, which already I have commemorated, and which I have not commemorated; which she with faithful breast held, and always praying as Thy bonds urged upon Thee. For Thou deignest, since unto the age Thy mercy, to those to whom all debts Thou remittest, even to Thy promises a debtor to be made. Thou didst recover therefore me from that sickness, and safe didst make the son of Thy handmaid.

[22] Afterward, Sent from Milan to Rome to the Prefect of the City, healed and gone to Milan that to that city of Rhetoric a master should be provided, with public conveyance also imparted; I myself sought it through those same Manichaean vanities drunken, of which that I might be rid I went, but each we knew not, that with a discourse proposed me approved the Prefect then Symmachus should send. ch. 13 And I came to Milan to Ambrose the Bishop, among the best known to the world, Thy pious worshipper, whose then eloquence strenuously ministered the fatness of Thy wheat, and the gladness of oil, and the sober drunkenness of wine to Thy people. To him moreover I was led by Thee not knowing, that through him to Thee knowing he might lead; and studiously I heard him disputing among the people. * And so the Manichaeans indeed to be left I decreed, and resolved so long to be until something certain should shine forth by which the course I might direct. ch. 14

[23] Already had come to me my mother, in piety strong, by land and sea me following, she following, understands he renounced the Manichaeans, and in all perils about Thee secure. book 6 ch. 1 For also through the marine dangers the sailors themselves she consoled, by whom the raw of the abyss travelers, when they are troubled, to be consoled are wont; promising them arrival with safety, because this to her Thou through a vision hadst promised. And she found me endangered indeed gravely by despair of investigating the truth: but yet to her when I had indicated, not me indeed now to be a Manichaean, but neither a Catholic Christian; not as if something unhoped-for she had heard, she leapt with joy; since now secure she became from that part of misery, in which me as dead, but to be resuscitated to Thee she bewailed, and on the bier of thought carried, that Thou mightest say to the son of the widow, Young man, to thee I say, arise; and he should revive, and begin to speak, and Thou shouldst render him to his mother.

[24] No therefore turbulent exultation made tremble her heart, and she trusts entirely he would be converted. when she had heard from so great a part already done what to Thee daily she bewailed that it might be done; the truth me not yet attained, but from falsity now snatched. Nay indeed because certain she was, and what remained Thou wouldst give, who the whole hadst promised; most placidly and with a breast full of confidence she answered me, that she believed in Christ, that before from this life she should migrate, me she would see fountain of mercies, prayers and tears denser, that Thou shouldst accelerate Thy aid, and illumine my darkness, and more studiously to the church I should run, and on Ambrose's mouth hang at the fountain of leaping water unto life eternal. But she loved that man as an Angel of God, because through him she had known me meanwhile to that doubtful fluctuation now to have been led; through which about to pass me from sickness to health, an intervening sharper peril, as through an accession which critical the physicians call, certain she presumed.

[25] And when she had found the Church of Milan on the Sabbath not fasting, she had begun to be troubled, and to fluctuate what she should do. Epistle 118, ch. 2 When I such things cared not, to the Milanese church's rite herself adapting the Sabbath fast she lays aside, but on account of her I consulted about this matter the most blessed memory man Ambrose. He answered that he nothing to teach me could, except what he himself did: because if better he had known, that rather he would observe. And when I had thought, no reason rendered, by his authority alone he wished to admonish us, that on the Sabbath we should not fast; he followed and said to me: When to Rome I come, I fast on the Sabbath: when here I am, I fast not. So also thou, to whatever perhaps Church thou shalt come, its custom observe, if to anyone not thou wishest to be a scandal, nor anyone to thee. This when to my mother I had announced, gladly she embraced it. But I about this opinion again and again thinking, so

always I held, as if it from a heavenly oracle I had received.

[26] Among which when to the memorials of the Saints, as in Africa she was wont, pottage and bread, and wine she had brought, and by the Doorkeeper she was prohibited; and she ceases to bring to the tombs oblations, where this the Bishop to have forbidden she knew, so piously and obediently she embraced it, that he himself wondered that so easily an accuser rather of her own custom, than a disputant of that prohibition she was made. book 6 ch. 2 For not besieged her spirit wine-bibbing, and her stimulated into hatred of the true a love of wine, [as very many men and women, who at the canticle of sobriety, as at a watered drink the soaked, are nauseated]: but she when she had brought distributed, more even than one little cup, for her palate enough soberly tempered, whence the courtesy she might take, she did not place: and if many there were, which in that manner seemed to be honored, the memorials of the dead; the very same wine, which everywhere she would place, she carried about: which now not only most watered, but also most tepid, with her own present by little sippings she would share: because piety there she sought not pleasure.

[27] And so when she learned, by the illustrious Preacher and Prelate of piety to be prescribed these things not to be done, understanding it prohibited by S. Ambrose nor by those who soberly did it, lest any occasion of gorging should be given to the drunken; and because those as it were funeral-rites to the superstition of the Gentiles were most like; she abstained herself most gladly, and instead of a basket full of earthly fruits, a breast full of more pure prayers to the memorials of the Martyrs to bring she had learned, that both what she could she might give to the needy, and so the communication of the Lord's Body there might be celebrated, in imitation of whose Passion were immolated and crowned the Martyrs. But nevertheless it seems to me, Lord my God, and so it is in Thy sight about this matter my heart, not easily perhaps about this to be cut off custom my mother would have yielded, if by another it were prohibited, whom not as Ambrose she loved, whom on account of my salvation most of all she loved; her indeed he, on account of her most religious conversation, singularly to him bound. in which in good works so fervent in spirit she frequented the church; so that often he would burst forth, when me he saw at his preaching, congratulating me that such a mother I had, not knowing what kind she me a son, who doubted about all those things, and that there could be found a way of life least I thought.

[28] So we were, until Thou, Most High, not deserting our dust, having pitied the wretched didst come to aid in marvelous and hidden ways. ch. 12 & 13 * And it was urged unwearyingly, that I should take a wife, Wishing the son's marriage, most of all my mother giving effort, that me married a salutary baptism might wash, to which me daily she rejoiced to be fitted, and her vows and Thy promises in my faith to be fulfilled she perceived. When indeed both at the request of me and by her own desire, with a strong cry of heart from Thee she besought daily, that to her through a vision Thou wouldst show something of my future marriage; never wouldst Thou. And she saw certain vain and phantastic things, to which forced the impulse about this matter of the human spirit busying itself; and she narrated to me, not with the confidence, with which she was wont when Thou didst demonstrate to her, but contemning them. For she said that she discerned, by I know not what taste, which by words she could not explain, what was the difference between Thee revealing and her soul dreaming.

[29] But afterward Thou didst convert me to Thee, that neither a wife I should seek, nor any hope of this world, standing in that rule of faith, in which me before so many years to her Thou hadst revealed. book 8 ch. 12 And Thou didst convert her mourning into joy, the more she rejoices at his better purpose much more abundantly than she had wished, and much more dearly and more chastely than about grandchildren of my flesh she sought. Thence now exulted she and blessed Thee, who art able beyond what we ask or understand to do: because so much more to herself by Thee granted about me she saw, than to ask she was wont with miserable groans and weepings.

[30] It pleased also Alypius to be reborn in Thee with me: we joined also to ourselves the boy Adeodatus, from me born carnally of my sin. book 9 ch. 6 & 8 * Together we were, together we dwelt by a holy resolve, and at length by his baptism. my mother adhering, in womanly habit, virile faith, the security of an old woman, maternal charity, Christian piety: and we were baptized, and fled from us the solicitude of the past life. * Doubtless the boy King the mother, Thy man Ambrose persecuted for the cause of her heresy, who had been seduced by the Arians. ch. 8 Watched the pious people in the church, ready to die with their Bishop, Thy servant. There my mother, Thy handmaid, of solicitude and vigils the first parts holding, on prayers lived. ch. 9 * Lastly to us, Lord, all, who by Thy gift permittest to speak Thy servants, who before her sleep in Thee already associated lived, the grace of Thy baptism received, so care she bore, as if all she had begotten; so she served, as by all she had been begotten.

CHAPTER III.

The last colloquy of both, the sickness, the death, prayers and sacrifices for the dead, as she had asked, bestowed.

[31] But the day impending, on which from this life she was to go out, which day Thou hadst known, we being ignorant; carried to Ostia with her son, it had come about (as I believe) by Thee procuring in Thy hidden ways, that I and she alone stood leaning at a certain window, whence the garden within the house, which us had, was looked upon; there at Ostia of the Tiber, where remote from the crowds, after a long journey's labor, we were refreshing ourselves for the sailing. book 9 ch. 10 and to her alone conversing, We were conversing therefore alone very sweetly, and the past forgetting, into those things which are before stretched, we were seeking between us before the present truth, which Thou art, what kind the future life eternal of the Saints would be, which neither the eye has seen, nor the ear heard, nor into the heart of man has ascended. But we gaped with the mouth of the heart at the supernal streams of Thy fountain, the fountain of life which is with Thee, that thence according to our capacity sprinkled in some way so great a matter we might think on.

[32] And when to that end the discourse was led, that of carnal senses the delight however great, of the heavenly beatitude in however great corporeal light, before that life's pleasantness, not by comparison, but not even by commemoration indeed worthy seemed; raising ourselves with a more ardent affection toward the Selfsame, we passed gradually through all corporeal things, and the very heaven, whence the sun and moon and stars shine upon the earth. And still we were ascending meanwhile, by thinking and speaking of Thee, and by wondering at Thy works; and we came into our minds, and transcended them, that we might attain the region of fertility unfailing, where Thou pasturest Israel forever with the food of truth, and where life Wisdom is, through which are made all these things, both those which have been, and those which are to be; and itself is not made, but so is as it was, and so will be always; nay rather to have been and to be future is not in it, but to be only, since eternal it is: for to have been and to be future is not eternal.

[33] And while we speak and gape at it, we attained it slightly with a whole stroke of the heart; and by the intuitive vision of God, and we sighed and left there bound the first-fruits of the spirit, and we returned to the noise of our mouth, where a word both is begun and is finished. And what like to Thy Word, our Lord, in itself remaining without oldness, and renewing all things? We said therefore, If to anyone be silent the tumult of the flesh, be silent the phantasies of earth and waters and air, be silent also the poles, and the soul itself to itself be silent, and pass itself by not itself thinking; be silent dreams and imaginary revelations, every tongue, and every sign, and whatever by passing is made, if to anyone it be silent altogether: since if anyone hear, they say all these, Not ourselves we made, but made us He who remains forever. These said if now they be silent, since they have raised the ear toward Him who made them, and let speak He alone, not through them, but through Himself, that we may hear His word, not through the tongue of flesh, neither through the voice of an Angel, neither through the sound of a cloud, neither through the enigma of a similitude; but Himself whom in these we love, Himself without these may we hear.

[34] Just as now we extend ourselves, and with rapid thought attain the eternal wisdom, above all remaining; to any other knowledge to be preferred, if this be continued, and be subtracted other visions far of unequal kind, and this one snatch and absorb and store in inner joys its beholder; that such be everlasting life, as was this moment of intelligence, for which we sighed. Is not this, Enter into the joy of thy Lord? and that, when? Is it when we all shall rise again, but shall not be changed? We said such things, and if not in this manner and these words, yet, Lord, Thou knowest that on that day, when such things we spoke, this world to us amid the words grew worthless with all its delights. she confesses herself to pant thither, Then says she: Son, as far as to me pertains, in nothing now am I delighted in this life. What here I should do still, and why here I should be, I know not, now consumed the hope of this world. One thing there was for which in this life somewhat to tarry I desired, that thee a Christian Catholic I might see before I died. More abundantly this to me my God has bestowed, that thee even, contemned felicity earthly, His servant I see. What here do I?

[35] To this what to her I answered I do not enough recall. But then meanwhile scarcely within five days or not much more she lay down with fevers. ch. 11 and the fifth day after a swoon having suffered And when she was sick, on a certain day a failing of the soul she suffered, and a little subtracted from those present. We ran together; but quickly restored she was to her senses, and beheld the standing-by me and brother mine, and said to us, as to one inquiring like, Where was I? Then us beholding with grief astonished; You will place here, she says, your mother. I was silent and the weeping I bridled: my brother however something spoke, by which her not abroad, now nothing solicitous about the tomb, but in the fatherland to die, as more happily he wished. Which heard, she with anxious countenance reverberating him with her eyes, that such things he relished; and thence me beholding; See, she says, what he says. And soon to both; Place, she says, this body wherever, nothing you let about its care disturb: only this I ask you, that at the Lord's altar you remember me wherever you shall be.

[36] which for herself with her husband to be buried she had prepared, And when this sentence with words by which she could she had explained, she was silent; and the disease worsening she was vexed. But I indeed thinking of Thy gifts, my God invisible, which Thou sendest into the hearts of Thy faithful and there come forth fruits admirable; I rejoiced and gave thanks to Thee, recalling what I had known, with how great care always she had been anxious about the tomb, which for herself she had provided and prepared near the body of her husband. For because very concordantly they had lived, this also she wished, as is the human mind less capable of divine things, to be added to that felicity, and to be commemorated by men granted to her to have been, after the transmarine pilgrimage, that joined the earth of both spouses the earth should cover. But when that vanity, by the fullness of Thy goodness, had begun in her heart not to be I knew not, and I rejoiced wondering that so to me it had appeared.

[37] she refuses not abroad to be buried, Although also in that discourse of ours at the window, when she said, Now what here do I? it did not appear that she desired in the fatherland to die. For I heard afterward, that already when at Ostia we were, with certain friends of mine with maternal confidence she conversed on a certain day about the contempt of this life and the good of death, where I myself was not present: and them being amazed at the virtue of the woman which Thou hadst given to her, and she dies aged 56 years. and asking whether she did not dread so far from her city the body to leave; Nothing, she says, is far from God; nor is it to be feared lest He not recognize at the end of the world whence me He may resuscitate. Therefore on the day ninth of her sickness, in the fiftieth and sixth year of her age, the thirtieth and third of mine, soul that religious and pious from the body was loosed.

[38] I pressed her eyes and flowed together into the precordia mine a sadness immense, and overflowed into tears; Augustine the tears in that case repressed, and there my eyes by a violent command of the mind reabsorbed their fountain even to dryness; and in such a struggle very ill with me it was. ch. 12 But indeed when she breathed the last spirit, the boy Adeodatus cried out into wailing, and by all of us restrained was silent. In this manner also some of mine childish, which slid into weeping, by the youthful voice of the heart was restrained and was silent. For neither becoming we deemed that funeral with lamentable plaints and groanings to celebrate, because by these for the most part is wont to be deplored extinction. But she neither miserably died, nor at all died: this both by the proofs of her manners and by faith not feigned and by certain reasons we held.

[39] What then was it that within me grievously pained, except from the custom of living together, and the inward struggle dissembled most sweet and most dear, suddenly broken, a wound fresh? I congratulated indeed myself on her testimony, that in that very last sickness with my services fawning, she called me pious, and recalled with great love's affection that never had she heard from my mouth a hurled against her hard or contumelious word. But yet what such, my God who didst make us, what comparable had the honor by me bestowed on her and the service by her to me? Since so I was deserted of so great her solace, my soul was wounded; and as it were lacerated the life, which one had been made out of mine and hers. with the brethren for the dead she prays, That boy being restrained from weeping, the psaltery Euodius seized, and to sing he began the Psalm, to which we responded the whole house, Mercy and judgment I will sing to Thee, Lord. Ps. 100 But heard what was doing, there assembled many brethren and religious women; and after the manner those, whose office it was, the funeral caring for, I in a part, where becomingly I could, with those who me not to be deserted thought, what was fitting to the time disputed: and by that fomentation of truth I mitigated the torment to Thee known, they ignorant and intently hearing, and without sense of grief me to be esteeming.

[40] and her after a sacrifice offered he buries, But I in Thy ears, where of them none heard, upbraided the softness of my affection, and constrained the flux of grief, and it yielded to me a little, and again by its impulse was borne, not even to the eruption of tears, nor even to the countenance's change, but I knew what in heart I pressed. And because to me vehemently it displeased that so much in me could these human things, which by the due order and the lot of the condition of ours to happen it is necessary; with another grief I grieved my grief, and with a double sadness I was macerated. When behold the body was carried out, we go and return without tears. For neither in those prayers, which to Thee we poured, when was offered for her the sacrifice of our price; nor in those which we made now near the sepulchre placed the corpse, before it was deposited, as there to be done is wont, did I weep; but the whole day grievously in secret sad I was, and with a mind troubled I asked Thee, as I could, that Thou wouldst heal my grief: nor didst Thou, I believe commending to my memory even by this one proof, of every custom the bond, even against the mind which now not by a deceitful word is fed.

[41] then a bath used, It seemed also to me that I should go to wash, because I had heard thence to the baths a name given, because the Greeks βαλανεῖον said it, that anxiety it expels from the mind. Behold also this I confess to Thy mercy, Father of orphans, that I washed, and such I was as before I had washed. and by sleep refreshed, For neither exuded from heart mine of grief the bitterness. Then I slept, and awoke, and not in small part mitigated I found my grief. And I was in my bed alone, I recalled the truthful verses of Thy Ambrose: for Thou art God creator of all and ruler of the pole, clothing the day with becoming light, the night with the grace of sleep, that the loosened limbs rest may render to the use of labor, and the wearied minds relieve, and griefs anxious dissolve.

[42] And thence by little I led back into the pristine sense Thy handmaid, tears privately indulging and her conversation, pious toward Thee and holy, toward us bland and obliging, of which suddenly I was deprived, and it pleased to weep in Thy sight about her and for her, about me and for me: And I let go the tears, which I was containing, that they might flow forth as much as they would, spreading them under my heart; and it rested in them, since there were Thy ears, not of any man proudly interpreting my weeping. And now, Lord, I confess to Thee in writing; let read who will, and interpret as he will; and, if a sin he find that I wept my mother for a small part of an hour, my mother to my eyes meanwhile dead, who me many years had wept, that to Thy eyes I might live; let him not deride, but rather, if he is great in charity, for sins mine let him weep himself to Thee, the Father of all the brethren of Thy Christ.

[43] But I now healed in heart from that wound, in which could be reproved the carnal affection; I pour to Thee, our God, for that handmaid of Thine a far other kind of tears, the dead's rest he prays which flows from a shaken spirit, by consideration of the perils of every soul which in Adam dies. Although she in Christ vivified, even not yet from the flesh loosed, so lived, that praised be name Thine in the faith and manners of her: yet not I dare to say, from when her through baptism Thou didst regenerate, no word went out from her mouth against precept Thine. Matt. 5, 23 And said it is by the Truth, Thy Son; If anyone shall say to his brother, fool; guilty he shall be of the gehenna of fire. And woe! even to the praiseworthy life of men, if mercy removed Thou shouldst discuss it. But because not Thou inquirest into offenses vehemently, confidently we hope, some with Thee place to find of indulgence. But whoever to Thee enumerates his true merits, what to Thee enumerates he except Thy gifts? O if know Thee all men, and who glory, in the Lord let them glory!

[44] with good confidence about her happy exit, I therefore, my praise and my life, God of heart mine, set aside a little her good acts, for which to Thee rejoicing I give thanks, now for the sins of mother mine I beseech Thee, hear me through the medicine of the wounds of ours which hung on the wood, and sitting at Thy right hand Thee intercedes for us. I know mercifully she wrought and from heart remitted debts to her debtors, remit to her also Thou her debts, if any also she contracted through so many years after the water of salvation. Remit, Lord, remit I beseech: enter not with her into judgment: let mercy superexalt judgment, since Thy eloquences are true, and Thou hast promised mercy to the merciful: which that they should be Thou gavest them, who wilt have mercy on whom Thou hast had mercy, and mercy Thine wilt bestow on whom Thou hast been merciful.

[45] And I believe now Thou hast done, what Thee I ask: but the voluntary of my mouth approve, chiefly in her Mass mindful, as she herself had charged: Lord: for she the impending day of her dissolution, thought not her body sumptuously to be covered, or to be embalmed with aromatics, or a monument choice desired, or cared for the paternal sepulchre. Not these things she charged us: but only a memory of herself at Thy altar to be made she desired, to which by no day's omission she had served, whence she knew to be dispensed the victim holy, by which deleted is the handwriting, which was contrary to us, by which triumphed over is the enemy, computing our offenses, and seeking what he may object, and nothing finding in Him in whom we conquer. Who to Him will refund the innocent blood? who to Him will restore the price, by which us He bought that us He might take from him? To whose price of ours sacrament bound Thy handmaid her soul with the bond of faith. Let no one from Thy protection break her off. Let not interpose itself neither by force, nor by snares, the lion and dragon. For neither will answer she, nothing herself to owe, lest she be convinced and held by the accuser crafty; but she will answer, remitted her debts by Him, to whom no one will render what for us not owing He rendered.

[46] Let her be therefore in peace with the husband, before whom to none, and after whom to none married she was: whom she served, the prayers also of others for her, for her father and the brethren he asks. fruit to Thee bearing with tolerance, that him also she might gain to Thee. And inspire, Lord my God, inspire Thy servants, my brethren, Thy sons, my lords, whom both by voice and heart and letters I serve, that as many as these shall read, may remember at Thy altar of Monica Thy handmaid, with Patricius once her spouse: through whose flesh Thou broughtest me into this life, in what manner I know not. May they remember with pious affection of my parents in this light transitory, and of my brethren under Thee the Father in Mother the Catholic Church, and of citizens

mine in the eternal Jerusalem, for which sighs the pilgrimage of Thy people, from the going out even to the return; that what from me she demanded last, more abundantly to her be bestowed in the prayers of many, as much through the confessions as through my prayers.

EPISTLE,

under the name of S. Augustine writing to his sister, edited about the life and virtues of S. Monica.

From MSS. and Mombritius.

Monica, mother of S. Augustine (S.)

BHL Number: 5999

[1] I exhort thee, beloved spouse ^a of Christ, that to God thou strive in all things to please, From childhood to prayer addicted, as also our dear mother thou knewest to have perfected. For while she was a girl, to the church she would flee, long in a corner remaining, and virginal prayers to Christ pouring forth. But when home late she returned, by her carrier she was beaten, because outside the house without an attendant she had departed: and the whole that girl patiently bore ^b. But in her whole childhood, never with girls playing she mingled herself, but frequently in the night still in childhood from bed she would rise, and with knees bent prayers, which from her mother, by name moreover with her grew compassion, and to alms, and by natural affection the poor she loved. Often bread from the table in her bosom she placed, and from the paternal house fleeing to the poor distributed, Guests and the sick she visited, neighbor women quarreling she rebuked, the feet of the sick often she washed; and them as a girl she could she served.

[2] But when her parents, after the manner of seculars, with delicate garments her to adorn had wished; aged 13 years she is betrothed to a husband she saddened spurned. And when she was of years thirteen, her to a noble Patricius ^d of Carthage they delivered. But with how great fear and honesty, with how great also supreme beauty the Lord her had endowed, with how great also chastity her the Lord had magnified, certainly in brief to be said in no way could it. The matrimony nevertheless most excellently she preserved, the sons in all fear of the Lord sufficiently instructed, the couch immaculate guarded, and the husband most fierce with great labor in the end gained. But when she had lived with husband hers about years twelve, the Lord regarded the humility of His handmaid, and heard her tears: whom converted for the Lord inspired the husband, that thenceforth a wife modest ^e and chaste he should keep. O wonderful thing! that since he was most fierce, with how great carnal affection from her divided he was, so much the more spiritually to her through love joined he was. For when her husband was of years seventy two, he died in peace.

[3] But with how great salutary admonitions and fasts, and with how great tears and prayers that widow holy, and dead chaste, sober and pious the Lord endowed, wonderful it is. All things nevertheless after the death of the husband she contemned, all the kingdom of the world and all its adornment she spurned for God; so much that not only mother of the poor she was called, but handmaid. And because while her husband lived, of her own body the power she had not, therefore alms not so largely she bestowed. she intends to works of charity But afterward so she lived, that not only alms largely she bestowed, but even the scars of the poor she anointed. For whom to her the Lord a hundredfold rendered, while His cross in her heart He fixed and the passion. But when on a certain day prevented and visited by Thee, Lord, Thy benefits, which Thou in flesh to the human race clement didst exhibit, Thy handmaid considered; so great of Thy cross expressed, in Thy passion she found, that her vestiges through the church, the tears down upon the pavement flowing showed: and the more from the flowing of tears she was exhorted to desist, the more a river of tears arose.

[4] But with so great grace the handmaid of Christ by fasting others surpassed, that on days on which to a supper she was called, and to fasts to be frequented, as to a bitter medicine she went. But there was to her a chaste fear in heart, as the mouth, as a bridle, with which the tongue she would repress; in work, as a goad, lest by sloth she should grow torpid; in all things, as a rule, lest measure she should exceed. That fear moreover, as a broom, in the fear of God excelling, purged the heart of the widow from all duplicity, the mouth from falsity, the works from all vanity. Never a secular word from her mouth I recall me to have heard: but in all her words and deeds always Christ first she named. So much the fear of the Lord her mind had occupied, that not only from every appearance of evil she guarded herself, but with a spirit of piety to every good she was prone. She was busy wonderfully the works of piety according to her power cordially to fulfill, above all the sick to serve, burial to the dead to afford, to the sublime grade of contemplation she is raised orphans to guard as sons, widows and married women to console. Wherefore many of the heavenly arcana the Lord revealing she received. Whence with so great drunkenness of the Holy Spirit often she was rapt, that in her almost through the whole day resting, while was the King in the couch of her heart, neither voice, nor sense in her was heard. Nor wonder: because that peace, which surpasses every sense, buried the widow's corporeal senses, so much that scarcely our matrons and even neighbor women her pricking could excite.

[5] But on the day of B. Cyprian, while this handmaid of Christ merited to receive the Sacraments, sometimes even ecstasy she suffers while she was in the house, almost from the earth by a cubit elevated she was, crying out, who most quiet she was wont to be, saying: Let us fly to heaven; let us fly to heaven faithful ones. Whom when afterward we asked, what to her had happened; not she answered, but with so great joy was filled, that all to the feast she led, singing with the Prophet, My heart and my flesh have exulted in the living God. Ps. 83 When also on the day of Pentecost, she was refreshed with the refreshment of that bread, which from heaven descends, after the taking of the Sacrament with so great satiety filled she was, that through a day and night without corporeal food she persevered.

[6] When at Ostia of the Tiber she was sick, and the Sacrament from us faithfully she asked, and piously she dies. nor by the pain of the stomach vexed could retain it; visibly a little infant at midnight to the bed of God's handmaid came ^f, and her in the breast embracing, soul that holy to heaven flew. Therefore on the day ninth of her sickness, in the fiftieth sixth year of her age ^g, the thirtieth third year of my age, soul that pious and religious from the flesh loosed was, on the day ^h fourth of May. ⁱ

ANNOTATIONS.

b The MS. of Utrecht of S. Salvator, in which was had the Life by Walter collected, but very contracted, in this place interposes briefly the narration about the chastised girl's wine-bibbing, which in the MS. of Bödeken wanting above we set forth number 6 at the mark [

d Whether this to a sister would a brother have written? Then years 23 old she was when she bore Augustine, as is certain from the age above n. 37 expressed, and here of the children the first rather than the last he seems to have been.

e From Augustine number 13 we gather, that converted to Christ to the wife thenceforth faith he kept: but that also from her carnal use he restrained himself, is not credible: for in what manner so great, and so rare a virtue in the married, the son, wishing to praise his parents, would have kept silent? But the tears of S. Monica for her husband had not regarded this, but that from gentilism at length at some time he might be converted to Christ, which here is not well dissembled.

f Neither this would Augustine have kept silent, if any such thing either he himself had seen or from the dying mouth last had received: wherefore incredible it to us seems.

that neither by Augustine nor by another contemporary the day was noted, but by the Compiler here was placed from the use of the Canons Regular, on such a day the feast of S. Monica keeping, for that cause which in the prefatory Commentary I have indicated.

There are subjoined, both in the MSS. and in Mombritius, various passages from the Confessions collected tumultuously, which above are had number 39, 9, 13, 31, 35. Mombritius moreover, I know not whether of his own, adds: But with how great zeal and love B. Monica, that her son Augustine to God might be converted, contended; the same Augustine in the books of his Confessions to one diligently inquiring expressed.

The Doctors of Louvain, in their edition of the works of D. Augustine, this whole epistle to the extreme foot of the appendix rejected, as most certainly not his own, and that with the best right.

HISTORY OF THE TRANSLATION

Of the Relics to Arrouaise.

By the Author Walter Canon Regular of Arrouaise.

Monica, mother of S. Augustine (S.)

BHL Number: 6001

BY WALTER FROM MS.

PROLOGUE.

Most often I had been asked by many, that the Translation of S. Monica, mother of B. Augustine, [The author who carried the Relics, asked, after various excuses, writes the history of the translation.] which from the Ostian city myself I had carried, in writing to the memory of posterity I should commend. For they asserted, that unless to letters committed to the memory of the future it were handed, those ignorant which and of how great merit are those Relics, not as much as it is expedient will venerate them; but either of small, or perhaps of no moment, with them will be held. Of which negligence the guilt to my inertness they wished to ascribe; by whose industry that evil the following age, if I had wished, could prevent. To whom, of my own fragility not unmindful, my unskillfulness's insufficiency I began to oppose, attesting myself nothing having dared to write, which to the ears of very many it would be necessary to come. For neither so myself lettered I felt, and in truth use of this kind I had not. I feared indeed much, lest if of such inexperienced, what I was asked, I should begin; either by weariness or by speech's poverty suffering a defect, to all's laughter I should lie open, according to the Evangelical sentence: that this man began to build, and could not consummate. Luke 14, 30 And when by these and other of this kind occasions a refuge I sought, they on the contrary said, that He who of infants the tongues makes eloquent, and of beasts the mouths into words resolves, could to the ineloquent afford fluency, and to the less knowing multiply knowledge. By these and other of this kind exhortations I began them about me better to believe than myself, and as if forgetful of myself, what much before I had denied, not now dictating, but a simple narration using to write I began. To our therefore endeavors let there be present of most holy Monica and of her beloved son most blessed Augustine the special protection, who for our heaviness the divine may implore aid, that at least by the wonted use of daily speech true and useful things relating, and superfluous things being silent, to say I may be able, how her most sacred bones from the city Ostia I carried into Arrouaise.

Thus far the prologue to the History: but this since into more and more minute Chapters divided the author, than is fitting to our work, the very index of the Chapters here have: whose distinction that there be no need to note in the margin, the old partition's form we preserve in the numbers.

1 On the beginning of the schism, at that time when sent to the curia.

2 How, taking with himself the Abbot of Agaunum, he undertook the journey.

3 On the Pisan youth, whom for himself as a guide of the way they hired.

4 On the man of God, on the mountain of the Devil found.

5 How feigning himself a pilgrim, the Abbot left, on foot to the Lord Pope at Terracina through many perils he arrived.

6 How the Abbot captured by the Prefect, in the city Castellana is found.

7 On the redemption of that Abbot.

8 On the city Ostia, and the colloquy of the Clerics.

9 The narration of one of the Clerics about the apparitions of S. Monica, by which to them already many times she had revealed herself: and why found, and dug up not yet translated she had been.

10 The exhortation of Ulric about taking up the Relics, and their removal.

11 On the fear of him taking up the Relics.

12 On the navigation and tempest at sea.

13 How S. Monica ordered to be cast into the sea, by the industry of Ulric reserved, them freed.

14 The exultation and praise of God over the Relics not lost.

15 On the repeated tempest, and liberation.

16 On the Relics given to Ulric.

17 That coming to the curia, they heard the Ostian Bishop, about the loss of the Relics saddened.

18 That Lord Fulbertus is absolved, and another substituted is announced.

19 The return of the bearer of the Relics: and about that that with fever seized, through her whom he carried, freed he was.

20 On certain sick ones at Domnium, through the holy Relics to health restored.

21 On the bringing, and deposition of those Relics in the church of the Holy Trinity, and S. Nicholas in Dry Gamantia, which now Arrouaise is called.

22 On the vision of a certain Brother.

23 On another vision of the subsacristan.

24 On the infirm Brother healed.

25 On another Brother, by the touch of the Relics better having.

26 On the sacristan's grave infirmity, and his marvelous cure.

CHAPTER I.

The occasion of the departure to Alexander III. The arduous journey even to Pisa, and the captivity of Walter and his companion the Abbot.

[1] The venerable therefore ^a Fulbertus Abbot of the church of S. Nicholas of Dry-Gamantia for the business ^b of his sent me to the curia of the Lord Alexander Pope the third, ^c in the first year of his Apostolicate. Who, the Pope Adrian dead, [In the time of Alexander 3 Pope, and Victor 3 Antipope, and Frederick Barbarossa the Emperor protecting him.] when he was of the Apostolic See the Chancellor, Rolandus by name, by certain Cardinals into supreme Pontiff had been elected, and by the Gallican Church received, and approved. To whose election and dignity ^d Frederick the Emperor, because him before hateful he had held, so cruelly resisted; that with his favorers an Octavian Antipope on the other side he set up, whom Victor they called; and all who to Alexander should go, wherever in his Empire they were found, to be taken, held, of all things despoiled, and with punishments exquisite afflicted he commanded. By the occasion moreover of this mandate from the river even to Rome and beyond, the perilous journey he undertakes: nowhere almost secure could be, who to the aforesaid Pope Alexander's curia went. For not only the Emperor's satellites, but also others by that occasion malicious, wherever such they had found, at their own will with impunity tortured them.

[2] At that time, the Empire against Alexander everywhere stirred up, of so great evils ignorant, which afterward by suffering I learned, taking Radulphus Abbot of Agaunum, by the venerable Fulbertus our Abbot, a religious indeed man, for the business of our Church sent to the curia, to Agaunum I came. But because for that business me alone to be able to suffice not I believed, the Lord ^f Radulphus, Abbot of S. Maurice, an illustrious and honest man with me to go I made. Whence the Alps crossed on the right part to the maritime parts the journey we turned: because on account of the Emperor, who then in Italy tarried, and his satellites, who everywhere almost dispersed were, the royal road to go we feared. It was said also that through the sea by ship more safely we should go. Coming therefore to Genoa the riding-horses all we sent back, one only horse retained, he comes to Genoa; if perhaps necessary it should be; and two only we kept servants. Now therefore a ship hired, and the horse in the city commended, as about to return quicker, glad we entered, little knowing what for us in the future time was being prepared. For the first night, when at the ^g port Delfino we landed, having heard of the pirates lying in wait the coming, the same night fleeing to the ^h port of Venus not without fear we sailed. Where not much secure, thence by ship to the ports of Delfino, at once we passed over. The beginning of griefs this, and the whole rather labor, and grief. Thenceforth how many and how great evils we suffered to enumerate it is long: knows nevertheless He, to whom the number of the hairs is not unknown: which although all on account of weariness are not to be related, some nevertheless briefly seem to be touched. At last the port, which Vada is called, by sailing ⁱ we entered. Where when for some days, and of Vada, on account of the tempest's commotion, we had tarried; behold suddenly upon us certain malign ones from the Northern part rushed, and our all whatever they could find, took away. We then by chance the ship a little before had gone out. But when such things we had heard, where the peril of life and the loss of goods was present. disturbed and terrified, the church fleeing we entered, although against them no church protected us. They said that they service rendered to God, if of the Imperial edict the contemners, and enemies of the sacred, nay execrable things of theirs, until the night they pursued. For us schismatics and excommunicate the more to be they asserted, who that nefarious and perjured Roland followed. But about these things to judge not much us it concerns, let see those to whom the Ecclesiastical dispensation is committed; We know that one is the dove, one Lord, one faith, one baptism, one God, the holy Trinity, but we His people, and the sheep of His pasture. Meanwhile is announced to us to be present, who at the very morning us would seize, that to the very Emperor, who not far to be was said, they might present. What should we do? No defender, we were as lambs among wolves, with impunity by anyone to be hurt we could: a refuge nowhere lay open: the sea by storms troubled flight by navigation prohibited: the sky troubled, the air with clouds condensed, the earth with the inundation of rains covered, so that almost then truly it might be said: Fights the world against the senseless. Nor wonder, because winter it was. Wisd. 5 But while such things about us were done, night supervened. What should we do, except death impending through the perils of death flee? The matutinal expectation hard promised, and when now us it wearied to live not so much death itself, as the hard punishments we feared. Dissembled therefore the sadness, that the mourning of mind with feigned security hiding, a copious supper to be prepared we commanded, that even so the insidious ones' cunning we might deceive. Withdrew therefore from us, nothing less than flight thinking.

[3] But had come there, perhaps by God's nod, on the same day a certain Pisan youth, [a guide of the ways received the Pisan youth, by night fleeing through arduous ways,] for trade's sake: whom apart leading, we asked whether to his faith our will we could reveal. He answered himself much to our calamity to condole, and in all things faithful to be. We said therefore to him that without delay we wished thence to flee away; beseeching, that for God's love, and a worthy reward, us even to Pisa he would try to lead out. Which he hearing, vehemently was astonished, saying, not to be thence a way except through the sea. A certain nevertheless path to be arduous and very narrow, and with precipices so full, that to the natives themselves in clear light scarcely could it be walkable. But we unaccustomed to going, and ignorant of places and ways, in no manner by night so great to be able to endure labor. To whom we answered, us, God assisting, to wish to attempt it: only let himself precede, we would follow: rather we to fail in going, than the impious ones' mockeries to lie under. Moved therefore by our prayers, he gave assent. We went out therefore following him in darkness, the hollows of the valleys and the steeps of the mountains, and the deserts and pathless of the woods. Often with hands and feet creeping, not by going, but by falling we followed, so that most truly might be said, Fear added wings. Marshes, and torrents often to the girdle, and beyond, we swam across; so that he wondered at us so patient, that neither for an hour to stop, nor weariness to refresh we wished, as if snares from behind followed. After midnight suddenly with frost the air shuddered, whence garments ours, which before by the waters swum across had been wetted, congealed grew stiff. Which to us going, and now with fatigue wearying, both by cold, both by stiffness very much hindered.

[4] After these we came to a certain mountain, which to cross it behooved, on which clouds to sit seemed, of ascent very difficult, and with shadowy horror terrible, inasmuch as it by the natives the Mountain-of-the-Devil ^k was called: who there dwelling by ships' most frequent overturning, and on the Mountain of the Devil by a hermit refreshed, and men's perdition rejoiced (for it projected toward the sea) on whose summit a certain hermit to us very opportunely we found. Whose little door when our guide moderately knocked, of the man of God a minister came. And when he named himself, at once he opened: and us led in, the back-door ^l he barred, and announced to his Master, that he with two had come. But it was distant from the cell of the minister, which to the back-door adhered, the oratory of the man of God, as to me it seemed, as much as is the cast of a stone. Nor delayed the servant of God to the guests to come: and a light kindled, our guide, who we were, and whence, and by what necessity, and how at such an hour thither we had come had explained, to our calamity the servant of God compassionate, more deeply groaned, and a fire copious to be kindled made. Then water heated hands and feet to be washed, and our garments to be washed and dried, and food to be prepared he commanded. Meanwhile more diligently the Abbot considering, he inquired how such and so great a man at that time to Rome to come had presumed. To whom when the Abbot to the questions sufficiently had answered, asked likewise the man of God about his state, he answered himself there many infestations of demons to have had, and manifest incursions of them in diverse appearances to have suffered. For the most part to him laboring, very often praying in the beginning visibly the devil appearing, that place, as his own seat, himself expelled to vindicate strove. But I was dozing, with too great sadness weighed down: For considering such and so great a man, the Abbot namely of S. Maurice, of so great a name and of so great with his own dignity, by my instigation to so great a calamity exposed, and as to death destined; me wretched I thought. He nevertheless most patient nothing ever such about me complained, but of me more than of himself had pity. Our garments therefore somewhat dried,

and our bodies at the fire refreshed, now the dawn shining, he comes to Pisa. with much alacrity invites us the servant of God to refreshment: For whom the soul of him almighty God with eternal satiety refresh. Completed therefore the refreshment he saddled his ass, and the Abbot even to Pisa upon it to sit made. On that day we came to Pisa.

ANNOTATIONS.

from Sinuessa toward Capua extends cutting through the middle, which the Kingdom of Naples and the Roman Empire's limit might be thought, but the reason of the journey, about which here is treated, from Belgium to Rome, do not suffer that of that river here we think: wherefore I judge it crept upon the author, that a river he named for a city of this name, otherwise Savona, midway between Genoa and Albingaunum: which could then have been the limit of the Frankish Kingdom.

f Radulphus or Rodulphus Abbot 42nd to the Sammarthani, who an illustrious epistle of his to Louis King of the Franks report. But of the Agaunum S. Maurice Abbey in Savoy much was treated on May 1 where of S. Sigismund the King, its founder.

CHAPTER II.

The access to the Pontiff: and thence to Ostia of the Tiber. The notice received of the body of S. Monica.

[5] Where when for some days we remained, I said to the Lord Abbot: The Abbot left, You see that we make progress. I will take therefore for myself a secular habit, and I will go on foot to the curia, but you remain here, until I return. Which if perhaps the Lord Pope to these parts shall land, meet him, and be solicitous for the business. Which when he much dissuaded, and said through so many snares no one easily could pass, me again to the peril of death knowingly to commit; scarcely nevertheless unwilling he gave assent. A most poor habit taken therefore the sign of the Lord's Cross to it I affixed, that even so the enemies' snares unhurt I might be able to pass through. Thence bidding farewell, and a poor habit taken, alone departing, of the poor pilgrims' crowds me I mingled, that who I was easily could not be recognized. Many times all day half-naked, and through cities with bare feet I walked, the shoes For nowhere and never safe I was, in perils in the city, in perils in the wilderness, in labor and hardship, in many vigils, in hunger and thirst, in cold and nakedness. But through God's mercy, who safe makes those hoping in Him, the snares of the impious so I escaped, that, Rome passing through to ^b Terracina, to the Lord Alexander's curia, he came to Terracina to the Pope. safe and unharmed I arrived. To whom when the cause of my coming I had set forth, he answered himself to be at leisure not able for causes to be examined, because already his ship was prepared for coming into Gaul.

[6] Seeing therefore that perished labor and expense, not with him I would return: Rome returned, but it is not in man his way: for behold tribulation upon tribulation came. For on the following day was announced to me, that the Abbot of S. Maurice, while with changed counsel, me unaware, he followed, captured by the Prefect of the city was held. What should I do? Unless patience succeeded, I might have said: Perish the day in which I was born: for neither my strength, the strength of stones, nor my flesh brazen is; who began, may He Himself crush, and afflicting me with grief not spare. A license therefore received, that the occasion explained, to Rome I ran back; and rejected the poverty's habit, with the Island merchants lodged, a merchant I professed. To whom so myself I conformed that by the Romans truly a merchant I was esteemed, and when my merchandise to display I would more frequently I was asked, because to buy they wished; the Abbot in the city Castellana captive, I answered, me and other companions to await. I sent also my boy, who, when the Abbot was captured, escaping, to me had come, to seek, if perhaps the Abbot anywhere he might find. Who at length found him in the village of the prefect which the city ^c Castellana is called.

[7] Meanwhile it was said to us, a certain one to remain in the city, who him would gather and to whom much he trusted. I therefore and one of the merchants with me, to whom more familiarly I adhered, he procures to be redeemed, and to Rome brought. him, as about another to speak, we approached. To whom among other things, and after other things, as if incidentally, we said: Wonderful it is that thy Lord the Prefect, that man the Abbot of S. Maurice still holds, when of redemption no further is hope, and there is not who seeks him: since with him Pope Alexander, and all the Clergy with him by sea have withdrawn. A most grievous also sin it will be, and as it were a reproach everlasting, if a man innocent, and religious to die he suffer in chains, especially since now to be sick he is asserted. And when these, and other many things we said, the mind of the man to mercy and compassion we bent. Which when we had perceived, immediately we adjoined: If for God's love you would this to your Lord persuade, that that man holy, and honest to go away he should permit, we for charity, a collection made among us, would give you twenty shillings for a reward, if you would bring him back before from village this we depart: for of our companions some already have preceded, whom it behooves us after a little to follow. Secure therefore of the reward promised, set out at once he: and the Prefect persuaded, the Abbot to us brought back.

[8] Thence to the sea we descended, that the Lord Pope by ship we might follow, a ship also hired, To Ostia of the Tiber withdrawing, in the city Ostia many days we remained, a time fit for navigation awaiting. When therefore on a certain day in the portico of the church of the Bishopric, which in honor ^d of S. Aurea the Virgin is constructed, with the Canons of the same Church we sat; about many things conversing to sail awaited, while speaking to those Canons said: Was not the mother of S. Augustine here buried once? To whom one of them answered: Not here, but in old Ostia, which nearer to the sea once utterly destroyed was. To whom he, What is it, he says, that he says. When he was at Ostia of the Tiber, his pious mother died? What does he call, Ostia of the Tiber? Answered: The Tiber there, when to this place it approaches (as also you yourselves can see) by one channel runs down into the sea; another moreover near this place passing through, likewise into the sea flows down. These two channels which in diverse places enter the sea, he calls Ostia, as more entrances of the Tiber into the sea. But he added. By what name do you call her? And he said, We call her Prima. To whom the Abbot. Not so, he says; named her in the book of Confessions S. Augustine, but Monica. he takes part in the colloquy about the sepulchre of S. Monica. Then he answered. He himself named her in the Greek tongue; but we in Latin: for Monica in Greek, One or First is said in Latin. To which the Abbot: B. Augustine asserts, her life in the Christian religion to have been much praiseworthy, very many virtues of her enumerating: and we believe according to testimony his, her to be a Saint. To whom he said:

[9] We for certain know her to be Most Holy, and often to many before that place travelers visibly in a religious habit she appeared, and familiarly, and without any horror them addressing she asked herself thence to be transferred. who by a double apparition had asked the translation of her body: In the past also year she appeared to a certain youth, there passing through, in the appearance, and habit of a nun, and said to him: Go, and tell the Clerics of S. Aurea, that me hence they raise, and in a more honest place place. And when he confidently said, Who are you? and where, and how will they find your sepulchre? She answered; I am Monica: but my sepulchre is in the depth. But those who to find it shall wish, digging, first will find a ball of white marble, but it is not my sepulchre: afterward will find water gushing, which there again is absorbed by the earth: which cleansing you will find a sarcophagus mine of bricks with bitumen joined composed. And these said she disappeared. The youth moreover coming home, indicated to his mother. She indeed said: Go to the Clerics of S. Aurea, and Andrew the custodian, and tell them what you have heard, and seen. He moreover coming to us all things in order narrated to us. We moreover, just as another time, even then neglected it; especially because as before through a certain one, to whom likewise she appeared, she had commanded saying: Go, and tell the Clerics of S. Aurea, that never hence me they move, unless in a most honest place they place. So many moreover there are in that desert of Saints Relics, that not easily to find we could, where them so honestly, as would be becoming, we should place. We for a few days before, both of B. Asterius ^f, and of others twelve Martyrs the Relics thence brought; and not knowing where them we should place, the ground only dug in the church we hid. But when after some time Andrew the custodian by night lay in his bed, which after the healed shin of the custodian the church came to him in mind what that youth had narrated. Suffered moreover the same Andrew a most grievous evil in the shin: and when nearly for two years he had applied medicaments, to be cured he could not. He said therefore in heart his; that if that Saint who herself so much to be transferred asked, together with her son most blessed Augustine, his shin would heal, now not by a phantastic, but evident indication truly their good pleasure he would recognize, and without any ambiguity transpose. Nor nevertheless this from faith he said, that he believed this to him to be done; but gently

and as if fortuitously so thinking, he fell asleep. He moreover, who sleeps not, nor slumbers, hearing the thoughts of men, and willing to them to show of how great merit was with Him S. Monica, that same night healed him. But the morning made, when the same Andrew went by custom with another to the church of S. Cyriacus outside the village, that the Mass they should say, not feeling pain in the shin as he was wont, he stopped: and the boot drawn off, the shin altogether sound he found. Glad therefore exceedingly made, to his companion at once he indicated; and the thought which he had had, and the health which by the merits of S. Monica he had obtained. Performed therefore the divine Office home returned, it was sought and found, narrated to us likewise the aforesaid Andrew whatever had happened. Received therefore the instruments, which for the digging necessary seemed, at once thither we proceeded: and to dig beginning first we found a ball of marble, then a drop there dripping, lastly a sepulchre with bricks bituminated prepared, all in that order, in which she herself had foretold: and so with brought earth and turfs were covered, that no one of the living knew so to be disposed. Broken therefore the sepulchre, with so great an odor's sweetness we were sprinkled, as if of all aromatics, and pigments the kinds we perceived. When therefore so great of her sanctity proofs we perceived and saw; to her translation the presence of our Lord ^g the Bishop to be present we judged ought. We collected therefore the bones, and together them from the part of the head placing, with the same bricks we covered: and we charged our Bishop, that he should come as quickly as he could, but on account of the absence of the Bishop left in the same place. and for such an occasion, that he himself present with due veneration solemnly it might be transferred, and honorably in the Church laid. But not long after the Lord Pope Adrian died, and at once the tempest of this schism, as you see, emerged: and on this account afterward to our Bishop to us to come not was allowed, and so still the bones of S. Monica there remained, just as found they were. To this the Abbot. Gladly, he says, we would see them. But he said: Come, and see. Preceded he, and we followed, and he showed us what he himself had narrated. For not far it was distant from the town, but as it were two stadia. There was moreover a cave much deep: and we returned nothing of fraud devising.

ANNOTATIONS.

b Terracina in Latium on the shore of the Tyrrhenian sea at the Pomptine marshes. Of the Pontiff's to it access treats Baronius at the year 1159 number 34 from a Vatican MS., and again in the year 1161 number 5, which here pertains.

of the Cistercian Order, of which in the year 1138 first instituted the Abbot Hugh, or his successor Robert, for the new foundation's affairs necessary had to the Pope to go.

CHAPTER III.

Walter takes away the Relics of S. Monica, and after various perils of the sea overcome with the same lands at Genoa.

[10] Ostia about to depart Ulric the Cleric instigating After some days, when the sailors said, that things ours and the necessaries of food on the ship we should put, because to sail they wished; said to me secretly a certain Cleric, by name Ulric, whom the Abbot of S. Maurice to serve himself had brought: Thou since thou art a Canon Regular, at least for the love and honor of thy Master most blessed Augustine, oughtest of the Relics of his mother with thee to thy church to carry. To whom I answered; Eia brother, dost not recall how great evils in coming we have suffered? I fear lest in returning worse we suffer. Besides if these Romans in any way that we to have done knew, all things taken away upon us beyond measure they would rage. And to this he: Whatever thence to take thou shalt wish, so I will hide, that by no one ever can it be found. By these, and others of this kind persuaded, considered a fitting hour, I came to the sepulchre: and looking round lest perhaps anyone me should see, entered I hesitated what especially thence I should take: for of the whole I did not think. And it pleased me the head, because the principal it is part, to take: he takes away the head and the rest of the bones and I filled [it] with the smallest little bones, namely with the joints of the articulations, and the rest. Which taken up, it seemed to me even one bone still to be able to take. After this, also another: and so singly all I collected. Nor without great wonder to be considered it is, that this Saint, by her own self's manifestation revealed, by the natives sought and found was, which in no way by strangers could have been done. Then when the dug-up to be transferred they should, as by a better counsel, that more celebrated it might be done, to be transposed it was deferred, and there by them left, that now: as it were prepared our it should await coming. Who after a long time, by the occasion which aforesaid is, thither coming, by chance of the same Clerics by a simple relation and showing we knew; that what by others' hands was prepared, to us by predestination divine was reserved. The reverence also, which to herself by them to be done she demanded, they neglecting, by others to herself to be exhibited she foresaw.

[11] When therefore all taken up thence I returned, suddenly I heard a sound of commotion great; and after some motion overcome, and much I feared lest perhaps by someone I had been seen, who them had stirred, that me as a thief they would pursue: And I entered a thicket most dense, which by chance near the way I found: and disposed the bundle which I bore, by another part I went out. And the little hill ascended trembling I awaited, what so great that clamor intended. And behold suddenly a huge buffalo, their agitation fleeing, ran ahead. Then I more equanimous made, to the lodging coming, to my companions indicated, what I had done. But evening made, coming to collect the Relics ours, not without no fear that very thing to perform we could: for we heard certain ones in the track to follow, and fearing lest us to apprehend they should come, we hid until they passed through. in cloths he wraps it: And thence collecting them, we placed in a certain little pelisse of mine, so binding and wrapping, that nothing but a bundle of cloths could be esteemed.

[12] The next day we sailed, but about mid- day began the wind contrary to be, and the sea to swell, and on this account said the sailors a strong tempest to be impending: the ship he boards: and they urged the master, that, turned the ship, to the tempest he should yield, and the sails lowered the ship to fluctuate he should permit: for nothing so much to fear ought, as lest the ship to land or rocks should be dashed. But he, turned the ship, thought himself able to enter the channel of the Tiber, whence in the morning he had gone out. Which they much dissuaded, saying by no endeavor that to be able to be done: and a great sea-tempest having suffered, the ship to be endangered with all, if that he intended. Which afterward the event of the thing proved: for he, neglected the others' counsel, two sails hung, thought the ship to the river to be able violently to commit: but the impetus of the sea which now greatly had swelled, the ship strongly repelled, and athwart to the land to settle made. Which when perceived the sailors, at once the sails they lowered; and the little boat, which was in the ship exposed, for a reward very many sent forth. We also, namely the Abbot of S. Maurice and I, most gladly would have gone out, if likewise the ship to enter we could have. And because this to be done not could, we wished not from each other to be separated: for so great was the insistence of those wishing to enter, that each one of himself solicitous, as if present death fleeing; another would repel, and first to enter strive. Many times also, while some of them by a leap inconsiderate to the little boat hastened, into the sea they fell. A tumult great, grief immense; the ship at the single of the waves impulses hither and thither inclined was submerged.

[13] after entered upon about the sacred Relics into the sea to be cast deliberation, Then the Abbot of S. Maurice said to me secretly: I fear lest for your sin, because by stealth the Relics from Ostia you brought, has arisen this tempest, especially since it is said the sea not to carry the bodies of the dead. To whom a little harder afterward I answered: Is it not much better them to be carried where they are honored, than there to be left, where by swine they were trodden? To this he was silent. But when the tempest too much grew strong, and the waves' rollings the ship so rushed, that now of life all utterly despaired; said again to me the Abbot: Guilty you will be of all these whom here to perish you permit, unless, as I said, first the theft you cast away. Then therefore by fear of death compelled, and of the Lord Abbot and others, whom likewise I saw to be endangered, by pity moved; crying to the cleric saying: Ulric, cast my little pelisse into the sea: for neither otherwise I dared to say, the container for the contained insinuating. For if the sailors themselves for the deed mine to be endangered had understood, to be wondered it would be if me without any pity into the waves they had not cast. But the cleric having heard this word much was saddened, in that by his counsel them I had received. He went therefore to the place where them I had placed, as afterward to us he related, and bent knees, in prayer said: O S. Monica, if thy and of thy son most blessed Augustine good pleasure it is, that thy bones to the place proposed be carried, intercede for us to the Lord, that the tempest stilled, from the present peril snatched, thanks to God and to thy liberation to render we may be able. And forthwith, the tempest mitigated, he is freed. freed we were, so that wondered all. Then sent forth to land, as from the dead the living, indeed afflicted, and worn in so horrible a tribulation we had been.

[14] And received into the ship, we came to the ^a port which is called the Old-City. But mindful of the lost, and especially of the Relics, more sad than usual I appeared, asked of me Ulric, why I grieved? To whom when I said, not for the loss of things, but for the loss irrecoverable of the Relics, he answered: he comes to the Old-City, No to you certainly upon this is occasion of grief, but of great exultation and praise, because by an evident miracle her Relics, and us ourselves S. Monica freed. For when you asked, that them into the sea I should cast; with joy on account of the preserved Relics, sad exceedingly made, bent knees, with whole heart I prayed, that us from the present peril she would free, and herself present with bones hers to be present more manifestly approve. Jonah 1, 4 Which at once

as she was asked, she asked, and our liberation from the Lord most quickly obtained. So once the Prophet slept in the bilge, until the ship endangered by the sailors he was awakened: nay roused by them, both the cause of the tempest and the remedy of safety swiftly he indicated. But also our Lord Jesus Christ, while He slumbered in the ship, He Himself was covered by the waves: the Disciples moreover, life present death fearing, with tumult and clamor awakened Him saying: Lord, save us we perish: He moreover rising commanded the winds and the sea, and there was made a tranquillity great. Matt. 8, 25 Similarly also this Saint, to us for an hour as it were slumbering, perhaps awaited that by the clamor of prayers awakened she should be asked, lest to the ungrateful and unwitting a benefit she should bestow. It is plain therefore that if more quickly besought she had been, help to bring longer she would not have deferred. Thence we landed at the [b] port of S. Severa on this side of ^c Populonium, near the church the book of Dialogues, saying: then Populonium, Cerbonius Bishop of Populonium &c. where for some days by the tempest shut in, somewhat of want we suffered, not that there was lacking money, but that there were not found, things for sale: therefore, the sea not yet stilled, compelled we were to go out. book 3 ch. 11

[15] And when about the ninth hour, near a certain town, which over the sea hung, we sailed, From other perils of submersion freed, went out certain ones from the ship bread to seek for sale. And when much they hastened scarcely they could to the ship return, when behold suddenly a whirlwind huge, and a wind rapid, which the sea from the bottom to roll seemed, from the part Northern suddenly rushed, Whence the sailors vehemently terrified, the ship under a rock very great impelling, anchors cast, and ropes to the rock bound, scarcely to hold could, lest by the violence of the winds into the deep snatched beyond doubt it should be submerged, or on the rocks dashed be broken. In that lot most wretched even to midnight we remained: but by the prayers of most holy Monica, whose memory both in heart, and in mouth we held, we believe also we this time to have been freed. For we knew for certain, that just as from the first peril marvelously she had snatched, and from the second, and third, and as often as God to beseech she would wish, us to snatch powerful she was. Therefore the tempest stilled to a place safer we sailed. And truly in that whole navigation, not I recall us even on one day the sea stilled to have sailed. Whence I assert, that unless by the merits of most holy Monica, whom present we had, had been present divine pity, so many perils we could not have passed without shipwreck.

[16] Then asked me Ulric the cleric, of whom I have before spoken, that for God's love to him of the Relics somewhat I would impart, which to his neighbors, namely the Abbey ^e of Intermontium he might present, where likewise the Canons Regular for the love of S. Augustine them much would honor. he gives a bone to Ulric, carried to the Abbey of Intermontium Mindful therefore that by counsel of his them I had received, and by industry preserved; I gave him one bone only, which by him, as he had foretold, to the Abbey of Intermontium carried, by those Canons honorably received, in much veneration is held. For when afterward Lord Beroldus of the same place the Abbot asked of me, if those Relics of the Mother of S. Augustine true were; by our attestation confirmed, he promised himself from henceforth to them very much of honor and reverence to bestow.

[17] At length we came to Genoa, and there the Lord us he had seen, much marveled, because to live he saw, whom long ago by shipwreck submerged to have been he had heard. At Genoa landed he learns the Relics stolen to be sought, Who the Lord Abbot of S. Maurice with due honor receiving, of the safety of him greatly rejoiced, and of the tribulations which we had suffered benignly consoled. But while in the curia we were, said to me the Abbot of S. Maurice: It has been announced to the Bishop of Ostia, that S. Monica the mother of S. Augustine by theft has been taken from Ostia by a certain Frenchman. Whence not a little troubled the Bishop, and all his inquire more curiously who this could have done. See moreover that thence anything to anyone incautiously you reveal not, lest to the ears of them perhaps it come, because most grievously they bear it.

[18] When therefore in the city of Genoa before the supreme Pontiff and to the business, and to our labor an end to put we endeavored, suddenly a rumor emerged that Lord not was: and to Fulbertus the Abbot to have succeeded Lambert. and from that by which an end had received his dispensation from that had vanished my legation. They said therefore by custom that the business it behooved to be deferred, and me to Arrouaise to return, and ^h Lambert the successor of Fulbertus thence brought at Montpellier the labor past, and not pitying the future.

ANNOTATIONS.

CHAPTER IV.

The Relics are received at Arrouaise, and by Miracles and heavenly visions are proved.

[19] Returning with the Relics The religious habit resumed therefore, and the Relics of S. Monica upon the neck of my horse tied together, alone the journey I undertook. I dismissed my boy with the Abbot, who with the Lord Pope remained. I feigned moreover myself to be a lay Brother to those asking why alone I rode: for so in so long a pilgrimage had grown the hair, that I could a Layman truly be esteemed. But wherever either to dine, or to lodge I descended, the Relics, as if On the mountain also of ^a Senicius, with a fever most acute I was seized, with a fever he is seized and freed, And when for some days I was feverish, and alone nevertheless none the less I rode, I lay not down: but by the prayers of S. Monica, whose bearer I was, before expected I convalesced. Coming therefore to the Church of B. Maurice, I took the boy with the horse, who with me should go: nor nevertheless to him of the Relics anything I made known, nor at any time to carry I permitted.

[20] But when Domnium [b] I had reached, now more secure made, what before well I had hidden, and the same proved by miracles along the way, to friends and Brethren I indicated. Which when they had heard and seen, gladdened were greatly, and honorably received. And when it was heard outside, of this kind to be present Relics, came certain sick ones, and by the touch of the Relics, and the drink of water in which they had been dipped, convalesced.

[21] Thence with the same I came to Arrouaise: where with and laymen to meet went out: and with great exultation singing, the Responsory. ^c The grace of baptism received, into the church bringing, upon the altar, with solemn pomp he brings them to Arrouaise. which in honor of most blessed Augustine and the other Confessors specially is consecrated, they placed: that as if thence upon the greater altar reverently it was offered. Thenceforth in the sacristy with the highest diligence ^d XII Kalends of May it was laid up, in the year 1162, April 20. in the year of the Lord's Incarnation a thousand one hundred sixty second, under the Indiction tenth, the epact third, the concurrent seventh. Nor this perhaps to anyone into doubt let it come. Most foolish for it would be, nor by anyone to be esteemed it ought, that all the bones of one body, a burden indeed great, through infinite perils of land and sea from so far away to bring I would have wished; unless which, and whose they were, most certainly I knew: and yet scarcely to this I could be compelled: by tribulations indeed innumerable already so worn I was, that in so great of mind sadness I fell, that now not even to live it pleased.

[22] To wipe away also the doubt, if any in anyone's heart had remained, although also of abundance it may seem to be reported, on the following night to a certain of the Brethren, of no small religion and innocence a man, herself so S. Monica to reveal deigned. For on the evening of the same day he with another, others not knowing, with great devotion of the Relics, by agreement, before the door of the sacristy, where they themselves laid up had been, nearly to midnight in prayer watching persisted. But when now the hour of Matins according to their estimation impended, unwilling there by others to be found, secretly into the dormitory ascending, each in his bed went to lie. One of them slept not, because as he himself afterward related, after a small interval the Brethren to the vigils were roused, with whom both to rise it behooved. But to the other, in that so little space, so tenuously sleep crept, that not himself to sleep he thought. Yet the senses lulled, in that, so to say, so very little of an hour space, by a marvelous excess, it seemed to him that prostrate he lay praying before the altar of B. Augustine. The very mother's bones appearing S. Augustine asserts to one; Who when from prayer he had risen, he saw a certain matron of comely face and most splendid garment shining, who with dignity, and authority reverend seemed to stand upon the altar. But when both the comeliness of countenance and the splendor of habit with great wonder he beheld; he was thinking who she was, and of what authority, by whose splendor that whole place grew bright; and how thither coming, at that hour beyond custom upon the altar she stood. Such he thinking, suddenly appeared B. Augustine, in Episcopal garment clad, near her standing, upon that altar, and said to the Brother: What dost thou behold? and why so much dost thou wonder? Most certain know thou, that this is my mother, and I am her son. The Brother moreover now through the spirit understood it S. Augustine to be, who to him such things said: and vehemently rejoiced, that her to be his mother so constantly he affirmed, that if any in mind his remained doubt altogether it might dissolve. For he saw a fountain perspicuous from under the foot of the same altar to gush, and thence through the sacristy, in which were the relics of S. Monica, into the cloister to flow out, and the whole to irrigate.

[23] The subsacristan also nearly the like saw, but unlike. For he saw a certain one, and to another monk. in Pontifical garment gloriously clad, near the altar of B. Augustine on a seat Episcopal sublimely sitting: near whom was

venerable. To whom the Bishop with cheerful countenance of great friendship the familiarity exhibited, and so honored, that both that Brother, and also many, who to be present seemed, greatly wondered. To whom said the Bishop: Wonder not if her I love, and to her honor bring, because she is my mother.

[24] The other also of them, of whom we have before spoken, they are healed, one vexed with a twisting of the vitals and another affliction, who in prayer had watched, neither slept, nor then anything saw: yet because perhaps not with unequal devotion he had prayed, in himself God's power by the merits of S. Monica afterward he experienced. For with a twisting of the vitals and another hidden affliction most grievous, from much before time, he was tortured. But when on a certain day so grievously he was distressed, that neither counsel, nor remedy of mitigating the sickness any at all he found; remembering S. Monica, he entered the sacristy, and lay upon the shrine in which the holy Relics before to be put away he had seen; and there rubbing and wrapping himself, with great devotion he supplicated, that by the prayers of S. Monica, from that affliction he might be freed: and at once healed he was. Nor to be passed over in silence, that the Relics now then there in person were not, but he not knowing elsewhere put away: yet because there them to be he believed, according to faith his done it was to him.

[25] Another also Brother, with pain of the throat, and a swelling of the gullet, another with pain of the throat and swelling of the gullet, now now the vital breath intercluding, grievously was tortured: but when the applied Relics he was touched, at once all pain vanished. Let suffice these few of many, lest weariness I seem to have brought in to sluggish readers. One only still marvelous and memorable I will relate.

[26] The custodian of the church with a tertian fever grievously was afflicted. And when the affliction so much worsened, the custodian with a troublesome fever lying, on a certain day from too great weakness of heart, so wholly he failed, that of all members destitute of office, as lifeless he had fallen; only in his breast, the vital spirit palpitated tenuously. There ran together all, wondered all that he in all members so suddenly had grown stiff: for there was a pain most strong, so that scarcely in him there remained breath. Yet it was not unto death, but for the glory of God, and to the commendation of the Relics of S. Monica, that not only in the mouth of two or three, but even of more witnesses confirmed should be every word. After three hours' space, as now little by little reviving, he began to speak; and the Subcustodian called he said to him: Go Brother, and the bones, which are said of S. Monica, dip in water: and if truly hers they are, may intervene God's mercy, that to me perfect He restore in full health. Behold again in spirit Andrew, with doubt he asks water consecrated to the Relics, the Custodian of Ostia: A custodian this, a custodian also that. He said at Ostia; If truly she it is, and to be transferred she wishes; let her heal my shin: this one none the less said at Arrouaise, If true it is, that she it be, as we have heard, let her obtain for me from the Lord whole of body health. John 4 O incredulous custodians! Could also she have answered: O generation incredulous, unless signs and prodigies you shall see, you will not believe. The Subcustodian going without delay washed the same Relics with water, and brought to the sick man: he moreover drank, and at once feeling himself bettered, at once placidly fell asleep: and behold appeared to him one hand, which to him stretched a little paper, that he should read. It was moreover a letter most excellently written, and very legible. The Scripture also of the problem this was: Yet once, twice, thrice, and a fourth time, peace. Read he, and well understood, the fourth accession performed to be promised to him whole soundness: which also was done: [and from the paper stretched out he understands after the 4th accession himself to be healed.] for after the fourth accession altogether he convalesced. He could, also then more quickly be healed: but because it is written, Only vexation will give understanding to the hearing; it pleased perhaps the divine equity, which nothing leaves unpunished, that for the guilt of incredulity with the scourge of fever, still at least four times, discipline he should receive in penance; and so absolution perfected he should recover whole health; granting our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns God through all ages of ages, Amen. Isaiah 28

ANNOTATIONS.

c In the Proper of the Canons Regular of the Gallican Congregation of the year 1648, on the 5th of May on the feast of the Conversion of S. Augustine, after the 8th Lesson is placed this Responsory. The grace of baptism received, placed at Ostia of the Tiber with his mother, they were conversing alone very sweetly, and gaped with the mouth of the heart together at the supernal streams of the fountain of life, and grew worthless this world amid the words with its delights.

The translation of the body of most holy Monica from Ostia of the Tiber into this of God and S. Nicholas church, by the hand of Lord Walter Prior of Arrouaise, in the year of the Lord MCLXII. Of these Relics the chief part was the sacred head, which by the gift of the Canons Regular of Arrouaise to be held at Douai in the noble collegiate Church of S. Amatus, enclosed in a great vessel of silver in the form of a tower made and with a copper foot gilded, testifies in the Hierogazophylacium of Belgium Arnold Rayss of Douai, who also writes that at Cysoing, in the monastery of Canons Regular of the Lille territory, a part not light of the body of S. Monica even now is preserved: so that if also by the gift of those of Arrouaise they have it, with these many bones may seem to be wanting. John Enen and John Scheckmann in the Epitome of the Deeds of Trier assert, in the church of the Hermits of S. Augustine to be preserved a rib of S. Monica, which rather them from Rome to have received we judge; as also that which Masini in Bologna surveyed says, in the church of S. James the Greater to be a part of the cranium, in length 2 ounces and a half, by the gift of Gregory XIII.

ON ANOTHER TRANSLATION

To Rome, as is pretended, made

Under Martin Pope V.

Monica, mother of S. Augustine (S.)

BHL Number: 6002

BY THE AUTHOR D. P.

[1] That also of old, which nearer the sea is said to have been, Ostia a suburban to have been the place, Outside the city in the common cemetery buried the Saint, in which the body of S. Monica by her sons was buried, will believe easily, who shall have considered, of the Christians of old the cemeteries always outside the cities to have been: to these indeed commonly adhered an oratory or church some, for the convenience of performing for the dead the sacrifice, in what manner at his mother's funeral done Augustine testifies. This moreover credible enough it is, in a brick under the earth crypt to have been contained, when the matter abroad was done among unknown hosts, nor the mother of a more exquisite monument the care had touched. Accordingly most easy to conceive it is, how above her, more deeply in the ground buried, placed afterward was a ball of marble, either for another body's burial, or rather as a monument of S. Monica herself; whom there buried popular tradition could have committed to the memory of posterity, when S. Augustine her son the whole Church began, as the chief Doctor, to venerate. Then moreover to be said it would be that ball to have been empty, and the common of the cemetery soil higher, but with heaped little by little earth, as to be done is wont, to be covered.

[2] However it was, no, which sanctity so eximious merited, cult seems Monica to have had in the first ten centuries; no anciently cult she had. since in no more ancient calendars memory of her occurs. But that that Canon of Ostia, the Arrouaisian Walter hearing, said, S. Augustine's mother under the name of Prima to have been known to her citizens, as if in Latin rendering the signification of the name of Monica, that since it is from the true etymon's reason most alien (for from the Greek μόνος one, and therefore more easily could be confounded with S. Prima alone, derived the name of Monica, to be rendered ought not Prima, but Unica or Solitaria) a suspicion to me brings, that the place itself, or what once near the place had stood some of that name a Martyr, whose there also the body was held: which one century after found, when now obliterated was the memory of the old about Monica's body loss, more studiously hidden by those by whose fault it had happened, could together with other Relics from the old into the new Ostia have been translated under the name of S. Monica, as more proper. Of such a translation a testimony suggests the MS. Florarium Sanctorum on the day XVI of April in these words, and her body as that of her to be translated in the year 1260 The translation of Monica the Widow, the mother of B. Augustine our Father into the Ostia city in the year of salvation MCCLX. The author of this Florarium Henry of Eyck, Canon Regular of Eindhoven in Brabant, flourished in the century XVI beginning, who whence that notice received, not yet I have ascertained.

[3] Moreover the whole Walter narration so without disguise written is, that the prerogative of five centuries accruing; and the very presence of the Relics among the Belgians for so long a time undoubted, can make faith to number 21 asserting himself to have brought not only the head or bones a few, which the requisition in the year 1430 hastily picked, the rest in the sepulchre left, but plainly all; unless a stronger to the contrary stand authority and evidence greater: which whether it be had for that which now at Rome is said to be held body, by sole love of truth, not by zeal of contention any, to us here to investigate it falls. This therefore with great sincerity to do I undertake. And first of Martin V the brief I bring forth, by us dug out from the MS. Utrecht of the church of S. Salvator, and collated with the edition of Joseph Pamphili Bishop of Segni, who it to his Chronicle Augustinian inserted.

[4] Martin the Bishop, Servant of the Servants of God, to all the faithful of Christ, the present letters about to inspect, salvation and Apostolic benediction. The pious charity and devotion, by which from the Christian profession's and pastoral office's debt with the Saints' Relics we are affected, testifies the Pontiff us impels, that about the sacred Relics' conservation, and their veneration and observation, with all zeal and diligence we should be vigilant: that our faith, without which no one salvation to obtain can, in the greatness of its majesty conserved and spiritual increase to receive may be able. Lately indeed our venerable Brother Peter Bishop of Alecto, of the Apostolic chapel Sacristan and Confessor our, on the part of the beloved sons Augustine of Rome, Prior general and of all the Brethren of the Order of the Hermits of S. Augustine, of which he himself even of B. Monica, S. Augustine's Mother, from certain and pious respects and causes, and to Rome to be transferred to have given the faculty, especially because the body of the said Saint Order's founder in a certain Church of Pavia of the said Order venerable, as is becoming, laid

exists, from the place of our city of Ostia, where buried laid up it had been, to the Church of the House of the Brethren of the said Order of the City to be transferred, and in that church to be buried and laid up license we granted. By whose grant's authority the aforesaid body in the said Church, with due ceremonies and condign reverence, on the day Ninth of April, which was Palm Sunday, translated and laid up exists. We therefore the Bishop's, Prior's and Brethren's aforesaid devotion, to such religious persons fitting, approving; that in greater it may be held honor. and desiring, that on account of the translation aforesaid of the sanctity of this kind body greater among all the faithful of Christ notice can be had, than if in any other place laid up it had been; the translation and reposition of this kind body ratified having and grateful, them from certain knowledge, by authority Apostolic, by the tenor of the present we confirm: and that toward the said S. Monica more may be inflamed their devotion, as by an open proclamation, to all's notice to be led we wish through the present. To no one therefore of men be it lawful this page of our approbation, confirmation and will to infringe, or to it with rash daring to go against: if anyone moreover this to attempt shall presume, the indignation of Almighty God and of the blessed Peter and Paul His Apostles himself let him know to be about to incur. Given at Rome at the Holy Apostles, on the fifth Kalends of May, of Our Pontificate in the year third tenth.

[5] The year of the Pontificate the thirteenth from the XI of November preceding to be begun and here at length written according to that century's custom, Translated therefore was something April 9. to doubt not permits but that it signs the year of Christ MCCCCXXX; but in such a year which by the Cycle of the moon 6, of the sun 10, with the Dominical letter A, brought Easter on the XVI of April, the day IX of the same month had not the Sunday of the Passion, as is read in the MS. Utrecht; but of Palms as has Pamphili: in which, on account of the common of either word beginning P, easily could have erred the careless not in one place copyist, especially if that of the Lord's mark had been by an abridgment written in the original, as often in such things to be done is wont. Alecta moreover or Alecto, whose VIII Bishop is reckoned Peter Assalbitus, dead in the year MCCCCXL, is under the Metropolis of Narbonne in Gaul, made Episcopal by John XXII in the year MCCCXIX. The General finally of the Augustinians was Br. Augustine Favorius the Roman, Created at Asti in the year MCCCCXIX, and at Bologna confirmed in the year XXV, and again in the year XXX the day before the Nones of June at Montpellier, thither namely soon from the performed solemnity of the translation set out, and finally to the Episcopate of Nazianzus then and of Cesena assumed in the year of the same century XXXI: who (as is said in the margin of the oration edited, of which presently) since the Sacristan to the Pontiff to be present it behooved, of the Translation the care undertook.

[6] With what here he proceeded certitude, while he judged the body that, which from Ostia he brought, of S. Monica to have been, remains that we ask: which was believed the body of S. Monica, far be it indeed that we doubt of the faith of so great a man, which to be believed it is to have been good, since of the matter under Alexander III done, so much the more quickly could creep oblivion, the more it ought to have shamed the conscious, of so neglectfully held and through carelessness lost a treasure; especially if with other Relics after rendered to the Church peace translated to the church of S. Aurea, in the century perhaps XII still running, also translated was the very ball or chest of marble, above the sepulchre of S. Monica once found, and apt for some other, of the many, which the place had, holy bodies to be received. The manner certainly in which the matter performed is described, no light argument affords to opine, the manner of the finding narrating Martin 5, that sole ignorance of the carried off once to Arrouaise body made, that so readily was believed of S. Monica to be that which Rome now has. The manner moreover that contains the Sermon to the Brethren Augustinian, from the words of Martin Pope V, on the Translation of the body of S. Monica from Ostia to Rome, printed there at Rome in the year MDLXXX, where thus is brought in the Pope to have spoken:

[7] Now therefore let us explain, by what order, and by what manners, and by whose ministry of most blessed Monica, of the most holy Father and Doctor Augustine the mother, by whom permitting to Ostia set out the General of the Hermits, the body was, we granting, found. Brother Peter, Custodian, whom also we made Bishop of Alecto: he often long ago from us had sought, that this we should grant, that it might be lawful B. Monica's Relics to Rome to transfer, or into some other place, where with congruous and solemn veneration they might be venerated; since ill held and kept at Ostia, which place almost deserted was. But most of all he prayed, that them to your Order we should bestow: for so it became to be joined to the son the mother, and the same to be of both the preservers, who should be also worshippers. That we hitherto from certain causes deferred, not as if not we judged to be given, what he asked; but some there were impediments, which first it behooved to be expedited. At last however both by prayers, and by the authority of many overcome, our assenting Brethren, we granted, he should go, and in whatever manner it seemed to the City those Relics he should transfer. Calls he to himself another Brother, Augustine, this very one present; and to him the work he gives of the business to be conducted: he indeed as gladly undertook, so without delay all prepares, which seemed opportune to the business: the same the rest solicits, that for the matter prepared they be present. For to himself in mind to be, that on the day of Palms, which next is past, they should be carried over. First of all what was necessary, the Ostian man he met, to whom alone known was said the place, where was the sepulchre. Answers he, himself indeed the place to know (for under the altar in the church of S. Aurea to be, himself from one of the elders to have received: and always purposely done, that the sepulchre to few, or nearly to one known should be) but to fear, lest together also of other Saints bones in the same mausoleum were enclosed. That was reported to us. And we answered: if this so were, nor could be discerned the bones, all which in the same monument were found, together you should have. With these mandates more glad dismissed Brother Augustine, Rodulphus the Castellan with others, who many in number at Rome then were, the Brethren calls together: so all to Ostia to the designated place set out.

[8] There when they had arrived, they tend with mandates ours to the place, which was shown in the lower entrance of the church, from an opened subterranean vault, where first to the right of the altar more than eight feet they dig: where they found a few bones which upon a flat stone placed were: they seemed nevertheless to be Relics of Saints, although nothing of letters by indication appeared. Then indeed all are doubtful, what to be done there is need? For not they esteemed them to be the Relics, which they sought. The vault likewise was so dense and solid, that not even by strong mallets struck a sound it rendered. Everywhere therefore they try, if any perhaps be an entrance: nothing at all is discerned. At last from that place a stone they move, where the prior Relics found were: for from veneration they feared to touch. Then indeed a little door appeared, whence into a more secret tomb it was gone. A monument in the manner of a chamber ample beneath was, everywhere between the altar and the wall filling. There several chests in order stood, of which some than others greater were. To the right three were of Saints bodies: first of Linus the Martyr, who after blessed Peter first is reported the Chair to have held: are brought out the bodies hence another of Felix the Pontiff, who also himself under Claudius the Prince of martyrdom the crown obtained: then also of Asterius the Martyr another sepulchre followed. On the left were, of B. Constantia the first sepulchre, where with her daughter she had lain; (for together both martyrdom had received) then to this subjected was B. Monica's sepulchre, whose magnitude a man's stature filled.

[9] Known are those whom the Pontiff here is said to enumerate Saints, besides Constantia; Of the Saints Constantia, who I know not why is understood of S. Aurea herself to have been the mother, and with her a common long sepulchre to have had; in which then still alone she lay, the daughter's body apart placed. S. Asterius, who on October XXI is venerated, after S. Callistus the Pope's body he had buried at Rome, of Asterius cast down from the bridge, is certain in Ostia the city found to have been and buried: whose body, although by Sergius the Younger Roman Pontiff translated to have been into the title of Equitius to Rome, to be believed makes, an old inscription, in marble sculpted, which in the same church is preserved, of Linus, of Felix, as says in the notes to the Roman Martyrology Baronius; easily nevertheless could Megetius, of the Roman Church Librarian, under Sergius's successor Leo IV made Bishop of Ostia about the year DCCCLIV have obtained, that the carried off of his Church Patron be restored, into the same where first he had rested suburban church to be put back: just as he himself or another, for of this more worthy See's reverence, to be believed can be to have obtained of SS. Linus and Felix the Pontiffs the bodies, of which otherwise the first near the body of S. Peter in the Vatican buried had been, the second on the Aurelian Way, in the very which he had built Basilica, as on September XXIII of Linus, of Felix on May XXX will be said.

[10] Moreover as I do not doubt but that those single chests, above the pavement orderly placed, and of S. Aurea: were distinguished by titles and names of the Saints within contained; so of the last, which under the little chest of S. Aurea sunk was of earth (as presently will appear) I fear vehemently, lest therefore so sunk it was, because either of no name a title it bore, under whose little chest the buried chest or inscribed had the name of S. Prima: which although some would to be the same with the name of S. Monica, as above we saw, others nevertheless deservedly believed to be very uncertain. In this moreover doubt, to avoid of erroneous cult the peril nothing could be more advisable, than that chest to hide under the earth, when not enough safe seemed it with the rest to be venerated to expose. Certainly not I see why the builders of that crypt and of the sacred in it bodies the disposers, it was believed to be of S. Monica: if certain they were themselves in that chest to have the body of S. Monica, would have wished it to the earth to sink, rather than the other hitherto remembered chests: unless perhaps you doubt, whether to her they dared a place among the Saints to give, whose so eximious sanctity from the son's writings they knew, and now by several revelations and miracles they held proved.

[11] The pious nevertheless of those seeking S. Monica's body, and in the bones so found venerating religion, and so from it the bones elevated. could to God not be ungrateful: and accordingly merited (as in a like case done often to confess it behooves) even by signs and virtues to be approved. Wherefore there is nothing which us from asserting of the Arrouaisians' Relics the truth should remove the rest, which in the aforesaid to

the Augustinians sermon thus prosecuted is said Martin Pope.

The B. Monica's sepulchre opened therefore, the Brethren with as much as they can veneration the gazed-upon and honored body collect, at the same time with most high voices of divine praises hymns chanting. In this manner that desire having obtained, to the City, many following, they hasten: whom meanwhile by our command to meet proceeds of the same Order Luke, now Bishop in Corsica: then this brother Antony, Legate from the King of Aragon to us sent. But this most beautiful, and surely wonderful to say: the arriving near S. Paul the Relics, with great applause they were received: so great from unheard-of through the whole City a tumult was raised, as great as by no proclamation could have been excited. Sunday it was of Palms, which day is at Rome of strangers most frequented. Thousands of pilgrims everywhere ran about: to those asking what this was, it was answered B. Monica's Relics then for the first time into the City to be brought. They who knew not B. Monica's name, wondered: but as they heard, of most blessed Augustine the mother to have been, all without delay from houses and lodgings poured forth: and full of those running together the streets; and while one another exhorted, impels, seizes, an incredible was made of those going tumult.

[12] There a plebeian man, who at S. Paul had stopped, the nations' concourse seen, as by chance he could with bent knees the Saint with the greatest prayers venerated, and were healed a leper, help for his withered body demanding. On the night following of the spots, with which in the manner of leprosy his whole body was covered, he was cleansed. Then into the City they enter: nor capacious were the tumultuous of the way: all to see, all to inspect, and to touch desired. Very many, to whom was not given access, either with hoods, or with girdles, or things of this kind cast, if only by some thing they had touched, devotion fulfilled. But on the way after a prayer made to clear light was restored. So resounding the Brethren's and Priests' hymns and canticles, the mother's body to the son's Church is transferred. There were not wanting the crowd's clamors, not of the whole people the voices, not of the devout, not of the women the prayers and tears. All with joys, all with praises and vows were busy. Nor on that only day the solemnity was kept: that whole week, which is (as you know) most holy, with equal devotion they celebrated. A little boy was in the house of the Brethren a Brother, one-eyed, of one eye deprived: him a woman his kinswoman called placed, that before the body something childishly praying he should bend: and she with after rising, sound and whole with both lights received him. In the same manner is of several made known, who especially glory with like benefits with herself him to have merited. Nor wonder indeed if this of the blessed body presence effected, when even the very monument, which a little after empty from Ostia was translated, of this kind miracles could work: for so it seemed, the blessed bones it nearly to desire, that in the old little chest, as in their own habitation, they should be kept. The dug-up therefore with grave devotion through the river they carried: and to the chest itself a long-time sick man, and while in the church a little it sat, the Brethren to the Relics gone, a woman whose son was the eighth now month with a grave and complicated disease sick, the snatched little one with most sincere hope into the chest she puts, and soon made sound, upon his feet relying now the little infant she set. These things now daily are, and in the eyes of all done: so that nothing not to hope is lawful by his patronage to be present, which either to bodies, or to our minds necessary shall have been.

[13] Nor be you silent of what in these days at Rome at the blessed this sepulchre were done; A woman, by name Silvia, then others several. from an intolerable pain of the head, a vow made, forthwith freed: Mariola another, of your Brother the sister, now with a swelling of the breasts, together and a greatest fever, to death nearly near, by the touch of the sepulchre soon healed: That boy, poison taken dying, by his parents to this Saint not sooner commended, than healed: Another noble Roman woman, at once both vexed, the sepulchre touched soon to whole health restored. What shall I say, that barren wife of the smith, who the sepulchre's iron tools had made, What? the same smith, nearly blind, by a similar vow splendid light received? What? another girl, with a lethal pestilence's disease seized, and a vow betrayed of bearing this your habit after the manner of women, forthwith from all peril snatched? What? others several, with various diseases, and great fevers through her aids dismissed? but especially those whom from blindness and darkness to light she restored? And rightly this aid to herself she assumed: either because of that Doctor she is the mother, who with his doctrine's rays the whole world still illustrates; or likewise because for the same, that by supernal light he might be preserved, twenty continuous years with God most pious tears she poured.

[14] Of Martin Pope toward the Hermits of Augustine the singular affection: Thus far that sermon: which if whole, at least as to the sense, from the mouth of the speaking Pontiff faithfully is received, the notable of him and truly paternal toward the Hermits' Order affection testifies, to whom also he congratulates by God determining to have come about, that those who duly beyond the rest Augustine worshipped, alone all Augustine's furniture should possess; because he had heard the Tiara of Augustine and his staff Pastoral not before many days found, and at a great price redeemed in Sardinia, to Valencia translated to have been to their church; just as then translated to the same was believed S. Monica, and S. Augustine himself at Pavia they possessed. In which and other words, shines the affection toward the Hermits, not of whatever kind but even to the envy of the Canons Regular exaggerated, when of these no mention is made, the same Rule professing, and by equal right or prior obtaining the church of Pavia, as is certain from Pennotto book 1 chapter 63 number 6, producing the conventions in the year MCCCXXXI legitimately signed, between the Abbot and his Canons and the Prior General and his Hermits; to which adhere of the Judges sentences oftener given, and namely that which by Boniface IX in the year MCCCXCIV prescribed, and two years after by the Legate of the same Boniface Cosmatus the Cardinal promulgated, is had chapter 64 number 12.

[15] To the aforecited sermon this note is added in the printed. Maffeus Vegius of Lodi, of Martin Pope V the Datary, to receive and honorably to place S. Monica's relics sacred, a marble sepulchre, Of Maffeus the Datary the liberal piety toward the Saint, with marvelous art elaborated, to be erected then took care, when those to Rome should be transferred, namely to the small S. Tryphon's church, near which the Hermits Augustinian their had house. But Octavius Pancirolus, in the hidden treasures of the city of Rome Region 6 church 1 asserts, that the same Maffeus in the year MCCCCXL took care at his expense to be built, and excellently to be adorned a chapel, to the said church annexed, for a more becoming of the sacred deposit cult; the translation after the year 1480 into the new church, and that Eugenius Pope IV in the year MCCCCXLVI in it erected a society womanly under the title of S. Monica, and with many privileges adorned; and in such a state the matter remained until in the year MCCCCLXXX Cardinal William Estouteville, Archbishop of Rouen, a new church of S. Augustine, before a decade begun, with a work more august from the foundations to be raised took care.

[16] Then into the same new church translated to have been I would believe the aforesaid marble chest, and above the altar, the epitaph to that as now is discerned wall inserted, with these verses, which even now to the same incised are read. Here Augustine's holy parent venerate, And vows bring to the tomb, where lies she, sacred. Who once for her son, now for the whole world Monica Succors with prayers, and affords help to itself. The author of the epitaph to have been the above-praised Maffeus Vegius, For from his pen also we found at Rome in the library Altempsian, but to be transcribed by us we thought not, books three on the life and death of B. Monica from the words of S. Augustine, likewise an Office of B. Monica and an office of the Translation of the same: which most recently to the Martyrology even Roman to be inscribed with these words Baronius judged on April IX. At Rome the Translation of the body of B. Monica, the mother of B. Augustine the Bishop, which from Ostia of the Tiber, Martin V supreme Pontiff, into the City brought, in the church of the same B. Augustine honorably laid up was, which by prolepsis said understand, since of S. Augustine the Life and Office of S. Augustine and the Office of the conversion of the same and the Life and Office of B. Nicholas of Tolentino, as in the same MS. we saw: from elsewhere indeed we received and in this month of May we bring forth, by the same written the Lives of S. Peter Celestine, on the XIX; and of S. Bernardine of Siena, on the XX; on which occasion at length it will be to be treated of that pious and learned writer.

[17] The year it was of this century LXI, when the aforesaid Maffeus's writings partly we saw, The head apart in silver enclosed. partly we transcribed at Rome: whence before we departed, a friendship contracted there with the Rev. and very P. Mag. John de Iudaeis, Assistant of Germany with the most Reverend P. General of the Hermits of S. Augustine, we saw on September XXI, the same Father leading, the cranium, which of S. Monica to be they believe, in a silver case elegant enclosed: but of the body itself to be inspected no, it was said, to be hope, since of unsealing at some time the chest not was the custom, nor even faculty. This moreover about the Head it seemed expressly to be indicated, lest anyone perhaps, not having read, but only having heard the Arrouaisians' assertion of the possession of the whole body; should think the controversy in some way to be decided, by granting to these the head with a few bones: since that very thing which namely he would to Arrouaise to yield, to have themselves they think and to show the Romans: nor except in one or the other place can the true of one and the same Saint head whole be had. Moreover what I have deduced thus far so to be taken I wish, that simply of each cause the moments, according to my measure to have weighed, not indeed to have defined anything by my judgment let me be esteemed: the conjecture moreover about S. Prima, only for this to have suggested, that through it suspicion of voluntary fraud as far as possible may be held: and to each body its own to each proper sanctity be attributed, which has merited even with miracles to be honored, and that in one S. Monica's favor, whom alone the peoples' devotion regards (just as in many other like cases nearly to be said) until it please God more distinctly to reveal, what bones under their own, what under another's name to be venerated to that extent He has permitted.