Dunstan

ON SAINT DUNSTAN,

FROM ABBOT OF GLASTONBURY, BISHOP OF WORCESTER AND LONDON, THEN ARCHBISHOP OF CANTERBURY.

IN THE YEAR DCCCCLXXXVIII.

PRELIMINARY COMMENTARY.

On the fivefold Life, whence the first and third is given: and on the translation and festive cult.

Dunstan, from Abbot of Glastonbury Bishop of Worcester and London, then Archbishop of Canterbury in England (S.)

BY G. H.

He flourished in the tenth century of Christ S. Dunstan, deservedly held among the most celebrated and most renowned Saints of England: whose signal piety, prudence, and other excellent endowments of mind and illustrious deeds all proclaim who have touched the history of the English Church of that century: among whom Cardinal Baronius at the year 988 number 3 treating of his death, asserts him to be he whom the excellent sanctity of life, the unmoved priestly constancy, the brightness of miracles, and all the charisms of the Holy Spirit illustrated. Several and those illustrious writers wrote his Acts, The first Life by B. a Priest an eye-witness. which with untiring labor we have endeavored to obtain. Of these the most ancient are those which a certain Saxon Priest among the English, who signed his name only with the letter B., inscribed to Alfric Archbishop of Canterbury, promoted to that See in the eighth year after the death of S. Dunstan, and then in the year MVI deceased. He in the Prologue asserts that he writes what he had learned of him either by seeing or hearing, or also from his alumni, whom from the tender age of youth even to perfect men, fittingly instructed with the pastures of doctrines, he himself by educating led. And at number 39, about to treat of his death, I think, he says, it equitable that those things which I myself either saw or heard, urged by a just admonition of God, according to the power of charity I should unravel. But, which is to be lamented, when it came to the exhortation made three days before his death on the feast of the Ascension, it is given from a manuscript. the rest were lacking in the most ancient manuscript codex, which we, returning from Rome in the year MDCLXII, found and transcribed in the most celebrated monastery of S. Vedastus at Arras. Perhaps some will be stirred up, to indicate the same Acts found elsewhere, and to send to us what here is lacking, afterward to be published in a Supplement.

[2] another Life by Adalardus of Blandinium is omitted. To the said Archbishop Alfric succeeded S. Elphegus, afterward in the year MXII crowned with martyrdom by the Danes: by whose command Adalardus a monk of Blandinium, as he prefaces, wrote the Life of S. Dunstan, distinguished into twelve lections to be recited at Matins; where he adds, that the Responsories correspond to his Lections, and the Lections to his Responsories. This Life, but without the Responsories, on the same journey turning aside to the ancient Norman monasteries we found in the celebrated monastery of Bec above Rouen. And this indeed is so a compendium of the former, that it even adduces some things there passed over. Yet not for that reason did it seem to be published: because whatever could be had hence is had more fully from Osbern, who flourished in the same XI century, and from his adolescence in the Church of Canterbury near the sacred Relics of S. Dunstan was educated, the third Life by Osbern, and afterward Precentor of the same Church and familiar to B. Lanfranc Archbishop of Canterbury, and a partaker of his counsels. For he, on the testimony of William of Malmesbury, in book 1 on the Deeds of the Pontiffs of the English, where he treats of S. Dunstan, in Roman eloquence wrote the Life of S. Dunstan, hitherto unedited; it is given from manuscripts. which we give from a double manuscript codex, one ours, which lest it perish we ourselves redeemed, the other transmitted to us from the monastery of S. Mary of Bonnefont, but we found the same also in the Bodecan manuscripts in Westphalia. Osbern moreover had when he wrote, the two aforesaid Lives, of which the one he says, indeed elegantly enough, yet not diligently enough written but as much as sufficed for the nocturnal Office; in the other elegance is wanting, while the author too diligently, in what manner each thing was done, attempts to explain, with a propped-up style. He had also certain things translated into the English speech, from the third Life, festive likewise and well ordered, which (alas) with several other writings was consumed in the fire of the church of Canterbury. Osbern adjoins another book, on the Miracles wrought after the death of S. Dunstan: of which very many he asserts to have been wrought before himself, and in B. Lanfranc, and in his own very person.

[3] Another in the twelfth century lived in England a writer of various Lives of Saints, born in the County of Suffolk, Other Lives afterward in Westminster among the Londoners a monk, Osbert by name, and on account of the nearness of his name to Osbern not sufficiently distinguished by some authors. Under his name is held a Life of S. Dunstan in a certain notable manuscript Legendary of ours containing the Acts of the Saints of May and June, in Surius and is extant printed in Laurentius Surius, and has most things contracted from the Acts written by Osbern, with some things here and there adjoined, which we note at other Acts. The rest we omit,

since they can be seen in the said Surius. There is extant also a Life in Capgrave in the New Legend of England once published, and Capgrave, but taken from the already related Acts. Only toward the end is added this title: But of the Translation of the body of S. Dunstan from Canterbury to Glastonbury, as I found written in the monastery of Glastonbury, here inserting it, I have entirely left the various opinions to be discussed by the more skilled. But that relation does not agree with those things which Osbern writes in book 2 number 16 of the body translated by B. Lanfranc, Osbern himself being then present. Yet because in volume I of the Monasticon Anglicanum page 3 are referred the Saints resting in the Church of Glastonbury, where on the translation of the body. and then at page 4 these things are added: There too rests S. Dunstan, Archbishop and magnificent Father of the Glastonbury men; we judge that translation to have been made after the times of the writers Osbern and Osbert, and wrongly attributed to the year one thousand and twelve, in which reigned Ethelred, not his son Edmund, surnamed Ironside or iron side: who in the year MXVI, in which his father on the ninth of the Kalends of May died, contended for the kingdom with Canute, and the same year about the feast of S. Andrew died. Meanwhile in Capgrave, in the year MXII, the said Edmund reigning, the translation is said to have been made. This Edmund, not yet King, could have been at Glastonbury, and by his counsel some translation of the bones of S. Dunstan could have been made, which was commonly believed the translation of the body of S. Dunstan: through whose intercessions and merits, as Capgrave adds, God there does not cease to work great things, restoring life to the dead, health to the sick more frequently, succoring also very many brutes in dangers. In the history of the Cathedral church of S. Paul of London, published by William Dugdale, page 234 these things are read: Item one silver vessel gilded, made in the manner of a tun, containing the Relics of SS. Oswald, Alban, and Dunstan: which would that they survive, and sometime receive the veneration due to them, together with the remaining parts of the holy body, wherever now preserved.

[4] Edmund being dead, King Canute held England under his dominion, and made Ecclesiastical laws, which Spelman published in the Saxon idiom with a double Latin version, the one of Lambard appended to the Saxon, the other from an old version separately published. The feast of S. Dunstan confirmed under King Canute. In the former at chapter 24 these things are read: Indeed truly the annual feasts of the holy Edward and Dunstan the Wise men religiously instituted to be observed by the English on the fifteenth of the Kalends of April and the fourteenth of the Kalends of June. In the latter version these things are read. The glorious day of the passion of the holy King Edward we will to be celebrated through all England on the XV of the Kalends of April, and of S. Dunstan on the XIV of the Kalends of June, and let there be in the holy observances, as truly is just, peace and concord to all Christians, and let all anger be taken away &c. But rightly in the former version the Wise men are said to have instituted those feasts before the times of Canute. For by the command of S. Elphegus Archbishop of Canterbury, slain in the year MXII, the above-related Adalardus a monk of Blandinium had distributed the Life of S. Dunstan into twelve Lections and Responsories, that they might be recited in the Ecclesiastical Office: and then the following English writers, when they treated of Dunstan, called him a Saint, and related longer encomiums from the Acts: Cult in the Breviaries, among whom are eminent William of Malmesbury in book 1 on the Deeds of the Pontiffs of the English, and Gervase a monk of Canterbury in the Lives of the Pontiffs of Canterbury.

[5] We have Breviaries according to the use of the Church of Sarum or Salisbury printed in the years 1449 and 1557: in which on this XIX of May is prescribed a solemn Office of nine lections, indicated with red characters in the Kalendar: and the six former Lections briefly contain some compendium of the life, but the Responsories are taken from the Common of a Confessor Pontiff, and this Oration is prescribed. O God, who didst translate Blessed Dunstan, thy Pontiff, to the heavenly kingdoms, grant us through his glorious merits to pass over to perennial joys. Through the Lord &c. We have some ancient Martyrology on parchment, written in England in the XI century: in which toward the end of this XIX day these things are read: and in the Martyrologies. On the same day the passing of B. Dunstan, Archbishop and Confessor. His memory too is celebrated in the Utrecht manuscript of the Cathedral Church of S. Mary, to which is subjoined a Paschal table from the year MCXXXIX, so that about that time it seems to have been written. The later Martyrologists commonly followed, as are the Author of the manuscript Florarium, the Author of the Martyrology of Cologne and Lübeck printed in the year 1496, likewise Greven and Molanus in the Auctarium of Usuard, Galesinius, Canisius, and others with the Roman and Anglican Martyrology, likewise the Monastic of Wion and others. And Wion indeed asserts that he migrated in the year of the Lord MI, and cites Trithemius: but he rightly in book 3 chapter 221 and book 4 chapter 100 writes that he died in the year DCCCCLXXXVIII, as the rest of the writers: among whom is Vincent of Beauvais, cited by him; who treats of S. Dunstan in book 24 from chapter 72 to 81, in which he asserts that his soul went forth from the dwelling of his most holy body in the year twelve less than a thousand, as in Osbern, from whom Vincent had taken his things, it was read: but that is the year nine hundred and eighty-eight. A long elogium of him Peter de Natalibus composed in book 8 chapter 49, and referred his death to the day VII of September. Peter was followed after their manner by Richard Whitford, in his Martyrology in English printed at London in the year 1526, Maurolycus, Felicius, and Ferrarius in the general Catalogue. But in the Anglican Martyrology of Wilson the day of the Translation is called, but from his own conjecture. I subjoin to these, what Eadmer a monk of Canterbury, in the History of New Things in England, has, while he thus begins the first book.

[6] The most glorious King Edgar reigning in England, and strenuously governing the whole kingdom with holy laws, Dunstan the Prelate of the Canterbury men, The encomium of Eadmer. a man wholly made of virtues, by the moderation of the Christian law disposed all Britain. By his grave operation and counsel that same King was both devoted to God, and by invincible virtue subdued, overcame, suppressed the assaults of the barbarians rushing in from everywhere. And so England obtained peace and happy days everywhere, while it deserved to enjoy the bodily presence of that King and of Father Dunstan. Which King, when he felt the last day of his life would be near, left the reins of the kingdom to Edward his son. The glorious successor therefore of the glorious Father, glorious Edward, instructed by Saint Dunstan, ruled the kingdom most strenuously while he lived. But a few years of his crown being elapsed, slain by the impious fraud of his stepmother, he obtained as heir his brother, Ethelred by name, the son of that same evil woman, of the kingdom indeed, but of no probity. To whom, because through the blood of his brother he aspired to the kingdom, the aforesaid Prelate threatened with a grave invective; that he namely would live in blood, that he would suffer the incursion of barbarians with atrocious oppression, that the kingdom itself too would be worn down by innumerable and bloody devastations, he declared. Which prophecy of the man of God how true it was; both in the chronicles, those who wish to read, and in our tribulations, those who know to attend, can most easily see; not to say in those things, which the series of this work through places, truth dictating, will demonstrate.

[7] Blessed Dunstan therefore being translated to heaven; immediately, as he himself had foretold, England lay open to the irruption of the barbarians. For the indolence of the King became known round about, and therefore the cupidity of foreigners, affecting the riches of the English more than their deaths, here and there, by sea and land to invade, and first the villages and cities near the sea, then the more remote, and at last the whole province with miserable depopulation to devastate. Whom when he, struck with too much fear, did not blush to meet not with arms, but with money given to seek peace from them; they, the price received, returned into their own, that, the number of their own being increased, they might return more ferocious, and receive the multiplied rewards of a repeated irruption: whence now ten thousand, now sixteen thousand, now twenty-four thousand, now thirty thousand pounds of silver they obtained; the aforesaid King Ethelred bestowing all on them, and oppressing the whole kingdom with grave exaction. Amid these evils the fourth from blessed Dunstan, Alphege, Bishop of Winchester, undertook the Church of Canterbury to be ruled; a strenuous man, and from his infancy adorned with the sacred life and habit of religion. He therefore, considering the innumerable evils by which the whole kingdom was immensely devastated, shuddered; and by what ways he could began to give effort, how the savagery of the nefarious men might be opposed. Which they perceiving, and lest they should be deprived of their wonted gains, providing for themselves and theirs, were animated against him with bitter hatred. Whence the city of Canterbury being devastated and burned, and its citizens lamentably condemned by them by chance, the fire too consumed the Church of the Saviour standing in it. The Father himself meanwhile bound by the hands of the raging is led away, almost all the monks being first slaughtered before him, who under his rule in that Church served the Lord Christ. Then Alphege, cast into a little boat, is carried to Greenwich, and consigned to cruel custody for seven months (while, conquered by no threats, he refused to give hand to the iniquity of the malignant) by a most savage death, stoned by them, he fell. These few things I have commemorated, not weaving a history, but laying open to the understanding of those wishing to know how by a truthful prophecy Father Dunstan foretold the evils to come to England. Nor here was the end of evils. For after these were done other huge evils too through England, and for several years they were always increased to themselves for the worse. Among which, the monasteries too of the servants and handmaids of God, which up to forty-eight in number, in the time of King Edgar through Father Dunstan, with the holy ones cooperating, namely Oswald of York and Athelwold the Bishop of Winchester, had newly risen, and in great part destroyed, and the religion of the Monastic order almost reduced to nothing.

LIFE

By B. a contemporary Presbyter, and an eye-witness.

From the Vedastine Manuscript at Arras.

Dunstan, from Abbot of Glastonbury Bishop of Worcester and London, then Archbishop of Canterbury in England (S.)

BHL Number: 2342

BY B. A CONTEMPORARY FROM A MANUSCRIPT.

PROLOGUE.

[1] To the most prudent Lord the Archon Alfric, the lowest of all Priests, B. and the worthless native of the Saxons, the lofty joys of the poles.

Thee indeed, most lofty Pastor, on account of the enormity of thy divulged skill, and on account of the magnificent and placid dignity of thy privilege, for an insuperable protection of me before all others, although they be perspicuous in doctrine, I would set apart to be excepted: I who with a certain luculent pen of fitting eloquence attempted to draw out the worthy monuments of the merits of the becoming Sacristan, namely the kindly Dunstan, did I not, the begun proclamations of his glorious life and the whole definition of this little work, with the degenerate style of vices, Acknowledging the rusticity of his style, as thou seest, by staining defile. Wherefore first before others I profess this kind of disgrace with open protestation to thy Serenity, and so after the manner of the winged ones, who, before they emit the voice of their setting-forth, seem to scourge themselves with the plaudits of their wings, with the proper lashes of words, prostrate at thy knees, unburdening I afflict myself. So far, I say,

that whatever in this edition against the norm of orthography thou shalt have found usurped by the fault of the composer, with imperial power to scrape away, and with the weeping little quill of flowing ink, reformed for the better from error, to amend, thou wouldst command. Nay also the sagacious of either order in either sex, passing through this too the thin crop of letters of our little book with their feet, with the whole gaze of the heart, and rather with thy suffrage, likewise I admonish to do: he offers it to others to be polished, cunningly however, lest incautiously treading the seed-plots of the rare germination they press them down; nor meanwhile, while in the depressed corn they strive to extirpate utterly the perishing pot-herbs, rather the just plantings, intercepted by the hoe cutting alike with the evil ones, by eradicating they cut off: but the execrable tares of this surface, with a certain light effort, here and there through the spaces of places negligently sprinkled, may they explode from the bottom. If for me affecting these entreaties … I perceive they are to be conceded, sufficiently gracious benefits I declare to be repaid: but if refuted by the envious renunciations of rivals they are scorned, it is utterly unknown what better I should begin, than that with my own little sickle, although it be rough, by mutilation thinly overdrawn, I should proceed to atone according to the power of my strength for the proper harvest of sweated labor: but he desires to be dealt with indulgently, if however by a certain pointing little finger of the corrector there be indicated, in what part of the places the corruptible reproaches of the field provoked I fall into. Therefore since by reason of unskillfulness it will not be able to be done what I wish, I am at last compelled to wish what I can. This indeed, that to the desired mention of the aforementioned ^f Theologian (which with a graceful eulogy of facility, or, if I could, summarily searched out, the little chapters and the whole lofty series of this texture, with a golden scheme and the twofold color of shining amber to discourse jewel-wise, I longed) now at least with satiric fatuity and slipping step as one less wise vacillating I may proceed. Better however the comeliness of so great a life to fit composers (did I not greatly fear the impending anger of the Blessed Prelate) to be written I reserve: because not professing the highest, more excellent in any situation of this cosmos; but to all persons, lacking divine doctrine, more despicable. For of the prudent none, instructed with liberal genius, almost dost thou thoroughly know; who with so deformed eloquence in writing prologues, as I, seems to abuse. These following little pages nevertheless, with the small tinder of capacity composed in whatever manner, by the most faithful attestation of the faithful purged, about to write nothing but what is certainly ascertained. if thou shouldst distrust that I have inserted in them any signs figured by my own temerity, except perhaps what either by seeing or hearing, though with torpid understanding, I had learned of him; or also from his alumni, whom from the tender age of youth even to perfect men, fittingly instructed with the pastures of doctrines, he himself by educating led. Receive, I beseech, fenced only by the connection of charity, the thin heap of these little tittles, scarcely concreted with ebony titling and a darkening style, against all envious rivals with invincible defense to be protected, not given to favoring rumor, but conferred specially to thy sublimity. In this literal plain indeed, the mind rather spontaneous of the aspirant, than the rustic sloth of the composer, I demand to be explored: and thee, without the molestation of thy offense, I admonish, to be informed by the virtues of so great a Father, to be instructed by his examples, to be fortified by his morals, to be justified by his disciplines: that of him whose successor thou hast been on earth, thou mayest deserve to be a perennial confessor in heaven, the Lord our Jesus Christ bestowing it, who with the coeternal Father and the Holy Spirit lives and reigns God, through all ages of ages. Amen.

ANNOTATA.

The style obscure by a certain affected unusualness of phrases, in the Prologue, seems to have tortured the copyists and precipitated them into various errors; which lest they too much torture the reader, some of them I will attempt to amend by conjecture, the original reading of the Arras manuscript here referred, if anyone perhaps from it may be able to hammer out something more fitting: but where the matter could be handled by the sole transposition of one or another little word, I have not believed it worth the labor to warn the reader of the change made.

b Præmia rewards.

d Potitus.

g Summorum rimatum.

k Purgabo.

m Explorare.

CHAPTER I. Birth, education, studies, stay in the King's court, and thence expulsion.

[2] When the courses of many times had passed void of the true worship of the Christian religion, After S. Augustine was sent to the conversion of the English, in which the nation of the Angles decreed to be consigned to the old error by the rite of Gentility, rather than to Christ the Creator of all; the merciful Lord, lest His creature, ensnared by diabolical snares, should perish eternally damned; provided the remedy of eternal salvation for that same blindness, and, having compassion, destined the venerable Father ^a Augustine, elected by the blessed Pope Gregory, to these parts of the fatherland: who with the sagacious genius of his mind thence might associate the converted multitude of the faithful, as heir to the blessed company of the Angels. Soon therefore as the man of God among the briers of the unknowing nation fixed the furrow of most celebrated doctrine and the plowshare of God's visitation, and inserted the wheaten seed of the holy Trinity; so he extirpated the viperous germ of perishing tares from it, that further he prohibited the rubbish of the briary field to sprout in it, and demonstrated that worthy fruits of penance ought to be offered to God by document alike and example. And so, the whole people of the Albions, who before had spurned Him, believed in the Lord, and was joined through the recognition of true faith to his God. He moreover, without whose solicitude the small sparrows do not fall, and the Christian religion established, then applied care of the best provision for the state of His own condition. For He chose nurses for the children henceforth coming to Him, Kings, Pontiffs, Dukes, Deans, Provosts, and the other Rectors of His Church; who after the spaces of each measured might rule with justice the flock reborn to God under the custody of peace.

[3] Among these chief men of royal prelation, whom many most Christian and orthodox had preceded in reigning, whose names now difficulty does not allow to be searched through each, the glorious ^b King Æthelstan in succeeding years was numbered King of the English. ^c In the times therefore of his empire there arises a strenuous boy in the borders of the West Saxons: whose father ^d Heorstan, but his mother is called Cynedrydis. S. Dunstan born, Whom the pious parents, reborn by the waves of holy baptism, had called Dunstan. So the boy grew, and was made dear both to God and to men. There was moreover a certain royal island in the confines of the same aforesaid man, called by the old name of the neighbors Glastonia, measured by wide bounds of places, surrounded with fishy waters and marshy rivers, and apt for very many uses of human need, and the boy led to Glastonbury, and (which is the greatest) dedicated to the sacred gifts of God. For in those very places the first neophytes of the catholic Law, God dictating, found an ancient Church, constructed by no art of men, nay prepared from heaven for human salvation: which afterward the Fabricator of the heavens Himself, by many wrought miracles and many virtues of mysteries, demonstrated to be consecrated to Himself and to His holy Genetrix Mary. To this they added also another, a stone oratory in workmanship, which they dedicated to Christ and His Apostle S. Peter. Then thenceforth the frequency of all the faithful round about cherished it, he learns in a vision the buildings afterward to be made there. and humbly frequented the precious place of the already said island. It happened therefore for causes of this kind that the aforesaid man Heorstan, the blessed boy Dunstan accompanying him, passed over to Glastonbury; and when they passed the night there for the sake of prayer, behold a happy repose of most sweet sleep covered the boy: and he saw in an excess of mind a certain old man, clad in snowy whiteness, leading him through the pleasant courts of the sacred temple, and demonstrating the monastic buildings, which afterward through his Pastorate were to be built, in that order in which now they are referred to have been established.

[4] But afterward the parents of the religious boy Dunstan brought him studying to the sacred leisures of letters: Amid studies, to whom forthwith the Lord deigned to confer so great a grace of His liberality in these, that he excelled all his coevals, and with easy course leaped over the times of his studies: But what sign the highest Majesty had conferred on him, In those very studies with small power I shall lay open. It happened that he labored long with strict fevers, So far that he suffered the bitter disease of frenzy, And unmindful of himself through the deliriums of trifles, Had cast forth very many words from an empty mouth. Wearied with these calamities he is committed also to a woman fallen into frenzy and sick unto death, A certain one, who then would minister to the tender alumnus, And bear care under her lest by that plague he should perish. But the remembered pestilence pressed the boy upon the heights, So that as if lifeless he lay laid down at the last, And in all his members became as if now about to die. And when long he was thus weighed down by the mass of the hidden evil; Behold suddenly moving he departed, and quickly rises again, He snatched a cudgel and a little branch then by chance found; With which striking the airs on both sides, he ascends by night to the summit of the temple: As if he defended himself from rabid dogs, he went. So too by night they relate that even to the precinct of the temple He alone-wandering hastened, and thence came to the high Ascents of steps, by which the workmen of the works Were wont to climb the summits, who with great peril Of itself, alas the timid! had covered the peaks of the temple. There, as if strong, he ascended into the highest height, And too incautiously stood upon this and walked. But the piety of the Lord snatched the innocent from the falls Of the summits; placing him too thence below then he is found placed in it, Unharmed in his members, safe, and sound, set Within this same temple, conveyed from the top; Where two keepers alike according to custom lay, That at the same time among them that third one might repose. He himself however knew not, by what reason he came, Nor could anyone living under the heaven excogitate the manner. and restored to the temple with the doors closed. For the doors of the temple lay open to none entering, But the same the hard iron under the bark barred. Now best reader, with swift speech declare, What seems to thee truthful in this little boy: If thou doubtest such a one to ascend the temple above; Who here with the doors closed for the salvation of ruin Is hidden in the temple, that he might redeem from the malign fall Afterward very many and send to heaven companies, Distributing doctrines, and also leaving examples. Let the patient humble one rise up, and let the proud fall. For by how much he was loftier in growing, by so much richer in the genius of acuteness: and by how much riper in the little wheels of years, by so much more fervent in the love of God; but by how much more accustomed in the divine praises, by so much more instant with persevering mind.

[5] Seeing therefore the aforenamed parents so great an excellence of their son, they imposed on him the worthy ^h censure of the Clerical office, and in the famous Glastonbury

monastery of the church they associated him to the community; that there day and night he might serve God and the Genetrix of God Mary, in continuous time. And now bound by deific disciplines, the flourishing years of his puberty, youth being conquered, he trod under: and just in the house of his God, like a cedar of Lebanon, he flourished with the vigors of virtues: and planted in the divine courts, he extended the strength of his increase day by day to the stars. He pleases the King on account of his virtue and doctrine: Meanwhile so great a fame of his constancy lay open in the King's palace, that far and wide it was divulged with magnificent indications of laudable things. But he did not catch the vain favors of this world, but, prevented by the abundance of virtues, bore within that glory of the eternal King; which mighty wisdom dictated to him, with the learned finger of spiritual gifts, also with the variety of studies, and with the gemming splendor of golden ornaments. For he flew through many meadows of sacred and divine volumes, like an ingenious bee, with so rapid a course of his capacious genius, that he refreshed his mind rather than his body with the divine readings; and the receptacle of his chaste little breast, perfused with the breath of the Holy Spirit, with a nectarous taste devoutly supplied his sense. Then the pilgrims of the Hibernians cherished the place which I have said, Glastonbury, as also the other crowds of the faithful, with great affection, and most of all on account of the honor of ⁱ B. Patrick the younger, who is narrated to have happily rested there in the Lord. Their books too, philosophizing the path of right faith, he diligently cultivated; and those of other prudent men, whom from the inmost gaze of the heart he perceived to be solidated by the assertion of the holy Fathers, he always investigated with soluble scrutiny. So indeed he restrained the zeal of his life, that as often as he scrutinized the books of divine Scripture, God spoke with him alike: but as often as, freed from secular cares, he was soothed by the leisures of prayers; he himself seemed to speak with the Lord alike.

[6] he is accused by rivals, Therefore while these exercises of good works were carried on with him, some of his own comrades and of the Palatines, but then most of all of his kinsmen, who envied his salutary acts, attempted with the sharp tongues of serpents and the bites of dire teeth, like a bristly he-goat, to gnaw or cut off the vine and branch of the holy vineyard, tending to the heavenly kingdoms, namely the Blessed Dunstan mighty in Christ. as if he studied gentility: For they blew together under the livid cave of their spotted breast an unexpected scab of lying against him, saying; that he had learned from the salutary books and skilled men, not things to profit the salvation of souls, but the most vain songs of ancestral gentility, and cherished the frivolous dirges of the incantations of histories. But to this disease of lying the blessed novice always opposed Christ, who knows all things before they are made: in whose person the benign Prophet David, and His most faithful witness, prevented by the oracle of the Holy Spirit, against the false authors of the Lord's Passion, thus speaking says: Unjust witnesses have risen up against me, and iniquity has lied to itself. And again: They who sought evils for me, spoke vanities, and meditated deceits all the day. Ps. 26:12 and 70:13 And the Lord Himself in the Gospel says: Blessed shall you be when men shall hate you, &c. And to His hearers: If you had been of the world, the world would love what was its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hates you. Luke 6:22, John 15:19 And likewise: Blessed are you when men shall curse you, and shall persecute you, and shall say all evil against you, lying, for my sake. Matt. 5:11 Rejoice in that day and exult, for your reward is copious in heaven. By this most firm promise therefore the servant of God Dunstan, being comforted, was made as a deaf man and as one not caring for the voice of objurgation: since scarcely ever, the dogs barking against him, did he open his mouth through the eloquence of bitter rebuke. But they persevering in the machination of malice, driven from the court, accused him with a certain false objection before the King, and obtained that he should be driven from their company: whom, if they were of sound mind, they would have singularly loved. Then, the most atrocious rage of impiety prevailing, he is cast into a fetid marsh. seizing the innocent one with his members spread four ways, like a patient sheep, and bound by hands and feet, they cast him into the muddy places of the marshes: and that they might make him more contemptible in the dementia of their fury, they pressed upon him with their feet: until according to the malice of their will, they dishonored him in the fetid wallow. But they withdrawing, scarcely did he himself rise from the marsh of the river as if pitch-smeared: and he disposed to come to a certain one of his friends, distant one mile thence, that there he might wash himself. But the most fierce dogs of the same met him: and because they thought him, defiled with mud, more a monster than a man; with cruel barking they invaded him: yet as soon as they heard the voice of one coaxing, soon, by that alone keeping silent, they recognized him to be theirs. Then he, groaning with a sigh from the depth of his heart, said: O cruel madness of my kinsmen, changed into canine savagery from the humanity of love! For the irrational nature of dogs exhibited to me the love of humanity with a coaxing tail: but kinship, forgetful of humanity, sowed for me the severity of dogs infesting me: so the wicked order of both changed in each the just way.

ANNOTATA.

h Ms. Clericatus.

CHAPTER II. The monkhood of S. Dunstan. The deeds and pious death of Æthelfled the widow. An Antiphon brought forth from a harp.

[7] That ancient enemy of the human race therefore understood that the remembered youth, Nothing moved by the counsel of S. Elphegus, through the sinister messengers of the envious comrades whom he had sent, had little yielded to his depraved wishes, with which lying in wait for him he began to fight with arms; but how great wrestlings of temptations he heaped upon him, the following page of this little book will partly intimate. For first he cast upon him the love of women, by which through the familiar embraces of women he might enjoy worldly delights. Meanwhile his kinsman ^a Elphegus, surnamed the Bald, a faithful Prelate too, with many petitions and spiritual admonitions asked him that he should become a monk. Which he, renouncing by the instinct of the aforesaid deceiver, preferred to espouse a young girl, by whose blandishments he might daily be cherished; rather than after the manner of monks to be clad in two-toothed rags. But when the man of God heard the words of one refusing, he is moved by a disease to become a monk, soon with a sigh from the depth of his breast he sought Him who rules the supernal kingdoms, that He might bring upon him the judgments of His corrections, that he might sharply recognize Him whose admonitions he scorned: which, God mercifully favoring, is proved to have been done in the space of a small moment. For in that manner the intolerable pain of urging blisters overspread his whole body, so that he thought he suffered the elephantine disease, and had no hope at all of his own life. Then hastily, seized with great anguish, he sent: and called to him the Pontiff, before by him spurned, with humble prayer, and announced that he wished to obey his salutary admonitions: but he coming to visit, consecrated to God the consoled and amended monk.

[8] and clings to him: The pious and merciful Lord therefore, having compassion, thus drew back His servant Dunstan from the love of women: who (as the histories hand down) recalled John the Apostle and Evangelist, specially beloved by Him, from the bridal chambers of nuptials. With this correction of God therefore, and the salutary instruction of the blessed Prelate Elphegus, being made of sounder understanding, sometimes afterward he clung with sedulous continuation to the kindliness of the same Pontiff, for the grace of most salutary doctrine and the cause of kinship. ^b Meanwhile the religious citizens of Winchester invited the same Pontiff of God to a certain dedication of a new church, returning with him from a dedicated church which in their city of Winchester, where he himself held the rule of the Prelacy, for the reverence of the highest Deity they had founded, in the southern part of the popular street: which church is now said to be in the western part nearer to all churches. At its consecration there was present among many others with the Pontiff also Dunstan, one with the chief men. Which being dedicated they constrained after the manner of humanity the venerable man with his own to the prepared banquets of charity, leading a joyful day for the veneration of so great a man and for the celebrity of the consecration. But the Pontiff after the giving of thanks with his own, night now impending, arose, and a blessing being given to the banqueters both men and women, blessing God, returned to his own; and they came walking along the way to the church consecrated to B. Pope Gregory; he is freed from a capital peril. and there halting the Bishop said to B. Dunstan: Let us complete here at the oratory of our holy Father Gregory our hour of Compline. And they approached, after the voices of prayers, joining their heads in one; that they might in the wonted custom disclose their confessions in turn. Which being performed, while remission of sins was given by the Bishop, a very great stone rushed from the high air: and the Lord sparing, between both heads with a vehement fall it fell to the earth; and only touching the hairs of each head, hurt neither of them; which, if I do not err, that malignant enemy of every just work, raging, cast down from the darts of his wickedness, as if he would avenge a twofold anger in both.

[9] But it happened in the same times that a certain Deacon of the Church of Glastonbury, named Wulfred, underwent temporal death: Forewarned of things to come by one appearing who, in the time while he lived, was both prelate to B. Dunstan and a familiar lover. He therefore not very long after his departure appeared to him rejoicing, defining many things unknown of the heavenly, and moreover the whole series of his life, and of his future age, and the fates of good or evil events. But the blessed man, having heard so great lights of mysteries, and such inevitable chances of his life, said, placed in an excess of mind: If the things which by certain relation you affirm are true and to be believed, whence shall I know? By what signs of open demonstration

will those things be made clear to me? But he led him into the court of the temple, where the buried bodies of the deceased rest: and with his finger demonstrated in the southern part of the church an undisturbed place, and said: That these things, which I have related to you, are true; know evidently, he is made more certain by the death of another, that in this place before three days a certain Presbyter shall be buried, and is not yet sick: but his little body from the Western part of the present temple shall be carried to be entombed. At this voice of the vision the Blessed Dunstan being awakened, and after the first hour of the day mindful of the wonderful revelation, with certain ones came to the place of the cemetery spiritually pre-noted to him; and taking one castable stone, cast it into it, and added this: If the things which I saw in sleep are true, a certain Presbyter ought here before three days to be buried. as had been said, by one buried within three days. Then they withdrawing there came the Master and Priest of a certain Æthelfled, a most noble and most religious matron, with another company of comrades, and obtained for himself among some utterances of speech that same place for burial, saying: When I shall be dead, here I pray bury me. For he himself by the testimony of many was still sound in body: but when after a little they had departed thence, he was burdened with a grave disease bordering on death: then on the coming night he commended his last breath to Christ the Lord, and before three days in that very place of his choice, which had been first assigned to B. Dunstan, was buried.

Then the servant of the Lord, happy through the ages, perceived, That from such signs all things had been future, Which the already said Wulfred bore to him in speech: And by these visions humble and wise the blessed one, Happy and strong, cautious, and chaste shone forth, Before God or before men through the times of his life.

[10] Æthelfled the widow honored by S. Dunstan. Now the begun discourse, by little deferring, I interrupt, until certain brief words, which I do not deem to be omitted, I shall bring forth in small speech. For there was a certain most wealthy Matron, sprung of royal progeny, but bound with the strict knots of divine religion, whose name with a brief touch of mention we lately reached. She after the loss of her husband, desiring to lead a widow's life according to the quality of her strength, established for herself little cottages of dwelling in the affinity of the sacred temple toward the Western quarter, that for the desire of the heavenly kingdom there she might not cease day and night to serve the Lord Jesus Christ. To her always the Blessed Dunstan clung, who loved her before the rest in wonderful ways: and her need, for the cause of religion and likewise of kinship, he sedulously relieved. But it is not of our possibility to narrate through the single eloquences of words, of what or how great a kind she prepared herself in the divine services. The Lord however, the inspector of all secrets, both in the last times of her goal, and also while she dwelt in this world, declared of what merit she was. She therefore loved all the Royal seed, from which she herself drew the origin of nobility, with the inmost ardor of charity: and therefore for the grace of sweetness she often ministered of her own things to the Kings. From this pious custom therefore to the glorious King Æthelstan she prepared a dinner as she could, ready to hand, she receives King Æthelstan with a banquet because she foreknew that he had come to Glastonbury for the cause of prayers. But the foreseers of the Royal ministration, knowing that the King had given to his niece a promise of turning aside to her, came the preceding day to see if all the offices of the preparations were fit or apt. And all things being beheld they said to her: You have the sufficiency of all ministration, if the liquor of mead be not lacking to you. But she, Let not my Lady, the holy Mother of my Lord Jesus Christ Mary, suffer that anything be lacking to me in the Royal dignity. And saying these things, she entered as quickly as possible the ancient church of the Genetrix of God Mary, and the mead being divinely multiplied, and there about to pray prostrated herself, long demanding that the most opulent supplement of the supernal King be present to her, for augmenting the King's ministration. What then? The King came, attended by a great retinue, at the predefined time; and after the celebrations of prayers and Masses, joyful entered to the invited dinner. And then indeed at the first draught they exhausted that vessel of mead, to the measure of one little palm: and so afterward, God augmenting and the blessed Matron meriting, it remained diminishing nothing, the cupbearers, as is wont in royal banquets, with split horns and other vessels of indiscreet quantity the whole day giving to drink. Which wonderful deed when the King himself had heard by the relation of the ministers, he said, changed in mind, to his own: We have sinned, too greatly burdening this handmaid of God by the superfluity of our multitude. And rising, his niece being saluted, he goes his way.

[11] S. Dunstan undertakes the care of her sick, But this handmaid of God, the course of the blessed contest being transacted, the end now approaching, began by human right grievously to fall sick: to whom B. Dunstan skillfully exhibited the cause of providing, and singularly guarded her as his own mother. It happened therefore, these cares hindering, that he was absent at the Vesper hours, and was not with the chanting troops in the wonted manner: yet in the twilight of the finished day, with the scholastics following him, he went to the now barred church, that he might complete the delayed Office. And while he stood outside before the door of the church for the sake of chanting, he saw far off from the climes of the Eastern sky a snowy dove bursting forth, shining with wonderful beauty and a new appearance. But the extremities of its wings were like sparkling fire, from which lightning-flights with striking feathers were poured scatteredly through the air: which with swift passage flew together to the courts of the blessed Matron. But the Blessed Dunstan, and finds her speaking with the Holy Spirit seen by himself on the way; not unmindful of his sick friend, immediately, the psalmodies being completed, returned; and coming heard her within the enclosures of her veils, with familiar speeches, as with a certain familiar friend, conversing by turns of words. He approached therefore humanely to the sitting little handmaids, the observers of their Lady: and wondering, with whom she spoke, he asks. But they said they knew not: but, Before you, they say, came, a radiance of immense splendor filled all this chamber with reddening: and afterward the light ceasing, she (as you yourself now hear) did not cease to speak toward one speaking. Then indeed by little he too beholding sat down, until she somehow rested from the speech. And when she too had rested from the eloquence, soon to her, the windings of the veils being thrown back, he entered, and familiarly asked her with whom she spoke. But she said to him: You too, before you came hither, saw Him coming, and now do you ask with whom I have spoken? For He Himself spoke with me, who appeared to you chanting while you stood before the door of the church: who also now announced to me the whole reason of my departure in order. Yet for you my friends it is not at all necessary to be saddened about me, since to me dying the mercy of my God shall meet, and shall mercifully concede to enter the joys of paradise. But to you, and ministers the sacraments to her. as the minister of a singular friend, this work I impose, that you too in the morning early should make haste to hasten the baths for me, and to prepare the funeral garments which I am to have with me, and after the washing of the body to celebrate Masses, and soon at the time of the participation of the sacred Blood and Body of our Lord Jesus Christ to receive communion, that so at the same moment I may go the way of the whole nation, the Lord leading. Which he most instantly, obeying in all the precepts of the blessed Matron, lest he should commit the last guard of his foresight, by the tedium too of slowness submitted, to a torpid care, fulfilled. But she too what to her of herself in the night this day was to be shown in the order in which she had foretold most certainly completed; so I say, that after the mystery of the Mass, after the most salutary taste of the Eucharist, she likewise with the finished Mass ended her happy life in the Lord Jesus Christ.

Then the foreseer exulting, the soul with its near lot Committed to the Lord, entombing the corpse with honor, And gives her things to the saints, as before she herself wished While she lived in body. But the free attendant too departed, Wishing this, that she might rest in the sweetness of the Lord.

[12] He also amid the sacred studies of letters, that he might be fit in all things, diligently cultivated the art of writing, and also the skill of harping and likewise of painting: and that I may so say, shone forth a vigilant inspector of all things of use. The harp of S. Dunstan hung on the wall, Wherefore a certain noble matron, called Ædelpyrm, at a certain little moment called him with familiar entreaty to her: that he for the divine worship should fore-paint for her a certain stole with various schemes of figures, which afterward she might be able to ornament by varying with gold and gems. Which when by coming he had done, he took with him after his custom his harp, which in the paternal tongue we call hearp; that he might at alternate times rejoice himself and the minds of those reaching toward him in it. Then indeed on a certain day after dinner, while both he himself and the aforesaid matron with her work-women returned to the renewed works, by a wonderful event it happened, that this same harp of the blessed novice, hanging on the wall of the chamber, all hearing, of its own accord without the touch of anyone, with a loud voice sounded a strain of jubilation. For it sounded by chanting the melody of this Antiphon, and to the very end by series of singing carried it through: it sounds of its own accord. The souls of the Saints rejoice in heaven, who have followed the footsteps of Christ: and because for His love they poured out their blood, therefore with Christ they shall reign forever. Which when they had heard, terrified both he himself and the remembered matron, and all her work-women, altogether forgetting the works in their hands astonished they looked at one another, sufficiently wondering what that wonderful deed of a new example prefigured.

ANNOTATA.

CHAPTER III. Deeds done under King Edmund. The Abbey of Glastonbury undertaken. The snares of demons avoided.

[13] But then King ^a Æthelstan being dead, and the state of the kingdom changed, the sublimity of the succeeding King, namely Edmund, commanded B. Dunstan, who had been of probable life and learned tongue, to be present in his sight, that he too might be numbered chosen among the Royal Nobles and Palatine Princes. Called to the court by King Edmund, He not rashly resisting these commands, but rather mindful of the Lord's precept, hastened to render the things that were the King's to the King, but the things of God to God. Likewise,

moreover admonished by the bidding of B. James the Apostle. Matt. 22:21. He did not cease to subject himself to every human creature and especially to the more powerful, whether to a King as excelling or to Dukes as sent by him, for the punishment of the evil, but for the praise of the good &c. 1 Pet. 2:13. No less indeed, if I do not err, recalling B. Paul the Apostle below, who says: Every soul is subject to the higher powers: he comes obediently; for there is no power but from God: and those which are, are ordained by God: and so he who resists the power, resists the ordinance of God; but they who resist, acquire damnation to themselves. Rom. 13:1 and 2, and 7. And again, Render therefore brethren to all their dues, to whom tribute tribute, to whom toll toll, to whom fear fear, to whom honor honor: and likewise to this same Apostle in his own election the Lord said: It is hard for thee to kick against the goad of my power. Acts 9:5. For these and precepts like these of the sacred Scriptures B. Dunstan diligently hid in the bosom of his heart, lest he should sin against the Lord: but in the words of His commandments, and sweeter to his jaws above honey and the comb, he set the lamp of true light to his feet, by which he might walk the ways of the Lord ^c. And after he had recognized himself more wisely taught or illuminated by the commandments of his God, he resolved with himself and firmly established in the secrets of his heart, to keep to the end the judgments of His justice, as the same Lord of this same sentence elsewhere said, He who shall persevere unto the end, he shall be saved. Matt. 10:22. And again: Be faithful unto death, and I will give thee the crown of life. Apoc. 2:10. So namely, although laboriously, together with the lofty ones in the royal palace he long dwelt, holding two reins with sacred moderation, namely of the law and of the theoretical, and also of the practical life. But some of the Soldiers dwelling there, seeing this constancy of his ^d conversation, began to love him with the singular sweetness of charity or the love of brotherhood. but by the working of the envious thence driven, But very many on the contrary, overspread with nebulous minds, began to detest the same man of God with the most bitter hatred of vanity, and to envy his prosperities even unto death. These detesters indeed, for the augmentation of their malice, demanded whomever else they could, to persecute also the servant of God. For so long they twisted around him the little cord of their iniquity, about to ensnare themselves in it rather than him, that they should stain the King himself infected with their vices, and make him credulous of their fallacies: who immediately, as before he had been instructed by the wicked, moved with great fury, ordered him, his dignity taken away, also to be deprived of all honor, and for himself the old man to acquire a dwelling where he wished, without himself and his own. But there were at ^f Ceodriun, where these things had been done, venerable men, namely messengers of the ^g Eastern kingdom, then lodging with the King: whom he, as one now deputed to exile, ignorant of any other counsel for himself, approached, praying this, that they should not desert him left by the King, but lead him with them to their fatherland though to dwell there, he joins himself to the Essex legates. But they, compassionating his sadness, promised him whatever conveniences of their kingdom, if he should go to accompany them.

[14] So the King went soon on the next day, where he with his own after the wonted manner might rejoice himself with the hunting-spear: and while they came to the woods to hunt, they eagerly seize the diverse paths of the woody tracks. And behold from the manifold noise of those blowing horns and the barking of dogs, Soon the King going forth to hunt, many of the stags began a light flight: of which the King alone with the troop of dogs took one for himself to hunt: and this one long through diverse byways with the agility of his horse and the pursuit of dogs he wearied. But there is there in the near places of Cheddar a certain precipice among several others of a cut-off mountain, sloped indeed with wonderful and immense depth: to which the same stag, I know not by what compact, except by the secret arbitration of God, fleeing came; and headlong plunged itself into the depths of the same precipice together with the dogs following, and worn piece by piece they fell together into death. Likewise also the King following the stag and the dogs, came with the great impetus of his flying horse, and immediately the precipice being seen he attempted to restrain the course of the hastening horse, as much as he could with strength. But because it was of a contumacious neck and stiff nape, he could not. What more? All hope of his life taken away, he commended his soul into the hands of his God, he is endangered of life: which being preserved yet saying within himself: I give thee thanks, Most High, that I do not remember to have hurt anyone these days; except only Dunstan: and this with prompt will and my life preserved, reconciled to him, I will amend. At which saying, by the merits of the Blessed man, the horse stopped (which now I shudder to say) on the last turf of the precipice, where the front feet of his horse had almost been about to fall into the depth of the abyss. Then he with heart alike and mouth rendered the greatest thanks and praises to God for the restitution of his life, plainly understanding with himself, and more often recompensing in the secrets of his heart, that he had been almost deputed to near death for the avenging of so great a man: and coming home, he ordered B. Dunstan to be called to him quickly with great haste. he recalls Dunstan, Who when called he had come, the King said to him: Hasten as quickly as possible to prepare for yourself a horse, that you may be able to go with me with a small retinue where I am about to go. And immediately the horses being mounted, they held by a straight track the way which leads to Glastonbury: and when they came thither with leadership, they entered the churches of God, as was fitting, to pray. And immediately the prayers being fulfilled, and the little eyes wiped of the rivulets of tears, the King again had called to him the servant of God Dunstan: and makes him Abbot of Glastonbury. and his right hand being grasped, for the cause of placation or also of dignity he kissed him: and leading him to the Sacerdotal chair, and placing him in it, he said: Be prince and powerful occupant of this See, and the most faithful Abbot of the present church: and whatever shall be lacking to you for the augmentation of divine worship or for the supplement of the sacred Rule from your own provision, I will devoutly supply that by Royal liberality.

[15] Therefore after these things the servant of God Dunstan undertook the already said dignity for the sake of ruling by the command of the King: and in this aforesaid manner following the most salutary institution of S. Benedict, the first Abbot ^h of the English nation he shone forth: and so spontaneously from the affection of heart he vowed to render service to God. Then therefore the most prudent Shepherd first the enclosures of the cloisters with monastic buildings and other fortifications, From his discipline holy Prelates were everywhere sought. as long ago had been denoted to him by a certain old man through revelation, on every part firmly fortified; where he might enclose the Lord's sheep, far and wide collected in flocks, lest by the invisible wolf they should be torn apart. Then the same teacher of God began to nourish the aggregated community committed to him with the ferment of the divine word, and to give it to drink from the supernal fountain, namely the honey-flowing document of sacred Scripture, teaching that through the narrow paths of this life there is a passing over to the eternal delights of the heavenly feasts. For it is patent to almost all the faithful round about, that after the intervals of a few years, the disciples, whom he himself tender into the vine of true faith, namely Christ and the Lord, by persuading had inserted, grew abundantly, and bore the fruit of good work with obedient comeliness. And that after these things very many Pastors of Churches, instructed by his documents and examples, were sought to diverse cities now or to other places of the Saints, chosen that they might be there imbuers of sacred rule and the norm of justice, namely Provosts, Deans, Abbots, ⁱ Bishops, even Archbishops, and the most excellent from the other Orders. But whoever of his discipleship in those same times were unraveled from the bodily bonds to the end, underwent inevitable death, without doubt sought the lofty joys of the poles.

[16] And when the old enemy with perspicacious mind found that the blessed Father, indeed Dunstan, had extorted so great troops from his hands by snatching them, with whatever frauds he could he did not cease to oppose him, as we have already above begun to say, by days and nights. For on a certain night, while the athlete of God within the enclosures of the cloisters constant in psalmodies and vigils dwelt, He puts to flight a demon appearing under the appearance of a bear there appeared to him the enemy of God and men, shaggy and horrid in the appearance of a bear, wishing somehow with a grim imagination to terrify him, and by the industry of guile somewhat to dissociate him from a work sufficiently contrary to himself. But when the Champion of God had perceived this hostile monster with a spiritual rather than a corporeal gaze; the more secure he persevered in the begun praises of God like an unconquered man. But afterward a small moment being intermitted there was present to him again, not in the effigy of the former mockery, but in a canine appearance sufficiently worthy of himself, as his frauds are wicked in all things; that he might delude this one by impeding with the simulated savagery of dogs, and sequester him from the zeal of prayer, if by any device he could. Yet in vain did that tenacious tempter rage against the servant of God with the nefarious frauds of his cunning: whom he proved to have been on every side propped with the arms of faith: and therefore by the same aforesaid dart of the holy Cross, which he always carried with him in his right hand, and of a fox, being repelled he was annihilated. But he himself nonetheless in the praise of his Christ, the temptations of the adversary being spurned, remained intrepid. The same perfidious dragon added also after the viperous manner a third time to creep back, proving if perhaps he should still find the man of God of a more remiss mind to be conquered: and then indeed from the wicked composition of his heart he changed himself into a foul little fox, that even so he might overturn the servant of God from the intention of his God by shaking his tail and by a varied running about. Whom when the blessed Father Dunstan had seen so often transmuted, smiling he said to him: Go now, enemy, because now you have appeared made sufficiently like yourself, and the sign of the Cross being made the enemy disappeared.

[17] With these and arms of this kind larval the ancient seducer often wearied the blessed Father Dunstan, though with vain conflict: as also at a certain time, while in the work of prayer before the altar of George the Martyr of Christ keeping vigil he toiled. and again under the appearance of a bear It is unknown therefore by what chance, whether from the injection of the aforesaid deceiver, or from the continuation of the vigils, suddenly amid the chanting words a gentle slumber of sleep had crept upon him: and it seemed to him, not so to say utterly sleeping, that a shaggy bear, huge and horrible, came with great impetus, and placed its dreadful feet, prepared for tearing apart, upon each shoulder of him sitting, with greedy gaping too standing over him, as if to devour him. And when the man of God from the inflicted terror utterly awoke, attempting to oppress him as he dozed. he snatched as quickly as possible the staff which he always carried with him in his hand, striving from human fury to strike the nefarious monster: yet with a superfluous blow he struck the wall of the temple, rendering the greatest clap through the whole temple to those hearing. But he, returning into himself, of a stronger

fight he entered into the encounter, namely chanting this Psalm of the sacred contest, Let God arise, even to, thus, Let sinners perish from the face of God, as above: for in that place overcome by sleep, he had abandoned the zeal of chanting, and immediately, as they say, in this resumed psalmody, that nebulous mocker was recognized, like a blackest shadow in the aforesaid scheme confounded to depart.

[18] For there was to this same man of God from the human propagation of his parents a certain brother, While he awaits the funeral of his brother Wulfric, named Wulfric, whom he constituted for himself outside as a powerful provost in the affairs of his villages, lest either he himself or anyone of the monastic profession should wander outside, by the inept discussion of secular matters. He indeed after the space of his time being elapsed, prevented by a lethal condition, was undergoing temporal death by dying. For this cause it happened that all the monks of the aforesaid temple went out to his funeral; and none, except the Abbot alone and a small scholastic (who afterward being made a Pontiff, intimated these things to us) remained at home, that with sacred exequies they might conduct the lifeless body to the monastery, where it was to be entombed. Meanwhile the Abbot walked with the same scholastic, to see (as I think) if now the Brothers had drawn near with the little body of the deceased. he is preserved unharmed from a huge stone. And while he walked always chanting after his custom, there came unexpectedly beyond the ancient church a certain missile stone, with a vehement flight attempting to dash the head of the blessed Father: but God defending it could not: yet it cast off the cap, with which he veiled his head, struck off as far as one pole from his head. He turned and said to the scholastic walking with him: Hasten therefore, and take as quickly as possible this rolling stone, that you may carry it to me to be looked at. Which when he, very heavy by the Father's command, scarcely lifting carried back, the venerable Father Dunstan said: O opposing enemy, now long from malign industry you were lying in wait preparing for me the blow of this stone. For there was not, by the testimony of many, a stone of this kind, very great or moderate, in these borders of the Somerset men ^l, except perhaps in any stone-works whatsoever: and therefore it was openly patent from whose wicked hand it leaped forth emitted. Yet after these things he commanded that same stone, although it had been sent to his detriment, to be reserved attached to the custody as if for testimony.

ANNOTATA.

d Ms. conversionis.

CHAPTER IV. Acts under Kings Edred and Edwy. The Episcopate refused. Exile.

[19] King Eadmund therefore being slain by a wicked ^b thief, soon the next heir, namely Eadred, undertook by succeeding his brother the natural kingdom. He therefore strengthened in sublimity loved the blessed Father Dunstan with so great an ardor of charity, that he preferred almost no one of the Primacy to him. But on the contrary the man of God, that he might repay love in return with a diligent affection from the inmost of his heart, with the wonted appellation acclaimed the King dearest to him of all. He guards the treasures of King Edred: From this confidence of charity indeed, the King committed to him the best of his furnishings, namely very many rural charters, also old treasures of the preceding Kings, and also diverse gazas of his own acquisition, faithfully to be guarded under the fortification of his monastery. And when after passing times the happy man, namely old Æthelgar, ^a Prelate of the church of Crediton, by the carnal law compelled, ended his life in Christ; the already said King persuaded the man of God Dunstan with frequent exhortations, that he himself should undertake under Pastoral care the Pontificate bereaved of its Father. But he immediately rejected for himself with easy words the excuse, saying, that he was not provided for this Pastoral care, nor yet fit for so great and so high a dignity, by which he could guard so wide a sheepfold of Christ with probable caution without his own destruction. These and words like these of contradicting speeches he opposed sometimes to the King, until by utterly refusing he should restrain all his persuasion. Yet the secret intention of his will he by no means yet prevailed to change: because him whom above the rest he more highly loved, this one he desired to be made of higher excellence. and his mother the Queen, he does not admit; Wherefore he placed the words of his will in the mouth of his own mother, saying to her: I wish, O my most beloved mother, that you should have our special friend Dunstan invited with you at the time of your dinner, and while amid the joyful banquets you use blandishing speeches in turn, you should study to exhort him with feminine eloquence, that he may become according to our suggestion the Pontiff of the lately widowed Church. Which when she had done with all efforts, she could not change him from his pristine speech of renunciation. Yet by his counsel ^d Ælfwold a venerable man, on account of his mighty comeliness, obtained the same Pontificate.

[20] On the following night therefore it seemed to him through a nocturnal revelation, and therefore chastised by the Apostle. that with a prompt retinue he ought to hasten to Rome. There appeared to him in the ways themselves Peter and Paul with Andrew, laying open to him diverse and unexpected secrets of his events: and the familiar colloquy of the Apostles being finished, Andrew with the rod, which he bore in his hand, struck him with no moderate blow, saying: Have this of reward, that you scorned the consortship of our Apostolate yesterday by refusing it. And immediately awakened after the saying, he sought the monk lying before him, who had rashly struck him with the sharp little rod's blow. But he, No one, I say, touched you resting with any touch of striking, I knowing it. Hastening to the sick King He therefore premeditating said: Now, my son, I know: now, by whom I was struck, I recognize. And there was, alas, King Eadred, the beloved of Dunstan, through all the time of his empire too greatly languishing, so that at the time of refreshment, the juice of foods being sipped, the remaining part a little ground by the teeth he cast from his mouth, and so often to the Soldiers banqueting with him by spitting made a fetid nausea. Who although thus sick he drew out life by living long in an abused body, yet the increasable languor more often invading with a thousandfold weight led him miserably even to death. Then he from long languor doubtful of his own life, sent round about to gather his faculties, which while he could by spontaneous and free dictation he himself living might dispose to his own. For on this account the man of God Dunstan, like the other keepers of the Royal gazas, went; that those which for the cause of guarding he had had with him, he might carry back to the King. by a heavenly voice he understands him to have died. And while after some days he was returning by the way through which he had come, with the laden riches of the faculties, there was made a voice sent from heaven, saying to him: Behold now King ^e Eadred has died in peace. At this voice therefore the horse, on which the man of God rode, suddenly struck died, because it could not bear the presence of the Angelic sublimity. And when he came, he found the King at the same time, at which the Angel announced to him in the very journey, ended by the supreme death: whose lost spirit the standing troops of the faithful, and likewise the lifeless limbs after the manner of mortals to be buried, commended to the Lord the maker under the rest of peace.

[21] King Edwy After him there arose Eadwig, namely the son of King Eadmund, in age indeed a youth, and mighty with small prudence of reigning, although in either people he supplied the numbers and names of Kings being chosen. To him a certain woman, though by nation lofty, yet an inept one, with a grown daughter, by a nefarious pandering of familiarity clung following: namely so far, that she might associate herself or also her offspring to him under the conjugal title binding them: whom he, as they say, alternately, which now it shames to say, with a foul stroking and without shame of either handled lustfully. And when at the appointed time by all the Princes of the English with common election he was anointed and consecrated King, on the very day of consecration, on the same day after the Royal unguent of sacred institution, suddenly he leaped forth wanton, leaving the joyful banquets or the seemly sessions of his Optimates, to the aforesaid stroking of the she-wolves. And when the highest of Pontiffs ^f Odo had seen the petulance of the King, especially on the day of his consecration, to displease all the Senate sitting round about; he said to his Co-bishops and the other Princes: Let, I pray, any one of you go to lead back the King, that he may be, as is becoming, the joyful companion of his Attendants in this royal banquet. But they fearing to incur the molestation of the King or the complaint of the women, each withdrawing began to refuse. But at the last they selected, out of all, two, whom they knew most constant in mind, namely Dunstan the Abbot, and ^g Cynegius the Bishop the kinsman of the same Dunstan, that obeying the command of all they might lead back the King willing or unwilling to the deserted seat. drawing him from the unchastity to which he devoted himself, And entering according to the commands of their Princes, they found the Royal crown, which with wondrous metal of gold or silver and the varied splendor of gems made shone, far from his head to the ground negligently torn off, and him in the malign manner among both, as in a vile wallow of swine, very frequently wallowing, and they said: Our Nobles sent us asking you, that you should go as quickly as possible to the worthy hall of your session, and not spurn to be present at the joyful banquets of your Optimates. But Dunstan first rebuking the inepts of the women, with his own hand, while he would not rise for him, drew him from the adulterous reclining of the brothels; and the diadem being placed on him led him with him, although seized by force from the women, to the royal company.

[22] Then the same Ædelgyw, so was the name of the ignominious woman, he incurs the hatred of the harlot: turned the empty orbs of her eyes against the venerable Abbot with fervent fury, saying, that a man of this kind was beyond measure magnanimous, who rashly entered into the secret of the King. For we have heard in the little books of the old Kings that Jezabel, perfused with the error of gentility and viperous venom, day and night raged against the Prophets of God with bitter detestation, and did not cease to persecute even unto death:

so also this shameless virago, from this aforesaid day, perfused with the same venomous breath of Jezabel, although she used the Christian name unworthily, did not rest to persecute the man of God Dunstan with hostile counsels, until she should fulfill the pestiferous will of her execration with the increased enmity of the King. Then she from the consent of the aforesaid King subjugated to her laws all the honor of that order and all the substance of his furnishing: and the perfidious monks striving with her too, nay also, the King's command urging, she herself quickly proscribed him to the dwelling of calamity. For the madness of this raging woman was not so much to be attended to, but the secret machination of the disciples, whom he himself tender nourished to be imbued with nectarous doctrine, more astounding: for they too were under hidden fraud assenters of the iniquitous conspiracy, who if they could ought to have detested his iniquitous losses. And while the ejectors of the same beheld all the ecclesiastical things to be written down, behold in the part of the western temple the harsh voice of a laughing devil, as the voice of a clapping little handmaid, was heard. To whom the man of God, when he perceived in mind who it was; Do not, he said, enemy, so greatly rejoice: because as much as now in my departure you will rejoice, so much again at my coming, God damning you, you will be saddened.

[22] But whoever of his friends after these things received this same man of God, cast out of the kingdom, cast out by the unjust arbitration of the accusing woman, for the cause of charity or compassion into hospitality, grievously incurred the raging anger of the King: and therefore he was compelled to swim across the insane waves of the troubled sea with a perilous voyage, and to go to the uncertain exiles of the Gauls. And when with the swift boat under sail he had entered as it were three miles of the sea, there came messengers from the wicked devastatress, as they relate, who would have plucked out his eyes by tearing them out, if he had been found on these shores of the sea. But he himself leaping over the watery ways of the cerulean sea with rapid course, he stays with the Count of Flanders, came to the unknown region of the already said Gaul, whose speech and rite he almost did not know. But the mercy of his God accompanying him he found favor before a certain ^h Prince of that land, who guarded him with the paternal affection of charity during the time of his exile. He therefore, although kindly cherished daily under the care of the same Prince, yet with assiduous mind remained in the fatherland, from which he had been removed without the censure of piety. He even often led an abundant rain of tears from the streams of his eyes by groaning, as often as, placed in exile, he remembered how great a loftiness of religion he had left behind in the monastery. Even long in the meditation of his sad heart while he thought about a matter of this kind; behold on a certain night he saw by a most well-known vision in sleeping, sad at the memory of his monastery, what now with most eager mind he sought waking; only this that after the wonted manner he had been in the monastery together with the standing troop of Brothers, while they performed the evening praises by chanting, and sang, after the last canticle My soul doth magnify the Lord, this ⁱ Antiphon, Why have you detracted from the words of truth: to rebuke you compose words: and you strive to subvert your friend? nevertheless. At this place all alike, the chant being left, were seen utterly to keep silence, he is refreshed by the nocturnal vision. nor any longer to be able in any way by word or voice to finish it, although by vain labor many times repeated they led it only to the same place by singing; and they never admitted the two final words modulating. But he through the same vision rebuking them, Why, he said, do you not wish to say it to finish the Antiphon! What you have thought, fulfill. Soon he weighed the divine response from another part under this voice, Therefore, I say, because they will never fulfill what they devise in mind: that they may also pluck you away by taking you from the power of this monastery. And awaking after the vision he gave thanks to the Most High consoling him. For it was patent from this most certain revelation, that, as above by whatever speeches we have commemorated, some of them were his secret persecutors.

ANNOTATA.

CHAPTER V. The Episcopate of Worcester and London: then the Archbishopric of Canterbury. The Roman journey.

[24] But it came to pass, that the aforesaid King in the passing years was utterly left contemned by the ^a Brumal people, because he had acted unwisely in the committed rule, destroying the sagacious or wise with the hatred of vanity, and adopting to himself any ignorant ones like himself by the zeal of love. He is recalled by Eadgar assumed into part of the kingdom, After him thus left by the conspiration of all, they chose for themselves, God dictating, Eadgar, the brother of the same Eadwig, as King: who with the imperial rod would justly strike the unjust, but the benign under the same little rod of equity would peacefully guard. So, all the people witnessing, the public matter of the Kings by the definition of the sagacious was disjoined, that the famous river Thames should bound the kingdom of both. Then Eadgar by the aforesaid people thus allotted to the kingdom, sent by the nod of God to recall the venerable Abbot from the hated exile in which he dwelt: not unmindful of how great reverence he had been to his predecessors, to whom with himself with salutary counsel he performed the untiring service of faithful obedience: whom led back from the dwelling with all the honor of dignity, as so much was fitting, he guarded. Meanwhile the brother of the same Eadgar, because he deserted the just judgments of God by deviating, breathed out his last breath with a miserable death: and his kingdom he himself, as a just heir chosen by both people, undertook, and receives his pristine dignities: and the divided rights of the kingdoms by subjecting to one scepter for himself he joined. He again restored B. Dunstan to the honor of his obtained pristine dignity, likewise also his great-grandmother and some others, whom his brother, before constituted in the same sublimity, by an iniquitous judgment had ordered to be plundered.

[25] Afterward there was made a great convention of the Wise in the place which is called ^c Bradanfoort, and in that place by the election of all Dunstan was ordained to a Bishop, especially so far that he had continually been present to the Royal presence on account of the provident counsels of his prudence. postulated to the Episcopate in a solemn convention, And when at the royal summons the King had been fittingly instructed in deific morals by B. Dunstan or the other wise men, he began everywhere to oppress the wicked, to love any just and modest with a pure breast, to subject to himself Kings and tyrants round about, to renew or enrich the destroyed Churches of God, and to aggregate serving troops to the praise of the highest Deity, and to guard royally his whole region under the fortification of peace. Then he was made Pastor of the Church of Worcester: inasmuch as ^d Cynewald after the manner of mortals and the course of temporal life being led out succumbed, he is created Bishop of Worcester, and B. Pontiff Dunstan constituted by the King undertook this same church to be preserved under Pastoral skill: in which immediately he planted the vine of true faith and the branch of justice with sagacious culture, and sowed the wheaten seed of the holy Trinity in the hearts of the believers, the thistles of errors being plucked out: through which, after the goal of the present age of good works, they might come unharmed to the perpetually abiding life. Seeing therefore the aforenamed King, that the committed Church the vigilant Pastor by duly ruling guarded, he committed to him the Church of London, afterward widowed of its pious ^e Pastor, that for the very great people of that city, and also of London at once. and also for the rest of the multitude of the Eastern Saxons, he might prepare a bridge for climbing to the lofty summits of the poles. These two Churches he, through many times of passing years, under the rule of Pontifical Excellence carefully ruled; and to either sheepfold the way which leads to the true sheepfolds of Christ, by example alike and document he showed ^f.

[26] But after greedy death had ended the venerable ^g Oda, Archprelate of the Metropolitan city and Rector of the Church of Christ, consumed from the Adamic condition, After the death of S. Odo and Ælfsinus, with insatiable devouring; Ælfsinus the Pastor of Winchester was numbered to the same See of the highest Priesthood. He when from the custom of the highest Pontiffs, about to ask for the Pallium of the principal infula he contended to hasten to the city of Romulus, there opposed him in the Alpine mountains a very great difficulty of snow: which had so bound him with the cold of rigor, that in these he failed by dying, and his accompanying recruits returning, the Pontiff being entombed, announced with weeping relation, that so great a misfortune had happened to him in the aforesaid mountains. After his consummation they chose Byrhtelm, and Byrhtelm rejected, the Provost of the Dorset men, to the highest Priest of the holy Church of Canterbury: and this man was mild, and modest, and humble, and benign, so far, that he did not, as he ought, restrain any swollen or rebellious under the scourge of correction. For it is the right of Rectors, that they should well guard the good, and inform them to better things as much as they can with all their strength; but the reprobate and rebellious under the correction of asperity reprove, until they turn them from the ways of vanities. Finding therefore the King that the aforesaid Pontiff did not, by growing mild, fulfill these prescribed rights, the Archbishopric of Canterbury asked of him. in the people committed to him; he ordered him to return by the ways through which he came, and to receive again the deserted dignity to be possessed. Thereupon he constituted from divine respect and the counsel of the wise Dunstan, whom he knew to be constant, to the highest Priest of the aforesaid Church.

[27] Soon he, the Priesthood being undertaken, stretched the long ^h journeys, which are wont to the highest Priests, by a prosperous path to the Roman city; and the Lord was the companion of his journey, and did not leave him singing back with pure faith, as He Himself through the Prophet promised to any faithful one, saying: I will give thee understanding, having set out for Rome, and I will instruct thee in this way in which thou shalt walk: I will fix my eyes upon thee. Ps. 31:8. And again: I will go before thee and humble the glorious of the earth. Isa. 45:2. And when he had made the long journey by hastening, and all the victuals, which they carried either by horse-bearing or by other conveyance, had been utterly spent on his own or others' men;

he said to his procurator, What of provision have you to confer for the sustenance of this night? But he indignantly answered, saying: Absolutely nothing: because you took no care to reserve anything for yourself, while whatever of victual we seemed to have, you had distributed to your own or strangers by a lavish command. And the Bishop said to him: Do not, I pray, be too troubled thereat: and the viaticum failing, trusting in Christ, because our Lord Jesus Christ toward all believing in Him is sufficiently liberal and rich. But he again, Now, he said, you shall see, what your Christ within the space of this night will give you to eat. And the Pontiff arose, because the evening time was at hand, that in remote places he might fulfill the fitting offices of evening praise. For still the already said procurator afterward clamored with foolish murmur, saying: Go indeed to adore only your Christ, attending nothing else of our necessity. For there were in this same village, where then the man of God lodged with his own, the messengers of a certain venerable Abbot, a copious provision is given: for three days awaiting the coming of the blessed Pontiff: and they came, before he had performed by singing the begun offices of evening praise, with rich gifts of thanks, and all the delicacies of that region, charitably from the mouth of the Abbot and his Brothers with a faithful phalanx saluting the Bishop. Which charities of blessings he gratefully receiving, saluted back the gracious Abbot, with the devout company of the Brothers staying with him. But afterward from the same gifts, conferred by the charity also of the aforesaid Brothers, they long lived deliciously by hastening: and thereupon the foolish murmuring of the impudent minister, thus overcome by the firm faith of the Pontiff, rested.

[28] At length he came, the Lord leading, to the desired Church of the Roman See: where the Principal Pallium, under the privilege of the Prelacy, thence returning the pallium received: together with the Apostolic benediction he gloriously undertook: and again the little tombs of the Saints being visited, and the poor of Christ being solaced, through the ways of peace he returned even to the fatherland. And when the highest Pontiff of the English had come, affected with a spiritual charism; he began first, as loftier than the other Orders of priests, and undertakes the pastoral duties. to subject himself to loftier services of Christ; lest while to others he ministered the ferments of true faith, or showed the right way to the heavenly by the salutary word, he himself (as the Apostle says) should become a reprobate, and contrary to his own preaching. 1 Cor. 9:27. Then moreover to renew the destroyed, to justify also the neglected, to enrich the holy places, to love the just, to recall the erring to the way, to build the churches of God, and to fulfill the name of a true Pastor in all things.

[29] I indeed, if day and night I should emit a thousand sounds with an iron tongue against nature, could by no means bring forth all the beneficent works of his virtues, which either manifestly or also secretly he performed. But one of him I profess that I am able to relate, that although here fenced with a fleshly veil he dwelt in the lowest; yet in mind, whether he kept vigil, always intent on the heavenly, or detained by sleep he rested, he always remained in the higher, as Paul the Apostle said: But our conversation is in heaven. Phil. 3:20 This indeed very often was patent, while he dictated divine canticles of sacred modulations, which he never received from men, but from the blessed citizens of the supernal region by a slumber-borne revelation had learned with capacious understanding, as this following sentence manifests. On a certain night by the example of this vision, after pious zeals of prayers and after the last office of Compline, while he had given his blessed limbs to rest, by a certain demonstration he beheld; in what manner his own mother, who had brought him forth into this world, was joined in marriage to a certain most powerful King for a conjugal spouse, under the highest testimony of his Princes and under the title of a dowry; and that there should be in these royal nuptials so great a gladness of those chanting, that on every part the rejoicing soldiery should sound a most sweet hymn, with sonorous praise to be modulated to the same King. And while these things were long done, there approached among the voices of those chanting a certain youth, clad in snowy whiteness, saying under that very vision to the Pontiff: Do you not see and hear, in what manner all this exulting multitude glorifies the great King by sounding aloud in their troops, you alone keeping silent? Why do you not in the proclamation of so great a King resound with us worthy praises with loosed mouth, who before the rest especially ought to rejoice for so great a joining of your parent? Then he answered that he knew not songs of this kind, and that he was utterly ignorant of what they sang in the praise of the aforesaid King. But he, Do you wish, he said, that I instruct you what you ought to sing? And while with humble profession he testified that he wished it, soon he imbued him with the example of this Antiphon. O King of nations, Ruler of all, and commits to memory the Antiphon heard under it. on account of the seat of Thy Majesty give us indulgence, Christ the King, of sins. Alleluia. For this being often repeated, and in the same vision well confirmed, awakened he emitted a doublable murmur: but immediately he ordered it to be written in the memory of letters, before it should be given to oblivion, and the one written commanded a certain monk so recently to have learned it: and morning being made all subject to him, both monks and also Clerics, he made by learning to sound this: he himself always among the voices of those modulating with much dew of tears saying, For He is true and not false, who showed me this sonorous Antiphon by imbuing me under the vision of this night. Hence without doubt (as we have already said above) it shone forth, in what parts of places, while he rested in body, he himself meanwhile remained with a happy spirit.

[30] Now I would wish, before hence further by reading I should hasten, to fit to me a skilled interpreter for the mystery of this wonderful vision: But the vision showed the mother the Church or if by some effort I could, to unfold its interpretation according to the power of my strength, although liquefied by a tepid fire. For the mother of the kindly Pontiff, joined in marriage to a great King, I think to designate the holy ^k Church, which either him or also very many others after a maternal manner through the spiritual womb of sacred baptism regenerated from the ^l privilege of the First parent. So indeed, married to Christ, she who now to the Highest King, namely Christ the Lord, through the recognition of true faith, and through the embrace of divine love, as a spouse joined to her husband, seems to cling; this same holy Mother Church in the Canticle of Canticles cries; The King has brought me into his chamber, we have exulted and will rejoice in thee, mindful of thy breasts above wine: the righteous love thee. Cant. 1:3 and 2:4 And again: The King has brought me into the wine-cellar: he ordained charity in me: prop me up with flowers, compass me with apples, because I languish with love. His left hand under my head, and his right hand will embrace me, &c. But otherwise I think the mother of the same kindly Pontiff, joined in matrimony to the lofty King, can designate the Church of his own Prelacy, which under the hand of the eternal King, namely Christ and the Lord, in the place of a mother to be guarded and with the pure integrity of virginity to be solaced he had undertaken, as the same Lord for the sins of the peoples affixed on the gibbet of the cross, the Angels singing peace, committed his virgin mother to the virgin disciple saying: Behold, to thee as a mother, I commit my genetrix. The military troops too, sounding aloud by exulting a canticle of praises to their King, I do not distrust to be the supernal citizens of the Angels, who, that sometime they were enemies of men, on account of the discordant distance of sins, existed; but now indeed, since they behold the inhabitants of the heavenly alike and the earthly joined into one family of the father, do not cease to sing to God the true King day and night songs of this kind: and an Angel Guardian teaching the Antiphon. Say praise to our God all His saints, and you who fear Him little and great, since the Lord our God omnipotent has reigned in heaven, alike and on earth: and therefore let us rejoice and exult and give glory to Him. This same glory the multitude of the heavenly soldiery chanting at the Lord's birth, in the highest and on earth announced peace to men of good will. That very peace, which the blessed Apostle demanded, saying: He is our peace, who made both one &c. Eph. 2:14 But that he had seen a youth whitening in a snowy garment, partly sharply rebuking him, that in the praise of the aforesaid Prince he kept silent; I do not doubt him to be his guardian Angel, who forewarned him by instructing him with spiritual words, lest, imitating the taciturnity of a dumb dog, he should permit the latent enemy, namely the thief the devil, to snatch furtively the souls of those committed to him, or the talent of his God: but that with open mouth he should preach, and with the pious confession of his heart sound that Christ is King and ruler of all, of the heavenly, earthly, and infernal; and that he, on account of the seat and name of His majesty, first for his own, then for the sins of the peoples interpelling should beseech, that He might be the pious indulger of sins to them, for whom He, obeying the paternal precept, did not delay once to offer Himself.

ANNOTATA.

CHAPTER VI.

Various visions. Preparation for death.

[31] By these aforesaid manners he had often learned the modulations of sacred songs or the other praises seemly to God with a vigilant spirit from the divine imbuers, although his human limbs subdued in the slumber of sleep had lain, as that is of Solomon: I sleep and my heart watches. Cant. 5:2 And again the Prophet Isaiah says: From the night my Spirit watches to thee, Lord, because thy precepts are my light. Isa. 26:9 He also in the world

placed, beheld with a clear gaze those very enemies of the human race, as was declared by the impending most miserable slaying of King Eadmund. This King therefore, while with his own after the wonted manner he visited the places of his own dignity about to banquet; it happened that B. Dunstan still Abbot was present to the retinue of the same King, going to the fortress next on the journey of a certain chief Duke, namely Ælfstan, and was a fellow-rider. And behold suddenly looking at the way of progression before him, He sees the devil leaping on the journey, he saw among the Royal trumpeters the horrendous enemy running about in play. Whom when he had long astonished beheld, he said to the aforesaid chief man accompanying him: Do you think, my beloved, that you can see what I see? But he, Nothing, he said, do I behold except what is fitting. And he; Sign therefore your own eyes with the salutary seal of the holy Cross, and prove if you can see what I see. And when by the command of the blessed Father Dunstan with a light impression of the holy Cross he signed his eyes, he saw at once, as if for the testification of so great a man, the same enemy of God and men, whom the blessed Father had seen, leaping under the appearance of a certain blackish little man: and soon from the hostile demonstration of the nefarious dæmon it was permitted to both to perceive, that some misfortunes of price were to be present to some of them; and the schemes of the Cross being made the enemy disappeared.

[32] But after they had ceased to speak of this wicked apparition of the beheld mocker, and he explains the dream about the King's slaughter the same forementioned Prince asked the already said man of God, that he would unravel for him by solving the dreams of his vision lately divulged. For he said that he had seen through the indications of visions the remembered King, with his Princes and all his Optimates, after the wonted custom sitting in the hall of his palace; and amid the joyful banquets of those ministering and rejoicing, the same King whom I said, lulled by sleep, fell asleep: and after the grave burden of his sleeping, almost all his Princes or Wise men had changed into he-goats and she-goats, the human effigy left behind. To whom forthwith B. Dunstan, instructed by prophetic eloquence, answered saying: The sleeping of the King is the indication of his death: but that you saw the Magnates or Wise men of him changed into dumb animals or insensible things, designates a future time, in which almost all the Princes of that region and Rectors of affairs, by spontaneous will from the way of truth, of which they themselves are wise, like stolid animals not having a shepherd, will deviate.

[33] These things being thus done they came to the royal village, always conversing of these things. He sees the devil again among the royal ministers. And the twilight of that day being made the man of God Dunstan saw again at the evening banquet of the King the same or some other enemy, wandering among the frequenting ministers. Then, if I do not err, after three days, on the very day too on which the already said King was to perish by the sword; he saw a third time a certain unknown, I know not indeed whether a hostile, or also a spiritual man, yet bearing a great little roll of a long charter in his hand, densely written with letters, namely at that moment of time, at which the King, about to enjoy the last banquet from the celebration of Masses, returned even to the hall: whom when he asked who he was, he answered with a Saxon voice, that he was from the parts of the Eastern kingdom, and that he had together with the King certain secrets of a nuptial word. He when he was announced to the King, [On the very day on which S. Edmund was slain he understands him to be called to the nuptials.] and ought after the manner of those coming to be led into his presence, nowhere appeared: but on the same, alas! day, as we have said, the bitterness of bitter death, through the dagger of a perfidious robber, latently entered the inmost parts of his heart. For behold how maturely the presages of the blessed man concerning the King shone forth. But concerning the Princes they were patent only in the times of King Eadwig, if he can rightly be called King, who had ruled neither himself nor any others well. Since indeed B. Father Dunstan was led by the Spirit of God, as the Apostle says, therefore these and mysteries like these as a son of God he had merited: so far too that very many asserted him to bring forth most vain deliriums of words, while with a prophetic mouth and the imbuing of the Holy Spirit he foretold very many things, which afterward by most evident signs we beheld done ^a. Rom. 8:14

[34] He also saw and heard without the obstacle of any difficulty certain wonderful mysteries of spiritual secrets, which now I shall sing. For the venerable man was always kindled in the love of God, as we have said, and therefore he went round the places of sacred monasteries for the edification of souls, solicitous. He saw the soul of a Glastonbury boy carried to heaven. He came also from this salutary custom to the place of the Baths, where warm water from the hiding-places of the abyss drop by drop bubbles up vaporing, which place the inhabitants in the paternal tongue are wont to call ^b Bath. And when there charitably received by the Brothers of the same place he had dwelt, he saw after the dinner hour the soul of a certain little scholastic from the monastery of Glastonbury, to the heights of heaven, by the Angels of God with the praises of hymns carried, and with the great exequies of the supernal citizens here and there attended. But there came the next day, as if for the testification of this wonderful vision, a certain Provost from the aforesaid monastery, named Ceolwy, wishing to take up the monastic counsels and the causes of his Brothers with the Pontiff alike after the wonted manner. Him as he came from the monastery, immediately after the blessing given, he solicitously, if all things with his Brothers were prosperous, asked: and he, not at all recalling the death of the boy, answered that all were constituted under the safety of integrity. But he with modest speech, since of his own vision he had been much more perspicacious than he; I do not think, he said, that all things among all in human excesses will be profitable. And he: There are indeed all things, except that a little boy of our society yesterday at the meridian time underwent inevitable death by dying. This is, said the holy Bishop, what I said. May his happy spirit rest, according to our vision, in peace.

[35] But again while he dwelt in his own monastery, that is at Glastonbury, the same skillful overseer of the sheepfolds of Christ walked, with any monk of the same monastery, from house to house, to consider the food-stores of the common Brothers and the other necessaries of the same. He understands by a heavenly voice a monk to die shortly: And while returning, the supplies being beheld, he came to the western climes of the ancient church, he heard far off a voice sent from heaven by an unexpected omen, which had invited the monk walking with him to the heavenly delights under a coaxing speech, saying: Come, come, Ælfsige, come: for so was, as I think, the name of the same Brother. Then the Blessed man understanding the calling of his client of merit, said: Hasten therefore strongly, Brother, to prepare yourself as quickly as possible: because in most swift days called by the Lord, from the dross of this world you shall migrate to Him. Which indeed days not so many being interposed thus of him, as he had foretold, by a probable indication was fulfilled. Thereupon in the same place he ordered a church square with equal angles to be constructed in the manner of a little shrine: and the one constructed in honor of the kindly Baptist John he honorably consecrated. O great merit of the glorious Prelate, who deserved living to see the visions of Angels, and to hear the wonderful voices of the same.

[36] To him therefore while he dwelt in the proper city of his Prelacy, it was of holy custom among the other zeals of sublimities, that in the secret times of ^c nights he should visit the holy places, on account of the manifold adhesion of the peoples coming to him, or also the occupation of many others, always chanting holy psalmody. And he came bound by this law of religion to the little chapel of the kindly Father Augustine, at nocturnal, as I said, times to pray: and while he there supplied himself with sacred prayers, he proceeded to the eastern church of the ^d Childbearer of God, to pray as much. And when by drawing near and chanting he had come to this, by chance from an unexpected event of the night he heard unusual voices of harpers, with subtle modulation in this same basilica sounding. But he immediately looking through the gap of an open hole, saw the forementioned church to be perfused with all shining light, and virginal troops in a circling choir running about singing this hymn of the Poet Sedulius, Let us sing, companions, to the Lord &c. And likewise he weighed the same after verse and verse with reciprocal voice, as if in the concert of their going round, to chant back the first little verse of the same little hymn after the manner of human virgins, saying; Let us sing, companions, to the Lord, let us sing honor: Let the sweet love of Christ sound with pious mouth. &c. These I say venerable signs of spiritual gifts, and others innumerable, which neither I nor any other inhabitant of this life can by any human eloquence narrate, the excellent Prelate Dunstan, because he walked the ways of justice, had deserved to receive.

[37] Now therefore, since all the exercises of his good acts, The author testifies by ocular faith, if day and night in the highest sagacity of meditation, deprived of natural sleep, I should dwell, I cannot explain; yet I think it equitable, that at least those things which either I myself saw or heard, urged by a just admonition of God, according to the power of charity I should unravel. For to him, while he laboriously inhabited the tedious dwelling of this life, it was the highest zeal, that namely in sacred prayers and in the Davidic psalmodies of ten chords with continual frequency he should insist, in what manner in prayer, or in vigils overcoming sweet sleep he should pass the nights with assiduous ones, or in Ecclesiastical works he should always fervently toil to work; or also faulty books, while he could behold the first light of the rising day, the falsity of the writers being erased he should correct; or that he should discern the true and the false between man and man by sagacious genius in judging; or any unpacified or quarreling he should make concordant and quiet with placid speech; or that he should profit widows, orphans, pilgrims, and strangers in their necessities with pious support; or that by just sequestration he should dissociate inept or unjust marriages, and in the duties of the Episcopal office, or every human order threefoldly prepared in the proper purpose of solidity he should confirm by the word of life or by example, or from the just census of his acquisition he should relieve the churches of God by pleasing probity to be enriched; or also the unskilled of either order, namely men or women, whomever day and night he could, he should season with heavenly salt, that is, the document of salutary wisdom. And therefore all this English land was filled with his holy doctrine, shining before God and men, as the sun and moon: or also when he had judged to pay the due Hours of his service and the other celebrations of Masses to Christ the Lord, the saint acted with mind always elevated to God, with so great integrity of mind he exercised them by chanting, that he seemed to speak with the Lord Himself face to face; although before too he was too greatly ensnared by the conflicts of the tumultuating people; meanwhile with his eyes and hands after the manner of B. Martin always intent on heaven never relaxing his spirit from prayer. And as often as he exercised any other work of worthy perfection or also of praise, in the sacred ordinations of Priests too, and the consecrations of churches or altars, with a shedding of tears. or also in any institutions of divine things, this he always performed with much dew of tears, which the invisible inhabitant the Holy Spirit too, who in him continually

dwelt, powerfully elicited from the rivulets of his eyes.

[38] And when the supernal Inspector to the lofty summits of the poles beheld these pious and all the most long-continued zeals of the blessed man with His speculation, at length He more clemently decreed an end of his laborious wrestlings, that with the blessed troops of Angels he might receive in heaven the recompensing coin, for which he had very often toiled, while he carried His light burden on earth. On the feast of the Ascension, after Mass For there was at hand alike the day of the Ascension of the Lord our God, and the day of his calling, on which day however the Lord dictating he had completed the solemnities of Masses without any injury, and ministered the last ferment of the word of God to the people committed to him with many rains of tears; teaching always, that the Son of God from the highest seats of the heavens for human salvation descended to the earth, that He might lay open Himself and His Father together with the sacred Breath to be one God with patent piety; and that on the same day, on which I have foresaid, the devil being conquered and His people freed, He should ascend the heavens, from which He seemed to come. and a sermon to the people, When he had placed the close of this exhortation by terminating, with great charity of heart he asked, what he himself first by a swift petition obtained, this namely, that the omnipotent Lord with paternal piety to any faithful, namely members of Jesus Christ, would grant the faculty of ascending, whither the beginning and head of any whatsoever Christ on the aforesaid day powerfully had ascended. With these addresses and the other salutary teachings three times under one celebration of that day he amply forewarned the hearts of those committed to him: he piously dies. for first, as the ecclesiastical order after the Gospel of the lesson rightly insinuates; secondly after the gratuitous benediction of the power conferred on him; thirdly after the conference of pious peace, when with a common song we sang, Lamb of God who takest away the sins of the world have mercy on us, then indeed he too the little lambs committed to him, first lightened of the weights of sins, with pious

The rest is wanting.

ANNOTATA.

ANOTHER LIFE

By Osbern Precentor of Canterbury.

From the Antwerp and Bonnefont Manuscripts.

Dunstan, from Abbot of Glastonbury Bishop of Worcester and London, then Archbishop of Canterbury in England (S.)

BHL Number: 2344, 2345

BY OSBERN FROM MANUSCRIPTS.

PROLOGUE.

[1] To all the sons of the Catholic mother Church their confrater, through that regeneration which is in Christ, Osbern, good peace and perpetual salvation. The venerable authority of many and venerable Fathers often pressed upon me, that I ought to hand the life of the magnificent Father Dunstan to the monuments of letters, and to the praise of God and the profit of men, In place of other Lives, to insinuate it to the ears of the Church. To whom while I, for the making of an excuse, showed that as true, that several things had been written by very many men of nowhere ignoble science about this matter, and that I feared the reprehensions of men, who perhaps might call us too excessive or certainly rash, while these contended that we had not so much nothing enough, as that nothing could be enough for us; on the contrary they rather related that they had nothing enough, than that nothing could be enough, and said that they wished to assert this by probable supports of reasons. For of those, or in too brief ones, they say, whose concern it was to have especial diligence of this matter, some, although elegantly enough, yet not diligently enough; but as much as for the nocturnal office of the festivity they judged enough, wrote only in the manner of discoursing to the people; others moreover while too diligently, in what manner each thing was done, they attempted to explain, lost elegance; and into that kind of speaking, or inelegantly propped up, which the Prince of Roman eloquence calls propped-up, fell, Which more easily is wont to beget tedium to readers, than any emolument to hearers. But those who labored in either part of speaking, that they might be alike festive, and well ordered according to the deeds done; their writings were consumed in that fire, which before these years the holy Church of Canterbury, with great detriment of its affairs, or also burned, is known to have suffered. But from these, they say, some things translated into the paternal, that is, the English speech, survive, from which you will be able to elicit what we seek, and again into the Latin tongue, God favoring, to translate. And so by these either reasons or authors of reasons being led to writing, I preferred to obey another's will by blessing, than serving my own will to refrain from blessing. But to this daring I come not without a certain suffusion of shame: the author writes a new one because I think the mouths of all are upon me as upon a man after the manner of Laelius promising new victories of speaking, and as if presuming to say more aptly those things which by others have been aptly said. But I neither reprehend those for having spoken less aptly, nor do I promise that I will speak more aptly, but whether it be worthy, by the command of the Archbishop, or contrary to what is worthy of so great a material of things which I intend; I ascribe to the merits or fault of those, by whose command and importunity overcome I write these things. Although also my will ought to obtain so much of devotion toward the same Father and our Lord; that if none wished to seek these things of me, I for my own person would not doubt to thrust myself in. For so both in others me seeing, and in myself me feeling, and by devotion toward the saint, his merits prevailed. But it was not the counsel, to say in this little book what either in others me seeing, or in myself me feeling prevailed: but in another, which will be written of the signs wrought at his sepulcher, it was the counsel to say. But now the beginnings of his nativity, the progress of his age with the augmentation of heavenly grace, the change of the mortal age for the immortality of the eternal age, as most truly I shall attempt to absolve, all those things being omitted which were so wonderful, that to the unfaithful they seem incredible. And I indeed know myself unequal to narrating these things, but in the name of Him, in whom he himself faithfully believed, and to whom he himself exhibited a faithful ministry of work; I shall attempt to undertake these things.

CHAPTER I.

His birth illustrated by divine oracles. His adolescence piously passed at Glastonbury.

[2] The magnificent King of the English Ethelstan reigning, in the ^a first year indeed of his empire, but the four hundred and ninety-seventh of the coming of the English into Britain, when the same King, ^b the enemies being subdued round about, He had parents illustrious by birth and virtue: guarded the kingdom with peace and concord, the boy of God Dunstan was born, in the Wessex parts of England, of parents great indeed for the dignity of the world, but for the religion which becomes Christians far greater. For living by so great a reason of virtue they cultivated the soul, toiling with so many pious works they sweated, that having entered the way common to mortals they deserved to be associated with the Angelic spirits, as afterward to the same their son by divine revelation it became known. Which it is not foreign to the counsel of divinity to conjecture done, namely that so great an infant should have such parents, who when they themselves lived well, then could hand the form of living well to the son to be born of them. For God foresaw him to be great, whom there He had prevented with the blessings of His sweetness, where all the sons of Adam receive the sentence of native malediction, if they be not reformed to the pristine beatitude through the form of human habit assumed by the Son of God. For God foresaw him to be great; to whom so much of gift was given, that before he became known to the world by signs, than his mother had brought him forth into the light of this world. And that the rest may proceed clearly and orderly, hence I shall constitute the beginnings of speaking. The maternal bosom therefore swelling with the sacred childbearing, On the feast of the Purification the festive day of the Purification of the holy and perpetual virgin Mary shone. And when the neighboring people from everywhere flowed together to the church dedicated to the same Virgin at Glastonbury, that they might pay the ministry of their devotion in so great a solemnity to the King of Kings Christ, it happened that the father of the boy Herstan, with his wife Kinedrida came; and the ^d lamps being lighted, was present at the sacred solemnities of Masses. And now the Clergy had absolved a very great part of the daily service;

now in what manner the parents led the boy Jesus into the temple, had begun to be recited; when suddenly the majesty of the Lord appeared in the temple, the candles of the others being extinguished, which extinguished all the luminaries of all, and overspread the whole house with a dark gloom. Hence an icy fear crept over the members of all, the hair stiffens, the knees collide. They stood indeed clinging in sense, and with alternate gazes indicating stupor. But that it might be made clear to all, what in this matter the Majesty which appeared intended, forthwith a light sent from heaven shone again in the temple; and kindled that candle which the childbearing woman held in her hand. the candle of his mother, then pregnant with him, is first kindled. If before the people wondered at the lost light, now with greater admiration and at the same time exultation it was held. For it exulted that it had seen the present grace of God, but wondered that this had come to it through a woman. Hither therefore was it gone by all, and hence light was offered to all. We have therefore a new John from a new Elizabeth, we have a Jeremiah of our time, of whom the one God, the other the Archangel of God asserted sanctified in the mother's womb. And that you may notice the more excellent grace, on the day on which the Son of God was presented in the temple by the Virgin Mother, on that namely the boy of God in his mother's womb was carried to the temple. A light to the revelation of the gentiles, and the glory of Israel, holy Simeon exulting proclaimed: a light no less arisen in the land of the Angels, Christ, who is the true light, declared by light.

[3] But after the time of bringing forth the birth came, the woman bore a son, in quantity of body indeed a little one, he is called Dunstan: but immense by that grace of God by which he had been prevented. Thence immediately having obtained the honor of the second generation, the future solidity of his faith, then already divinely prefigured, he is allotted in name; Dunstan, which sounds the firmness of a rock, by the marking of his parents called. Then when the following age had excluded the tender years of infancy, and he had now begun to form his tongue into open sounds; to the temple once notable by the miracle of his birth, with the offerings of victims he is carried; nay he himself a living, holy host, pleasing to God, is offered. There while they passed the night in prayer there appeared a man, having ethereal countenances; and said that the place not long after time would be exalted, the boy there to be left to God, and that blessed one through the ages to be proclaimed. Then extending the line of a measurer through the level of the court, So, he said, shall this place be built, for the preparing of the hearts of those to the Lord, who in this place through this boy are to believe in the Lord. By which revelation they vehemently rejoicing, it is foretold that he will notably augment the place. paid immense praises to omnipotent God, commending the boy in the temple, that he might be a Levite to the Lord, and the Lord be his portion, as it was said to Moses, when he divided the dwellings of the Jews through the single tribes; There shall not be to the tribe of Levi a lot among their brothers, says the Lord: because the Lord God is their part. Deut. 10:9, Acts 3:6. Whence Peter, showing that he had a portion in God, not in the world; Silver, he said, and gold I have not, but what I have this I give thee: In the name of Jesus Christ of Nazareth rise and walk. This is: Gold is not my portion: silver is not my portion: my portion is Christ. This name is munificent, this name to me is fruitful. Such a portion's fruit therefore the recruit of Christ in holy fear having obtained, with assiduous ministration served the Lord, advancing daily as much in the science of piety, as in the virtue of sanctity.

[4] At that time Glastonbury, devoted to royal stipends, was utterly ignorant of monastic religion. For not yet in England was the common rule of life cultivated, the practice of deserting their own wills was not affected by men. When the monastic life was scarcely yet known to the English, Scarcely had anyone heard the name of Abbot, scarcely had anyone enough seen a convent of monks. But to whom by chance it was of will that he wished to pass a pilgrim life, he now alone, now accompanied by a few of the same purpose, went forth from his paternal bounds; and where opportunity gave license of living, there a foreigner he led his life. And this custom both with very many, then vehemently still remains with the Irish: because what to others good will into custom, this to them custom turns into nature: nor unless the Irish professed it, of whom many and illustrious men, nobly erudite in divine and secular letters, when Ireland left they came into the land of the English to be pilgrims, and had chosen Glastonbury as the place of their habitation, for this reason that it was both sequestered from the civil multitude, and accommodated to human uses, and what they most affected, glorious by the religious veneration of the pilgrim ^g Patrick, who once coming thither by evangelizing the kingdom of God, by life, doctrine, signs and marvels manifoldly is reported to have shone, and after all these things there in the Lord to have rested. When therefore these such men for such causes had come to Glastonbury, nor yet, whatever was necessary for them, had most sufficiently found in the place; they undertook the sons of nobles to be imbued with liberal studies, that what the abundance of the place less exhibited for the use, might overflow by the liberality of those whom they taught.

[5] There is present therefore the most noble in Christ boy Dunstan, among others one, nay before others alone. When a little more diligently, than weak age could bear, intent on the study of letters, by a most sharp languor in his tender body he is wearied, so far that for some days, neither what he did, nor what was done by others, he is healed of a lethal disease by an Angel. he himself attended. But the coeval throng of scholastics wept, the whole family of the house wept, and the Doctors themselves, recalling the modesty of the boy, the genius, the nobility, the education. And when now on the threshold death was thought to be present, and nothing else than the obsequy of a funeral was meditated; behold in the dead of night the heavenly medicine revisited him, which Christ exhibited to him through an Angelic minister. And lest any delay of salvation should be interwoven, where the divine medicine had come; forthwith rising from the little bed of grief, to the temple to give thanks to God with moderate velocity he runs, having on the journey that leader, whom in sickness he had as savior. Stupefied at the greatness of the deed those who were in the house, who bore the care of that sick one, with slow foot tread the footsteps of the one going before, exploring the end of the matter with curious agility. He had not yet completed the middle of the journey, and the dæmon being put to flight, when the malign spirit, either envying his salvation, or having his future religion suspect, attended by a multitude of barking dogs met him, and strove to intercept the way to him going. The boy therefore cries out Christ, terrified with fear; but walled by the protection of his leader, takes a rod; which vibrating into the face of the resisting image, drove it with all its retinue into flight. O holy and terrible name of Christ, hidden from the wise, revealed to little ones! Behold the dragon, whom God formed the beginning of His creation to mock him, not only is mocked by the Angels of God but also is overcome by an earlier little one. Truly his pride is dragged down to hell, his carcass fell into the depth of the pit. But in whom could our little one do these things? except in Him, who though He be God over all blessed for ever, a little one of the Virgin was born to us, a son from the Father was given to us.

[6] Dunstan therefore coming to the gate of the temple, but finding the same barred with bolts, he is led to the summit of the temple, the ladder, by which those who repaired the upper parts of the temple were wont unwillingly, ignorantly and as if through an excess of mind he ascended. Thence proceeding to the other part of the roof, where there was no descent, by Angelic hands he is set down to the ground, and into the inner parts of the temple, the bolts not lying open, is led. But the light arisen, while through the neighboring houses a question was made about the boy, he was found in the temple with those who kept the nocturnal watches, poured out in gentle sleep: Asked to expound the manner of so wonderful an event, and soon is set down within it. he answered that this was not in his consciousness, and led the minds of the ignorant into greater ambiguity. But these, whom we have foresaid to have followed the boy for the cause of exploring, of all things which up to the highest summits of the temple had happened, testify with clear and approved speech: but the rest, since they lay hidden from both them and the boy, it became clear to have been wonderfully wrought by the sole power of God. With great fear therefore struck all who heard, thought what it might be that had happened to the boy, saying to one another: What does this boy mean for himself, to whom so many and so holy proclamations attest? who blessed before he was born? whom virtue showed glorious, before age proved him adult? We see this one endowed with singular grace, whom an Angel healed sick, the devil trembled at when healed, the church received signed. And again praying, May God, they say, augment the merit of the boy to His glory. But he, filled with the spirit of Christ ruling him, turned away the ears of his body indeed from his own praises, but in the secret of his little breast blessed God. From that day therefore he was held in so great admiration; that a very great multitude of either sex desired to see him, although still delicate. But he, the more excellent things he heard, the more lowly things to feel of himself.

[7] And now the verdant age had put on the comeliness of adolescence, when his parents asked him to undertake sacred Orders, that he who had been from primeval age chosen by the Lord, through grace of this kind joined to Him might cling. To whose will he humbly obeying, he undertakes the Minor Orders: undertook the lesser Grades both in habit, and preserved them by the honesty of life. Then indeed, which is no small ornament to that age, he strove to surpass all in office, to go before all in grace and affability; to preserve chastity, to flee wantonness; a seeker of the honest, an execrator of baseness; to be present at the colloquies of the elders, to decline the games of the young; abstinent of foods, temperate of sleep, grave in gait; neither to be moved from his place, nor to speak abruptly; of great confidence to begin the good, and endowed with the best disposition and morals of constancy to perfect it; to have God always as the beginning of acting well, but to commend the end to Him. To good morals too there acceded the zeal of sacred reading, by whose exercise he both avoided the importunities of vices; and nourished the augmentations of virtues. And since zeal has small efficacy, where natural genius does not suggest understanding; God being the author he was so endowed with both, that both by the facility of genius he most acutely understood any matter, and by the occupation of zeal whatever had been understood he most firmly retained. From which it was briefly done, that he was neither less skilled than his preceptors, and was himself much more skilled than the most skilled of his fellow-disciples. The sciences of the Philosophers, which the antiquity of truth defines to be the cognition of truth of those things which are and which cannot be otherwise, he excels notably in letters, as are magnitudes, and of these some abiding and lacking motion, but others which are turned with ever mobile reason nor at any times acquiesce; multitudes too, and of these no less some by themselves, some placed in relation; the sciences, I say, of these he cultivated with diligent reason, perceiving in them a great and constant

advancement. And although he was magnificently mighty in all these arts; yet of that multitude which instructs music, namely that which is agitated by instruments, he claimed for himself the science with a certain special affection: as David taking the psaltery, striking the harp; modulating the organs, touching the cymbals; but not as those whose inertia and luxurious idleness our Prophetic Herdsman rebukes, You who sleep, he says, in beds of ivory, and are wanton on your couches; who eat a lamb of the flock, and calves out of the midst of the herd; who sing to the voice of the psaltery. Amos 6:4 Like David they thought themselves to have vessels of song, drinking wine in bowls. in virtues. Nor do we commemorate these things for this, that we think these necessary to one tending to perfection; but that we may commend the manifold graces of God in the youth. For above all secular studies he preferred the science of piety, which is contained in the Evangelical and Apostolic letters, while always handing his own genius to the authority of the holy Fathers, and conferring both matters to the same letters, the true faith, the discipline of morals, and (which one and alone before all things is to be sought) eternal life he rejoiced to have found. Like David therefore our symphonist had vessels of song, because the use of them he expended only in the divine praises. Besides, fit of hand for all things; able to make a painting, and in various manual arts. to form letters, to impress with a chisel, of gold and silver, bronze, and iron, to work whatever he pleased.

ANNOTATA.

CHAPTER II.

His life in the court of King Athelstan, and thence his expulsion. Disease, monastic life. The devil conquered.

[8] Then the fame of the venerable man being heard, of ^a Athelm Archbishop of Canterbury, whose he himself was nephew and son of his brother, He goes to the Archbishop of Canterbury. by the permission of his parents he sets out to the same, that of so great a kinsman he might have both acquaintance, and by the example of his life inform his juvenile morals. So the Bishop rejoiced exceedingly at the coming of his nephew, considering in him the comeliness of body, the vigor of mind, and the eminence of all honesty. Whence by that Spirit of God by which he was inspired, foreknowing him to be a future vessel of election, he studied to adorn him with a more excellent grade, and to commend him to King Ethelstan with a familiar attestation. This, he said, youth, bound to me indeed very much, but to the royal stock by some right of consanguinity, I commend to your Excellence, by whom commended to King Æthelstan, that he may stand continually in your sight, and hear the word from the mouth of my Lord the King. I will try in him your favor, which manifold in the greatest matters I have often experienced, and henceforth more amply to experience I trust. Which the King receiving with prompt alacrity of heart, most gratefully received the offered youth, singularly loved him, after this constituted him to preside over necessary affairs too in the royal stead. Dunstan therefore dwelling in the earthly palace, went out and came in at the command of the King; and it was prospered in his hands, whatever work he himself began. And now indeed rising to pray to God, he enters into great favor with him. now sitting to adjudge the causes of men, so wisely and circumspectly he acted, that he both pleased God in all things, nor offended any of those living piously by his fault: for the Lord was with him, and directed all his works. Again when he saw the Lord King wearied with secular cares, he chanted on the drum, or on the harp, or any other instrument of the musical kind: which done he cheered the hearts both of the King and of all the Princes.

[9] ^b Then by the frequent and religious request of a certain matron he was urged, that he should fore-paint for her a Priestly stole with skillful working, About to delineate a Priestly stole, which afterward for divine worship she might figure with goldsmith's imitation. He, the harp taken in his hands, goes to the house of the religious woman, hangs the harp on the wall, diligently sets about the work for which he had come. And while he prepared his hand for the work, but his heart and lips for God, there appeared in the house the glory of the Lord; which refreshed him with joyful sweetness, but rendered the rest terrified with unusual admiration. he hangs the harp on the wall: and the same sounding of its own accord, For his harp, which we have said to have been affixed to the wall, just as it was hanging on the peg, without any impulse at least of a moving man, sounded the melody of this Antiphon wonted to all, with a most sharp and most distinct modulation; The souls of the Saints rejoice in heaven, who have followed the footsteps of Christ: and because for His love they poured out their blood, therefore with Christ they shall rejoice forever. The little girls therefore leap out clamoring, the mistress of the family, and all the household of the house, vociferating the man to be too wise, that he knew more than is expedient. he is admonished to suffer. But he with the most pure gaze of a most pure heart attending to that heavenly musician, understands himself to be admonished, that he should seize the harder ways, that he should follow the footsteps of Christ more closely, that he should not fear the shedding of his blood, if it delights to have the kingdom of God and eternal life. We have heard once a braying she-ass to have uttered words; but a harp without human impulse to have sung sensibly we have never heard. That one held back the rider lest he should die, this one admonished lest death should be feared. That one fearing the Angelic countenances sat down, this one to the sight of God and of His Angels invited all the hearers. But these are Thy great things, Christ, which in Thy Dunstan Thou didst will to work, and through our ministry to be preached to men.

[10] Kindled therefore with fury the devil, because he beheld the youth to lean on so holy beginnings, attempted to bring him into the envy of some, accused of magic by rivals, not knowing his evil will to serve God, for the perfecting of God's good will in the man, whom to rejoice and reign together He Himself had predestined. So he inflames with the goads of envy the workers of iniquity, who by a feigned lie hurt the opinion of the youth with the King, asserting him imbued with evil arts, and to work nothing by divine help, but most things by the trickery of dæmons. But Dunstan noticing the face of the King not to be as yesterday and the day before, prepares to depart from the palace; preferring to desert the King of his own accord, than himself to be left by the King unwilling. he is cast into a cistern: Which when it was learned by those who had been the most wicked emulators of his probity, they beset the way with snares, disturb his companions, cast him from his horse, afflict him with torments, at last him ensnared with bonds, into a cistern which was near, they thrust down. When meanwhile, defended by a horrendous troop of mastiffs, he is found by certain men, by whose zeal and piety he is carried to the village to be cherished. Then he groaning with a sigh from the depth of his heart said: O cruel madness of my kinsmen, changed into canine savagery from the humanity of love! For the irrational nature of dogs exhibited to me the love of humanity by coaxing, but kinship, forgetful of humanity, showed the severity of dogs infesting me. He understood therefore this to be the beginning of the contest, to which the divine harper lately forewarned him.

[11] But setting out thence, he went to his kinsman Pontiff Elphege, who at that time presiding over the ^c Church of Winchester, adorned his life with virtues. He goes to S. Elphegus Bishop of Winchester his kinsman, By whom asked with frequent supplication, that he should put on the monk, that he who had the beginnings of an Angelic conversation, might demonstrate perseverance in the habit; he answered, That it was of more excellent grace, who in the world grew old, and only did those things which are worthy of a monk, than he who gave himself to a monastery, nor could do anything else except what was appointed for him after this. The one, he said, is of necessity, but the other of liberty. to whom persuading the monastic life when he had long resisted, To this the Bishop. To all, he said, in common is the highest necessity, that he who wishes to escape the fire of gehenna, should study to extinguish the fire of concupiscence: but the fire of concupiscence is not much extinguished, if its fuels are not withdrawn from the human senses. For as wood to fire, so those things which lie subject to the senses to concupiscence: but there will be no subtraction of fuels, if there be not a renunciation of secular businesses. From all which this is elicited, that if you wish to extinguish the fire of gehenna, you should study to renounce the world. To this, what especially in the world is sought, is the liberty of man: for this lost, the rest cannot be possessed; but if they are possessed, that does not cease to be had: wherefore as long as you retain that, you have not given to God that which you most loved; that therefore you may give what you most love, you should cease to have that.

[12] When therefore with these and words of this kind the Bishop insisted day by day, and Dunstan with true or most likely reasons deferred the one insisting; on a certain day he was vehemently struck by this ambiguity of thought, as to what in life was most especially to be sought, virtue or pleasure, a wife or virginity, he greatly deliberated. Whom placed under such ambiguity a most grievous ^d fever invaded, and led to the desperation of life. seized by a perilous fever, He lay therefore without expectation of health sick, nor affording any sense of a living one to those beholding. Then unexpectedly growing warm again, thus he said: I renounce the laws of pleasure, here I promise myself an everlasting adversary to it. I will strike no covenant with a wife, virtue alone shall have me a soldier. For it is insane to endure that mistress of my mind, who neither renders the living satisfied, and leaves the dying desperate. by vow he gives himself. A virgin the Son of the Virgin has kept me thus far, a virgin Mary the Queen of virgins shall have me. Forthwith the Bishop being called to him, he asks the blessing of the deferred religion to be given him. The Bishop perfused with immense gladness for the health at the same time and conversion of the youth, quickly promoted him with monastic ^e and priestly grace, attributing him to the Church of B. Mary the Virgin, to whom the promise of his parents from the beginning dedicated him. But the first days of the begun conversion being consummated, when the Bishop had both instructed him by speech against the snares of the devil and strengthened him by authority, he dismissed him setting out to the place of the beginning of his generation; he dwells at Glastonbury: and there in the Church of the aforesaid Virgin he stayed, working those things which the norm of pious religion exacted.

[13] To which also a clinging cell, or destina,

or cave, or by whatever other name it can more rightly be named, for I do not find by what appellation I should call it most nearly, since it bears not so much the form of a human dwelling as of a sepulcher, he fabricated with his own labors. For that I may bear testimony of a thing which I myself saw, as far as my estimation bears, the length ^g of the same cell is not more than five feet, but the breadth has two and a half feet; moreover the height expresses the stature of a man, if anyone stand in the dug-out earth; for otherwise it is not extended even enough to the breast: so that, as I said, it seems rather the sepulcher of a dead man, than the dwelling of a living one. Whence it is manifest that he neither by lying took sleep, and standing always prayed God. But the little door is the same as the wall: for what was a door to one entering, the same became a wall to one entered (nor indeed in so small a work could a door, except in the whole, be made) but the middle of the little door a little window opens, through which the light shone for the one working. Wretched me and a sinner, bedewed with the tears of the writer. I confess to have looked in, to have seen the holy place of his sitting, also some works of his hands to have handled with sinful hands, to have applied to my eyes, to have bedewed with tears, and with bent knees to have adored. For I recalled, how often He heard me crying in dangers, how mercifully He had aided, and therefore neither did I temper my tears, nor if it could have been done would I wish to recede thence. This was the house to the youth, this the bed, this the spectacle of all the world. But to these straits the ample and spacious walls of cities cannot be compared, since through the same straits today both the feverish obtain health, and the furies of dæmons rest, and very much weakness convalesces.

[14] But lest the devil should seem to pity his poverty, who before did not suffer him to dwell in the palace, The Dæmon wishing to mock him, he now strives to drive him from the hut. The deceiver therefore, having covered himself with the deceptive image of a man, in the dark evening seeks the cell of the adolescent; his head let in he leans on the window, beholds him occupied with smith's work, demands some work to be fabricated for himself. But Dunstan neither noticing his craftiness, nor bearing his importunity, intends his mind to the work which was demanded. Meanwhile he with perverse composition to make words, to insert the names of women, to commemorate luxuries, then to show religion, and again to repeat the same. Then indeed the athlete of Christ, understanding who it was, to heat strongly the tongs with which he held the iron, with suppressed lips to invoke Christ. with heated tongs he holds him fast. And when by the highest ends he held the same tongs glowing, moved by a holy fury, he quickly snatches them from the fire, encloses the larval face with the tongs, and resisting with all his strength draws the monster inward. Now by holding Dunstan took strength, when this one who was held, the wall torn away, had fled from the hands of the one holding him, fremishing with monstrous roaring such howls: O what has that bald one done! O what has that bald one done! For he had thin, but beautiful hair, and for that reason he clamored such things of the man. But morning being made there gathered to him no small multitude of the neighboring people, inquiring what that clamor had been, which with so great vehemence had terrified them sleeping. The fury, he said, of a dæmon that was; who nowhere suffers me to live, also tries to eject me from the cell. Act cautiously against him, because if you cannot bear the voice of one angry, how will you endure the society of a damned one? After this day Dunstan as if to remain in the gird of war, to provoke the devil to contest with virtues, to macerate his body with want of food, to adorn his soul with prayers, knowing that in no matter more can the devil be overcome, than in that which the Lord said, by fasting and prayer. Whence with chastity of body he obtained so great cleanness of heart, that scarcely could anything lie hidden from him, whatever the sinister spirit had devised. Mark 9:28

ANNOTATA.

CHAPTER III.

The deeds and pious death of the Matron Elgiva, by others Æthelfled. Five monasteries constructed by S. Dunstan. Things to come revealed.

[15] The fame therefore of his name ran through the whole region, Allured by the fame of his sanctity Elgiva, which kindled the hearts of all to see the man of God. Every age, either sex, the illustrious and the ignoble, the slender and the moneyed, the private and one with power; all utterly speak Dunstan, proclaim his wisdom, magnify his virtue. A certain woman, named ^a Elgive, sprung of royal progeny, of great riches, who had always loved with maternal affection all the royal seed, cherished, nourished it; leaning on the hands of her own came to the man of God, desiring to enjoy his most holy colloquy. Who when she had heard the word from his mouth, was so delighted with the sweetness of eternal life, that further she chose neither to seek her home again, nor to depart from the place, but with the Blessed Dunstan to remain, to live, to die. Therefore constituting a habitation for herself in the affinity of the sacred temple, there she flees a domicile: to be present sedulously at the hearing of the word of God, to give alms to the hungry, garment to the cold, herself to give effort to much continence, utterly to exist most ready to every work of justice. Toward the veneration of the blessed Virgin Mary she was so fervent, that in her temple she placed very many men of sacred Order, to whom she herself exhibited whatever was necessary by her liberality. Wherefore so far with the same Virgin her merits prevailed, she promotes the cult of the Mother of God: that if ever compelled by necessity she asked anything, scarcely with any little delay intervening, from the same she received it. For that without tedium of the readers I may make some little digression from what was begun (for it does not much deviate from the matter which we hold) when at a certain time the aforesaid King, on account of the religion of the place, had come to Glastonbury; she wishing to preserve the old custom, she receives King Ethelstan with a banquet, by which she was wont to minister to Kings, prays him to turn aside to her, to receive worthily the dinner which she had prepared for him. Which the King not without bashfulness granting (for he was not ignorant what she expended on the poor of Christ) commanded the provisors of the Royal ministration, to know if all things had been commodiously and moderately prepared. But they all things circumspected, announce all to be abundant; if only of that drink, which is made with a sprinkling of honey and myrtle, they had sufficiency. To whom she: Let not, she said, my Lady, [she commands of the Mother of God that the little vessel of mead be not diminished.] the Mother of my Lord Jesus Christ Mary, suffer that in all things which become Royal magnificence anything be able to be lacking. And running into the temple of the most blessed Virgin, she asks through her most bountiful goodness to be augmented, what in the Royal ministry seemed less to be had. So the King sat attended by much soldiery; the ministers draw that modest quantity of made liquor; so the little vessel remained undiminished, that you would think it the widow of Sarepta's, either the pitcher of meal or the cruse of oil. 3 Kings 17:14. At length the whole day they draw from the little vessel, the whole day no less they find it unexhausted. At which deed the King changed in mind; We have sinned, he said, too much against the handmaid of God, burdening her with the superfluity of our multitude. So he said: after the saying he turned away his face: by the way by which he came he set out.

[16] But now, that we may touch what we instituted, the glorious contest of her labors being transacted, with grave infirmity of body this same began to labor. To whom while the mourning Father Dunstan entered, S. Dunstan visits her sick: after the most abundant inundations of mutual tears, after the most humble devotion of pious confession, after the sweetest consolation of the blessed hope and coming of the Lord the Saviour, he exhorts her, to make herself bare of every mundane appearance; lest in passing the prince of the world find anything of hers. To whom she, No one, she said, in the world, as you, do I hold most dear; for this reason that I know you the chief author of my salvation, and he is constituted curator of her testament: saving this that I believe God omnipotent to hold the princedom of all goodness. Him therefore I make heir of my things, but you I constitute guardian of the inheritance, that whatever you shall know him to wish, it be of your arbitration to consign to effect. Which B. Dunstan hearing, and although unwilling wishing to comply with her will; all her gazas, which could remain in movable things, forthwith he distributed to the poor, but the rest he reserved for the relief of the Churches.

[17] Then the sun verged to the setting, and Dunstan fleeing the nocturnal darkness, returns to his prison-house. And behold while he passed the door of the Church chanting, his eyes lifted to heaven, he sees the coeternal Spirit of God the omnipotent Father and the Son descending in the appearance of a dove: he sees the Holy Spirit approach her: whose body more shining than all whiteness, but the oars of its wings scattered the splendor of sparkling fire through the air. Which he then truly blessed contemplating with pious avidity of mind, beholds entering that inmost place of the dying matron. Quickly therefore returned whence he came, he sees the house glittering with the splendor of divine brightness, hears the woman within the enclosures of the spread veil giving thanks, wonders at the colloquy, and a patient hearer awaits the end of the speaking. Then the veil being lifted he enters the inmost place; he seeks the name of that star-bearer, he interrogates the messenger. She suffused with a certain excellent grace of countenance, modestly smiling says: You saw the star-bearer before you came hither, and now, do you ask of whom I have spoken? He Himself is who appeared to you chanting at the door of the Church; who also deigned to console me, terrified with the fear of impending death, with the grace of His visitation, and certain of eternal salvation, I announce therefore to all my friends, that they are not to be saddened about my death, since dying me the brightness of eternal life shall receive. But to you my most dear and singular friend I render abundant thanks, for this reason that always instructed by your admonitions, and aided by prayers, behold I go to God. One thing to you and the last, if I dare say, I make a precept, that ^b at the first dawn of the sacred

blood and the Lord's body you make me a partaker, that fortified with the life-giving mysteries I be not confounded in the gate, while there I shall have spoken to my enemies. To whose command the venerable Father Dunstan assenting departed, he fortifies her with the sacred viaticum, in the morning according to the agreement returned; and so he performed all things, that the Mass being almost finished, when she had received the body and blood of Christ, she likewise had handed her soul to Christ. She being honorably buried in the Church of B. Mary, Dunstan solicitous both of her and also of his own patrimony (for either parent had died, nor besides him left another heir) first indeed endowed the same Church with the nearer lands, from her goods and his own he builds monasteries, which were in all the patrimony: but the rest he reserved for the founding of five monasteries, separated from one another by the situation of the lands. Which monasteries in the times of the following Kings, were so far augmented by his industry, that in each were throngs of very many monks, who all lived according to the rule instituted by the same Father.

[18] Thereupon the holy man giving himself to greater advancements of virtues, besought the Lord, that the glory of the just be shown to him: that he who had it through faith well believed, through manifestation known might more sweetly love it ^c. To one meditating such things from the heart there assists ^d a youth, distinguished in beauty, by one deceased known to him whom once as a boy in body he himself a boy had known, and with holy familiarity always had loved; relating those things which are the joys of eternal life, but that he in this world would suffer many things, he learns things to come, the snares of dæmons, the malignities of men, after all these things would come to the highest grades, would gain many thousands of men to God, and with these would climb the kingdoms of heaven. But when he for the sake of caution had not given assent to the one speaking; the youth led him seized into the court of the temple, and showing a place hitherto undisturbed said; That no doubt of believing these things which you have heard touch you, before three days a certain Presbyter shall here be buried, who is not yet sick. But rising in the morning from prayer Dunstan, the Clerics being called together into one came to the place, and a sign being placed said: If true are the things which were shown to me in the nocturnal time, before three days a certain Presbyter shall here be buried, who is not yet sick. a sign being given he is made more certain. Scarcely had they departed from one another, when there came the once courtly Presbyter of that woman, whom we lately praised: who an agreement being made with the Clerics, obtained the aforesaid place for burial saying: When God shall have bidden me to migrate from the body, in this place I pray bury my relics. The Presbyter therefore departed in the evening sound, by night returned sick: he lay down, was agonized, dies, and in the place signed to the blessed Father is buried. Great stupor surrounded all, for this reason that the same man had foretold things so wonderful of place, time, and person, all which after this they themselves had seen true and manifest. But he himself of the glory of eternal life shown and promised to him is made most glad, but of the rest is rendered not a little sad and solicitous.

ANNOTATA.

CHAPTER IV.

The deeds done under King Edmund. As Abbot he rules Glastonbury. The snares of dæmons. Heavenly visions.

[19] But King Ethelstan being dead, his brother Eadmund undertook the monarchy of the empire. He when he knew, with how great virtue the venerable Father Dunstan had once shone in the palace, with what just works and right counsels he had been endowed, Invited to the court by King Eadmund, and through this had always loved him with fraternal love; messengers being directed to him prays, let him deign to come to him: that whom he knew acceptable to omnipotent God, him among the Royal Nobles and Palatine Princes he might make to hold the highest Princedom. But Dunstan, either wishing to obey the Apostolic precepts, by which every soul is commanded to ought to be subject to a loftier power; or desiring to exalt the kingdom of justice, which in great part had grown obsolete in the land of the English; gave assent to the Royal petitions, residing for the vicissitude of times in the palace, and submitting both the King himself, and all the Princes of the English to the laws of justice. 1 Pet. 2:13. But since it almost happens that from the industry of others, through envy he is driven from it: the envy of others grows; and when to what virtue every worst one is not able to rise, that in the one rising he attempts to expugn; again, as once, by very many of the nobles it was shown against the prosperous successes of Dunstan, and to the King, that he should be driven from their company, was suggested by a false accusation. But the King, attributing favor to the false more than to the honest, orders Dunstan, deprived both of the Kings and of royal favor, to be driven from the court.

[20] Thus first, thus on the second day it was passed. And so the third light had come, and the King with his own went hunting. But the wood, which for the sake of hunting he had entered, a most lofty mountain of cedars conceives, which interrupted in its middle, showed a huge gulf and a monstrous precipice to those beholding from the top. Therefore the King through the sloping bridles of the mountain to loose, and through every byway to pursue the fleeing stag. Both are wearied: the King for the stag; but the King, in the hunt preserved from the highest peril by his merits, the stag for itself. At length all liberty of fleeing being denied, the beast seeks the precipice, rushes, and cut into the most minute parts perishes: a similar destruction of the following dogs: last the steed carried the King, who having seen at close hand what fortune had prepared before him, drew back the reins, striving to turn back the rider too. When suddenly the reins broken and cast far from his hand, with a swift course the horse carries off the King the rider. What more? Utterly distrusting of himself, but somewhat confiding in God's mercy, he implores heavenly aid, and thus confessing prays: God the omnipotent King, who though Thou be high above all things, regardest the humble, and the lofty always knowest from afar; be present now not to a King, but to a man like the other mortals, and standing in the supreme peril of death, and remember not the injuries inflicted by me on Thy faithful Dunstan: for if Thou shalt rescue me from the present death by his merits, as long as I live Thou shalt have me devoted and a praiser of Thy name and of his. Not yet had he fully finished his words, he recalls him to the court, and what is incredible to be told, but to God nothing impossible, as if held back by a divine hand the animal remained fixed on the top of the abyss. But he with heart alike and mouth rendering excellent thanks to God, bids Dunstan the author of his liberation to be present; and what through him divinity had wrought, before every Prince he expounds: and the right hand of the man being seized, he kissed it, and said: I acknowledge, most holy of men, what evil I have committed against you: not, by my faith, that I wished it, but that compelled by the worst men I did it. I give thanks to the clemency of God, which willed not only not to inflict the punishment due to me, but also to prerogate the undue benefit, while rescuing me from the precipice of death, it granted the spaces of a longer life to your names. Let there therefore henceforth be between us a perpetual integrity of perfect familiarity, let there be for you always a free faculty of disposing affairs in the palace, let there be in all the empire of the English the highest power of judging between a man and his neighbor. And that you may have known the affection of my mind toward you, that place, in which I received you born, educated, conversed, by perpetual right to be possessed I deliver, that whatever about it you wish to establish, it be of your arbitration to consider. He, the church of Glastonbury being augmented But if this shall have especially seated in your heart, that men of that Order, of which you bear the habit, it shall please there to aggregate, whatever shall be lacking to them in any matter, I for the sake of you with royal liberality will supply ^a. Therefore Dunstan, the power being received over the royal mansion, which was called Glastonbury, after a few days to lay the foundations of a more august Church, to construct workshops according to the exemplar once shown to him, and all being consummated to gather together there a great and excellent throng of monks; of whom he himself being made the first Abbot, there constituted Abbot, led all the cohabitants to so great a perfection of justice, that as luminaries of heaven they seemed for the putting to flight of the clouds of all error and the darkness of sins. Then to all the Churches round about Pontiffs were chosen from these same monks, then Abbots assumed, then finally Provosts of diverse offices instituted; for this reason that they were both chief in the merit of religion, and most illustrious in the wisdom of doctrine, and most excellent for the defense of the Catholic faith ^b.

[22] But the evil spirit impatient of so great religion, by what compact he may cast down the man of the Lord from the state of rectitude, with how great snares he can he labors. To whose eyes, he puts to flight a dæmon in the form of a wolf and a fox: in his chamber on a certain night praying, he thrusts himself a monstrous wolf, and again after a little feigns a coaxing fox. Which variety of appearances he smiling, O you, he said, in all things like yourself! O forms congruous to your action! while in the one you prove yourself bloody, in the other fraudulent. Go now, enemy, since in His name I will conquer you in the wolf and the fox, who conquered you in the lion and the dragon. But perceiving himself to suffer great envy from the dæmons, he takes as patron S. Andrew, nor confiding enough in his own strength or that of his sons, he applied as the patron of his life Andrew the Apostle, that he might be a faithful interpreter with God, an assiduous companion on earth, and in all the whirlwinds of this world an unfailing guard. By his assiduous protection himself as if walled by a wall, secure within the cell he passed his age, with lofty mind transcending all things of the world, he is refreshed by a heavenly concert at the birth of Edgar. and in the love of divinity with continual meditation resting. Whence he often deserved to be present at the most sweet concerts of the supernal Spirits, God granting the good hope of future reward, that he who carried on the conversation of Angels on earth, might acknowledge their society in heaven. At length, when to the aforesaid King Edmund a son was born, by name

[23] At which time too the man of God bound by Royal prayers, he sees the soul of a disciple carried to heaven. goes to visit the Church of Bath to be instituted with divine worship: where while, the refreshment being made, he prayed solitary, suddenly rapt to the supernal, he beholds the soul of a certain disciple, nobly educated by him at Glastonbury, attended on this side and that by an innumerable frequency of Angels, and perfused with the splendor of immense light, to be carried to the palace of heaven: and soon commending it into the hands of divine piety, he invites also the Lords of the place to commend it. All being astonished indeed, and scarcely exhibiting faith to his words, by the testimony of a swift courier, both the death and the hour of death, according to the testification of the man, is proved true. But returned from the place, that he might go to the King most desirous of speaking with him, from the dance of the devil he knows the death of King Edmund to be at hand. he caught the devil most like a buffoon dancing before those riding, and as if glorying of some future gain. Whose presence when he had indicated to the people sitting with him, and the form horrible to the sight of all by command had laid bare; asked afterward, what the so petulant gladness of the same monster portended; he announces the death of the King, and the change of the kingdom to be near. To which soon the truth of things attested answered the prophecy. For not yet had the sun seven times created the day, and the King is slain, and the kingdom is changed: from which it is enough to notice, with how great grace of God the breast of this man was ruled, who could so easily catch the invisible enemy, and so truly lay bare his trickeries. But the exequies of the King were translated to Glastonbury, and there by B. Dunstan under the great frequency of the mourning people commended to the earth.

ANNOTATA.

CHAPTER V.

The deeds done with King Edred. The Episcopate not admitted.

[25] There succeeded into the kingdom by the right of a brother the excellent man Edred, a man a cultivator of justice and piety, With King Edred he administers the kingdom. greatly loving God, and himself by God much loved, and through this with paternal scourge as a good son often flogged by Him. In his sight the venerable Father Dunstan was so precious, that he preferred him to all the human race, constituted him chief of the testaments, delegated to him the treasures, committed his soul, body, and kingdom, nor was there anyone in all the kingdom of the English, who without his command moved hand or foot. Therefore Dunstan, as if made a King and Emperor of the King, to extend the rod of equity, the rod of the kingdom of God, through all the bounds of the English; to endow with ample inheritances the Churches, which either he himself had founded, or, founded by others, want had oppressed; utterly to make great gladness to the peoples in his power, while peace and justice ran together into mutual embraces, and offered the gift of kissing for one another.

[25] While these things are thus done, ^a Elfege, with whom we have foresaid him once to have dwelt, was disposed to the life of the spiritual age. That he may become Bishop of Winchester But the King thinking that he had received an opportune time, in which he might make Dunstan partaker of greater honor, undertakes to ask him, that the Church, destitute of Pastoral solace, he himself the Pastor should undertake. But when he saw that he could not persuade what he persuaded, to the Queen mother ^b Eadith he imposed the word of persuasion. I know, he said, dearest mother and Queen of all the empire of the English, that our common friend Dunstan especially among men loves you, in your works most of all delights, while whatever for the counsel of eternal life he himself has prescribed to you, whether it were in the sustentation of the poor, or in the endowment of Churches, you with sedulous execution always have not ceased to fulfill. Wherefore my mind is held by great hope, that if you ask anything of him, which becomes me and him, by no reason will he wish to deny it to you. But that it becomes both of us, that he himself attain the highest Priesthood, is manifest to all: who know all honors to be inferior to his life and wisdom, and know the King of the English to be more powerful than many Kings of other lands. Approach therefore, my sweetest, the man with feminine eloquence: exhort by that grace by which you are mild with him, that he consent to you, that from this he may be able more familiarly to cling to God, and us more powerfully to absolve from the bonds of sins. So the Queen mother obeys the King her son, solicited by the Queen mother he does not acquiesce: she invites Dunstan to a banquet, soothes him with address. But he according to the etymology of his name, as a mountain persisting immovable, I do not wish, he said, Lady, that to be sought of me, which either granted may perturb my mind, or not granted offend yours: for I am not ignorant, how difficultly each one pleads his own cause before the tribunal of Christ, much less is the cognizer or judge of another's cause. But if this greatest of reasons were not, that indeed would much hold me back from undertaking the Episcopate, that I see the Lord King endangered by a constant languor, nor can I much be separated from him, since he has constituted me both as his father and as lord of all the kingdom. And when she had wished to hold him still refusing by her reasons, he moved a little, Hold it most certain, he said, that in the days of your son, I am not to be exalted with the Pontifical infula.

[26] Thence bearing a fluctuating mind, he gave himself to his chamber, and therefore objurgated by the Apostles and there sleep crept upon him revolving many things with himself. And behold there are present the Princes of the kingdom of God and Judges of the age, the venerable Apostles of Christ Peter and Paul, with S. Andrew, as if from the city of Rome meeting him going forth, and joining themselves to him at Monte-Gaudii. By whom most graciously saluted, he saw single swords shine in the hands of single ones, which all with officious benignity they offered to him. And when he led his gaze through the swords extended before him, he read on the sword of Blessed Peter this writing, woven with golden letters: In the beginning was the Word, and the Word was with God, and God was the Word. But the swords of the rest had inscribed the names of those holding them, of Paul Paul, of Andrew Andrew. Meanwhile he beholds Andrew with cheered countenance coming together, and hears him precenting with Evangelical words, Take my yoke upon you, and learn of me because I am meek and humble of heart, and you shall find rest for your souls. Matt. 11 and struck, Then bidden by Blessed Peter to extend his left hand, he received a modest blow of a crackling rod, hearing this from him: Let this be to you both a punishment of the rejected, and a sign of no longer rejecting the Pontificate. At whose little rod's touch awaking from sleep, he understands himself divinely visited: he gives thanks to God, by whose gift he sees himself thus honored.

[27] And when the day brightening he had narrated to the King what he had seen, he wondering with such an unraveling solved the vision; since by the arms of the Apostolic benediction the Pontifical power is expressed, you should know yourself reproved for this, that yesterday you contemned the yoke of the Lord, and by divine election designated a future Pontiff. Moreover that, In the beginning was the Word, you saw inscribed on the sword of B. Peter the Apostle; since the Word of God is the only-begotten Son of God, God with God always, but man for men among men made; surely know yourself to be the future Prince of that See, which by the name of Christ in the city of Canterbury is celebrated more notable than the other Churches. By this sign of divine pre-announcement Dunstan was glorified, he is presignified the future Archbishop of Canterbury: and by this conjecture of the Royal interpretation, designated Pontiff. O notable sign! O grace given freely to a man! O the sincere purity of his heart! Still the highest Pontiff of the English Odo led his life in human affairs, and Dunstan in the eyes of the supernal Inspector was the highest Pontiff. Very wonderful that he himself still an earth-born one was mingled with the Angelic concerts in heaven, no less wonderful that the citizens of heaven frequented him on earth. Which to which I should prefer, a man joined to the heaven-dwellers, or the heaven-dwellers destined to a man, I do not sufficiently find, except that in the one he was happier, in the other he was more secure. Others are astonished at the diverse donations of diverse virtues, conferred divinely on certain men; I esteem nothing so much, as a man standing in the whirlwinds of this world, transcending all things of the world in mind, and resting in the love of the Creator, to live Martha by ministry, Mary by desire, working by faith, ardent with charity. But we have said nothing, if we shall have said those things which remain.

[28] But King Edred, seized with a lethal disease, fell into bed, nor did the physicians promise any hope of escaping death. Quickly therefore he sends messengers, who should summon the Father of his life Dunstan, that

he might be the witness of his last arbitration, the receiver of confessions, and a faithful intercessor with God. about to go to the dying King, Saddened therefore to the soul Dunstan, with what velocity he could goes to visit his friend the King. But God seeing him both afflicted with grief of heart, and suffering the labor of the body, did not suffer that affliction should touch him further, but both lightened the grief, and diminished the labor. he understands him to be dead, For when he was on the journey tending to the palace, and untiringly wearied his limbs consumed with fasts; a voice glided down from the highest ether sounded; Behold King Edred has fallen asleep in the Lord. By the emission of which voice the horse, on which he sat, struck died; his companions trembled, hearing indeed the crash of one thundering, but not understanding what it thundered. To whom himself opening the matter, commends the soul of the deceased King into the hands of the eternal King: and immediately by the messengers bringing word he hears, what before to him from heaven the Angel absolved. Having entered therefore the palace Dunstan, contemplates the corpse of the beloved man lying: the throngs of companions, who once gilded were wont to assist, to recede far off: he wonders at the change, pities the condition. Then the faith, by which he had loved him living, studying to expend on the deceased too, he undertook the wrapping of the body upon himself, and the due office of burying he paid to him with due honor.

ANNOTATA.

CHAPTER VI.

Acts under King Edwy. The exile of S. Dunstan.

[29] After him there arose Edwi, son of King Edmund, in age indeed a youth, Edwy the King insolent and libidinous, and mighty with no grace of reigning; who neither himself wise, nor acquiescing in the counsel of the wise, but another Roboam, the elders being despised, followed the counsels of boys. He having gained these most pernicious attendants, and relying not so much on their counsels as on their insanities, to despoil every best one of his affairs, to proscribe the wealthy, to disinherit the churches, to detract from religion, to exercise manifold exactions in the cities; nor only to strangers from his kinship did his cruelty avail, but also in the manner of Nero against men sprung of his stock, against the very mother of the Kings the Queen ^a Elgiva with his dementia to rage: besides these things burning with lust, without intermission he raged for coitus. he warns him in vain: By which things the venerable Father Dunstan grievously offended, frequently him at the same time and sharply in opportune places to rebuke: he to laugh at the one rebuking, and at the same time to threaten him many evils. But after he saw his industry to prevail nothing; finally his colloquy altogether to be abstained from.

[30] And so him being left, he is received in a monastery, and there dwelt in so great a loftiness of religion; that holy devotion exceeded measure. In this place a tower had been built, which not yet did any covering close at the supreme summit: a falling beam he draws back by the sign of the Cross: and when the people strove to apply the beam, the sustainer of the whole work, to the highest walls, suddenly the ropes broken the same beam began to rush downward. A huge clamor arose of all the people, sounding aloud Dunstan with repeated voices. So the Saint flies swifter, opposes his lifted right hand to the machine, paints the Cross over against it. Not yet had the holy hand contracted the holy fingers, when that beam which had begun to verge, not bound by chains, not lifted by machines, not finally sustained by any apparatus of human ingenuity, was seen to be carried back to the place from which it had begun to rush. If the malign spirit did not envy so great a glory, whom would he envy? If then he did not pour out the virus of his malignity, when would he pour it out? Having therefore no further doubt of the man of God, once and at the same time all the snares of his ambushes he resolved to direct against him. he puts to flight the devil in the appearance of a bear: So translated into a similar appearance of a bear, with gaping jaw, he attacks the one praying; and his claws thrown in he embraces the pastoral rod which he held in his hand, and attempts to draw it to himself. But the divine Dunstan, strongly strengthened by the Spirit of Divinity, raises the staff drawn back to himself on high, most direly beats the fleeing beast; nor does he desist by beating the monster, before the scourge appeared broken on its back into three parts.

[31] ^b Conquered therefore in himself the devil, seeks to conquer his conqueror in others: nor indeed were the occasions of things far off, by which what he perversely devised, he might transfer to malign uses. For the aforesaid King, on the same day on which he had been consecrated, publicly devolved into foul concubinages, he draws away the King from the adulteress: and through this every Senatorial order being offended, no one however daring to reprove his wantonness; by the equal and common vow of all Dunstan is urged, who should constantly approach the King, restrain the royal debauchery by divine and human reason, strike the harlotry of the adulterous woman with the threat of hanging. He did this: and this is little: moreover the Prince found together with the adulteress and her daughter from the adulterous bed he violently drew away, and a crown being placed on his head, before the highest Pontiff Odo led him. But the strumpet rolling her bloody eyes, by whose impulse proscribed, You, she said, have addicted me to the hanging of death; therefore you deprived of the comeliness of your members, I will damn to eternal exile. By the tenor of which invective the wicked spirit aroused, awaits vengeance on the man of God by the impulse of the nefarious harlot. So the devil instigates the mind of the woman, the woman exalts the anger of the King, both intend exile to Dunstan. And first indeed, the King's edict urging, all the Churches of monastic religion were despoiled of their things; that those which always had especially been of gladness to the man, now to the same should become of the greatest grief. Then when it had been come to Glastonbury, and all things being written down he himself had been proscribed, amid the tears of the monks, nourished by his hand, he represses the cachinnations of the dæmon, amid the laments of the friends coming to him from all places, amid the groans of the poor recreated by him with the wonted stipends day by day, there was heard in the court of the temple the voice of a clapping devil, as the voice of a young girl, sharply and finely cachinnating. Whom the Saint with severe brow looking up at, Nothing, he said, over my exile do you congratulate, since there is more that you should grieve at my returning, than whatever you can rejoice at my being in exile. At which saying, of the pallid kingdom the pallid minister departs.

[32] But Dunstan not unmindful of what the divine harper once had precented to him, nay mindful of the Lord's promise, and sails into Flanders: by which Christ asserted those would be blessed who suffer persecution for justice, gives himself to the marine waves, reaching the opposite shore in the nation of the Flemings. Matt. 5:10. Where favor being found before the eminent ^c Prince of that land, he remained in the monastery of B. Peter, which is situated at Ghent; for this reason that it seemed to excel the other monasteries of that region both by the profession of virtue and by the documents of philosophy. Nor yet does the insane madness of the raging woman cease, but that all, who had cherished the man of God in the time of his recession with hospitality, being scrutinized, proscribed, damned, she transmitted malign ministers to pluck out his eyes too. But the divine clemency pitying, dear to all. by whose aids he was never destitute, Gaul had received him before the watery waves of the servant of Jezabel had touched. So the Saint exults, deploring no losses of exile through the grace of God, while by his merits he so bound all to himself, that he thought exile to be a fatherland. Above these things the consolation of his friend the ^d Apostle cherished him; who suffered him to need nothing of any matter which he himself sought.

[33] The clemency of Christ therefore regarding the people of the English, destitute of so great a Patron, stirred up the hearts of men from the river Humber even to the river Thames, above which the city of London is founded, the English conspiring against the impious King Edwy: who all as if translated into one man, not only to abject his kingdom, but also to expel him from the kingdom strove, for this reason that in the committed rule he had acted unwisely, would destroy the wise, would adopt to himself the ignorant of good by his counsels, utterly headlong went off with lust and arrogance. So forced into a throng, the adulteress is slain: they do not cease to pursue with arms the King fleeing with the adulteress, and hiding himself in pathless places. And her indeed, found near the ^e city of Claudia, they hamstrung, then with the death of which she was worthy mulcted. Moreover the King wandering through diverse byways of places, they compelled beyond the river Thames. Then his brother being summoned, an adolescent of the best disposition, Edgar is established King. Edgar (whom we have foresaid to have been once designated by a heavenly oracle the future King, while the Angels announced peace and the safety of the kingdom in his and Dunstan's times) they establish him King over all the provinces, from the great river Humber even to the river Thames, by which river the Kingdom of both was divided from each other. So the Kingdom, which had been one divided into two Kings, for some while sweated with grave conflicts of wars; that veracious sentence of the Saviour being then fulfilled, by which He asserts every kingdom divided against itself to be destroyed, and a house upon a house to be about to fall. Edgar was daily advancing as David in piety and fortitude, and as Solomon in wisdom, riches, and glory: but the house of Edwy daily to decrease, since he himself did not cease to grow in flagitia.

ANNOTATA.

CHAPTER VII.

The return into England. The Episcopate of Worcester and London conferred, and the Archbishopric of Canterbury. Exercises adorned with miracles.

[34] But a few days after his election, Edgar the Dyarch commanded a council of all his Kingdom to be celebrated, S. Dunstan recalled, in which all things which by his brother had been decreed by iniquitous laws being annihilated, and all things which by his violent domination had been taken away being restored, he recalled also the venerable Abbot Dunstan in great glory from exile, and exalted him with greater glory than by all the Kings before he had been honored. To whom also that he should undertake the Pontifical dignity, he pressed with vehement petition; nor before would he rest from prayers, than he should draw him back from his sentence to consenting, and set him as Pontiff over the Church of Worcester, which flourished under the honor of the blessed Virgin Mary. and to be ordained Bishop, Who when he came to Canterbury to be consecrated, and the petition of the Clergy and people being recited the highest Priest of God Odo had joyfully assented; wonderful to be told, the rest of the ministry of consecration, not as over a Prelate of the men of Wicci, but as over an Archbishop of the men of Canterbury wonderfully and cheerfully he absolved. Wherefore reproved by the surrounding Clergy, that he acted against the decrees of the Fathers, who prohibit two to be Priests of one Church, nor by the right of inheritance an election of succession to be made, he is consecrated as Archbishop; he is reported to have given such an answer: If human things did not yield to divine, by right the authority of men could be pretended to me: but now indeed, since the author of all is God, I cannot not do that, which the Spirit of God has deigned to command to be done: for this blessed one will be next after my death the Archbishop of this see, and against the Prince of the world a most strong battler. Defended by this reason of the highest Pontiff, he proceeds to the people, that one too pretitled the highest Pontiff of the men of Canterbury, bearing the insignia of Aaron, not adumbrated by the veil of the law, but marked by the gift of divine propitiation through the grace of Christ. Thence returned to the Church which had been consigned to him, and exalted in the Pontifical Chair, he recalled what once he had promised to the exulting devil, when royal impiety had ascribed him to exile. So with hands rising against him, to divide his members with the Evangelical sword; and the sheep, which round about were carried wandering, to recall to the Lord's sheepfold.

[35] Meanwhile the most impious King Edwy being dead, and translated into the lot of the malign spirits, Dunstan in the Church over which he presided served the divine meditations, knowing nothing what had been done about the King. And behold the tartarean cohort, under his sight exulting, King Edwy being dead he sees dæmons exulting, as if to lead a dance, and as if of a captured prey to celebrate glad victories. So the Saint scrutinizes the cause of the gladness, hears the King to have died, his soul straightway to be delivered to the gehennal fires, but first this to be announced to Dunstan by divine command. Moved therefore by piety Dunstan, is prostrated to the ground, an abundant rain of tears is produced from his eyes, he beats God with prayers, nor does he rest from praying to Him, until he knows the spirit of the King to be freed. But a brief little delay being passed, the sad infernal legion returns, and with a great clamor breaks into these voices: O man of men! O alien from faith! O always ungrateful to our benefits. We brought obsequy, but by his prayers he saves the soul. you have repaid us punishment. To avenge your injuries from the region of darkness we came, and behold confounded by your adverse imprecations we return. And when he indicated to the dæmons the precept of bringing forth the truth; he recognizes, the soul of the King to have been taken from them by Angelic virtue, kept under a seal to the appointed term, the dæmons to have no right in it, but the same to pass into the lot of penitent souls. Then he exulting in the Lord, restrained their furies with such ratiocination: What, he said, was done unjustly to you? If this man sinned against Christ, he also sinned against me: but since I dismissed my injuries for Christ, Christ also dismissed His, when I besought His clemency. What therefore Christ and I have deigned clemently to indulge, by what temerity do you dare wickedly to reprove? By which sentence the foul spirits, as if struck by a Parthian arrow, leap apart in the manner of flies snatched by the wind.

[36] But Edgar, made Monarch of all the empire, thought to constitute the blessed man over all the Kingdom; not wishing in the Kingdom to grow without him, whom before the Kingdom before the rest he had studied more familiarly to love. Made Bishop of London, Whence the Bishop of London being laid with his Fathers, at the request of the King and Princes Dunstan is given by succession, all the inhabitants of the same city also striving for it, and with importunate voices acclaiming his name. For they had heard how he had been from primeval age most acceptable to God, how in that Church over which he presided solicitous, how finally in every good and best thing most approved; and for that reason they did not wish to have another, when they could have the most choice one. Nor did the excuse avail him, the authority of the Canons being pretended: who as they contradict one Church to be of two Bishops, he presides over both Sees; so they do not permit two Churches to be able to be made of one Bishop; since John, they say, the beloved of the Lord presided over seven Churches and their Bishops, and Blessed Paul had the solicitude of all the Churches at the same time and the mastership. By such testimonies of reasons the blessed Pontiff overcome, is enthroned Prelate of the city of London; not leaving that Church which before he had had, but presiding over both, ruling both, of both the true and proper Pontiff existing.

[37] You have therefore, most holy Father, the sword of Paul, which destined to you from heaven once he himself had brought, and to be had for dividing the enemies of the Church had delivered. And although your former Pontifical power, with the sword of S. Paul at London, not without the vigor of Evangelical discipline, was administered; yet it was not fitting that it be preshown either by a sword or by the person of the Presiding one, for this reason that neither does a sword become a Virgin, but it becomes men; nor by changing place did you change service, when from the Virgin mother of the Lord you passed to the Apostle of the Lord, from Worcester to London. Gird yourself therefore, most strong warrior, gird yourself with the sword of the power of God, made powerful through Him, who above the thigh too is most powerful, to fight against the rulers of this world of darkness, against the spiritual things of wickedness in the heavenly places. Then those who by nefarious crime illicitly abuse matrimony, rightly let either the Royal power, or the singular sublimity of the Roman Pontiff recall from inflicting vengeance. Give sentence against the silver-dealers seducers of the people, and not before the sacred altar on the day of Pentecost about to offer do you proceed, than both vengeance strike them, and justice come forth to the people of God. Everywhere leave the signs of your virtues; everywhere erect the trophies of the Lord's Cross. For you will merit after a little the sword of Peter; in which innumerable, as Peter all kinds of animals, you will slay, and into the body of the Church by eating transfer. You will merit, I say, the sword of Peter, marked with the name of the omnipotent Son of God, that in all the breadth of the English the power of binding and loosing through it may be augmented to you, then about to use the sword of S. Peter at Canterbury. nor may he be able to enter into the sheepfold of the sheep, who with you as leader has not ascended through the door. How deservedly Door of the granary ^b Canterbury sounds, that the Granary be the breadth of the empire of the English, but the Door the Princedom of the Church of the men of Canterbury.

[40] He departed therefore from human affairs, led by the hands of Angels to paradise, the Prince of Priests Odo, a man illustrious in wisdom and laudable in virtue, and, unless Dunstan succeeded, by all the orb of the English always to be deplored. After whose death when the King adjured Dunstan to become Prince of Priests, After the happy death of S. Odo, nor he to the one adjuring by any reason accommodated assent; there assist certain ones, whose hands the Bishop of Winchester Elfin had filled, demanding the highest Priesthood to be confirmed to him: for he both before Odo had ambitioned the highest Priesthood, but the keeper of His Church Christ impeded his ambition. So the King, those who had been corrupted by the gifts of the Bishop suspecting nothing, and for this hearing them with a simple mind, delivered the Church bereaved of a Pastor to him to be governed. But when he had set out for Rome, that he might receive the Pallium from the Apostolic See, seized by grave cold among the Alps he miserably died, the death of Elfin, a worthy vengeance divinely recompensed to himself, that he who had grown cold from the love of the heavenly in his heart, through the asperity of cold should perish in body; and who had presumed to ambition others' honors, himself dying in a strange region, should lose alike honor and life. Again prayers about the Archbishopric are poured forth to Dunstan, nor work anything of consent in his mind. Wherefore there is chosen to the Patriarchate of the Church of Canterbury, Berthelm Bishop of the men of Dorset ^c, and Berthelm being rejected, a man more mild than industrious, and who knew to consult his own life more than another's. He after a few days of the undertaken Pontificate, recognized that for so great a matter he was less fit, bidden by the King and all the people, departs from Canterbury; and to his Church lately left, not without bashfulness returned: for the Lord acted for Dunstan, that He might fulfill His word, which He had promised in the hand of the Princes of the kingdom. But King Edgar noticing, that the reprobation of these was the vocation of the better, and that alone among all men was Dunstan, to whom no one could be compared, nay to all could be preferred; the third time him wearied with prayers, and at length both by his own and by the importunity of all the Bishops overcome, he is constituted Archbishop of Canterbury. he instituted Primate and Patriarch of the first Metropolis of the English. Whom immediately on account of the strength of Apostolic faith or authority, set out for the city of Romulus, the Roman Pontiff deserved to see: and him adorned with the sacred Pontificals, as an Angel of the Lord of hosts to exhibit the science of the divine law, or as a column of light to illuminate the face of the earth, he transmitted to the nation of the English.

[41] Behold in what manner were fulfilled, those things which by the sword inscribed with the Word of God, and exhibited by the blessed legation of the Prince of the Apostles Peter, so long before were pre-announced. But what does it mean that from the hand of the third Apostle he received the third sword, when in the Church which under his name at Rochester ^d is held venerable, he by no means sat as Pontiff. He sat

named Blandinium, once built by Saint Amand, in better elegance he renewed, and there the great Priest of God Wandregisil with his companion Archprelates by the nod of the Lord translated, where B. Dunstan staying for some while, left examples of light to be imitated. The said Arnulf lived until the year 964. But the exile of S. Dunstan they ascribe to the year 956, the men of Worcester, Durham, and others.

CHAPTER VII.

The return into England. The Episcopate of Worcester and London conferred, and the Archbishopric of Canterbury. Exercises adorned with miracles.

[34] But a few days after his election, Edgar the Dyarch commanded a council of all his Kingdom to be celebrated, S. Dunstan recalled, in which all things which by his brother had been decreed by iniquitous laws being annihilated, and all things which by his violent domination had been taken away being restored, he recalled also the venerable Abbot Dunstan in great glory from exile, and exalted him with greater glory than by all the Kings before he had been honored. To whom also that he should undertake the Pontifical dignity, he pressed with vehement petition; nor before would he wish to rest from prayers, than he should draw him back from his sentence to consenting, and over the Church of Worcester, which flourished under the honor of the blessed Virgin Mary, set him as Pontiff. and being ordained Bishop, Who when he came to Canterbury to be consecrated, and the petition of the Clergy and people being recited the highest Priest of God Odo had joyfully assented; wonderful to be told, the rest of the ministry of consecration, not as over a Prelate of the men of Wicci, but as over an Archbishop of the men of Canterbury he wonderfully and cheerfully absolved. Wherefore reproved by the surrounding Clergy, that he acted against the decrees of the Fathers, who prohibit two to be Priests of one Church, nor by the right of inheritance an election of succession to be made, he is consecrated as Archbishop; he is reported to have given such an answer: If human things did not yield to divine, by right the authority of men could be pretended to me: but now indeed, since the author of all is God, I cannot not do that, which the Spirit of God has deigned to command to be done: for this blessed one will be next after my death the Archbishop of this see, and against the Prince of the world a most strong battler. Defended by this reason of the highest Pontiff, he proceeds to the people, that one too pretitled the highest Pontiff of the men of Canterbury, bearing the insignia of Aaron, not adumbrated by the veil of the law, but marked by the gift of divine propitiation through the grace of Christ. Thence returned to the Church which had been consigned to him, and exalted in the Pontifical Chair, he recalled what once he had promised to the exulting devil, when royal impiety had ascribed him to exile. So with hands rising against him, to divide his members with the Evangelical sword; and the sheep, which round about were carried wandering, to recall to the Lord's sheepfold.

[35] Meanwhile the most impious King Edwy being dead, and translated into the lot of the malign spirits, Dunstan in the Church over which he presided served the divine meditations, knowing nothing what had been done about the King. And behold the tartarean cohort, under his sight exulting, King Edwy being dead he sees dæmons exulting, as if to lead a dance, and as if of a captured prey to celebrate glad victories. So the Saint scrutinizes the cause of the gladness, hears the King to have died, his soul straightway to be delivered to the gehennal fires, but first this to be announced to Dunstan by divine command. Moved therefore by piety Dunstan, is prostrated to the ground, an abundant rain of tears is produced from his eyes, he beats God with prayers, nor does he rest from praying to Him, until he knows the spirit of the King to be freed. But a brief little delay being passed, the sad infernal legion returns, and with a great clamor breaks into these voices: O man of men! O alien from faith! O always ungrateful to our benefits. We brought obsequy, but by his prayers he saves the soul. you have repaid us punishment. To avenge your injuries from the region of darkness we came, and behold confounded by your adverse imprecations we return. And when he indicated to the dæmons the precept of bringing forth the truth; he recognizes, the soul of the King to have been taken from them by Angelic virtue, kept under a seal to the appointed term, the dæmons to have no right in it, but the same to pass into the lot of penitent souls. Then he exulting in the Lord, restrained their furies with such ratiocination: What, he said, was done unjustly to you? If this man sinned against Christ, he also sinned against me: but since I dismissed my injuries for Christ, Christ also dismissed His, when I besought His clemency. What therefore Christ and I have deigned clemently to indulge, by what temerity do you dare wickedly to reprove? By which sentence the foul spirits, as if struck by a Parthian arrow, leap apart in the manner of flies snatched by the wind.

[36] But Edgar, made Monarch of all the empire, thought to constitute the blessed man over all the Kingdom; not wishing in the Kingdom to grow without him, whom before the Kingdom before the rest he had studied more familiarly to love. Made Bishop of London, Whence the Bishop of London being laid with his Fathers, at the request of the King and Princes Dunstan is given by succession, all the inhabitants of the same city also striving for it, and with importunate voices acclaiming his name. For they had heard how he had been from primeval age most acceptable to God, how in that Church over which he presided solicitous, how finally in every good and best thing most approved; and for that reason they did not wish to have another, when they could have the most choice one. Nor did the excuse avail him, the authority of the Canons being pretended: who as they contradict one Church to be of two Bishops, he presides over both Sees; so they do not permit two Churches to be able to be made of one Bishop; since John, they say, the beloved of the Lord presided over seven Churches and their Bishops, and Blessed Paul had the solicitude of all the Churches at the same time and the mastership. By such testimonies of reasons the blessed Pontiff overcome, is enthroned Prelate of the city of London; not leaving that Church which before he had had, but presiding over both, ruling both, of both the true and proper Pontiff existing.

[37] You have therefore, most holy Father, the sword of Paul, which destined to you from heaven once he himself had brought, and to be had for dividing the enemies of the Church had delivered. And although your former Pontifical power, with the sword of S. Paul at London, not without the vigor of Evangelical discipline, was administered; yet it was not fitting that it be preshown either by a sword or by the person of the Presiding one, for this reason that neither does a sword become a Virgin, but it becomes men; nor by changing place did you change service, when from the Virgin mother of the Lord you passed to the Apostle of the Lord, from Worcester to London. Gird yourself therefore, most strong warrior, gird yourself with the sword of the power of God, made powerful through Him, who above the thigh too is most powerful, to fight against the rulers of this world of darkness, against the spiritual things of wickedness in the heavenly places. Then those who by nefarious crime illicitly abuse matrimony, rightly let either the Royal power, or the singular sublimity of the Roman Pontiff recall from inflicting vengeance. Give sentence against the silver-dealers seducers of the people, and not before the sacred altar on the day of Pentecost about to offer do you proceed, than both vengeance strike them, and justice come forth to the people of God. Everywhere leave the signs of your virtues; everywhere erect the trophies of the Lord's Cross. For you will merit after a little the sword of Peter; in which innumerable, as Peter all kinds of animals, you will slay, and into the body of the Church by eating transfer. You will merit, I say, the sword of Peter, marked with the name of the omnipotent Son of God, that in all the breadth of the English the power of binding and loosing through it may be augmented to you, then about to use the sword of S. Peter at Canterbury. nor may he be able to enter into the sheepfold of the sheep, who with you as leader has not ascended through the door. How deservedly Door of the granary ^b Canterbury sounds, that the Granary be the breadth of the empire of the English, but the Door the Princedom of the Church of the men of Canterbury.

[40] He departed therefore from human affairs, led by the hands of Angels to paradise, the Prince of Priests Odo, a man illustrious in wisdom and laudable in virtue, and, unless Dunstan succeeded, by all the orb of the English always to be deplored. After whose death when the King adjured Dunstan to become Prince of Priests, After the happy death of S. Odo, nor he to the one adjuring by any reason accommodated assent; there assist certain ones, whose hands the Bishop of Winchester Elffin had filled, demanding the highest Priesthood to be confirmed to him: for he both before Odo had ambitioned the highest Priesthood, but the keeper of His Church Christ impeded his ambition. So the King, those who had been corrupted by the gifts of the Bishop suspecting nothing, and for this hearing them with a simple mind, delivered the Church bereaved of a Pastor to him to be governed. But when he had set out for Rome, that he might receive the Pallium from the Apostolic See, seized by grave cold among the Alps he miserably died, the death of Elfin, a worthy vengeance divinely recompensed to himself, that he who had grown cold from the love of the heavenly in his heart, through the asperity of cold should perish in body; and who had presumed to ambition others' honors, himself dying in a strange region, should lose alike honor and life. Again prayers about the Archbishopric are poured forth to Dunstan, nor work anything of consent in his mind. Wherefore there is chosen to the Patriarchate of the Church of Canterbury, Berthelm Bishop of the men of Dorset ^c, and Berthelm being rejected, a man more mild than industrious, and who knew to consult his own life more than another's. He after a few days of the undertaken Pontificate, recognized that for so great a matter he was less fit, bidden by the King and all the people, departs from Canterbury; and to his Church lately left, not without bashfulness returned: for the Lord acted for Dunstan, that He might fulfill His word, which He had promised in the hand of the Princes of the kingdom. But King Edgar noticing, that the reprobation of these was the vocation of the better, and that alone among all men was Dunstan, to whom no one could be compared, nay to all could be preferred; the third time him wearied with prayers, and at length both by his own and by the importunity of all the Bishops overcome, he is constituted Archbishop of Canterbury. he instituted Primate and Patriarch of the first Metropolis of the English. Whom immediately on account of the strength of Apostolic faith or authority, set out for the city of Romulus, the Roman Pontiff deserved to see: and him adorned with the sacred Pontificals, as an Angel of the Lord of hosts to exhibit the science of the divine law, or as a column of light to illuminate the face of the earth, he transmitted to the nation of the English.

[41] Behold in what manner were fulfilled, those things which by the sword inscribed with the Word of God, and exhibited by the blessed legation of the Prince of the Apostles Peter, so long before were pre-announced. But what does it mean that from the hand of the third Apostle he received the third sword, when in the Church which under his name at Rochester ^d is held venerable, he by no means sat as Pontiff. He sat

plainly by power, even if not by corporeal sitting. He sat, I say, by power, by command he sat, by defense he sat, by benefits he sat. At Canterbury in his first Mass a dove appears, But lest the grace of his virtues should be deprived to the city of Canterbury, or the augmentation of the undertaken honor should seem to have been a diminution of the past virtue; the Holy Spirit deigned by certain new beginnings of His grace so to clarify the man in the Church of the Saviour, that wonderful he himself seemed to be beyond the nature of man. For when on the first day of his coming he assisted at the sacred altars, and offered the life-giving bread to the people of God by distributing it; suddenly the house being covered with a cloud, the dove, once seen in the Jordan by John, again appeared, which, until the sacrifice had been consumed, remained over him. And when the sacrifice had been consumed, it rested over the memorial of Blessed Odo, which was built toward the Southern part of the altar in the manner of a pyramid. From which day so the Pontiff revered the merit of the same man of God, that never did he pass by without bending his knees, and would call him good, thus saying, here rests Odo the good.

[42] At that same time a certain one, namely a great and powerful man, instituted a little chapel to the Saviour, and in a Church to be dedicated water flows from a rock, to consecrate which and to possess by proper right the venerable Pontiff Dunstan invited came. Where when for the ministry of the dedication water had been lacking, and through this bashfulness had accrued to the inviter; at the voice of the man, which by nature he had not, by the grace of God the dry rock poured out water: which flowing from the same rock until today, and affording a salutary cup to the faithful, makes the name of Dunstan celebrated.

[43] Dunstan therefore infulated with the white stole of his Apostolate by the Roman, as we have said, Pontiff, and destined Patriarch of all the nation of the English, and also of other regions subjected to the kingdom of the English, hastened to go through the single cities of the region; that if to any the name of the faith had been unknown he might preach, and the domestics of the faith by Apostolic tradition to good work he might instruct. he goes round the kingdom preaching, Nor was it easy for any of his hearers not to be teachable, for this reason that so great a sublimity of things was in him, so great a faculty of speaking, that there was nothing either wiser to be found, or more adorned to be spoken, or more pleasant to be heard. But when from external affairs rest had been given, then more conjoinedly to remain with God, by insisting on sacred vigils, by reading the divine Scriptures, or by emending their codices. And the highest zeal was, that he should never be at leisure from divine works: or indulges his own piety. but now to discern the true judgment between man and man, now to tranquilize the unpacified minds of men with placid speech; to dissolve the inept marriages of these, to refute the heretical opinion of those; here to renew the neglected, there to construct the new; neither to undertake superfluous buildings, nor to omit necessary ones; to succor widows, orphans, and pilgrims, from the just revenues of the Church; to have money not by the estimation of gain, but by the acquisition of piety, expending all his work on the fatherland; and rather to repel its destruction, than his own dangers.

[44] Therefore the King trusting his counsel as his life, and receiving everything that was said by him as if brought forth from the mouth of the Omnipotent, whatever By his counsel the wicked are driven out by the King, was to be established he established, whatever was to be damned he damned. By this counselor all the ministers of diabolical malignity, thieves, sacrilegious, perjurers, violators of faith, composers of poison, seekers of lust; to these whoever had conspired against the fatherland, who had extended hands against parents, women too who by adulterous fraud had killed their husbands, finally all whom he knew to live with God angry, driven out from all the bounds of his kingdom, he relegated to long or perpetual exile. By his counsel too all the ministers of the Churches, and the Ecclesiastics are corrected, who, the ministry of their profession being spurned, either intent on the zeal of hunting, or given to gainful businesses, or defiled by the insolence of concubinage, were wont to pass their age, all these either by strict animadversion he decreed to be coerced, or by swift subversion he decreed to be expelled. From which it was done, that the ministers of certain most illustrious Churches, while in choosing whatever they deliberated they preferred pleasure to honesty, by Royal sanction expelled from the same Churches, left their places to better men and of another order. On account therefore of these institutes of most holy discipline, so great a cult of divinity grew in the kingdom of the English, that even the most noble and in the world most powerful, all the pomps of the world being spurned, fled to divine services: and these whom now the Ecclesiastical Order had admitted contended of virtue, to the great good of the sacred and political matter. knowing that no one could attain to honor, whom the merits of virtues did not aid. On account of the excellence of this discipline too, so great a constancy of peace, so great an opulence of things existed, that all the elements of the world, even the very Creator God of the elements, you would think to smile in the royal times. So the wisdom of the Pontiff dictated the justice of the King, the justice of the King obtained the mercy of God, but the mercy of God afforded an abundance of all things.

ANNOTATA.

shall have undergone the punishment, which in the seduction of the whole people they have merited. For if in the avenging of so great an evil, when the business regards me, I forbear to placate God; how can I hope that He will receive a sacrifice from my hands? But although this can be ascribed to cruelty, yet to God my intention is patent. The tears, groans, and sighs of widows and orphans, the clamor too of all the common people lies upon me, and demands the correction of this evil: whose affliction if, as much as is in me, I do not intend to mitigate, both I too greatly offend God who compassionates their groans, and I make others more prompt and more bold to exercise the same evil. He had spoken, and for the punishment of those who were about to lose their hands moved with piety, he flows with tears, so that it was enough to see, from what fountain proceeded the edict, which to some seemed cruel. But when he heard the prefixed justice done, he arose, and his face washed going to the oratory with cheered countenance, said: Because I have heard the Lord today, by obeying the established laws of justice; I trust that He too through His mercy will receive a sacrifice from my hand today.

CHAPTER VIII.

King Edgar amended. SS. Edward and Ethelred his sons crowned. Other things done before his death.

[45] But the malign one desiring to disturb these common joys of the whole Church, kindled the mind of the most Christian King into the love of a Virgin devoted to God: The King reproved for a rape, that since he could not cast down Dunstan from the path of justice; him whom Dunstan especially loved, and upon whom the vigor of all religion lay, he might attempt to cast down. So the sin being perpetrated against a ^a veiled Virgin, and brought to the public hearing of the people, Dunstan as much for the fault as for the infamy of the King affected with most grievous grief; soon him as another David sleeping with Bathsheba, that other but far more severe Nathan intrepid went to; furious he entered to him. But the King rising to meet the coming Pontiff, extended his hand, that he might lead him to the Royal throne. Who refusing to give his hand, turned his eyes with a certain indignation of mind upon him, and said: Do you dare to touch the hand of a Pontiff, who did not fear to snatch a Virgin pledged by the gift of deity? You have committed adultery with the spouse of your Creator: and do you think the friend of the Spouse can be placated by any service of yours? I will not be the friend of one to whom Christ shall be an enemy. Terrified therefore by the thunder of words the King is forthwith prostrated at the feet of the Pontiff objurgating him, weepingly confesses his crime, humbly prays pardon. Which when the Pontiff saw he was frightened, and the King suffused with tears, himself too dripping with tears, raised from the ground. Then when he had expounded the greatness of the sin by amplification, he imposes penance for 7 years: and rendered him prepared for every satisfaction, he indicted to him a seven-year penance: that in all this space he should not bear the crown of the kingdom, should transact a two-day fast in the week, should largely disperse the ancestral treasures to the poor; above these things should found some monastery for Virgins to be consecrated to God, that he who had taken away one Virgin from God by sin, might aggregate to Him several through the volumes of the age; should drive the ill-acting Clerics too from the Churches, should introduce throngs of Monks; should sanction the just and to God acceptable reasons of laws, should write the holy ones, should command the written ones to be kept by the peoples through all the bounds of his empire. Nothing therefore was residual, which the King less or more slothfully fulfilled, than had been prescribed by the Rector of his life. But in the seventh year when, as it were the term of a jubilee returning, the time of penance had been accomplished; the sacred Prelate, all the Princes of the Empire of the English being summoned, the Bishops, Abbots, and all the orders of Ecclesiastical dignity, imposed the crown on the King before all the multitude of the people of the English, all rejoicing and with ineffable voices of jubilation praising God in Dunstan.

[46] Meanwhile so great the Clerical order in certain places was carried with confusion, that not only did it have nothing more excellent than the life of the secular, He amends the Clerics or expels them. but also lay far inferior with wicked acts: wherefore the Pastors of the Churches troubled, go to Dunstan as their proper Primate, expound the things ill done, seek out the counsels of correction. But he bringing forth against the nefarious men the sentence of his authority, Either canonically, he said, one must live, or go out of the Churches. From which it was done: that the Clerics of very many Churches, while they contemned to be corrected by the proposed condition, by the authority of the Pontiff were expelled. Who the King being gone to or those whom the King's favor had made near, accuse Dunstan of injuries, pronounce themselves lovers of virtue, pray that it be discussed in the presence of the King. So Dunstan, not wishing to go against those things which were as if reasonably demanded, a council being forced came to Winchester, where by the sentence of the whole council, he took the victory over the adversaries. And when from right they perceived nothing to remain for them, having used the aid of the King and Princes, they turn to prayers, by which they demand of the Bishop, that the introduced persons be expelled from the Churches, the expelled restored. The man of God therefore doubting, and offering no answer to what was asked; and lest he restore the expelled he is divinely warned; a thing wonderful and unheard of by the ages! Behold the form of the Lord's body, fixed on the standard of the Cross, and placed in the higher part of the house, expressing human modes, restrained the voices of all, saying: Far be it that this be done, far be it that this be done. At which voice the King and all the elders almost even to the expiration terrified, fill the area alike with clamor and the praise of God. ^b

[47] And with these adversaries indeed living it was ceased from contentions, until through the succession of sons the former discord was renewed. Who departing, and taking as the defender of their iniquity ^c Heornelm the Pontiff of the Scots, a man namely as much by genius as by loquacity almost insuperable, tend to the man of God in the village which is called Kalue; he sees the adversaries punished by the overthrow of the house. with swelling spirit propose a scandal. But Dunstan broken indeed by long old age and the great labors of the Church, now besides prayer had put all things behind his back. Nevertheless the iniquitous part, once conquered by a divine miracle, lest now of obtaining victory it should glory, vibrates this dart of response against the enemies: Since, he said, so great a time being elapsed, you did not pretend the handle of calumny, but now me growing old and giving effort to taciturnity you strive to make serve old quarrels; I confess, I do not wish to conquer you: I commit the cause of His Church to Christ the judge. He said; and what he said, the censure of an angry God confirmed. For soon the house being shaken, the upper room loosed under their feet, the enemies were precipitated to the ground, and oppressed by the weight of the falling beams. But where the Saint with his own reclined, there no inundation of ruin was made.

[48] But King ^d Edgar prematurely snatched by death, left Edward his son heir both of the kingdom and of morals. In whose election while certain Palatine Princes would not acquiesce, He consecrates S. Edward King. Dunstan the standard of the Cross being seized, which after custom was borne before him, stood in the midst; showed Edward to them, chose, consecrated him; and the affection of a father and master, as long as he lived, expended on him. And it was turned for all into joy, what a little before they had thought sad, thinking the young King would be inhuman, would not care for the counsels of the wise, but would do all things for lust. But after they knew it to be otherwise, otherwise also they themselves held the matter, and that the King had displeased them vehemently displeased. But he after the time of a triennium being slain by stepmotherly fraud ^e; Ethelred his brother obtained the scepters of reigning. and him being slain Ethelred, Which matter although it was done with Dunstan hostile, either because through the effusion of innocent blood he came to the kingdom, or since little of prudence and fortitude was in him; yet it was not the counsel to resist, for this reason that he seemed to be the son of the King and the next heir then. Nevertheless on the day of his consecration, after the crown imposed, Dunstan is reported to have foretold this to him: Since you have aspired to the kingdom through the death of your brother, whom your ignominious mother slew, the sword shall not depart from your house, raging against you all the days of your life, killing of your seed, foretelling to him the divine vengeance. until your kingdom be translated into a foreign kingdom, whose rite and tongue the nation which you preside over does not know: nor shall your sin be expiated except by long vengeance, and the sin of your mother, and the sin of the men who were present at that wicked counsel.

[49] In these times ^f it happened that Athelwold, the Prelate of the Church of Winchester, with a certain other ^g Bishop of Rochester to come to Canterbury, visited by the Bishops of Winchester and Rochester, and they afforded great joy to Dunstan at their coming: for this reason that by his care they were lofty, learned, and through the various disciplines of virtues had been advanced to the highest honors of the Church. Several days therefore being passed in mutual conversation at the same time and exultation, the Archbishop goes out of the city, wishing to set out to a manorial place of the Church of Christ. But they accompanied conducting him, until the way should divide them, which each one separated from the other, would direct to the place whither he was disposed to go. And when, evening now impending, they were still far distant from the place (for they had gone out of the city somewhat later than the hour demanded) the Prelate of Rochester begs the Archbishop, that he turn aside to a patrimony of his Church neighboring, going out with them, pass the nocturnal time with him, but in the morning, if so it shall please, make his migration; To which petition he worthily assenting, said: If our confrater ⁱ Athelwold shall wish to come with me, in me there will be no delay of coming. The Pontiffs therefore assent in the same, and alike go to the dwelling prepared for them. Now the golden light had put the shadows of night to flight, when those blessed ones having proceeded on the way ascend a hill, thence to be divided from one another by the reciprocal relation of peace. But the highest Priest of God extending his hand, that he might bless the lesser Pontiffs being with him and dismiss them; forthwith burst into weeping, weeping so great, he foretells to both impending death. that scarcely from his holy breast could he bring forth his voice. The Pontiffs are frightened at the unusual deed, solicitous seek out the causes of the weepings, and after a little receive this answer to what was asked: For this, he said, I weep, since I know you will die shortly. And when they replied; Do not, most holy Father, meet us with so dire a prophecy: for we will not die, but again and again alike we shall see ourselves unharmed; he confirmed by such response what he had said: What I have said must be done; For you will die to this age, but you shall live to God; You will die in this life not to remain longer; but you shall go to God, eternally to live with Him. The Pontiffs therefore part from one another, mourning for one another, yet more each one solicitous for himself with pious fear. But the Bishop of Rochester departing into his city, soon as he entered fell vehemently sick, and after a few days, as the truth-speaking seer had foretold, migrated from the age. But Athelwold, before he came to the city of his own See, seized with the last languor of the body, undertook the habitation of the heavenly seat.

[50] Over whose death the venerable Father much saddened, Through S. Andrew, whether because he was always of most holy religion, or because he had left to the living a great occasion of strife about substituting a Priest, besought

the Lord to be a benign provider for the deserted Church. To whom soon praying assists his familiar Andrew the Apostle, says that God assents to his prayers, warns that the Abbot of Bath, named ^k Elfeg, is to be brought, he obtains S. Elfeg Bishop of Winchester, and from the counsel of Divinity to be set as Prelate over the Church of Winchester. So whatever of things he himself desired through the interpreter Apostle he forthwith obtained from God: but he too repaying the return of honor to the Apostle, in every service studied to defer to him, to build Basilicas in his name, to adorn the built ones with gifts. While therefore at a certain time the aforesaid King, on account of certain dissensions, besieged the city of Rochester, and the difficulty of taking it being made invaded the patrimony of the B. Apostle by devastating it; and to the King on account of the city of Rochester besieged, the most blessed Pontiff commanded him to cease from folly, that Andrew, as he was easy to grant, so was manly to avenge, ready at hand, that he himself should experience his power, if he did not cease to vex his inheritance. Contemned by the King Dunstan, again messengers running suggests the same things, moreover transmits a hundred pounds of silver. He receiving it withdrew from the siege: which as soon as it had been announced to the Pontiff, wondering at the cupidity of the man, took care to write this to him. Since you have preferred money to God, silver to the Apostle, your cupidity to my will, swiftly shall come upon you the evils which the Lord has spoken: evils such as were not, from when the nation of the English began to reign, until that time: yet me living these shall not be, since this too the Lord has spoken. Which all things to have so happened, both to read in the Annals, and in our times it is to see.

[51] But that we may now more confidently address that Blessed one of whom we speak for the obsequy, and so to his happy passing with wet eyes pass over, Of how great contemplation is that, wonderful Father, inestimable Father, of how great contemplation is that, exceeding the minds of all mortals, that you saw either the Genetrix of God in this mortal life, or your genetrix in eternal life? For you were led into heaven, on earth you were delighted with those blessed troops and with the modulations of Angels, joining that same ^l genetrix of yours as if in a nuptial chamber to the eternal King, and resounding the sweet Kyrie eleison with modulating organs. And when you were accused of the silence of your taciturnity, that amid so great joys of eternal life you alone ceased from the divine praises, when especially you ought to have rejoiced for the honor of your parent; and you replied that you were ignorant of this so great sweetness, how briefly and how sweetly taught by the citizens of that city, into these voices by singing you burst: O King ruler of the nations, save the race of Christians still pilgriming on earth, that both they after enmities may return to grace, and the losses of the Angelic ruin may be repaired through them. But now with what lips of exultation shall I declare, that you saw with virginal eyes the mother of the Lord the Saviour, and the Mother of God Mary, the Queen of the world, the Lady of the Angels, not surrounded by a Vestal choir, but encircled with a Virginal crown. Happy your eyes, which could see her, whose most chaste womb deserved to bear the Maker of heaven and earth. Happy your eyes, to which it was given to see her, whom beautiful above the daughters of Jerusalem the Angels venerate, men desire, hell trembles at, and every creature wonders at her. Nor thence only happy, that you could see that singular ornament of the whole world; you could also hear her honey-flowing voices, precenting the praises of Christ. by which she exhorted her companion Virgins to praise together the King of the ages, temporally procreated from her flesh, singing that of the wise man and Senator Sedulius. Let us sing to the Lord, companions, let us sing honor, Let the sweet love of Christ sound with pious mouth. And when this had been received from the other Virgins, the others who follow pronounced the verses. First to the depths he rushed, proud of the great light So man when he swelled, first to the depths he rushed. For the merit of one all the lesser perished, All are saved for the merit of one. A woman alone there was, by whom the gate of joy lay open, From whom life returns, a woman alone there was. And in this manner of the whole song two and two verses ran on, those always being repeated, which first were said by the mother of the Lord. Let us sing to the Lord, companions, let us sing honor. Let the sweet love of Christ sound with pious mouth. These you, most worthy of Pontiffs, by the most sharp force of corporeal eyes translated into spiritual power, could see: these you, intimate searcher of the heavenly secrets, could hear: at these so great and so stupendous things you could be present. O holy purity of your mind, and pure sanctity, which thus honors the supreme dignity of the supernal city! O ornament and reward of virginity, in which thus rejoices together the nature of Virginal and at the same time Angelic dignity. But behold it is above the strength of the living, to dwell upon the praises of you living in body: how much less of you passing over and reigning eternally with Christ shall we be able to declare worthy praises. May omnipotent God grant through your most powerful merits, that we may be able with however little laudable speech to describe even the end of your life, that whom always living corporeally with us it was not permitted to have, may it be permitted at least from the consideration of your most precious death to know your everlasting life, by knowing to love, and by loving to obtain something of the blessed reward through you the most pious Father from God. Let meanwhile the devout hearers of so great marvels learn, by your example to live soberly, frequently to celebrate the sacred watches, to serve chaste prayers: since you too therefore deserved to be present at such and so great joys, because while others slept you yourself in holy desires kept vigil, prayed, and the last hour without intermission thought of. Nor yet was it sufficient in the secret of your chamber to work these things, unless also in the nocturnal colds you frequented the chapel of the blessed Father Augustine, and thence to the neighboring temple of the aforesaid Virgin to see this glory of God you proceeded.

ANNOTATA.

After human manner the present Cross brought forth with mouth Things uttered from heaven, which you behold here written below.

CHAPTER IX.

The last three days of his life, his happy death, burial.

[52] In the year therefore of the incarnate Word twelve less than a thousand, of the coming of the English into Britain the five hundred and sixty-third, the most holy and to God most beloved Dunstan, deserting the transitory light of the present life, came to the light endowed with blessed and eternal pleasantness; where as the sun he shines again from the brightness of God, and possesses the eternal day eternally, in the year of his Patriarchate the thirty-third, of his nativity about the seventieth, when now he was full of every charism of virtues, and wearied with the desire of seeing God. Whose venerable passing, foreknown as much by himself as by others by manifold revelation, brought him joy, to others grave grief. To himself joy, since what through hope in life he had more pleasant, that through the thing he rejoiced he would see, and enjoy it perpetually; to the rest grief, since one who likewise excelled in divine and human reasons, they thought none would thereafter appear on earth.

[53] But we, the manifold relation of manifold reasons being postponed, of those things which we have proposed will demonstrate single by single reasons only. The festive day therefore ^b of the Ascension of Christ preceded the day of the clarification of B. Dunstan the third. On the day of the Ascension, by Algar, then Bishop of Elmham, So of so great a day the dawn rising, a certain Priest named Algar, chief by the merit of doctrine and action (whom afterward we have received to have shone forth noble as Bishop into ^c Elmham) while he vigilant expended the sacred honors of the Lord's Ascension in the Church of the Saviour, and extended his mind to contemplate the heavenly, himself and all the things of this world transcended, beholds Dunstan presiding on the Pontifical throne, to be girt by Angels, and invited to heaven, and to the Clergy seemingly dictating the Canonical rights. And behold through all the doors of the Church infinite troops of Angels rushing in enter, shining with most white stoles, ruddy with golden crowns, proclaiming themselves Cherubim and Seraphim, and as if bearing a divine message. Who while in forced ranks they stood by the sitting Pontiff, pay him this address of salutation: Hail, they say, our Dunstan. If you are prepared, come, and gracious use our company. Dunstan answered: You know, O holy Spirits, today Christ has ascended the heavens, and that it is of our office as much by word as by sacrament to refresh the people of God, and therefore I cannot come today. So the holy Spirits said, the day of his death being indicated. Be prepared on the day of the sabbath hence with us to pass over to Rome, and before the highest Pontiff, a Saint, eternally to sing. After therefore the day of eternal retribution was indicted, and Dunstan, by divine faith induced to consenting, forthwith the Angels who had appeared disappeared. But the Priest who had been so evident a contemplator of things, observed their issue, an explorer at once stupid and silent.

[54] And when amid the sacrosanct joys of the same day that lesson of the Gospel was recited, Himself after the Gospel read, in which our Lord Jesus Christ after His resurrection is read to have appeared to His disciples, and their incredulity and hardness of heart being reproached to have given a mandate,

that in all the world they should preach the Gospel of the kingdom, announce faith and baptism, propose salvation to believers, threaten condemnation to non-believers: and when for confirming these things He delegated to them the power of making signs, the ejection of dæmons, the novelty of tongues, to take up serpents, to extinguish the virus of a deadly potion, and over every sickness the salutary imposition of hands: when therefore that lesson of the Gospel was pronounced, and after this in what manner, those beholding to whom this power is delegated, Christ ascended into heaven, was subjoined; he explains the mystery of the Incarnation the Pontiff proceeded from the sacristy, about to treat these same things more amply among the people, and to impress the memory of God's mercies more strictly on their hearts. He spoke therefore as never before he had spoken, showing for what reason the Son of God put on flesh, why He completed the salvation of the human race only by dying, in what manner rising from the dead He overcame the Prince of death, and with Angels serving entered heaven. Then he taught the blood of Christ to be incomparably more excellent than all creatures and that the world could have so great a confidence in the effusion of His blood, unto the remission of sins: that if some one had the sins of the whole world, neither of the multitude, nor of the magnitude of the crimes should he despair, if he had the Mediator of God and men as Advocate.

[55] Amid these happy joys of the happy promise, the Pontiff is led back to the altar, transferring by the most omnipotent words of the Lord the appearance of bread and wine into the true substance of the flesh and blood of Christ. Again under the Mass, And now the time of blessing the people had come, and a repeated time that Blessed one proceeded to the people, wishing to announce to them his departure; but by the love of the sweetness of his sons he was recalled. Therefore he exhorted all, that they should tend thither with all the intention of mind, before the benediction he exhorts the people, whither our head and beginning Jesus Christ on the same day had preceded: and a benediction of his authority being given over them, he prayed the Holy Spirit to be present to them, as the Son of God had promised, when the heavenly cloud received Him returning to the Father. I, He said, will send you the Spirit of truth, that He may remain with you forever. With discussing these things therefore the most blessed Pontiff having longer stayed, they saw his face as the face of an Angel of God, so that truly visibly it was to recognize, that this Holy Spirit whom he invoked had deigned to demonstrate the presence of His majesty. But him wishing to turn to the altar, the people sighed after him, desiring still to see his desirable countenances, and to enjoy his colloquy; as if taught by the magisterium of the same Holy Spirit, that they would not see him further in the flesh. Whom in the love of the eternal Trinity a third time confirmed, to whom he indicates death to be at hand for him. after the kiss of his peace and charity offered, he could not longer conceal the glory at hand for him; but asks, that they be mindful of him, says the day of his calling to be at hand, and that he would not further remain with them in this world. Then you would see so great a confusion of the mourning people, so mixed with tears the conclamation of the Clergy, the miserable perturbation of widows and orphans, that you would think the day of judgment to be at hand, and all the ages to have come together into the supreme hour. The Priest too, who had put on so wonderful an ecstasy in the Church, having recognized that not in image, but in the truth of things he had sustained the same; openly to all and with great groans absolved what he had seen. Whose sadness the most precious Father as he could benignly consoled, returned to the altar: and the banquet of eternal life being received, both himself and all committed to him, he consigned to the eternal Pastor.

[56] Thence entering the house of refreshment joyful, all flowing together to him both with food of the body and the aliment of spiritual life he fattened. he signs the place of his sepulcher, But after dinner, or rather the last supper, again with the Brothers he enters the church of Christ, and the place of his sepulcher being signed, conspicuous to all ascending to the altar of Christ, the upper room for the mode of the summer time about to rest he ascends. The mournful family of the Church surrounds him reposing: which whether from fear of itself, or troubled by his death, sounded horrendous complaints by weeping. Whom he cherishing as always with most holy reasons, and to the hope of the future age more diligently informing, they behold the man moved from the earth by a certain invisible virtue of God, by divine force he is lifted on high: moved to be raised to the supreme summits of the house. But these, who a little before had stood nearer, terrified by the strangeness of the miracle, the seats being left all fly away. Yet they stand leaning on the walls and the thresholds of the partitions, looking up from afar, desiring to see the issue of the matter. For they thought, either that he was to be translated as Elijah with the flesh, or in some other and unusual manner to be taken from them. But soon set down with that sweetness with which he had been carried up, he calls together all who had taken flight, soothing them with such an address.

[57] You have seen, he said, sons, you have seen most dear ones, whither God calls me; whither the ineffable mercy of God invites. The path of my journey has been shown before your eyes, that none of you may distrust of the reward of taking heaven, who shall be a diligent follower of my life. The seats of erebus shall not hold my soul, he leaves his last admonitions to his own: the foul face of the depth shall not hold my soul; the inextinguishable fire and the worm not dying shall not hold my soul: Upward is what I embrace, upward whither I go. Be therefore imitators of my life, if you desire to be followers of my journey. Learn always to know the will of God; and when you shall know it, wish to prefer nothing to it. But if you shall know yourselves to have erred however little from doing His will, immediately turn to beseech His clemency; lest while you exhibit a less reverence than is fitting, you be judged not only prevaricators, but also unfaithful. Do not wish to seem good, but to be so; nor so much not to seem evil, as not to be so. For this is the greatest evil among men, that all desire to seem good, and do not wish to be so; none wish to seem evil, and do not wish not to be evil. Always follow peace, nor before cease from following it, than you apprehend it in heaven. And that you may be able efficaciously to attain this, always have Him most sweet in your mind, to Him continually give thanks, to His precepts humbly obey, who willed a singular sacrifice before all to be immolated, in which it pleased all fullness to dwell, and through Him to be reconciled all things, in Him making peace through the blood of His cross, whether those things which are on earth or those which are in heaven. I foretell also to you, that the nation of the English will suffer dire and long evils from foreign nations, but at the end of days the compassion of God will drop upon it. But it will be profitable for you to recall these words, that whether these happen to the amendment of sins, or to the perfecting of virtue, you should always subject your souls to the divine disposition; lest as evil sons you love the one coaxing, and contemn the one instructing (which be far from you). Surely of no man is either so grave a punishment or so excellent a merit, by which the vision of omnipotent God, the vision of blessed eternity, the vision of eternal truth, of the Father and of the Son and of the Holy Spirit, can be merited: but rather, if God did not attend to the natural goodness of His clemency, man suffers nothing, which is not owed to him by the just judgment of God from his own fault. In these words the most blessed Father felt the strength of his body little by little to fail, while his spirit knew not to fail from its integrity: for so serene in face, sober in sense, assiduous in the speech of teaching, all that day and the following sixth feria he remained, that whoever had come about to commend themselves and to ask the benediction of so great a Father, asserted themselves refreshed and manifoldly confirmed in the love of divinity.

[58] And now the Sabbath of the promised beatitude had shone, now the time of resting from all his labors was at hand for Dunstan: and farewell being said to all, when behold a manifold throng of sons ran together (sons whom he himself within the bosom of mother Church had more tenderly nourished, and to a more excellent perfection of spiritual grace had led) with clamors and excessive wailings complaining, that he should depart leaving them, nor be permitted to them to die with him. But he commending them into the hands of omnipotent God, and confirming them with a gracious benediction, bids the mystery of holy Communion to be celebrated before him. Which when with extended hands offered from the heavenly table he had received, with this prayer he began to supplicate God. and the viaticum being received, Glory to Thee, omnipotent Father, who to those fearing Thee hast given the bread of life from heaven, that we may be mindful of Thy marvels, which Thou hast wrought in the midst of the earth, by sending to us Thy Only-begotten, true man born of a true Virgin. To Thee, holy Father, we render deserved thanks, who both didst create us when we were not, and when we were sinners didst make us partakers of this grace: through the same Thy Son, our God and Lord, doing all things with Thee and with the Holy Spirit, governing, and through the infinite ages of ages reigning. Amid which words, from all the marrows of his soul to God, most piously he dies, whom he had always desired, poured forth; he sees those, who had invited him to the heavenly banquet, the blessed Angels assisting, and preparing for him the heavenly service. By whose venerable presence his happy soul congratulated, glad goes forth from the dwelling of his most holy body, setting out with them to contemplate the brightness of the eternal Creator. Behold in what manner he was honored, whom God judged worthy of honor. Behold in what manner he entered into the joy of his Lord, who in the money of doctrine committed to him existed a faithful disburser. O bowels of the mercy of God, which thus always sweet this man of God had experienced! O heart of a man always prepared to the will of God, who could say, My heart is prepared, God, my heart is prepared. Behold now he chants in his glory, illustrated with the light of the vision of the glory of God.

[59] But the venerable Priests of the Lord receive the venerable body of the highest Priest, carrying it into the basilica of the great Basileus the Lord the Saviour, under the immense murmur of the mourning peoples, surrounding the bier most densely, cutting their faces, striking themselves with their palms, and with bitter voices, and he is buried. Alas! alas! most dear Father, crying out. There in the place, which two days before he himself had dictated, with all diligence buried, and after this with the structure of a more eminent work becomingly covered, he left to all, whether chanting in the choir, or ascending through the steps to the altar, a memory of himself at once tearful and amiable. Tearful therefore I would say, because they had daily before their eyes the monument of him, whose venerable aspects they could not see: amiable, for this reason that, although they lacked his visible presence, yet they knew his invisible and incorporeal spirit to rejoice in the heavenly seat, and for them with the Lord's mercy more earnestly to pray.

[60] After whose death (if it is to be called death, to which eternal life succeeded) so all things took a contrary motion, The affliction of England that followed that all things seemed to bewail the death of Dunstan, nor to be able to bear his absence. From the highest peace there is made a change to intolerable war,

from immense gladness to enormous sadness, from the abundance of all things to the indigence of all things. Finally the air itself was changed, the natural vicissitudes of the seasons disagreed with one another, heaven did not hearken to the earth, nor the earth to those things which were sown in it. Hostile incursion left everywhere a foul face, while by their irruption the cities were destroyed, the Churches despoiled, the altars undermined, and the Priests of the Lord slain. in which S. Elphegus the Martyr fell, Of whom the man of virtues Elphegus, who was the fourth from the great Dunstan Archbishop of Canterbury, when he had converted a great multitude of enemies to the Christian religion; and those whom he could not convert from the error of infidelity, he reproved with daily invective; taken by the same, after his city was destroyed, after the bloody slaughter of the innocent people, after the spoiling at once and burning of the sacred temple, bound he was led away, and through seven months vexed with various tortures of torments; and after all these, stoned by the hands of the same, directed his spirit with triumph to heaven. So therefore were fulfilled those things which either of the prosperity of things the Angels to Dunstan, or of their adversity Dunstan to King Athelred had foretold. But in these so grave straits of the tumultuating people the compassion of supernal piety was not wanting, which showed so great prodigies of coruscating grace at his memorial, that they were both a terror to the reprobate, and a consolation to the afflicted. the consolation from the miracles of S. Dunstan alleviates it. For not otherwise did his heavenly spirit work, than if into the earth with his revived body he came daily. But we shall not be able, on account of our infirmity, to tell all things which are of him; nor do we think we must abstain from all, lest there seem to be nothing which we should say. And some things indeed from the books of his miracles, which now by no means survive, we have excerpted; but some things in our age, either done in others we have seen, or wrought in ourselves we ourselves have experienced. But here let there be an end of this little book, that what we intend may be taken from another beginning.

ANNOTATA.

BOOK II.

The miracles wrought from the death of S. Dunstan.

PROLOGUE.

[1] We have said in the former little book, of what parents Father Dunstan sprung shone forth, the times of which Kings he ennobled, what advancements of virtues he had, and in what manner to the heavenly kingdoms glorious he migrated. Now we have proposed to narrate those things, which after the laying down of the corporeal burden his happy spirit deigned to work in this age, that all the people of the English of future time may acknowledge, what of honor and reverence they owe to a man of so great a name. But, since of those things which are to be written most, and almost all, we have known done in our times; but a few in other times indeed, The author describes things done in his times, some also seen by himself, but to us most truly exposed by the relation of most truthful men; for this reason all who shall deign to read these things to believing we invite, that as they wish to be believed, if perchance they should wish to write some things done in their times; so they should believe us, when they shall hear those things narrated, which by us could be seen: for what estimation of the truth concerning themselves they will wish to be had by those following, that rightly to those preceding they ought to grant. But if no things which ought to be written happen to be done in their times, not for that reason let them straightway accuse us of falsity, as if what at one time by the hidden providence of God is not done, at another time for correcting or reproving men cannot be done: since the grace of miracles always requires the opportunity of things and times. For is therefore less to be believed, that the Prince of the Apostles Peter, at the Beautiful Gate of the temple, healed a lame man, because in our times he did not do that? or therefore did not the blessed Evangelist John drink poison without harm, and not raise those who had perished by poison, because I know not what impostor and calumniator did not see these things? As if, if one should hear a shipmaster or charioteer praised, that this one knows skillfully to rule a ship in a storm, that one by art to lead horses into a course; he should contend this to be above human nature, for this reason that he does not believe it can be done. Not therefore this for imitating, but that each thing regards a time and order it is to be believed. and worthy of all faith. Let them therefore deign to believe, who shall deign to read these things: that as by the merit of our faith, by which we believed those things to be true which we had not seen, it was done, that we could see some things; so let them have the reward of faith, sometime to be able to see, what at our narrating they could with undoubted faith believe. Now we shall pass to the things proposed, and in what order each thing was done, as much as we can, briefly and clearly we shall narrate.

CHAPTER I.

Miracles before the times of the Writer, some when he himself was a boy.

[2] There is a village near the city of Canterbury, by the inhabitants called Leoham. This a certain man inhabited, whom a long blindness of the eyes grieved. A blind man warned in sleep is illumined, He was admonished therefore in sleep, that he should go to the father of the fatherland Dunstan, bewail his committed evils, and that it would be that through him he should receive the lost light. The man narrates to his own what he had seen: they favored, and procured for him the authors of the journey. So the blind man enters the Church of Christ, prays that license be given him to pass the night there: Such, he said, a precept I have received. But on the following and midnight there began from the tomb of the man of God every kind of perfumes to be perceived, and the blind man meanwhile to be most grievously tortured with most grievous prickings of the eyes. He cried out therefore strongly, was healed wonderfully, praised God and Dunstan cheerfully.

[3] Three women too dwelt in one house; struck with a similar blindness from a long time and oppressed with the burden of poverty. and by his example 3 blind women, These that great Dunstan, while he lived in body, like the other stipendiary poor of the Church, was wont to feed. They, the rumor of the wrought miracle being received, exhorted themselves with alternate speeches. Why do we sit here, they said, who hear the Father of our life to revive? Let us go to him, bewail our calamity, demand his aid. He who was wont to drive away our poverty, will deign to put to flight the blindness of our body. He will compassionate those about to die of hunger, that the light being restored he may afford grace to the poor little ones, henceforth to live by the works of their hands. They said, and with a guiding staff began to go the way which leads to the city. And when they had come to the gate of the Church, their hands joined to one another they entered: and falling down before the memorial of the man, with this supplication they bring forth their grief. Holy Father, serene Father, attend to these stipendiaries of your mercy, that either after the wonted manner you grant them victual, or restore the light of the eyes, through which they may be able to pass their life. And again they said: Most pious, most powerful, have mercy on these your wretched little ones. So they prayed, and amid praying clearly saw, and afforded great joy to the people.

[4] A certain Priest, Provost of the men of Folcanum, named Ceonulf, was a very wealthy man, A rich Priest a paralytic, and was mighty with much nobility among his own. He through many years had been so dissolved with paralysis of all his members, that he could neither go to neighboring possessions, nor touch the thresholds of the Church, unless carried in a litter. So persuaded by his intimates, that he should suffer his wretched body to be carried to the memorial of the Lord Dunstan, first indeed he bashfully deferred it, a rich man disdaining the company of poverty, flowing together thither from all places for the hope of recovering health. But when now for the magnitude of grief he was intolerable to himself, he ordered a litter-machine to be fitted to the sides of horses, and himself placed in it to be dragged to the doors of the Church, where the remembered Saint rests. There sustained on the shoulders of his clients, he was carried in; a not small multitude of kinsmen following him, with tearful voices invoking the name of Dunstan. But on the second day made sick in agony, he felt as it were the hand of a man running through his whole body, and stretching all the nerves of the whole body. Thence vociferating he leaped from the earth, and stood on his feet, and his health restored to the full he began to exclaim: he is healed, Blessed is the Son of the living God in His good servant Dunstan, and blessed His good servant Dunstan in Him. Truly pious, truly omnipotent Christ, who has servants so powerful and endowed with so great piety. Soon hymns and praises being most devoutly paid to the Lord, he who had been carried by others' hands, ran with his own feet, mounted a horse, and with all his retinue rejoicing and cheerful departed. But after a few days, a banquet being made in his house, he called together all his friends and acquaintances, that they might congratulate and rejoice with him over the health obtained. And when in great joy they banqueted, they began to praise and glorify God, who though He be powerful did not abject the powerful one, but ungrateful and relapsed he expires. but with His poor granted him spaces of penance. Over which indignant he answered: Do you reckon me among the other poor, because you assert me healed among them? It is not so, since even if Dunstan had not been, so it would have happened to me. At this voice he trembled in his whole body: so in one moment he was struck with the same infirmity which had left him, that there was nothing in all his members, which remained untouched from this stroke. He vociferated therefore miserably, and after a little expired unhappily. From that day great fear and great veneration toward the Saint of God grew, the sick being restored to the full perfection of health, now single, now several day by day, brought from afar from the remoteness of diverse regions.

[5] Among these a youth hanging on the necks of many was carried, of comely face indeed, but from birth impotent of speech, A dumb man is healed, the same crooked and lame, and who for eleven years' times neither lifted his head upward, nor directed his step downward. Whom raised higher above their heads,

with these prayers mixed with weeping, they offered to the Saint. O Christ, they said, the salvation and Creator of all, who willed men in this part too to excel the other animals, that they can speak and walk with erect head; reform in this our son, either what nature left unformed, or what, formed, a sickness hostile to health corrupted: for it is of Thee alone, from that which is not to lead into that which is, and what is into whatever forms Thou shalt wish to change. Hear therefore the prayers of the supplicants, for Thy own sake and for Dunstan Thy beloved. Then the sick one let down from the shoulders of those bearing him, that he might be applied nearer to the memorial of the Saint; soon as he touched the tomb, he stood on his feet; lifted his head with his shoulders upward; and his tongue loosed, which never before had spoken, with a high voice began to cry, Glory to God in the highest. Alleluia. And so he persevered in the integrity of the speech received, that until the end of his life not only expeditely, but also eloquently he spoke all things.

[6] A poor little woman too came with the rest of the multitude, bearing in her arms a three-year-old born from her womb without light: who when for some days she had solicitously incumbed on prayer for the health of her daughter, a girl from birth, lest she should somewhat feel herself unheard; she besought all the Clergy to be a help to her with the Saint of God, confiding that they would obtain what she wished so much the more quickly, as before the other men they more familiarly served him. So the Monks affected with piety, for the grief of the mother and the languor of the girl, began with most instant prayer to demand of the Saint, that to their affliction with his wonted goodness he would deign to succor. But on the tenth day, while by chance the girl incumbed on her mother's bosom, suddenly her eyes opened she clearly saw all things, and leaping from joy said: My mother, what are these beautiful things which I see? To whom she: Do you see, she said, my dear? Who said: That beautiful man bade me see these beautiful things. So it was cried out through the whole church, the girl blind from birth illumined by the great Pontiff Dunstan. There is a concourse of all, crowding round the mother with the daughter: but when some of the Clergy could not believe, that in the open eyes there was the acuteness of vision, wishing to see a sign for investigating the truth, they throw apples as is wont to be played with boys through the pavement of the Church, that they might experience if without error the little infant could by following catch them. Who forthwith leaping from her mother's bosom, pursued the rolling apples through diverse windings, and these seized with swift course returned to her mother. Then it was perceived that the girl could see with open eyes, which before without light seemed to lie open.

[7] Likewise a certain old woman was led to the memorial of the holy Pontiff, an old woman blind from youth; that what in youth she had lost, in extreme age she might receive the light of the eyes. Devoting herself therefore to prayer, nor obtaining any remedies of health, she goes out of the city, wishing to return to the place whence she had come. And now she had begun to ascend the bridge of the river Stour, when by chance destitute of the aid of her leader she cried out: Dunstan, Dunstan, neither have I obtained the light hoped for from you, and now I have lost my leader. Wonderful to be told, and difficult for the ill-faithed to be believed: forthwith she most clearly saw youths carrying wood through the middle of the bridge, with whom she returned into the city, and what had been done indicated to all.

[8] What shall I say of Clement the German, to whom a more fitting name is Demens [mad] than Clemens? whom a Priest, for the fault of pleasure and contumacy, had delivered to Satan unto the destruction of the flesh, and so by the sentence of malediction had bound for seven years, a demoniac trembling in his whole body; that not only in the same place trembling in his whole body, but also from place to place running about he was carried with unstable motion. But in the basilica of the Saviour presented before the memorial of the great Dunstan, when by chance at the nocturnal vigils the Responsory, See the miracle, was begun, he gave a leap on high, vomited out the dæmon with blood, and after these at all times according to every kind of quality of the sane, quiet both in place and in body he remained.

[9] Or how shall I narrate the miracle done in you, ^b Edward? a man of gigantic magnitude, a man crippled 30 years creeping on the earth; if the weight of a most grave infirmity did not press you creeping in the whole earth with the mass of your body for thirty years: but afterward dear offered to Father Dunstan, and by him wonderfully healed, not only were you made amiable to all on account of the miracle of the health obtained, but also admirable on account of the spectacle of your corporeal quantity. You a musician at banquets learned after this to soothe the minds of the banqueters with song, and amid singing to modulate the song on pipes: but thence to you the ensign of lofty honor accrued, that the universality of men with concordant voice called you the man and little servant of Dunstan.

[10] But that too is worthy of no small admiration; which by a certain venerable old man, and one proved in all religion, relating we have known. a loripes [club-footed] For he says that the same Father and our Lord, appeared in sleep to a certain loripes, and commanded that he should come to the rest of his body to be healed. Who coming to the place, and finding nothing of health through many days by praying, broken by tedium or despair departed, and attempted to return by the way by which he had come. And now he had passed almost the middle of the way, when he who lately had appeared to him sleeping, serene in countenance, becoming in garment met him, inquiring whence he came, or whither by going he tended. For the sake of recovering, he said, health, bidden I went to the Saint of God Dunstan; but profiting nothing, I thought I must return to my house. Then he, I, he said, am Dunstan, fellow-servant of all the servants of God: occupied with certain necessary causes, after a twofold vision of the Saint: I could not these days visit the rest of my body, nor exhibit my presence to the sons there remaining: for Elfricus, surnamed Beta, attempted to disinherit the church of God, but for fear of me could do nothing: but now the business being finished, I go to the place of my repose: see therefore that on that day and hour I find you there, that through you I may show my grace to my citizens. So the sick one returned into the city, narrated to all what he had heard, and patiently awaited the appointed day. Greatly to be wondered at! On the day and hour, on which the Saint had foretold himself to come, the loripes rejoiced over the health received, and filled the whole city with ineffable gladness. Thus far those things which by the testimonies of others have been brought to our notice we have narrated, now to narrating those things which in our age have been done we shall give effort.

[11] A certain Virgin, devoted to God, came into the city for the sake of prayer; thence wretched, because from when she was born she had not seen the light of this world; Blind from birth, but from this blessed, because the eternal light with ever ardent desire she had sought. And when by chance the natal day of the holy Confessor of Christ ^d Audoenus the Bishop was at hand, on which alike and of all others, whose Relics in the Church of the Saviour are contained, the memory was celebrated with especial veneration; she asked of the keepers of the Church, that it might be permitted her on the same night to celebrate vigils there. Which when she had easily obtained on account of the religion of her life, she remained in the Church standing beside the rest of the blessed Father Dunstan, and the whole night devoting herself to vigils and prayers. standing the whole night at the tomb, Now we had begun the nocturnal praises, now the eighth Responsory, Let your loins be girt, with modulated voices we sang together; when the Virgin of God, sustaining a vehement itching in her face, with a most close pressing of her fingers began to rub her eyes. Thence immediately blood coming forth abundantly, flowed down upon the veil placed under her head: and she modestly nodding to the bystanders, Afford, she said, me a vessel to receive the blood, lest the holy ground be stained with its filth. Which after they had done for her, they afforded also water for washing the orbs of the eyes. Meanwhile we boys directed our faces thither, Osbern looking on, glanced with our eyes, and again to one another with mutual aspects and at the same time nods signified gladness. For we suspected, what the matter was, our good Father to have wrought some good. Now the chant of the girding of the loins and the bearing of burning lamps was for the second time terminated, now by the cantors glory was rendered to the holy and undivided Trinity; and behold she, who had had her loins always girt with chastity, to the glory of God saw the lamps burning in the Church with great gladness of heart. she receives the light: She wondered therefore at all things which she saw. There were shown her golden plates, crosses, basins, the keys of the Church: all things she wondering laughed at, the very figures of men too with great stupor she considered. You would see therefore all in the Church express tears, and with the modulation of voice, and the jubilation of heart praise God. But morning arisen, by chance we entered to the masters, about to be beaten for the faults which we had committed. And behold from across the good man Godric furious burst in, thus crying out: You here, most inept men, vomit out cruelty against innocence, and our most sweet Father Dunstan shows the sweetness of his mercy on us sinners. Go out. The prerogative of the miracle, The miracle is published: once celebrated by the Saviour in the man born blind, you see again celebrated, and do you dare to do something cruelly? Go out. So we escaped the impious hands, and after this entered the Church. Then the bell of our most blessed Father being rung, which he himself with his hands once was said to have made (than which none is sweeter, nor for moving the minds of men more tearful) the whole city ran together, wishing to see with their eyes, what by rumor opening it they had heard. So we began with high voices and at the same time tearful to praise the Lord our God, who through His blessed servant Dunstan deigned to beatify our times with so great gladness. And when many thousands of peoples stood in the Church, you would see no one among all, who did not for joy piously and sweetly weep.

[12] It was the Vigil of the Blessed Apostles of Christ Peter and Paul, and the day now inclined the Clergy performed the evening prayers in the Church. By chance I, with another little boy my coeval, had ministered at the altar of Christ, and the ministry being consummated I began to descend through the steps: and behold to meet us a certain little old woman, with a well-grown daughter, gave herself in our way, falling down on the steps and at the same time crying out: Have mercy on me, boys of God, that omnipotent God may have mercy on you, granting the advancement of virtue, and the boyish age to mature years happily leading. But we, as boys of that age, frightened at the deed of the woman, stuck in our place, tearfully inquiring the causes of her misery. A girl, foully contracted in her fingers, Then she: This, she said, whom you see my daughter, from the highest shoulders even to the extreme joints of the hands collided, I know not whether the fury or negligence of her midwife rendered foul and useless. I have heard a certain great virtue of God to be in this place, and therefore to supplicate it by a long journey we attempted to come hither: do you declare to us what is to be done. We beheld meanwhile hands without the form of a hand: the joinings did not cohere to the joinings, but a certain discordant deformity an unformed certain

connection of bones made. The thumbs bent backward, bore an immobile sensibility: for of the other fingers there was no figure, but certain roots prominent from the palm curved inward, which fixed in the palm perforated it with the nails, which thing brought intolerable straits to the one suffering. We turned away therefore our eyes, saying only this: Not us, good woman, do not wish to consult us what is to be done; near is He who can both consult for you, and procure the health of your daughter: for He is wont according to their faith to succor all invoking Him. Then she having seized the hem of her daughter's garment, drew her to the place: and soon both prostrated in their whole body on the ground, both adore the Saint, with weepings and wailings beating on his goodness. And truly they beat, to whom so quickly the bowels of his mercy lay open. For not yet had Phoebus brought his head into the marine waves, she is suddenly healed. and she who had been contracted by disease, the veins broken, lifted her arms, extended all the joints of the hands: and she who from many years could not move her fingers, expeditely now handled all things. So we ran up, we saw, we wept: and morning being made, with the exultation of the whole city, we praised the Lord our God.

[13] One of the youths dwelt near the city, so weakened from boyhood, that from the loins and downward through the whole dead, he leaned on two staves, Dead from the loins and downward, dragging behind him the half of his whole body. He on that day, on which the Son of God in assumed flesh deigned to die, having entered His Church; the standard of the Cross, on which dying He destroyed our death, with the rest of the multitude adored; and the joys of the future festivity, remaining beside the body of the venerable Father Dunstan, awaited. But the hour coming, in which our Lord Jesus Christ, the devil being triumphed over, is believed to have risen from the dead; a great clamor was made in the Church, tumultuating that the adolescent stood erect in his whole body, who for many years had been wont to drag the lower parts of the body behind him: which although the Clergy knew, yet patiently at the same time and gladly awaited the rising of the sun. he convalesces. But the morning of the Lord's Resurrection an infinite multitude of the whole city came together into the Church, to see what in the man the divine power had wrought, whom before in infirmity they had well known. They saw therefore, and gave glory to God, crying out, that Dunstan had served the good Lord in life, to whom after death not only did it happen more blessedly to live, a cripple is healed but also to afford the grace of his benefits to men. A boy too contracted in all his members, through the same Saint of God we saw healed.

ANNOTATA.

a Osbert, a Bishop.

CHAPTER II.

The translation of the body: various benefits conferred on S. Lanfranc and others.

[14] But on a certain day while more than usual the fury of the masters raged against the boys, nor was there anywhere any hope of intercession at hand; The boys invoking him against the masters, this one and only remedy they believed remained, that they should make a refuge to the memorial of the most sweet Father Dunstan, and exhibit him not so much an intercessor as a defender against the ministers of impiety. So they betake themselves at the highest dawn to him, with many tears asking his clemency, the masters sitting through diverse places, where the passage of the boys ought to be, and watching for their issue from the Church with manifold diligence. And behold to them weeping there appeared, bearing pious countenances, the pious Father Dunstan; and touching with the rod which he bore in his hand, one of them seeing with open eyes, but altogether unable to move himself, thus he began to speak: Now let it be ceased, boys, from weeping, since I permit no one to be troublesome to you today. For therefore I came, invited by the tears of your grief. the Saint appearing to one of them, Behold now I will go, and the masters watching for your issue I will lull with a most grave sleep. But you, boy, who see and hear me speaking, when you shall know yourselves freed by my gift, in this you will afford me grace, if to the Provost of this Church in my name you should command, that this initiated little infant, who lately beside me is buried, the son of Count Harold, you should cause to be cast out: for it is very unbecoming, that there the bodies of pagans be buried, where the divine mysteries are daily celebrated. he commands the pagan corpse to be removed, But if he himself either from fear, or incredulity should neglect my precept; let him know that in this Church nothing prosperous will proceed, as long as this my precept by work shall not have been fulfilled. Saying these things he was received into the sepulcher. But he who had seen these things (then indeed a boy, but now a senior of reverend age, and who solicitously admonished us that these things should be written his name being suppressed) immediately made master of himself, nodded to his comrade boys, saying; Have you not seen Father Dunstan? Have you heard what he spoke? And he narrated all things in order: These things, he said, and these he spoke.

[15] Rising therefore the boys, that they might enter the house of martyrdom, they passed before the first masters, they slept: they passed before the second, they slept: they passed before the third and fourth, and them, the masters being lulled, he frees. they slept. But after a little waking, and grievously grieving themselves derided, turned into fury, they resolve to take a most savage vengeance on the boys at the third hour of the day: whom, Dunstan protecting, in the morning they could not touch. For such a custom in the Church at that time was, that those whom the first hour of the day preserved without vengeance, those the third hour more harshly punished. But Dunstan, always and everywhere faithful, so divided the aforesaid masters from him at the same hour, that they were not so free to think of the hurting of the boys, as to treat of their own confusion. So the boys escaped the peril of that day, and on the morrow with rejoicing mind saw the vigils of the Lord's nativity. But he who discharged the legation of the Father, the Provost neglecting the precept, what he had heard faithfully announced to the Provost: but he with unfaithful mind made little of the announced things. How often too in nocturnal vision was he seen by the Brothers to go out of the Church? whom when going out they wished to retain, I cannot, he said, remain there, on account of the stench of the pagan boy, although initiated, buried in this Church. the church is burned: Nor much after, the Church of the Saviour was burned by fire, the walls fell, nor did anything of all the workshops of the monastery remain in the burned place, except two houses, without which the monks could not remain, namely the dormitory and the refectory, and so great a part of the cloister, under as much as without the infusion of rains, from one house to another they could enter. From which it was enough to see, how great a care of us Father Dunstan had. But the ruin of these was changed for the better, the venerable man ^b Lanfranc the Archbishop coming, both the most holy and at the same time most wise of all who in our age were in the land: which B. Lanfranc about to restore, who when he wished to lay the foundations of the new Church to be constructed, nor could do this without the translation of the bodies, resting within the circuit of the same Church; he indicted a fast to all the people, that the will of the Saints might be done, that their bodies ought to be translated to other places.

[16] But on the day constituted for this business, all the people praying, he translates the body of S. Dunstan, the Clergy with wax tapers and aromatics and every kind of joys coming, the Priests prepared themselves, that they might raise the shrine of the holy Father Dunstan, without the handling of his body, from the earth, and carry it to the place prepared with all diligence. Which when they had received on their shoulders, it is held back by certain Soldiers of the Church, who had lately broken the peace of King William, two Knights being slain, namely the nephews of ^c Scotland: who was Abbot of the monastery of saint Augustine, constituted outside the walls of the city. in vain asked to remit vengeance for which, But they feared, lest the death of the slain should be loosed by their death, and therefore for the cause of avoiding this evil neither would they recede from the Saint, nor dismiss his shrine. So both the Abbot and all those whose concern it was were called: they refused to grant vengeance, nor would they remit the death of the slain without vengeance. What then? The sacred body was led back, the business unfinished, and placed in the oratory of the blessed Virgin Mary ^d. But at the highest dawn, we still resting in our beds, the Abbot burst into the Church, attended by throngs of kinsmen; he asks the Brothers to be more quickly roused, says he necessarily wishes to speak to them. Who when they had come, he approached the body of the Saint, bent his knees, and into these words tearfully burst: We have sinned against thee, Saint of God, not wishing to exhibit to thee in the sight of the people the honor of service. Behold now both we grant the injury, and of the obstinacy of our mind we implore pardon. they are compelled by punishments on the following night. But we wondering at so sudden a change of things, learned that they through a vision had been terrified by the Saint of God, and scarcely had passed that night alive; for this reason that a certain Presbyter, terrible of aspect, who from the figured images seemed most like Dunstan, had vexed them with grave torments, and long vexed had violently dragged them to be burned in a burning pyre. So they, the injury which willingly they would not, compelled, granted. ^e

[17] In these times Lanfranc the Archbishop entered into a conflict against the elders of the kingdom of the English, especially against the Bishop of Bayeux named ^f Odo, who was the brother of the King and Count of Kent, concerning the right of the Church of Christ, The same B. Lanfranc and certain lands thence from ancient times unjustly taken away. But confiding nothing in his own strength (for he was as to all incomparable in wisdom, so in the sight of God before all always admirable in humility) he besought B. Dunstan to be a help to him, for defending the cause of his Church. And the salutary Host being offered for being heard, quiet he sat in his place, awaiting the calling of the pleaders, and at the same time meditating, what either he himself should object to the adversaries, strengthened by B. Dunstan, or in what manner to whatever objected he could respond. Then meanwhile to him suffering an excess of mind there appeared the Saint of God, standing in the midst of two others endowed with Angelic dignity, having himself too Angelic countenances, and in his countenance showing to Lanfranc a certain winking of brow and eyes. ^g By which vision he made secure of taking the victory, intrepid went to the council of the malignant, he wins the suit: their fortifications with a torrent of reasons utterly dissipated: for so he overcame all the adversaries of Christ and his own, that both those things which were of its right were most integrally restored to the Church of Christ, and that this was done not by human wisdom, but by divine virtue, the same servant of the Lord gloried.

[18] After some days Lanfranc, most grievously touched by corporeal infirmity, was altogether despaired of by the physicians. And when he thought the end of his life now and now to be at hand, a legation being sent he commands the brothers of the Church of Christ what was being done about him: sick unto death, he desires the presence of the seniors, that if it should not be permitted longer to live in the body, the deceased, that I may use his words, corpse to the city

they should carry with them: for in a certain patrimony of the Church, far distant from the city, which is called Ealditun, the same venerable Father was sick. So they come to the place, find all things filled with tears, weep with those weeping, not wishing to see a man to be ended by death, like whom after this they knew was not to be found. But he either not bearing his own straits, or the miseries of his sons (for as a mother her only son, so he loved each one of us singularly) turned his face to the wall, about to beseech the divine clemency with as great sighs as he could. he sees in ecstasy the Saint, But forthwith rapt upward, he saw as it were an army of men clad in white, having faces shining like the sun, sitting on white horses adorned with golden trappings, and exhibiting liberal jests to one another with a certain pleasant sweetness. Whom he passing by beholding with joyful eyes, inquired whose this expedition was. But it was said this house to be of Dunstan, but he to be not far off. So Lanfranc awaited, exploring the countenances of the single ones passing by, desiring to know him before the rest, from whom before the rest he hoped to receive the remedies of health. And behold the most blessed Father Dunstan, attended on this side and that by squadrons of venerable seniors, and seen to embrace his foot is healed, was coming; bearing in all things a habit similar to the rest, except that from the shoulders and upward he stood out loftier than all. To meet whom Lanfranc humbly advancing, and joining himself to the side of him riding, embraced his foot together with the stirrup, on which he seemed to lean: and to himself for the sake of kissing he attempted to draw it. But ^h Dunstan, as if frightened at the deed, or exhibiting to Lanfranc the grace of honor, his knee constricted with both hands seemed to draw back his foot to himself. In this blessed wrestling of contest Lanfranc returns to that which he had been, and so finds himself sound, that no vestige of infirmity in his whole body remained. He gives therefore thanks to God, by whose gift he could both see Dunstan, and the desired health, him granting, receive. So those being called who reclined nearer, he narrates in order what he had seen, at the same time asserts himself to have convalesced. But them thinking that he spoke with alienated mind, Let there be prepared, he said, for me an altar, and this to his wondering ones gratefully he narrates. for you shall see him offering Sacrifice to God, whom a little before you saw scarcely moving his lips. Then the seniors being summoned, who lately had come; This day, he said, will be to you a day of good news. The Lord and our father Dunstan to have been here, and me from all molestation of body to have healed know. Return therefore to the Church, bar its gates upon you, go to the memorial of the Saint, bend your knees; and for the health restored to me render abundant thanks. For I do not wish through myself now to come, lest men think me to be something, as one who could see the Saints of God. They do the commanded things, and afford great joy to the Brothers, suspicious of the death of the Father.

[19] A certain Chaplain, the Presbyter of the Archbishop, had been so grievously tortured with the vexation of fevers through eight months, that the flesh being consumed, scarcely did the skin cling to the weak bones. He at that moment, at which the Archbishop was made well, His Chaplain is freed from a grave fever of eight months. obtained the health desired from God himself too: and in the morning joyful entering to the Archbishop (for he had learned him to have convalesced) inquired the manner of the health received, and heard it. Asked also himself, that in what manner he was he should declare; Plainly, he said, I am very well: since He, who regarded thee in the peril of death pitying, conferred health on me too for the grace of thee in this night. For I lay in my bed, which only a wooden wall separated from thy bed; and I saw in vision B. Dunstan, performing solemn Masses in the Church of the Saviour, and me serving him in the ministry of the Subdiaconate. And when the Epistle had been read by me, I approached to kiss his feet after custom, asked the benediction, and so departing with his benediction I convalesced. Hearing these things the venerable Father Lanfranc, bursting into joy, thus said: Nothing of infirmity could remain in a place, which the Saint of God with the grace of his visitation deigned to illustrate.

ANNOTATA.

the subtleties of the adversaries, and demonstrating the paths of escaping. Similar things indicate Osbert, Knyghton on the Events of England chapter 5 and others.

CHAPTER III.

Other Miracles.

[20] At that time too two certain things happened among us, which we have thought to be ascribed not more to B. Dunstan, than to the other Saints resting there. For by the precept of the Bishop of Bayeux a certain man had been cast into chains, A guilty man praying in the church of the Saint, for this reason that a stag pursued in his wood by dogs, and giving itself headlong to meet him, an arrow being shot he had slain. Held therefore in chains in the city of Canterbury, by days and nights to frequent the Church, to pour out tears for his sins, and to excite great affection of the people around him from the sound of the grating chains. And when this for two years he had unceasingly done, on a certain day, when before the altar of the Lord's Cross he lay prostrate, the chains are loosed of their own accord, all seeing who stood around, the chains were burst, the fetters broken into four parts, the nails broken into minute parts: but he himself was utterly ignorant of what was divinely being done about him. But him rising from prayer, the chains fell from his feet. Which taking in his hands, through the midst of the Brothers, praising omnipotent Christ for the miracle, he went, and placed them upon the altar of Christ; bringing to God as a gift, what had been to him as a burden. After a few days while Lanfranc the Archbishop had narrated this matter to a certain most powerful man, he by a reciprocal relation, And I, he said, can narrate some such thing to your Excellence, which I think will be of no less admiration with you. For the third day is today, from when sixteen ships of pirates driven by a most strong wind, were cast to the shore of the sea. But the men who had been within, partly were immersed in the waves of the sea, partly seized by the Royal exactors, with their Prince, named Baraba, were bound with fetters. a pirate going to the same place escaped from the chains, Who therefore wished to be called Baraba, because he had always been of too great cruelty, and had slain a great throng of men with his hand. But escaping from the fetters, he seized the way which leads to Canterbury, knowing that he would lack neither life nor members, if he could touch the Church of Christ as an asylum. But when he was now near the city, soon as he saw the pinnacle of the Church and the golden Cherub, as if repelled by the virtue of the heavenly Cherub, he could not proceed further. So he strives with all his strength against the empty air: but he always felt it as an iron wall. He stuck astonished, the church being beheld he cannot proceed, and again his strength being resumed undertook the contest of the former wrestling: but by that virtue by which before repelled, with a greater space than before he leaped back. He tried if whence he had come he could return, he could run as much as he wished: but if whither he was disposed he wished to proceed, soon as he saw the Church, he could not move his foot. Despairing therefore of his health and of the mercy of God, It is manifest, he said, that I have a lot with the damned, to whom it is not permitted to see the Church of Christ. What therefore does it profit to invoke a cruel Christ, from whom there is no mercy to be obtained? As fortune shall will, let it go, I henceforth will not enter into flight, but whence I came about to die I will return. Saying these things with headlong course he returns; what had happened to him he narrated to many thousands of men, and pays the penalty. after this paid penalties worthy of his deeds. These things received Lanfranc, me being called commanded these things to be preached among the people, adding that this one was terribly driven from the Church, because with feigned heart he had approached it; but that other was for that matter wonderfully freed in the Church, because to the same daily with devout mind he had tended.

[21] But that too is worthy of perpetual memory, which in ^a Edward, Archdeacon of the city of London, The Archdeacon of London made a monk at Canterbury, his clemency wrought in a wonderful manner. Who when he was in the world mighty with delights, beholding all the goods of the world to be narrow, betook himself to the one immutable, common, sufficient good, God, the holy garment of religion being undertaken in the Church of Canterbury, under the rule of the aforesaid glorious man Lanfranc the Archbishop. Where through some years honestly conversing, he obtained great favor with all the cohabitants. But after this the malign spirit, envying his conversion and at the same time his conversation, with certain occult and importunate suggestions brought into his mind a tedium of religion, desiring to lead him to this insanity of mind, that to the world whence he had come by repeated vomit of filth he should return. For the devil sent into his heart the pleasures of the world, the embraces of women, ample houses, the societies of friends; nor did he permit him to think, how sweet is the Lord to those tasting Him, how great the house of God and the huge place of His habitation, but meditating return, how blessed the society of Angels, praising God world without end. Overcome at length by the importunity of the tempter, he labored at an issue from the Church: and all things being prepared, which for fulfilling this sacrilege seemed fit, he enters the Church, about to ask of S. Dunstan license of going out and of returning to the world: knowing without doubt, that nothing would prosperously proceed for him, if he, that one offended, did not fear to depart. And rising from prayer that he might go out the door of the Church, he found in the door Dunstan standing with a rod; he is chastised by the Saint appearing. not such then, as Lanfranc had seen him, but terrible in countenance, threatening with eyes, and with biting lips fremishing these things: Return, wretch, return, prostrate yourself to omnipotent God, and the conceived poison of the devil from your heart vomit out. And when he fearing and trembling stuck, Dunstan the rod being raised against him, said: You shall not go out, but here you shall die. This said, he who spoke disappeared: and he to whom he spoke, grievously fell sick. So soon received into a little bed, for two months in great straits he lived: and after this consummated his life. But when it had come to this that he ought to render his soul, those being summoned, whom he had had first in the love of fraternity, all things in order which he had either ill disposed, or for his good seen, in great contrition of heart he narrated. These same things a certain other Brother, an adolescent of good disposition, named Adrian, before all confessed, saying himself both conscious of the counsel and consenting to the work.

[22] Before these days, when I was in the Isle of Thanet ^b, I walked along the shore of the sea with a Soldier, who had invited me for his defense, Osbern himself acting with a soldier, considering those things which there are the marvels of God, and eliciting thence the material of good discourse. Thence the discourse was drawn to Father Dunstan, since I always reckon it the greatest gain, as often as I find an occasion of speaking of him. Then the same Soldier, this name being mentioned, grew wholly pale, and as if sighing grief from his inmost: Woe, he said, to me ungrateful, who hitherto remain unmindful of so great benefits. Then I: And what, I said, are these so troublesome sighs? Do you know, he said, how hostile the Abbot of S. Augustine was to me while he lived, while he desired to plunder, the things which had come to me by inheritance? I know, I said. Do you also know that, that not only did his immoderation nothing hurt, but, he understands him in a suit, also grew to a heap of greater glory for me? Nor this, I said, lies hidden. But to what purpose you commemorate these things I know not. Know, he said: for on the night which preceded the day of the plea appointed between me and him, recalling when I was in my house, which is near, that you frequently were wont to extol Father Dunstan with your reasons, Now, I say, I have to experience, if as I have heard, so he exists laudable. Bent therefore in prayer, God of Father Dunstan, I say, favor today our part. Thence giving my little body to rest, strengthened by S. Dunstan to have conquered: I see in sleep the city of Canterbury, the basilica of the Saviour, the memorial of the Father. On which as if leaning, I behold a man standing near, becoming of form, splendid of garment, holding in his hand a lamp of light. At whose image terrified, Who, I said, are you, most beautiful of men? The same, said he, whose aid you a little before were praying. Wonderful! I said, how swift you are to pity the wretched! Do you know, what the Lord threatens? Nothing, he said, of his threats fear, nor at all esteem them greatly. So that Soldier prayed: after this turned to me, he said. Now the rest you know, in what manner I and you met, contended, conquered. A sign, I said, great on that day the Saint gave, for this reason that when they were several and of polished acuteness, by a few and less acute conquered they departed. Then I looking at those who were present, showed by words, what now I bring forth in letters.

[23] Now to those things which properly touch my person, as one perhaps less wise, I will pass, and so to my mouth I will put silence, the same affected with great injuries, to my hands too I will indicate leisure. At a certain time certain men infested me with grave hatred, nor before from infesting would they rest, than me affected with great injuries, with graver they threatened to be afflicted. But of those who were given judges of pleading our cause, so the mind either by the favor or the importunity of the adversaries was alienated from me, that neither by speech could they be bent, nor by any reason be moved. Despairing therefore of the succor of men, the aid of God alone and of that Blessed one I judged to be sought. So in the nocturnal time all being lulled, his memorial in great confidence I went to, and the multitude of his compassions with groaning voices and weeping eyes I beat. Then weary in mind, anxious with grief I withdrew; sought the secret; the grief of the heart by the rest of the body, as sometimes happens, desiring to lighten. Not yet had I sufficiently for reposing composed my body, and at the sepulcher of S. Dunstan recreated by a coaxing vision, when, my mind exceeding all things, I seemed to myself in the court of the temple to see a house, whose magnitude was wonderful, the beauty inestimable, to which no one except through a certain inundation of waters could pass over. But the law for those passing over was, that the more they approached to the entrance of the house, the less they felt the same waters. I passed over with those passing over, and the waters thinning I came to the further shores of the channel: and soon entering the house, I saw the whole of it shining with a brightness greater than solar, a choir as it were of Saints with a certain ineffable sweetness rejoicing sitting around, and a certain subtlety of beauty, which in the manner of crystal could be seen through by the eyes of the beholders, presenting. I considered more diligently, wishing to perceive, whence so immense a brightness of light flashed; and it seemed to me, that not from elsewhere than from the bodies of the Saints the same splendor came forth. But to me asking what these things were, it was taught this to be the Clergy of the great Dunstan, but he a little before to have been present, to have celebrated the divine Sacraments, and not yet the Antiphon of Communion being chanted to have withdrawn, and to have commanded that he should await him who lay down at his rest. I thought therefore lest perchance I were that one

were that one. And while I revolved this in my mind, those men rising and seizing me set me in their midst, exhorting themselves with mutual voices; Come, Brothers; let us terminate the Masses, since he is present, for the grace of whom this delay was made. So they began with most sweet and most modulated voices to chant, he understands himself to be the superior in the judgment. and to invite me to organize what they chanted; But I say to you my friends, do not be terrified by those who persecute you. At which voices awakened, forthwith to the sepulcher of the Saint I ran, embraced its middle with both arms, vociferating and with great exultation of heart speaking out; You have been present, most dear Father, you have been present, you have been present to one laboring in straits, and humbly asking your grace. Truly you are the Saint of God, and whatever you wish you can obtain from Him. Now secure I will go to the judges, nor will I dread the threats of anyone today. The judges coming therefore, whose concern it was to terminate the cause, there came those who labored to trouble me: I too came, I moved a calumny concerning the adversaries. So, God aiding and Dunstan patronizing, I overcame all opposing me, so that they too fell by their own reason, and I not only did not escape the injury done to me, but also in my defense at the same time and exaltation exulted very greatly.

Annotata.

EPILOGUE.

[24] I think these things to be enough, most dear Lords and Fathers, either for insinuating the temporal labors of the holy man, or for commending his everlasting glory to the faithful of the Catholic Church. Not that there are not more and perhaps greater than these, which still can be narrated: but that I have wished to narrate only those things, which the faith, The author touching upon some miracles, as I said in the proem, would not seem to exceed. For who would straightway accommodate credulity to me, if I should say, either that he suspended a garment on a column of light, or that he led the extreme want of a kinsman to the highest riches by half a coin? Whose mind would not horror strike, if he should hear a monk hastening to Jerusalem, surrounded by the army of the Emperor of Constantinople, at the sole invocation of that Saint to have been freed from their most troublesome irruption? Whom, I say, would not astonishment apprehend, considering either a thief frightened by the Saint, to have left the things carried away from his rest in the court of the temple untouched? or a citizen of Canterbury, against the opposed authority of the Saint, snatching the substance of the Church of Christ, after a few days to have paid the penalty of his temerity? You see from what I abstain, for this reason that I do not wish to go beyond the estimation of the hearers. Which yet if I should commemorate, I ought not to be incredible, for this reason that there is nothing of difficulty, where the Lord Christ is the author of the work. Then after the manner of cantors performing at banquets we have done, who when it is most beautiful, are wont to cut off the middle of the song, by which both tedium is taken away from the hearers, and again a greater delight of hearing is excited. But at the last we have wished to obey the precepts of speaking even at the end of this oration, who, the minds of the hearers being moved, put an end to the offices of Orators. For a tear, as Tully says, nothing dries up more quickly. But if I have performed the office as it was fitting, give thanks, I beseech, to omnipotent God with me, by whose compassion it was effected that it could be performed. But if I have said less aptly, he asks thanks to be given to God, not therefore less is he, of whom I have spoken, to be appreciated, for this reason that nothing is more unworthy, than on account of the fault of the writer to diminish the virtue of one well meriting. Rather in him let us magnify God, and let us emulously exalt His name in turn, giving thanks to Him, who chose him before the constitution of the world in His eternal wisdom, and willed to beatify the times of the English through the showing of his corporeal presence. Let us also venerate him in God, and let us extol his merits with the highest honors, certain that it pertains to the glory of God, whatever in his veneration our devotion informs. and the Saint to be praised. Let us love him from all the marrows of our hearts, and through him whatever we shall faithfully ask of God let us hope ourselves to receive: for this reason that nothing will the clemency of God be able to deny us, if him whom He loves we shall have studied both to love in mind and to venerate by service. Glory to omnipotent God the Father, who made him; glory to the only-begotten Son of God, who redeemed him; Glory to the Holy Spirit, who illuminated him with His grace: to the one, sole, living and true God, praise and giving of thanks, through the infinite ages of ages. Amen.

Annotata.

ON B. ÆMILIANA OR HUMILIANA, WIDOW OF THE THIRD ORDER OF S. FRANCIS.

AT FLORENCE IN ETRURIA.

IN THE YEAR MCCXLVI.

PRELIMINARY COMMENTARY.

On the Life once written in Latin in a threefold manner, the miracles, the cult approved in the Summary of the Process. Likewise on the most recent Italian Life.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BY D. P.

[1] There flourished at Florence from the ancient and noble family of the Cerchi, that is, of the Circuli, B. Æmiliana, more usually called Humiliana, the name perhaps thus corrupted from industry, on account of her signal modesty. She was born about the year MCCXIX or the following, given in marriage about MCCXXXVI, The Life written by Vitus of Cortona, but her husband being dead made a widow about MCCXLI: who at length illustrated with miracles migrated to the heavenly glory on the day XIX of May in the year MCCXLVI. Her deeds soon after her death were written by Vitus of Cortona, whom S. Francis himself admitted to the Order of the Minors, and destined Provincial Minister into Thrace. Of this Lucas Wadding in the first volume of the Annals of the Minors at the year 1211 number 10 writes these things: Another too the holy Father Francis, under that humble domicile built at Cortona, gathered a man of the city of Cortona, named Vitus: in whom the true appearance of religion, and the highest zeal of the divine honor and of saving souls, begot a great opinion with the holy Master. After Benedict of Arezzo he was sent as Minister to the province of Romania in the parts of the Greeks. He returned afterward into Italy; and illustrious by the merits of the labors of the faith propagated to many, migrated to the Lord. These things Wadding, who in the book on the Writers of the Order of the Minors asserts, Miracles added by Hippolytus of Florence, that he scarcely went to the year MCCL. This writing of Vitus Hippolytus of Florence supplemented, also a Priest of the Order of the Minors, and especially the miracles, wrought through the intercession of B. Humiliana in the triennium next after her death, more than forty: which all at Florence, in the monastery of the holy Cross of the Order of the Minors, are extant in a most ancient parchment, deposited in the library, shelf XXVI on the right, where we ourselves in the year MDCLXII transcribed them, and here give them hitherto unedited. There too we found an illustrious Compendium, worthy to be added to the aforesaid, under the name of Æmiliana.

[2] How great a reverence soon from her death she began to be held in by the Florentines, on account of the apparitions and miracles, making her beatitude indubitable, from their already remembered collection we learn. For her body verisimilarly buried in the common manner, the ancient and public veneration as of a Saint. in the third month from her death, namely on the day of S. Donatus VII of August, was translated, as at number 38 it is indicated, from the first tomb, which had been under the staircase, by which the Brother about to preach went to preach, according to number 41; to another more honored and verisimilarly more elevated place in the church; namely by the authority of the Archbishop Ardinghus, of whom in the Life number 54 it is said, that by his public preachings he greatly commended her. Her Feast too is named more than once simply, The Translation, and a Vigil to be fasted on bread and water is promised, and everywhere both writers call her a Saint and Blessed, from the common sense of the whole Florentine people. Then in the year of Christ MCCXCIV (as John Villani says in the Florentine Chronicle book 8 chapter 7) on the day of the holy Cross in the month of May was founded the great and new church of the Friars Minor of the holy Cross, many Bishops, Prelates, Clerics, and Religious being present at the consecration of the first stone, with the Potestate, Captain, and Prior, and all the Florentine People, of either sex with the greatest solemnity and gladness. But the foundations began to be laid from the right side, where the lateral chapels are: for there was the old church, which remained for the use of the Friars, until the new chapels should be built. Afterward, says Arthur, in the Annotations to the Martyrology, in the year MCCCXIV her Translation was made in the month of November on the day of S. Vitalis, that is the IV day of the month: yet not into the Sacristy, as he says, but under an altar in one of the chapels (the new ones I think) and there she remained until the year MDLVII, when the Relics of the sacred body taken thence were placed in a movable shrine: which first perhaps was kept in the sacristy, but afterward in the Chapel of the Calderini at least in this century, whence it is taken in the public solemnities especially on May XIX, and is exposed in the middle of the church upon an altar together with the Head, Arms, and Feet, long since separated from the body. And the Head indeed about the end of the XIV century had been placed in a silver shrine; the Arms and Feet, it is uncertain when, in reliquaries adorned with gold; as is said in the Process of the year MDCXXV, a copy of which the most Illustrious Andreas Cavalcantius of pious memory made for us, whence too we shall give below certain excerpts, for confirming the ancient cult of her, as of a Saint, from time immemorial.

[3] The old pictures bear witness, of which one here placed, in the domestic chapel of the Cerchi, exceeding the age of CCCL years, is preserved; and according to the copy of this, the images, delineated by Philippus

Baldinucci, a sculpted image is at Rome with the license of the Superiors: which because it has expressed in the diadem the title of Saint, seemed worthy to be here proposed. The author of the prototype was once believed to have been John de Cimabue, a celebrated painter, who born in the year MCCXL died MCCC: afterward it began to be doubted whether it was his, or of his far more excellent disciple Giotto Bondone, who in the year MCCLXXVI having entered this light, departed from it in the year MCCCXXXVI. Many of his works are extant at Florence, and by the command of James Cardinal Cajetan, in the atrium of the Basilica of S. Peter at Rome he made by mosaic work a ship wonderfully elaborated in the figure of the Church, today too among the admirable works to be seen, the place more than once changed. Either could have seen and known Humiliana: Giotto however the latest judgments of the skilled have assigned this effigy: but of whichever it was, if it perfectly expresses the likeness of her living, it must be taken from a more ancient one, and made before either was born.

[4] We found with the most Illustrious Senator Carolus Strozzius among other collections thus annotated: The Feast and name in the Martyrologies. The Feast of B. Humiliana is celebrated yearly in the church of the holy Cross in the middle of the month of May, on account of the legacy made by the Lord John Richard de Cerchis in the year MCCCXCIV. In the manuscript Martyrology of the Medicean library, and in a similar one preserved with the said Strozzius, these things on this XIX of May are read. Likewise on the same day the passing of the Blessed Æmiliana de Circulis, who is buried in the place of the Friars Minor of Florence, in the year of the Lord one thousand two hundred and forty-six, coruscating with virtues and miracles. These things there, which are also held in the Martyrology printed at Florence in the year MCCCCXCVI by Franciscus Bonaccursius. But Cionaccius notes concerning these Martyrologies, that although Paulus Mini in his discourse on the Florentine nobility asserts, that the city of Florence can claim for itself more than a hundred Saints, and very many Blessed, as sprung from itself; yet none are there named, except S. Zenobius, S. Andreas, S. Podius Bishops of Florence, S. Bernard Bishop of Parma, S. John Gualberti Abbot, S. Crescentius S. Eugenius Deacons, S. Philip of the Order of the Servites, S. Miniatus Martyr, S. Crescus with his companions who suffered at Mugello, and with these B. Humiliana, no other. After these Martyrologies written or printed, Raphael Volaterranus, a man known by his written books, asked by the Observant Friars of the convent of S. Salvator outside the gate of S. Miniatus, contracted into one the writings of Fr. Vitus and Hippolytus, Another Life written by Raphael Volaterranus, and rendered it in a better and more elegant style. To whom Hilarion Sacchettus the Vicar general gave thanks by letters subjoined, given on the Nones of June in the year MDXX: and he adds that he would offer the said Life to Leo X, the Supreme Pontiff a Florentine by nation and most loving of the same Volaterranus, perhaps hoping that he would be induced to ascribe Humiliana by solemn rite to the Catalogue of the Saints: but this hope the death of Leo cut off, following after a year and a half. This Life Silvanus Razzius made Italian, and inserted into his twofold work on holy women and holy women of Tuscany, and from this into our Teuto-Belgic language the same was translated by Jacobus Raps. Lucas Wadding praises this writing at the year 1246 number 24, and others after him. The said Life, from the original almost consumed, copied by his hand, the aforepraised Cavalcantius showed us: and since we had not transcribed it, the same received at Florence from the Senator Alexander Cerchi was sent in the year MDCLXXIV by the most Illustrious Lord Octavius Falconerius, Abbot of S. Jerome, then the Pontifical Internuncio in Belgium lately at Rome deceased. This too we give, lest anything be lacking for illustrating the glory of B. Humiliana and gratifying the Florentines.

[5] But I cannot here omit, that from the lately received three Volumes of Epistles of the most Illustrious Vincentius Armannus of Gubbio, an Italian epitome in the Epistles of Armannus, I should signify in Volume 3 page 385, that the aforesaid Lord Alexander, is also called Secretary of the Grand Duchess Victoria della Rovere, by the heading of the epistle given to him; and that in the same epistle is contained a most elegant epitome of all the chief acts and miracles of this Saint, so that at the end of the epistle that most learned blind man vehemently grieves, that it was not known to him before, than he had seriously wished B. Humiliana to be able to lack the use of the eyes, lest the appearances of vanities, by chance offering themselves by their gliding in, should distract his mind from pious cogitations; believing that by that example his own calamity would have been lighter to him when younger, when he made the loss of his eyes in England, that even so he might be compelled, civil cares dismissed, to give himself wholly to the more useful and holier study of virtues and letters. and the Life most recently published by the author Cionaccius. Here I had finished when from the most Illustrious and most Reverend Lord Visconti, the Apostolic Nuncio to the Princes of the Rhine, there is sent to me a new History of S. Humiliana, composed by Franciscus Cionaccius a Florentine Presbyter, the material being suggested by the aforesaid Lord Senator Alexander. From this I shall note some things to the aforecited monuments, more I shall collect in an Appendix, in the beginning of which I shall treat somewhat more fully of that work.

LIFE

By the author Vitus of Cortona a contemporary, of the Order of the Minors.

From the original Manuscript preserved in the convent of S. Cross of the same Order at Florence.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BHL Number: 4041

BY F. VITUS A CONTEMPORARY FROM THE MANUSCRIPT.

PROLOGUE.

[1] These are the witnesses of the life of B. Humiliana, Brother ^a Michael, by nation a Florentine; Brother ^b Vigor, by nation of Cortona, both Friars Minor; Brother ^c Bonamicus of the same Order, by nation a Florentine; 34 witnesses are cited. Lady Ravenna, kinswoman of B. Humiliana, very religious and honest, and much famous in the aforesaid city; Lady Gisla, the guardian of B. Humiliana in her infirmity, of holy life and conversation; Sister Gisla of Mucello, very religious and honest and of holy conversation; Sister Benevenuta, companion of the aforesaid, of honest life and conversation; Lady Luciana, wife of Rainerius, of the people of S. Proculus of the city of Florence; Diana, of the people of S. Margaret of the same city, of holy life and conversation; Lady Sobilia ^d, a Recluse in the Rock above the monastery of Camaldoli, of the aforesaid city, of holy conversation and honest life; Lady Dialta, of the people of S. Lawrence, of the aforesaid city, wife of Ugalottus, of good life and conversation; Lady Bene, wife of Riccus, of the people of S. Maria Alberici of the aforesaid city; Lady Altobene, wife of Bonajuncta, of the people of S. Cecilia of the aforesaid city, of honest life and conversation; Lady Jacoba, wife of Bene, of the people of S. Martin aforesaid; Lady Bonitia, wife of Bonaccursus, of the aforesaid people of S. Martin; Lady Diana, wife of Mainettus the Judge, of the people of S. Peter of good counsel, of the aforesaid city; Lady Scotta, wife of Bernardinus the dyer, of the people of S. Pancratius of the aforesaid city; Lady Bella, wife of Tedaldus, of the people of S. Cecilia of the same city; Lady Compiuta, wife of the late Ubertinus, of the people of S. Peter the greater of the aforesaid city; Lady Tabbaria, wife of Torsellus, of the people of S. Martin aforesaid; and their daughter, named Geminiana, wife of Consius, of the same people; Two sisters of B. Humiliana, namely Lady Mingarda and Lady Rigale; three kinswomen of B. Humiliana, namely Lady Cecilia, and Lady Guittonessa, and Lady Gasdia; Lady Ermellina, stepmother of the aforesaid S. Humiliana; three handmaids of the aforesaid Saint, namely Piecilia, Melliore, and Gisla; Lady Ricevula, of the people of S. Martin aforesaid of the same city, wife of the late Gerardus; Lady Daria, wife of Lord Bencivenni, of the people of S. Maria in campis of the aforesaid city; and Lady Scotta, her kinswoman, wife of Racus, of the same people.

ANNOTATA.

CHAPTER I.

Marriage, widowhood. Affection toward the poor, and ecclesiastical things.

[2] A certain Lady named Humiliana, daughter of Oliverius Cirki, a citizen of Florence, when she was ^a sixteen years old, was given in marriage by her parents: and as if full of God, Married she spurns the adornment of face and garments: one month being passed after her coming to her husband, she began to spurn the pomps of the world and adornments, so that she did not adorn her face; and the cultivation of garments, which for the reverence of her husband she wore, were to her not for joy, but only for a cross; a certain ^b Lady her kinswoman exhorting her to this, because she too feared God, and in those things which are of God daily was conversant. And because it is long to write all things of her life and deeds, like a gatherer of flowers placed in a meadow, a few of many to the honor of God and our profit and the edification of the hearers we shall collect. In the first year therefore of her conversion she caused Masses to be celebrated daily for sins, devoted to alms, and how great alms in that very year she distributed in clothing the naked, in refreshing the weak, in visiting the sick, compassionating the wretched, in works of piety, we could not say. O who could say, how often she herself blessed secretly withdrew the fragments of the set bread from her husband's table and hid them, afterward to be distributed to the poor! For also the copious multitude of the aforesaid fragments being collected into one, filling her bosom wounded with pious compassion, she carried together with her aforesaid kinswoman to the poor and needy. And who shall enumerate, what in the five years she did, in which she remained with her husband, the works of piety, in which she was continually conversant; and how with her own hands she labored, that she might be able to fulfill to her vow what she desired, namely that she might more fully succor the poor? For the copious substance of her husband's house did not suffice for her fervor in disbursing alms. Let us be silent, because it would be long to say, how many naked she clothed, and the cloths which even to the linens of the bed she disbursed to the poor: which also she often cut, retaining a part for herself, and giving a part to the poor: and also the cloth handed to her for the same, a part being taken away for a poor person, she sewed into shorter linens: the silken double garment, which she had, she sold and gave to the poor.

[3] While she was in the power of her husband, ^c she distributed all her headbands, retaining nothing for herself except one of linen and a part of another of silk cut off: she even cuts and distributes her garments, which after the manner of B. Martin dividing, the greater part she gave to a certain poor Lady, retaining the least for herself, with which she might cover the linen headband. A new scarlet tunic, bought for her by her husband, she narrowed at the sides, and from

the part of the feet she cut off the greatest part: from which composing sleeves, she sold them, and gave the price for the foods of the poor wretched. The old woolen cloths of her husband and her own she filched: which selling, she disbursed the price to the poor. Other linen cloths, old and new, which she could, she secretly took, and sent to a certain confidante of her secrets, that she should give them according to her vow to the poor and needy, placed in diverse parts. On a certain day the headband which she wore on her head dividing, a part retaining for herself, a part she gave to a certain leper, whom she found in the way grievously tortured with pain of the head. The whole linen cloth, which she found in the chamber of her husband, and her own if she had any, she distributed wholly to the poor: and whatever else she could have, in a good manner she disbursed to the poor. The things of her husband's chamber and her own failing, from the labor of her hands and of others which she could have she fabricated for herself linen cloth, and bought the fabricated, and also bought woolen: which cutting into garments of the poor she distributed, to each one as she knew each one to need. At a certain time too the down of her own bed being withdrawn she composed a little bed, together with her kinswoman, which they delivered to the sick of the poor enclosed Ladies of Ripoli.

[4] From the work of her hands she gave paraments to the altars, and the altars themselves she adorned with clean linens. she gives effort to the adornment of the altars, She did not find a chalice newly fabricated, or an ecclesiastical book made, or any ecclesiastical things pertaining to the altar and other divine works, in which she did not stretch forth a hand of piety. O how great was her reverence about the divine things, and about the alms pertaining to the same! On a certain day flour being asked of her for making hosts, for the reverence of the Body of Christ, she gave the flour of one measure of a starium, deflowered from eight staria. Delicate foods to the holy men and sisters, more delicate to the weaker, and stronger to the stronger, according to the human manner, with her own hands she made. Moreover the residue too of the pottages, which were made in the house, which was often much, she collected again into one and prepared again that it might be more willingly and avidly taken, and reserved it to be disbursed to the sounder poor. Many good foods she withdrew secretly from her own mouth and laid up, that she might distribute them to the poor. But for herself she was content with mean food, she withdraws foods to be given to the poor: which receiving she paid praises to the Most High for so great a benefit. But from the various businesses of the house and the frequency of the family and the running about of men and women, the aforesaid foods being unable to be prepared by day, she prepared them in the nocturnal silence. Alas! what shall the wanton in their couches say, when this so tender one, solicitous about her own salvation, thus laboring often led a great part of the night sleepless? And the light arisen, her kinswoman being taken, who in these things was her partner and conscious of her secrets, not as the pompous and seekers of honor and the vanity of the world, but as handmaids of God, not fearing to bear the reproach of Jesus Christ, they went about through the city the places of the poor, the sick and the sound, distributing the aforesaid foods: yet the cooked unctuous foods were carried by the handmaids, that, themselves being absent, the sent foods might satisfy the needy poor.

[5] They visited also the places of the Saints, as is the custom of Florence, namely of the Ladies of Monticelli, and of the Poor of ^g S. Gallus, and others where Indulgences are constituted for sins, she visits the places of the Saints, that they might be partakers and consorts of all good things; the threats of the men being spurned and the injuries inflicted by the same, which were inflicted from the contracted delay which arose from the long visitation. O how great was her fervor, and how great a compassion about the wretched had invaded her heart! For the holy fervor overcame every injury, and every torpor, and terror, and the delights of the flesh. O with how many injuries lacerated and reproached with words, by the great and small of the house! She was even sometimes beaten on account of the works of piety, which she humbly expended on the needy, and forgetting all things about the aforesaid she remained familiar and tractable. But them being sick, as a pious mother piously compassionating, solicitous about their necessaries, she tolerates injuries, by ministering she assisted, prepared in all things as she could to succor. With special compassion she was moved about the sick, knowing how much they need, because she often was grievously sick: and she intended on account of that Evangelical saying, What you have done to one of these my least you have done to me, to do to the Creator the service expended on the creature. Matt. 25:40. She frequented Confession, and not unless well confessed did she receive the sacrament of the Body of Christ: she frequented the church of Christ, and willingly heard the divine things. Of great humility and patience from her very cradle she was so, that she bore all inconveniences without murmur, but also patiently: because she bore the fear of God in her breast. Never, as other girls under age are wont to be, was she wanton; but under age and in age she was a form of honesty, and a lover of peace, loving all, and never knew childish things: for she was old not in age, but in morals and honesty.

[6] In her infirmities, which she suffered, she was of so great patience, that there was not any voice of lamentation ever heard from her mouth. she is patient in diseases, For often in her husband's house she so grievously suffered pain of the stomach and womb, that she seemed not only to be tortured, but also to be in labor. Always into the praises of God, not into lamentation, she faithfully burst forth, blessing and praising God. If ever her little boys fell sick, she was not much solicitous, and at the death of her children and husband: nor was she troubled at their death, but said: O how blessed they would be, if so immaculate they should depart, thus bearing virginity with them. I would rather that they die, if it is the will of God, and go to glory, than that they live; lest it should happen to them sometime to offend God, and lose a part of that highest charity and eternal inheritance. It is said also that to her husband near death, she wished to give her dower for the love of God, if he should truly repent, and according to the precept of the Priest of God should restore the usuries which he held. After the death of her husband in his house, because she was freer, showing her liberality more liberally, she often kept the poor at her table and more insisted on prayers. foreknowing the beatitude prepared for her, In that very house of her husband by many visions and revelations God consoled her, pre-showing to her the glory, which she was shortly to obtain, For she saw herself gloriously adorned with white garments among the troops of boys, who were in white garments, which designates in the present the cleanness of life and in the future to be surrounded by the troops of Angels.

[7] Some time being elapsed in the house of her dead husband she returned into the house of her father, she cannot be brought to second nuptials: and constituted under his power, for second nuptials to be celebrated by long threats and vexations from her father, brothers, and other kinsmen wearied, and with reproaches so far provoked, that she would have succumbed, had she not founded her own house upon the firm rock of Christ. When they threatened her because she did not receive a husband, she was moved to laughter, and at those reproaching her she sneered. On a certain day by her aunt she was led for the sake of her parents, that she might gently persuade her about a husband; and when she alleged her youth, because she was then only twenty-two years old, and spoke of the fragility of women, she heard from her: My aunt, know for certain, that I have a most worthy husband, whom I will never weep, nor by his damnation be widowed forever: but such things being omitted, strengthened by God, before another husband she chooses death: if it please you, as a good Christian, send something of yours, for the love of God, to the enclosed Sisters, because today I have gone about the city, that for them I might find alms. And although she persisted in the firm purpose of chastity, yet not confiding in herself, to our Lady with frequent supplications she recurred. On a certain day desiring over these things to know the will of the Lord she ran into that tower, where God clarified her; and before the image of our Lady, which she then had expressed on a certain paper, she betook herself to prayer, asking God, that He would show her over these things His will more fully. In that prayer so great grace was suffused over her, that she seemed as if drunk; and she received so great constancy of heart of not marrying, and was so certified of the will of the true Spouse, that she was rather prepared to deliver her body to the flame than to a husband: and from then at the first words, which she heard about receiving a husband, she confidently answered, saying: Why do you lacerate me daily about a husband? Bring to me him to whom you desire to deliver me, and on the other side cause a furnace to be kindled for me, that placed between both I may choose what I shall wish. At whose words the kinsmen were vehemently confounded, and no longer dared to infest her about such things. From that day they appointed for her and her handmaid for the table four staria of wheat, and other things moderately.

[8] Her father too, attending that in the purpose of continence she remained immovable, she cedes to her father in the matter of her dower, certain unknown outsiders being gathered on a certain day, namely the Judge of the Community and certain others ordained for this, his daughter Humiliana being called and led to him, said: Daughter Humiliana, I have to plead with those of the house of your dead husband, that you may receive the dower which I gave for you. For the cause of this matter it is fitting that you deliver to me your right by a public instrument. Which the humble Humiliana not noticing, said: Father it is not necessary for this to be done: yet let your will be done, provided that I do not swear, because I would not swear by any reason. She did not say this because she believed an oath to be illicit, but for temporal things she did not wish to swear. Then by the instrument the dower was extorted from her by the father: which she afterward recognizing, said: I did not perceive that my father wished fraudulently to act toward me: behold he has deprived me of the dower which he had given me, and she tolerates herself deceived by him: blessed be God: and not reclaiming, but patiently bearing, a lover of poverty she said: As I see there is no faith in the land, because the father detracts from the daughter, and the daughter from the father and denies the truth. Let my father therefore have me in his house henceforth, not as a daughter, but as a servant and handmaid. For a lover of the divine law she desired in all things to follow Christ, and to possess nothing of her own in this world. The word of Christ she bore in her breast, where it is said, Unless one renounce all things, which he possesses he cannot be my disciple; and, Luke 14:33, Matt. 5:40. If anyone shall ask of you a tunic, give him also the cloak. Of the injury of the dower inflicted on her for the name of Christ she cared little or nothing: but she desired to attain the summit of perfection, and as much as is possible to human fragility,

to be more loftily exalted in the love of God; therefore by the way of counsel she walked intrepid, and did not in any way decline to the left or to the right.

[9] And from then she had not, whence to extend her hands liberally to the poor, as before: for this reason she tempered her hand to alms not a little, yet she did not relinquish her former manner in all things, she visits and consoles the poor, but as she could in the visitation of the poor she was solicitous and attentive. For often, as the companions of her journey assert, six loaves at once and at the same time she carried in her bosom to the needy, and she visited the holy places as before: not fearing the threats inflicted, or certainly any sufferings of the body whatsoever. She did not fear even the depravity and asperity of the weather, not the heat, not the rain, even through heat and rain, but with all solicitude and alacrity of Spirit she visited the holy places aforesaid most attentively. Often her companion complaining of the heat, she said: The courteous God will send us the wind as godfather, who will mercifully temper for us the heat of the heat. Wonderful thing, because immediately there was present the pleasing breeze which she had foretold, which to her vow mitigated the heat for her and her companion. O God! with how great solicitude she sought Thee in the poor Thy members, who with her companion so swiftly walked seeking Thee through the way, that the multitude of other strong ones could not equal her with their most swift steps: nor did she seem to be wearied in such things, nay more often even till the ninth hour on account of the distance of the places she contracted a fasting delay, because she would not return home, unless the visitation completed. And since the alms of her hand did not satisfy her fervor, she visited the noble and discreet Ladies fearing God of the Florentine city, and for them she asks alms. asking of them humbly alms for the enclosed poor Sisters for the love of the Lord Jesus Christ: which with much devotion receiving, she put again into a certain clean little wallet, specially made for this, carrying them diligently to the aforesaid poor. With special compassion wounded for the bashful poor, bearing a solicitous care about sustaining them, she supplied to them as she could the necessaries: for a certain Lady, placed in great penury (to whom unless it had been succored, for her sustentation she would perhaps have placed her body in a brothel) while she lived with the hand of mercy she sustained: and not only this one, but also many others, when she could, she succored while she lived.

ANNOTATA.

CHAPTER II.

The habit of the third Order assumed: Ecstasies granted, temptations overcome.

[10] All the first year therefore of her return into her father's house, daily without intermission she heard the divine things, and gave effort to works of piety. In the morning the divine things being heard she returned into her cell, She prays the greatest part of the day and night. and on the day on which she did not fast she was in continual prayer. But when she fasted, until the ninth hour she persisted in prayers: and the food being taken she labored a little in the works of mercy of the poor, and returned to prayer continually, that no hour of idle time should perish. Evening being made she kept vigil in prayer a great part of the night, and a little sleep being taken, she rose all torpor being spurned, and the whole residue of the night she expended in the devotions of prayer. This manner of keeping vigil much late she held until the time, in which God augmented in her a greater grace: afterward she held another way, that evening being made she rested a little, and the whole night after rest in prayers she kept vigil. But in the second year from such long visitations she withdrew her foot, and beyond what can be believed she flew up more loftily: and for this reason because so poor a care of the poor did not suffice for her, she burst into this vow, saying: Lord Thou knowest, that while I could, I ministered to Thee more largely: but now deprived of faculties, my soul and body wholly I deliver to Thee. From then more ardently inflamed with divine love, she fervently desired to attain the solitary life, desiring to fulfill her conceived desire, and most affectionately to deliver herself to God as she had promised, that long thirsting she might be able to taste the fountain of life to her vow.

[11] She wished to enter into the monastery of S. Mary of Monticelli of the enclosed poor Ladies, ^a but God, who had decreed another thing concerning her, did not permit. For God did not wish the kindled lamp longer to lie hidden under a bushel, In the 2nd year of her widowhood seeking the solitary life in vain. and therefore He placed her upon the candlestick in the loftiness of life and example, that it might shine to all who are in the house, that is in the Church militant. For she herself was a chosen vessel for the Lord, upon which was to be placed the structure of the heavenly Jerusalem, the holy city of the supernal citizens. While the divine wisdom building for herself a house, in which she hewed seven columns, sent her handmaids, that is various Founders of Orders, that they should call to the citadel, that is the loftiness of life in the way of grace; and to the walls of the city, that is to the glory of the eternal rewards; she sent also this wonderful Foundress of a new life and holy conversation. Others by the leading of the Holy Spirit, hastening to one kingdom of life in newness of life, with various morals and habit of honesty each distinguished their own Orders: she the honest habit of the third Order being retained, flying to the same kingdom, and holding the form of other Religions, about those things by which one is more nearly brought to God, that is the love of God, with all her strength labored. What of the monastic life was lacking to her, who lived in such continual silences and observances? As a Tertiary she lives most holily in her father's house: What less than the holy Hermits did she have, who in the midst of the city found solitude for herself, and changed the bridal chamber into a prison? What less than the holy Sisters of S. Damian did she sustain of asperity, who in foods and drinks so soberly lived? Refreshed with a little sleep, the whole night in prayers she expended; and with how great grace she was then perfused, those can say who saw, according as they could perceive. O with how many tears were perfused those cheeks and blessed breast, since not tears but rivulets seemed to be, which from her eyes emanated. In what manner could she more fully hold the life of the Friars Minor, who kept the Gospel of Christ so perfectly? For all things being sold which she could have, all things she distributed to the poor, and body and soul faithfully consigned to the Lord. Others the world and the paternal mansions being left, fleeing to solitude, served the Lord; she leading solitude into her father's house, by serving nobly conquered the world, and vice in the midst of the worldly.

[12] How much more loftily did she fly in mind than others? who indeed lifting herself above herself, by a wonderful contemplation joined to God, she is often rapt into ecstasy: so often was rapt from the senses into the sweetness of God, which tasting she sweetly slept in the Lord, not by a corporeal sleep indeed, but by an ecstatic one: of which Christ says in the Canticles concerning His spouse; I adjure you, daughters of Sion, by the roes and the harts of the fields, that you stir not up nor make to awake my beloved till she please. Cant. 3:5. On which word Gregory says: Harts and roes are declared in the law to be clean animals. What therefore by harts and roes do we take but faith and hope and charity: which while we keep clean for ourselves, by the same we ascend the high mountains of contemplation. But the holy soul the spouse of Christ desires to rest from all the perturbations of the world; and in the bosom of the Spouse, the earthly cupidities being lulled, longs to sleep in holy leisure: so that even necessary colloquies sometimes she loathes, and by the sole conversation of the Spouse the more quietly the more serenely she grows cheerful. But this one sleeping the carnal, who are in the Church, sometimes importunely awaken, and desire her to be implicated in the businesses of the world: because they esteem her life useless, while they consider her abstaining from their cares. These such ones sufficiently congruously are named not sons, but daughters: because while they nourish effeminate morals, the virile dignity being lost, such as inwardly they are held outwardly by a feminine name they are designated. These are prohibited under the weight of an adjuration to stir up the beloved, namely lest the mind, which girds itself to be at leisure for God, and longs to cling to spiritual studies alone, they should disquiet with importunate solicitations, and with the darkness of earthly cares cloud over the eye of the heart. And yet not every care of a neighbor is interdicted to her, but when she ought to be stirred up is left to her will: because surely to every perfect soul it is to be discerned, when she should give effort to heavenly contemplation, and when she should serve the utilities of neighbors. These things Gregory. In that ecstatic grade Humiliana tasted the very hidden manna, of which in the Apocalypse it is said, that no one knows except he who receives it; and for this reason no one will be able fully to treat of her grace, unless he have tasted what that gracious one tasted. Apoc. 2:17.

[13] What of the preaching, by which she preached more by work than by word, she preaches by example: and dead in body does not cease to preach, and forever will preach? If she did not leave the house of her father and the widow's garments, it did not stand by her: since all things which are under heaven with a liberal mind she deserted. But God did not permit it: for He wished by her example to draw the idle of the age, who either by curiosity or pusillanimity detained, or even unable to find a religion according to their heart, in which they could be received, lay in the lowest of vices: that no one from the least to the greatest should have a way of excuse, that he could not serve God according to his possibility in his own house and in secular habit, and now there should not be one who hides himself from the heat of His charity.

What more? A little cell, nay a prison placed in her father's tower, that very prison into an oratory, as far as is possible, she changed: content with it she studied solicitously, what better she might do. Who instructed with monitions of salvation by God and by the Friars Minor, and especially by Brother Michael, who was her doctor in the way of devotion, all cares being left and an end almost imposed on the care of Martha, was busy with Rachel to run to the closer embraces of the Creator. But God wishing to lay open her fervor, did not so quickly give Himself to her, whom with much desire she awaited; nay He pre-showed a certain hardness, that in devotion she could not have tears. after dryness she obtains the gift of tears: Which she not bearing to endure, applied lime to her own eyes: so that she believed she would be deprived of the light of her eyes. This she did, that the pious God moved with pity, might bestow on her the tears of piety: and well conscious of herself she feared, lest this was done by the fault of the eyes. And because sometimes she wept the death of her own, she vowed to God that she would never produce tears, except for the memory of her sins, or for the grace of God or the passion of the Lord. After a few days God infused into her so great a grace of tears, that they seemed not as tears, but rivulets of rivers.

[14] At a certain time, in the nocturnal silence, while she silently with herself said the Lord's prayer, as devoutly as she could, and of the words of that prayer diligently and subtly meditated; the light of the lamp of her cell was suddenly extinguished, which she always kept burning the whole night before the image of the most high Mother of God: which displeased her enough, but for the cause of humility she would not for this awaken her sleeping handmaid. by night she is illumined by the splendor of an appearing dove, Yet she desired to have light, but how she could have it she did not see, unless over this God should dispense. And while this was being done with her, suddenly there was present a certain most white dove, bearing in its mouth a new red rose of admirable beauty and splendor, flying through the cell, and resting upon a certain panel of the little cell: at whose splendor the cell, as if it were day, was illustrated with splendors. Which beholding she wished to take it, as if placed out of herself, not attending what it was (for she had disposed, as she said, to send it to a certain little nephew of hers, whom she had) and putting her hand near it, the dove leaped a little upon that same pole, that it seemed to flee the hand of the one taking it. Which when she more attentively pursued, she drove it from the pole: turned into the sun: and it through the cell began to flit near the panel of the Blessed Virgin. And the faithful Humiliana approaching the panel, that she might reach the dove; that same dove turned into a certain very bright sun before the panel, and uniting itself to that very image, together with the light disappeared. And she praising blessed God, who deigned to work such things with her: and returning to her former meditation of the Lord's prayer, over it that whole night she meditated; and so one Pater noster only she said that whole night, in which she tasted much sweetness of God.

[15] Likewise on a certain other night, when the lamp of her cell was extinguished, and she had no other light, and would not awaken the handmaid for the said cause touched on above; she asked of the Lord humbly, or by a lamp kindled by an Angel, that He would provide her with light. Regarding whose vow the most benign God, ministered light through an Angel wonderfully. For there appeared a certain youthful hand near the lamp, bearing a very bright fire, with which it kindled the extinguished lamp. Likewise on a certain other night, when she had no oil in the lamp, nor in the cell; she took a certain lamp, and filled it with water, putting the wick on top as is becoming. Which prepared, she said: Most holy and most omnipotent Love, it is as easy for Thee to change water into the liquid of oil, as it is easy for Thee to produce oil from hard wood. or by water for oil burning. And immediately she kindled it: and wonderful since that water, sweetly and without crackling nourishing the fire as oil, afforded light until consumption.

[16] But the rival of our salvation perceiving her copious grace, the enemy of the human race, the malign liar-in-wait of all good, blazed vehemently into anger, she spurns the dæmon wishing to interrupt her silence, and not after much time began to weary her with many temptations and tribulations, that by fear she should cease from devotion. Who can enumerate, how often he appeared to her visibly, and struck her, as it was permitted him by the divine power? of all which for the present let us say some things. In the holy year of her incarceration, in the Lenten time, in which she insisted on continual silence and prayers, the dæmon stood by her, bringing the bodies of dead men, saying: Speak to your kinsmen, whom you behold placed before you. But she keeping silence, reckoned the illusions of the devil as nothing. But the devil those images being taken away from the midst, after a little prepared other illusions: and brought certain forms, in the person of her two daughters, whom she had living in her husband's house; and showing them on a bed newly dead, said: Will you not address your daughters, the objection of various persons, whom you see newly dead before you? Which she silently passing by, did not care for. But the very sagacious devil understanding her desire, pre-showed the figure of our Lady and the boy Jesus with shining face and garments, saying: Why do you not speak to your Lady and her son standing by you, who have come to you, thus visibly and wonderfully to visit you? And after a little, because she vilified this illusion, he brought to her the image of Lady Ravenna, saying: Speak to your beloved kinswoman, who has so faithfully visited you. Which spurned, because she knew the illusions of dæmons, by the leading of the Holy Spirit, the devil disappeared with his figments, striking her grievously in the loins, so that from that stroke her teeth were collided together so strongly, that from that collision for the pain of her teeth almost for fifteen days she could not chew food in a good manner.

[17] Likewise on a certain other day there appeared to her visibly the liar, and of corpses; bringing the bodies of the dead as if newly slain, of men and women, divided limb by limb and lacerated cruelly, and bloodied with blood, saying: Vah! you who seek to converse with the Sisters of the monasteries of Monticelli and Ripoli (on account of whom, enormously altercating about their paramours, all these so cruel things, which you behold, are placed before you) who with safety could to a noble and prudent man be salubriously and laudably married. Which keeping silence contemning, she reckoned for nothing what she saw: but the impatient devil because he was contemned, which she narrating to a certain Friar, striking her strongly in the shoulder-blades, with a clamor disappeared, saying: I commend you to all the dæmons of the infernal regions. On a certain day when a certain Friar Minor had visited her with a certain companion of his a Priest, Lent being transacted, in which she with silence had been at leisure for prayer and devotion; and had asked her familiarly, because he was familiar and a friend of hers; What she had done or in what manner she had been in that Lent toward God, and if she had prayed for him (for the Friar had frequently recommended himself to her prayers) on account of the great instance of the one entreating with difficulty she answered: I have been well, blessed be God. And for you I frequently prayed, but also the devil often beset me with much anguish and tribulation.

[18] And of several relating one she said: Yesterday at the time of prayer and silence there stood by me the enemy of the human race, she confesses herself to have suffered similar things more recently: and abruptly bursting into these words said: I am a certain Abbot in exile, expelled from a certain monastery, coming to you that in something I may deserve to be consoled. To whom when I answered nothing, the dæmon making a little delay, said: Rise and meet your Brother Michael, opening the doors to him coming; for he comes, behold he is present. Whose illusions vilifying, with closed eyes and unbroken silence, I intended on my own businesses. But he not able to bear it, as if impatient, added: Open your eyes, and see your Lady coming to you, and with her own hands bearing her own son: whom you have desired with so great desire. To whom when I had said; Whosoever shall sin mortally, and of the sin shall not do penance, condemned eternally shall be punished; with great velocity he departed. To whom when the Friar said, Have you also prayed for me? she answered: I have prayed, Brother, and will pray, provided that you be solicitous of your salvation as you are bound to be, because God loves you: for to me too praying for you God showed you visibly adorned with a white garment, for which it seems to me, that God loves you, and that you stand in purity of body.

[19] On a certain night when she prayed with closed eyes, and again she experiences the like, there stood by her a certain dæmon, showing her the images of the dead and of Priests and of the Cross of Christ, saying: You know, how grateful to God is the visitation of the funeral of the dead: open therefore your eyes, and see at least the bodies of the dead placed before you. To whom when she did not acquiesce, the contemned devil disappeared. The second night from that night, on which the Prior of the holy Apostle of the city of Florence was slain, the devil placed before her in her cell, representing to her the lifeless body of that Prior, as it was all bloodied with blood, nor yet does she recede from prayer: and saying: Look and see the lamentable piety and horrendous cruelty, so great a man, namely the Prior of the holy Apostle, thus enormously slaughtered, lying dead before you, with whom you ought much to compassionate. Which hearing she did not attend, nor cared, nor even from prayer in any way declined: whose patience and fortitude the deluding devil perceiving, confounded with his illusions disappeared and deluded. At another time, before the Guelphs withdrew from Florence, not even by the objection of a fire, when on occasion of a certain discord of the parties in several places there was a battle, and fire burned the city in some parts of the land, and machines placed in the towers strongly cast stones; the devil came to her saying: Rise Humiliana, that you may see what is being done: behold the whole city is destroyed and consumed by fire, and the fire has approached your house. To whom when she seemed to wish to assent, and to bend her body a little to see, she said: Brother body, if you wish to behold such things, go and see, but the soul with you, impudent one, you shall not bring. Which heard the devil immediately departed confounded.

[20] Often he strongly bound her throat, so that she feared to be suffocated; and as we believe he would have suffocated her often, if it had been given him from above: She conquers other temptations by the sign of the Cross, and because in this he could not fulfill his will, he girt her arms throughout and

and her legs; so that she seemed clad in lead, and could not rise from her place nor be moved. If ever she had so great virtue as to sign herself, she expelled him by the sign of the Cross, otherwise it was fitting that the divine power should command him. On a certain morning when she rose to pray, so grievously she was struck by the devil in the loins and shoulder-blades, that it seemed to her she was divided into four parts: but the sign of the Cross being made, the pain receded from her immediately. Leviathan perceiving, the seducer of the human race the enemy, that on account of such his fictions she did not yield, so as to cease from prayer; he had recourse to his own proper form, namely the serpentine, which women especially are wont to abhor; and that very form of great corporeity being assumed suddenly appeared to her, with terrible eyes beholding her; that at least for a little breaking her constancy, he might impede the grace of devotion. Whom she beholding is shaken with so great terror, that neither in prayer nor outside prayer in that little cell could she be secure: or by the name of Jesus being said. but some days being transacted not able to bear the loss of prayer, she addresses the serpent placed near her, saying: I adjure you, horrible serpent, by the name of my Lord Jesus Christ, that if you are corporeal you quickly depart, no more to return; but if my incorporeal enemy, you disappear before me, that I may freely be at leisure for my God, and infest me no more. At whose word the serpent was reduced little by little into smoke, but exhaled so great a stench that in the cell she could not rest. Whom reproaching she said: Iniquitous and envious serpent, after you fell from heaven, such things you machinate on earth, that you may impugn the faithful: behold the stench of your merchandise and all the uncleanness, which proceed from you full of all filth. From my Lord all good odor proceeds and all cleanness, who is above all blessed. This said all the stench receded, and so great a fragrance of sweet odor inundated, that it seemed to be in the walls of paradise.

[21] Some days being transacted, behold Satan, bringing with him a certain great serpent, not spiritual, as he himself was, nor feigned or imagined, but corporeal, truly terrible and horrendous, Having for some while suffered a serpent joined to her, which troubled her with too much terror: for it was always present at her prayers, and when she rested it held its tail at the feet of the saint, and its head at her jaw; which terrified her strongly, so that she could not pray securely nor sleep: nay when she went to rest, she always wrapped cloths around her feet, and with a certain girdle girt around them, lest the serpent should enter from the feet and touch in any way her naked body. And although she was confident in God, yet not for that did she expose herself to so great a danger, so as to tempt God, but from him as much as she could she took precaution. She did not attempt to put a hand on it, and to another she would not reveal it; because knowing it given to her for instruction, she would not lay open to anyone the temptations of the devil, which daily she sustained. This for several days patiently suffered, she prevails in the same name. not bearing the loss of prayer, against the serpent a little moved, she said to it remaining near her: I command you serpent, that in the name of Jesus my beloved you be wholly wrapped up forthwith without delay here near my hands. At whose word the serpent, its head submitted, wrapped its tail and body to its head immediately, as had been commanded it. Under whose body B. Humiliana submitting both hands, raised it from the earth, praising and blessing the Lord saying: Blessed be that love, which created you most powerful: and carrying it to a certain window of the tower, commanded it, saying: Go your way, and be no more with me, because to me you are useless and without fruit. And this said the serpent quickly departed.

ANNOTATA.

CHAPTER III.

Various aided by her prayers. Her humility, penance, and devotion.

[22] It is not to be wondered at, reverend Humiliana, if by word you expelled dæmons, and the worst beasts grew tame at your word, and obeyed you, By her prayers temptations are driven out, who by the sweetness of prayer often inclined the Lord of all even to sinners, living frequently conferred many benefits on many. When at a certain time Gisla of Mucello, a very religious and honest woman, was grievously vexed with intolerable noises and furies of certain ones dwelling not far from them in a house, so that she could not be at leisure for prayer and rest, she proposed to leave the house, unless from the aforesaid tribulations she were briefly freed. Whence it happened that B. Humiliana to her house, as she often did, for the sake of visitation came: to whom the aforesaid Gisla when she had complained with pious lamentation, she compassionated her with pious mind: and, wonderful thing! immediately God regarded her compassion, and from that hour they utterly ceased. Likewise at another time, when the aforesaid Gisla was grievously tempted with a diabolical temptation, so that altogether alone she desired to exist in the deserts: since solitude is perilous for women, she recommended herself to B. Humiliana: who condoling the tribulation, and herself praying for her to the Lord, she was at once freed. Likewise a certain Friar, pressed grievously by a certain grave temptation, recommended himself to her prayers: for whom she solicitously prayed that very night, in which she was grievously afflicted by the devil. But the Friar immediately that very day was much relieved from that tribulation, and after a little time lost that tribulation altogether.

[23] Sister Sobilia, a Recluse in ^a the Rock, grievously broke her arm, of which by a certain unskilled one she was ill cured. she heals an arm ill cured. Whence it happened that the whole hand was mortified, and the nails turned into blackness, and the arm began most evidently to wither: for the cause of which thing she could not stretch her hand to her own mouth, nor with it could she work anything. The Saint visiting her after Easter, and seeing her arm and hand wearied with much pain, compassionated her much: and approaching she signed her hand and arm, but the sister contradicting, because she willingly suffered for the love of God: and she said, I pray God that He may lessen the infirmity and pain of your hand and arm. At whose word the hand and arm began to resume their strength, so that with that hand and arm without the aid of another in the evening at supper she ministered food to her own mouth.

[24] Brother Bonacursus of Todi of the Order of the Minors, very well known and familiar to her, desiring to taste something of God, frequently recommended himself to her, for others she obtains the grace of devotion: asking that through her he might obtain from God some gift of devotion. To whom on a certain day as if heard she said: Brother most dear, I believe, that my God will console you shortly with that, which from me you have often asked. Wonderfully, as she said, after a few days, when the aforesaid Friar was alone in the church, so great grace was infused upon him, that the divine sweetness being abundantly tasted, so drunk he was made, full of the wine of divinity, that being made out of himself he could not receive the fullness of grace with a narrow bosom, and his corporeal senses for the greatest part he seemed to have lost. This too happened to him she praying he being present in a certain place near the city. Likewise Brother Michael praying on a certain day she being present, and not having devotion, as moved inwardly said to her: My daughter, pray for me, because I am all dry. To whom obeying the daughter of obedience, her eyes lifted to heaven prayed to the Lord. To whom immediately so great grace was infused, that it most evidently appeared that, he could not receive the fullness of the infused grace: and then that Blessed one in such things was rapt. Lady Bene, a partaker of divine consolation, praying on a certain occasion B. Humiliana being present, before the panel of that Saint, when she prayed that by the merits of His handmaid she might receive something of consolation from the Lord, tasted so great a sweetness of grace as she never remembered herself to have tasted. To many others too living she acquired this grace, whom to enumerate would be long.

[25] Many too by her words she humbly converted to this grace. For she said to one: I wish that you transcend three grades: namely that first you bewail your sins and the time lost; to others she gives pious admonitions: secondly that you deplore ingratitude, because you have not known the grace of God, and deplore the passion of Christ the Lord; thirdly that you think of the Divinity and rejoice, as God shall minister to you. Others she exhorted to peace, others to patience: to others she proposed the life of the Saints, and admonished to that which before her eyes without intermission she bore: but others to the solitary life she admonished, saying, Reckon your house the solitude of a grove, and your family the woodland beasts, and among them you will be as in a grove, by keeping silence and insisting on continual prayers. The humble Humiliana counseled, an example of humility, that whoever wished to ascend to the heights, should place in humility the foundation. For by Brother Michael instantly asked, for what cause God had drawn her to so great grace, compelled by prayers she answered, saying: I am certain, that not by my merits, but by His mercy alone the merciful God, and the grace of humility, in which according to my fragility and according to what He Himself deigned to give, has enriched me with so great a good. And to a certain other Lady she said: That the studious assiduity of alms had conferred much on her. Truly she spoke an imitator of the mirror of all humility, namely of the glorious Virgin, for she strove with all study to imitate her through the paths of humility.

[26] For she was humble in every work of hers, beyond what can be believed, and in all the members of her body

she had a humble aspect, she excels in humility, because she never lifted her eyes by looking: she went along the way as a poor little woman, vile and despised, and as much as she could humiliating herself she desired to be vilified by all. Her steps were humble and devout steps: she walked more humbly than all. In the utterance of words she was so seasoned with humility, that rightly in all things that word of the Spouse of the Canticles seemed to be fulfilled in her; A distilling honeycomb are your lips, honey and milk under your tongue. Cant. 4:11 And it is very wonderful, that after she began to know God, from her mouth was not brought forth, except a word of great humility. And although she thus burned inwardly with divine love, she did not dare to bring forth a discourse of God, except that sometimes unwilling, words of the divine fire two and at most three she humbly emitted. In all her works she did not satisfy herself, but always called herself wretched: and although she was thus full of God, and so continually solicitous of her salvation, enriched with many gifts, she ascribed nothing to herself ever; but said, that she was worthy of all the punishments of the infernal regions. and in meekness: Truly she was meek and humble of heart. Of wonderful patience and meekness she was, because reproached with so many injuries, she was in no way troubled, nor showed a sign of trouble: a daughter of peace, lest she offend the guest of peace, in all peace she sustained whatever inconveniences. It would be long to commend her for her virtues, because she was full of all virtues. Let us pass to other things.

[27] Happy Humiliana, the sedulous imitator of all perfection, with how great zeal by compassionating you follow Jesus your beloved, she frequently fasts, who wished to feel those things which He Himself in His immaculate body for our salvation felt. For our God fasted forty days continuous, that He might restore us harmless from the eating of the forbidden tree, and in us temper the vice of gluttony: you most dear, not for things committed weaken your body by frequent fasts, but for the love of justice (because it is just that the creature should compassionate piously and faithfully its Creator) and that, as Daniel, you may be made a worthier little vessel of the Holy Spirit. For several Lents besides the wonted custom of the Church, as is that of the Apostles before the coming of the Holy Spirit, and another before the Assumption of the B. Virgin, and several others, and on the more solemn festivities, which to enumerate is long, you venerably fasted. O who could say, with how great reverence you celebrated the feasts of the Saints, which you anticipated with such long fasts? even before the feasts of the Saints: leading their nights sleepless, by insisting on prayers and lofty contemplations; recalling how great grace God had done to His Saints, and the love which He had toward them: with whom she rejoiced and congratulated, a companion and friend of the Saints. The beloved loved her fellow-citizens of the heavenly Jerusalem, with whom she was to reign eternally, whom she called together to her aid, that through them she might be filled with a more abundant grace. On the free days besides Lent, four days in the week she fasted, namely the second, fourth, sixth feria, and the Sabbath, unless corporeal infirmity impeded her: and often in the time of her fasting and on very many other occasions a pottage, or something else which she might eat with bread, she did not have: yet she would have had it, as we believe, if she had complained: but a daughter of peace she patiently sustained all injuries.

[28] She began much to fast on bread and water, and to make great abstinence: but Brother Michael her Confessor did not permit her to hold that way. accustomed in the taking of food to be rapt out of herself, And in that very hour of refreshing her body she was so given to continual prayer and devout contemplation, that she could not eat. But the solicitous handmaid, named Piecilia, as she was instructed, prepared foods before her, that when she should return to herself, she might refresh nature. Who when she returned into herself, seeing the foods placed before her, exclaimed: O God, desired love, when will you free me from the body of this death, and from these corporeal foods, that at your table I may feast on the foods of the Blessed to my vow. And when she began to taste the food, by long waiting now cold, two or three morsels being taken she left it, the abundance of devotion inundating: and again she resumed of the food, and immediately left it, as before; and so she took the food in such a conflict. And sometimes in such things she was rapt into God, and so sometimes until evening she did not take food. And sometimes she could not be refreshed that day; and sometimes abstaining a whole three days, and many days in this manner not eating she passed, and sometimes for three days remained without corporeal food, refreshed with the food of divine consolation. And because the spirit being tasted all flesh grows insipid, as Gregory says, she had come to so great a nausea of corporeal foods, that she did not receive more than four customary loaves the whole week.

[29] On a certain Thursday in the morning, in good time meditating most studiously on the works of creation, a certain day being transacted, and on the prevarication of the first man, and on the judgments and mercies of God, and on the Incarnation and death of the Son of God, and on the resurrection and also the ascension and sitting at the right hand of the Father, she was rapt into the sweetness of God, and until the setting of the sun after the vespers of the Sabbath day she did not return to the common senses, nor ate nor drank those three days and nights continuous, nor felt: and as she said, when she returned to herself, she believed it to be Thursday, since she asserted, whether in the body or out of the body she had been, she knew not. In the evening, her body sustained with a little food, she rested. And when she had slept somewhat, having come to the hour, at which to prayer she was wont to rise; there stood by her a certain boy clad in white, all glowing, bearing a light in his hands, saying: Rise, Humiliana, on account of those things which you know. a loaf being brought by an Angel, For he was rousing her, that in prayer she should keep vigil, and it is believed that he was her Angel. And when she had risen at the voice and at the touch of the boy, the boy being beheld, as he was admirable, that boy with the light disappeared. She therefore being at leisure for prayers until the third hour of the coming Lord's day, in that leisure felt much sweetness of Christ: and at the third hour, when she persevered in prayer, there was present a certain boy, that is the aforesaid Angel, as is believed, bearing half a loaf, and said: Rise and eat, when it shall seem expedient to you. And when she had risen, she found half a loaf very white and odoriferous, of which it could not be doubted but that it was fabricated by Angelic hands: she lives the whole week. which beholding she doubted lest it had been brought by the handmaid. But the door of the cell being circumspected within firmly barred, she believed it to be what it was: and taking the bread with giving of thanks she ate; and of that half loaf she lived all that week, of which bread too she gave to several. And in that same week many weaknesses of her body, which on occasion of abstinence she sustained, were consolidated. Much more too than usual that week she tasted the sweetness of God: and all other foods, which were brought to her that week, which she ought to eat, she disbursed to the poor. Of that bread Lady Rigalis her sister had, and Lady Luciana her aunt, and Brother Vigor of Cortona of the Order of the Minors: to whom when she gave it she said to them, Receive this bread of the Angels, which our God sent to a certain handmaid of His.

[30] She kept continual silence the whole Lent, of S. Martin ^b and the Major, and others new which she herself assumed in devotion to the great solemnities, To strict silence, and three days in the week, so that she spoke to no one unless an inevitable cause should happen to occur. But she suffered a grave pain of the stomach, so that she vomited live blood largely, and daily spat this… ^c and in comparison of that she still seemed to grieve little. O strong athlete, who so most powerfully expugned the delights of the body! O with how great diligence you followed the Creator, who was scourged all the day, and His chastisement in the mornings: for whose love your delicate body so most cruelly with assiduous scourgings you wore away! she joins much maceration of the body: For Humiliana had a certain discipline composed of thongs and sinews, with which she frequently and sharply scourged herself naked; moreover with prickly brooms she often beat herself: and often before she desisted from the scourge, she would easily have walked the way of one mile. And although weakened with fasts, worn with scourges, she did not recur to soft straw, that she might be at least for an hour propitious to herself; but with a hard hair-shirt of cords, interwoven with goat's and horse's hair, she macerated her tender flesh: which she would have worn a longer time, but Brother Michael commanding she laid it aside. With which somehow upon a sack of straw, which she had for a bed, resting a little, as she could with a little sleep she refreshed her body, that the whole night more freely she might keep vigil, by no means about to return to the little bed.

[31] On a certain night Lady Compiuta saw her, with closed eyes and mouth and hands extended in the manner of a Cross standing on her feet, she clings to the passion of Christ. so strongly weeping, that not tears but a rain seemed to be that irrigation of tears. Before that highest grace of ecstasy, which she perfectly had, was fully completed; in the nocturnal silence, the handmaid sleeping and those of the house, with strong clamors and hard lamentations she deplored the passion of her beloved Jesus, her hair loosed. But sometimes the handmaid was awakened, and beheld her lying half-alive on the pavement; but she did not dare to touch her, because she knew the will of her Lady, who hid the grace given to her as much as she could. For she pressed down her heart into the wound of the side of Christ, which continually she bore in her heart. Certainly she had made for herself of all the injuries of Christ as it were a certain little bundle of myrrh, which she had sweetly fixed for herself in her heart, so that truly she might say; A bundle of myrrh is my beloved to me, he shall abide between my breasts: and that to the letter was thus fulfilled, so that the heart seemed not to be able to be contained in the body. Cant. 1:12 Luke 6:38 There was fulfilled in her too that Evangelical saying, Good measure and pressed down and shaken together and overflowing they shall give into your bosom: because through the abundance of spirit she was even corporeally filled, so far that it was a wonder, if her corporeal bowels were not often broken. For as Brother Bernard of Piacenza asserted, with Brother Michael he saw on a certain day, that she was affected with so great an affection of divine love, that her own girdle very strong with a little aid of her hands she broke swiftly, which no one scarcely or never except miraculously would have broken.

[32] She kept vigil continually the whole night the whole Sabbath day to the honor of the highest Empress Mary, that she might also more diligently be at leisure for her son. sweetly recalling the most sweet infancy of our Redeemer, and the sedulous care of His Genetrix: and she tasted in the night that Bread of life

mentally, accustomed to communicate on the Sabbaths, of which they who taste hunger. On the morning of the Sabbath, about to taste that most holy Bread really and sacramentally (for she took every morning of the Sabbath day the sacrament of the Body of Christ) she rose that very day very early like a busy bee silently: and lest those of the house should observe it, because she did not wish to be burdensome to anyone, she changed her name for herself, and asked her companions, that not by her proper name, but by that imposed on her by herself ^e she should be called. This name too she used, as often as she was called by her companions early wishing to rouse her to indulgences or to visiting the poor, or also to hearing the divine matins. And going along the way about to receive the sacrament of the Body of Christ, she asked her companion that she should in no way speak to her, saying: God is everywhere, and everywhere can be had, and to each one He willingly gives Himself, provided He find a vessel prepared: whence if you wish to satisfy me, do not impede me with words; because often going along the way, and existing among creatures, and hearing preachings and divine things, I find my Lord as fully, as in my cell by insisting on prayers and devotions. And for the reverence of the Creator, who is to be received, one must be silent: because if anyone naked dragging his own body through the earth, about to receive so great a Sacrament should approach, he could not exhibit to it worthy reverence.

[33] From the aforesaid it is patent how she was always in continual devotion: because by eating, by going along the way, and returned home she gives devout thanks. by resting with her companions, by hearing the divine things and the words of preaching, she enjoyed the large sweetness of God, so that often wonderfully ecstatically she was rapt into God. For she did not dare to sit on a high place, but sat on the ground, holding the head of the table, upon which she ought to sit, leaning, or bent it into her lap, that she might rather seem to sleep. Wherefore when she visited the church, about to receive the sacrament of the Body of Christ, she dispatched herself as quickly as she could, and returned home, every occasion being postponed hastily; where she was most exercised in the grace given to her and the contemplation of the humanity, sitting at the right hand of God the Father: not passing over but surpassing, the super-excellent Divinity (as is given to mortals) she studiously contemplated, exercising most all her affection in the unity of the Trinity and the Trinity of unity with joyful jubilations, whence she sweetly drew ineffable gifts.

ANNOTATA.

CHAPTER IV.

Various ecstasies. The vow of suffering for love of Jesus. Various things indicated by the spirit of prophecy. A daughter resuscitated.

[34] Besides those things which above are done concerning ecstasy, scarcely or never was there a day, on which she did not have a rapture of this kind; and sometimes for two days, sometimes a whole day with a night, sometimes the greatest part of the day, Rapt in ecstasy she persists for days: sometimes the greatest part of the night in ecstasy she rested in this manner, as God offered. Lady Dialta heard from her, that for two days and a continuous night in ecstasy she rested, and her teeth by her carnal brothers were unbarred with a knife, because they believed that that had happened to her from infirmity, whom she for such a deed often derided. Lady Jacoba, and Lady Gisla, and Lady Compiuta said, that they saw her from the middle of the third hour until after the ninth resting in ecstasy. Lady Scotta said, that from the dinner hour until evening she stood rapt on the day of S. Margaret. Brother Michael and Lady Altabene being present B. Humiliana was rapt, and in that grace she was insensible the greatest part of the day; and Brother Michael wondering at so great grace and exclaiming, as was his manner, she felt nothing of all. In a certain infirmity of the stomach, which she suffered one year before she died, in that very grave torture meditating of God she was rapt, even in sickness heard to sing, and immediately those who were present saw her peacefully resting, and sometimes in a certain jubilation sweetly singing they heard, so subtly and silently, that it could not be heard, unless an ear were applied near her mouth: a voice indeed of jubilation they heard, but it could not be discerned what she brought forth in song. But when she returned to her senses, she was tortured from too much pain, like a serpent: and the tortures, those present seeing could scarcely tolerate. Sometimes going along the way she began to be affected from the memory of the passion of Christ, and little by little the affection of devotion growing she burst into most bitter lamentations, so far that there was not so iron a breast, which would not be softened, and not burst into tears and lament.

[35] You, circumspect of the veiled face of Christ, with the band of love veiled the eyes of heart and body, that you might behold no one except keeping severely the eyes and ears, Christ, after the manner of those blessed Apostles, of whom it is written in Matthew XVII Lifting their eyes they saw no one, except only Jesus: and there was fulfilled in her that word of S. Agnes; He has placed a sign on my face, that I admit no lover except Him. If it should happen to her on any occasion or cause to see any mortal, she was greatly saddened: and wishing to be made blind, she asked the Lord that He would deprive her of the light of her eyes. She was in the house with half-closed eyes, and in the way with eyes fixed on the ground she walked, not attending to the right or the left. On a certain day passing along the way from the madness of a certain leaping horse, it happened to her to lift her eyes, lest she should be trodden under by the horse, and to see suddenly one sitting on the horse: then touched inwardly with grief of heart, into troubled words she burst saying: she desires to be blind and deaf, O if I were blind, Lord, that I might no more see such things. Again on a certain day while going along the way she heard from someone, why did you not take a sweet husband, with whom joyfully you could enjoy and rejoice in the delights of this world; she answered: Would that I were blind and deaf, that thereafter I might not hear such things: for she unworthily bore to hear scurrilous things of this kind and base words of the worldly. If ever it happened her to be among some, she said: Let no one speak here except of God, otherwise I will withdraw immediately: and if it happened her not to be heard, complaining strongly she said: Alas! what have you done? and why so unbecomingly and rudely with useless words have you expelled so great a Lord? For He was truly in the midst of us: and forthwith she withdrew. But because the sense of hearing has no natural obstacle, it often happens to hear what displeases, which we cannot meet except by flight: therefore she lest she should hear the rumors and vanities of the age, strongly stopped her ears with cotton.

[36] The amiable lover of the Spouse faithfully loved all true lovers of Him, she greatly loves those loving Jesus: and him more, whom she knew to fervor with greater charity. Wherefore a certain holy man of the order of Camaldoli, named Simon, ^b whom she had never seen, but because she had understood him to burn with divine love, she loved not a little: out of reverence for whom wishing to know some trace of his sanctity, she began affectionately to insist on prayer, that the benign God by the grace of His benignity would show her something of his sanctity. Whose vows God hearing, showed her the aforesaid man, adorned with a very glowing face, accompanied by two glowing and becoming Angels on the left and right: of whose ready vision she was filled with great joy: and thence filled with divine grace she was rapt, and tasted the sweetness of her beloved Jesus abundantly, so far that for three continuous days being at leisure in that sweetness, corporeal food she by no means tasted. You most dear, diligently looking on the author of faith our Redeemer Jesus, whom with your whole heart you loved, that you might faithfully follow Him, the mandate at His supper your companions being called together with much reverence you performed. She desired too with much desire to be martyred for Christ, saying: she desires martyrdom for Him: O if some Potestate ^c were at Florence, who for the name of Christ would grievously torture me with many injuries and torments, and at last having grievously scourged me through the whole city, would punish me by beheading! She said also, Would that for the name of Christ some tyrant would cause me to be burned in a very great fire! Often when she was prohibited, lest with so great zeal she should desire to die, she answered saying: Of this matter I cannot hear you: and if all the Saints who are in heaven and on earth should say this to me, I could not hear them of this. But because she did not find torturers, who would slay her for the name of Christ; she desired at least to be grievously sick, that for the love of God she might deserve to suffer, and the pains of Christ in the pain of her body she might feel.

[37] She desired too to be enclosed in her tower, saying: Would that my father would so enclose me in that tower for the name of Christ, that there should remain in it neither door nor window. Therefore she said, at least to be enclosed in a tower, that her father and not another should enclose her; because the father sometimes threatened her to wall up the door of the tower, because she did not according to his will live in matrimony, and strove much to send her out of the aforesaid tower, wishing that she should dwell in the new palace near S. Ambrose, then newly built, but now destroyed: and because Galganus her cousin wished to dwell in that tower, in

the cell of B. Humiliana, with his wife, wherefore also together with the father he strove much that she should depart thence. But she herself blessed would not leave it, on account of the grace which the Holy Spirit had given her in it: on account of which infestation each was grievously struck by God, Galganus to the death of the body; of the soul perhaps not, because by the prayers of S. Humiliana he deserved to receive the sacrament of penance: but the father would have been more grievously struck, had not the Saint met God with prayers. or to dwell in solitude. She desired to be in steep mountains and in deserts and solitudes, in inaccessible places: where she should have only herbs for food, and of God according to her vow might freely think, and into praises and pious cries might burst for the love of her most beloved Jesus Christ. She said herself incarcerated, because she could not belch forth what she had within; and she often called the cell hell, although for the love of Christ she willingly remained in it, on account of the many and various temptations of the devil and the bitter tribulations and cruel and frequent scourgings, which in it the devil himself inflicted on her.

[38] God filled her with the spirit of prophecy, that she truly narrated many things to come, of which we shall say a few. By the spirit of prophecy she knows things done secretly Fervent much about those things which are of God, a certain panel of the blessed Virgin, which she had in her cell, she daintily desired to honor: which not having furnished, before a certain Lady joined to her by familiarity she said: If the blessed Virgin shall give me whence I may honor her panel, with diligent reverence I will adorn it. A little after there came a certain one bringing certain little ornaments of crystal and amber, gave them to that aforesaid familiar one, that she should bring them to S. Humiliana on his part: which when the aforesaid had brought and showed her, she made glad said: I know whence you have these, and him who gave them, and why he gave them to you. And she added congratulating with her: Do thereafter something if you can, which I if I shall wish will not tell you. On a certain day to a certain most dear reverend religious woman for the sake of visitation she came, and among those things which she spoke to her; this first she said: Most dear, know for certain, that the hairs, which were brought to you, are truly of the blessed Virgin, and the other things, as it was told you. Which hearing the aforesaid religious wondered saying: Who indicated to you this, which you say I have? When no one has known, who gave me this, except God. To this she was silent, not wishing to indicate, because by no mortal was it indicated to her, since by the spirit of prophecy it had been manifestly revealed to her. The religious had doubted before of the hairs and relics aforesaid, that they were not of the blessed Virgin, as a certain secret offerer of them had indicated.

[39] She foretold of the death of Lady Rubea, when she was sick. and foretells things to come, For on a certain day for the sake of visitation she came to her, and a sufficient delay being contracted, when she withdrew from her, she said to her: Sister most dear, when you shall be before God will you pray for me? Behold now corporeally withdrawing from you, I shall not see you in this body any more. And when a certain Sister, who was present, said: Alas my Lady, what do you say? nay you shall see her again, she answered, I am certain that what I assert is true, because I shall never see her again in this mortal body. And so it happened as she foretold, because after a little time she died, and she did not see her any more. She foresaw the death of the husband of Lady Ravenna her kinswoman. On a certain day before the death of the aforesaid man she sent her handmaid Piecilia to her, saying; Fortify yourselves with much patience, since shortly you are to suffer certain inconveniences, which will grieve you not a little. A few days being transacted the husband of the aforesaid died. She foresaw too God revealing it, that her father was to be grievously struck, because he, by offending his daughter, had grievously offended God. To whom she blessed, preventing that tribulation, by her devout prayers tempered it: so that he suffered only a distortion of the mouth, and the other intolerable tribulation was remitted. For God would not by her prayers take away from him all the tribulation: because He wished him to know, that he who touches His servants, touches the pupil of His eye. She foresaw the death of Galganus her cousin, as we have touched above.

[40] She foresaw of a certain Lady, likewise that some would fall from their purpose: whom Brother Michael much loving, desired to snatch from the vanity of the age, wishing that she should dedicate her virginity to the Most High, serving Him in that purity of body: whom he often commended rejoicing with her, that he might kindle her to divine love and solidate her in the good purpose. For whom when the Saint had diligently prayed, because he loved her; she answered Brother Michael through Lady Gisla saying: Tell Brother Michael, that you should not praise the flower before the fruit, for I too praying for her, did not perceive that she wishes to serve God in purity of body: which also was done, because a little after she was given to a husband. On a certain day understanding, that Lady Tabernaria, solicitous about her son Ubertinus, who had gone out of the order of the Friars Minor, asked that he should be received, she said: He will return to the Order and be received, but he will go out again afterward, in it no long delay being contracted. Which was done: because when he had completed the year of probation, he withdrew from the order free, his profession not made: after some months he was received again making profession to the Order as he ought; and a little delay being contracted he withdrew of his own accord, now obligated to the Order. She said too that a time will be, in which for much fear the word of God will not be preached.

[41] A certain religious person of perfect life, persisting nine continuous days in devotion, by bread and wine brought by an Angel she is wonderfully refreshed: did not take corporeal food: to whom in the morning at the dawn of day there stood by an Angel of the Lord, bearing half a loaf and exhibiting it to her said: Receive this bread, of which you may refresh your body: which she with devotion received: which did not lie hidden from holy Humiliana. For a fitting delay being constituted, she came to that very handmaid of God, saying: Give me, most dear, of your bread secretly given to you, which you keep with you. To whom wondering she said: Who, most dear, has so openly directed to you my deeds? And seeing that she could not deny her that bread, she brought her of it one morsel. Which with giving of thanks receiving, she carried it with her, laying it up in a most clean place reverently. Not many days being transacted persisting in prayer for four continuous days she did not eat. At the evening hour suffering much hunger, nor having other food, the aforesaid morsel only and nothing else she took. Which when she took, suddenly a certain white and comely boy stood by before her, bearing a phial full of water: which when he had given to her, and she receiving with praises drank it; she found that that water was the best wine and delightful in odor, and sweet to drink. By that supper she was so refreshed, that for four continuous days after without food she remained fasting.

[42] God adorned her body too with two chief gifts, presenting a trace of a glorified body, she is lifted into the air praying, namely of agility and of odor: because several times praying she was lifted into the air. On the day of S. Felicitas of the Kalends of August, when she had visited Sister Sobilia in the Rock, and had withdrawn into a part of her cell that she might pray, while she prayed Sister Sobilia herself saw her lifted into the air. On a certain day, Brother Michael visiting her, the Saint said: Brother Michael, I praying was lifted into the air and held, and afterward let go to return to the earth. Which word, no attention being given Brother Michael did not understand. But when he noticed, that she had been speaking, and did not know what she had said, he said: Tell now too what you have said. Which heard she grew silent, and did not indicate it to him by any reason. and emits from herself a sweet odor, Her body too presented a great odor full of a certain inexhaustible sweetness. Lady Bene, on a certain day when she visited her, approaching her, felt a great sweetness of odor proceeding from her body, Lady. Cecilia, kinswoman of B. Humiliana, on a certain day in the lower house in her chamber felt so great a sweetness of odor, as she never in her life remembered herself to have felt, which odor proceeded from S. Humiliana's chamber.

[43] On a certain day, a little after the third hour, there came to her a certain little daughter of hers, named Rigalis, she resuscitates a daughter suddenly dead. knocking at the door, that the mother should open to her. At whose knocking the mother rising, and coming to the door, opened, and the daughter being introduced immediately closed the door: and suddenly the stupefied girl fell as if dead, and after a little turned into pallor. Which beholding the mother frightened from the sudden anxiety of the daughter, began to cherish her, although grieving, as is the manner of a mother, waiting until the ninth hour, that the anxious spirit might return, and the girl might somehow rise. And when she did not rise nor convalesce in anything, she touched her, if perchance she might find in her some sign of life; and when she had touched her more studiously, she was found cold throughout. Who recurring to the throat, where the pulse is wont to be found in a half-dead body; when she did not find there the pulse, esteeming her dead, she was greatly astonished at the sudden death of the daughter, and the scandal of her own which she feared. And recurring to the image of our Lady, she prostrated herself before it, and asking with tears said: Most benign Love, have mercy on me, that you take away from me now this tribulation and scandal, which from this will be inflicted on me by my kinsmen, and restore this my daughter to me. The prayer completed she rose and signed her daughter. And the sign being made, there came forth a certain admirable and comely boy from the panel, going to the place where the girl lay, and signed her: who immediately the sign of the Cross being made rose sound, and the boy disappeared immediately.

ANNOTATA.

Cionaccius, to have been there where now is the small Hospital of S. Philip Neri, called the Pious House of Refuge.

CHAPTER V.

Other favors divinely bestowed on her, her last sickness and happy death.

[44] She thirsted with the greatest affection of heart to behold with corporeal eyes the boy Jesus, four or three years of age; Desiring to see Jesus a boy, such indeed as He was in the time of His infancy, when by the very glorious Queen of Virgins He was wont to be most studiously led. Often of this she asked, though timidly, because she reckoned herself unworthy of so great a benefit. But because, as Bernard says, love knows no order; so great was the ardor of love of seeing God that it overcame fear and unworthiness: and therefore she did not fear constantly to ask what she desired. But the benign God, who does the will of those fearing Him, and hears their prayer; on one day concerning her infirmity and her wonderful and glorious vision wonderfully heard her. For on a certain day for the sake of visitation compassionating, she came to a certain boy grievously sick: whom when she perceived to be cruelly tortured with the infirmity of pain, she said: O most dear son, are you mindful of your Creator, she visits a sick boy, recalling how great a passion for you He sustained? To whom the boy, Go in peace, he said, good Lady, for of the pain which I suffer and of the infirmity I am rather mindful, than of God. And she added: Do you wish to give me this your infirmity? And the boy said: Would that I were free, and you had it all. And she said: Let my God do this to me, that if this infirmity is for you to the salvation of eternal life, let it be left to you, that you may deserve to be crowned through it: otherwise let Him give it all to me. The boy answered: I do not wish you to have it all, but a part; take to yourself the pain of the side and flank, which I suffer: and bring it with you from now, that I may feel it no more. To whom answering Humiliana, Be it, she said, to me as you have said: and after a little she withdrew home.

[45] Wonderful thing! because immediately the pain of the side so receded from the boy, and taking his pains upon herself, as if it had been taken away by hands: and the Saint so grievously began to be tortured by that pain, that for the bitterness of the pain, a place of rest even for a point of time she in no way found. Which not able to bear, she strove to compose for herself wood for a fire, that from the heat of the fire the pain might in something be mitigated. And when the fire being made she wished to warm herself, wearied with too much pain she could not sustain herself: but rather fell into the fire stretched out, and from the fire she could not rise, before the fire itself was utterly extinguished. For of wonderful patience and humility she was, therefore she would not impose on anyone of the house the burden of any service for so sudden a pain, nor in anything relieve the pain. But the wonderful God so kept her in the fire untouched, that the fire felt no heat, of which afterward she complained, saying: I fear lest my God has forsaken me, because He has not suffered me to feel the burning of the fire. she is preserved unharmed from the fire, Morning being made and the pain mitigated, to the aforesaid boy she returned hastily, and addressing him said: Do you wish to give me another infirmity, which you suffer? And the boy answered: I wish, take from me this infirmity, carrying it with you, as you took from me the pain of the side, that I may feel it no more, as when you withdrew from me I never felt the pain of the flank and side. And she benign said: Be it according to your word. And when she had withdrawn, the boy was healed from all infirmity immediately; and on her blessed self that infirmity was so impressed, that no one who had seen her would have doubted it to be the infirmity of the aforesaid boy. That infirmity was commonly called ^a Papici, but by another word the Flying fire, in another manner is named the Salt drop.

[46] By this infirmity and the pain of the side afflicted she lay grievously in the little bed, and afterward she obtains her vow, from which she could not rise in a good manner. But her custom was never to lie in the little bed, if she could otherwise: so far of her salvation she was solicitous and attentive. So while she lay in her little bed, and her cell, which was in the tower, firmly barred (for she always fastened within the door of the cell, lest anything coming should impede her insisting on prayers) there was present a boy of four years or under, very beautiful of face, all becoming, comely and of charming aspect, playing cheerfully in that little cell before her. Whom seeing she rejoiced much, believing him truly to be a messenger of the highest King: and addressing him, she said: O most sweet love! O most dear boy! do you know how to do anything else besides play? And that boy, as he was of placid countenance, answered her: What else do you wish me to do? and B. Humiliana humbly said: I wish that you speak something good of God. And the boy said: Do you think it good or becoming, that one should speak of himself? And these things said the boy Jesus disappeared, leaving her sound, the aforesaid infirmity utterly receding. Blessed the eyes which saw whom you saw, happy Humiliana! To other saints and elect of God is sent some Angel, that they may be comforted in the Lord: to you is sent Jesus, the blessed fruit of the Virgin Mother, the only-begotten of the highest Father, the little Jesus appearing before her playing whom to see longer with all your bowels you longed. We have heard from several, that that boy our Lord Jesus appeared to her often, both in her cell and in the church of S. Martin: but because we have not found, that she said to anyone, that she herself had seen Him, except to Sister Sobilia of the Rock, to whom as is prenoted above she fully told, because after Brother Michael she was conscious of her secrets; therefore more of the boy Jesus, lest we give doubtful things for certain, we shall not reduce into writing. And let no one stumble saying, that perhaps He appeared to her sleeping; because if he thinks this, he is frustrated: because never to her sleeping but utterly waking, and cruelly as has been said suffering He appeared: and she saw Him with the eyes of the body only, as we see one another. We have heard and found this to be true, because she said to several, that a certain Lady with much diligence desired to see the Son of God in boyish age, whom she saw according to her vow. She did not speak of herself, but said that there was a certain one: for she was an enclosed garden, and many and great things which she had she did not open except the grace of the Holy Spirit compelling her. We have heard it said too that she kissed His feet: and we believe, that she had many and more things of Jesus than are said, and that she kept silent greater things than those which she said.

[47] On a certain day she found in a certain way lying a girl, very small, but with the vice of leprosy enormously and grievously wounded, a leper being seen she gives thanks for her health, sitting to ask alms: whom when the lover of the Trinity had seen she exclaimed, with great affection saying: O Most High, that you have not deprived me of hands and feet, like this one, that for the love of your name I might bear such torments, but content with the divine will immediately she added: Blessed be you above all things, Jesus, my sweet love, who according to your good pleasure have enriched me with many and great goods, and as it pleased you, have given me sound members to the praise of your name. And thence she began to exclaim with most ardent affection to the highest and undivided Trinity, which with many praises she sounded. Whence it happened, and is illustrated by a certain appearance of the H. Trinity. that on a certain night a little after the light being extinguished while she prayed, there appeared in her cell three spheres shining above the brightness of the sun, which illustrated the whole cell far more than that material sun, which we see with corporeal eyes. Which when she had seen, she exclaimed with all the affection of her heart, saying: Come Jesus, most sweet love, behold the night you have wonderfully changed for me into day. And leaping from the place where she prayed she ran to the spheres, and grasping them as she could, because they were incorporeal, she said: O most sweet and most desirable love, let each creature bless you. And they then forthwith were turned into one sphere: which when she with all diligence pressed to her breast, amid the embraces she beheld it disappear: and she praising blessed God, complaining that she was corporeal and carnal, because spiritual things she could not retain.

[48] On a certain day, in the Lenten time, in which she abstained from wine, thirsting she asked her handmaid Piecilia, Thirsting she finds water changed into wine: that she should bring her something of fresh water. Who going quickly, brought a little vessel of water, as was commanded her, to drink. Who when she had tasted the water made wine, troubled a little, said: It would have been easier for you, most dear, to bring me water, than wine, and water is cheaper than wine, and more of water is found than of wine. Why then have you carried me wine for water? Therefore she was a little troubled, because she could endure nothing against the purpose of her holy conscience: and because she had tasted wine, she seemed to herself to have offended not a little. At whose words the handmaid moved, because she was not accustomed to hear from her, except humble and peaceful words, and such things were said without fault, since she had faithfully fulfilled the command of her Lady, said: My Lady, God knows, that I brought you pure water, as you commanded. But the Saint said: Be it that you brought me water, in the little jug there was wine, or it was wet with wine, because altogether wine is this which I have tasted. And the handmaid taking the bronze bucket, said: This vessel has no odor of wine, nor certainly is there wine in it. Now it will appear if I bring you pure water: and running to the well, she drew water. Of which not confiding the Saint, ran to the window, that she might see if the handmaid had gone to the well faithfully to draw water. And seeing her draw water, she waited, that she might see if she brought her the water purely and faithfully, until she approached the door of her cell. And then withdrawing from the door, and awaiting her in the cell, she received the bucket from her hands, inundating with most clear water. Which when she had applied

immediately to her mouth, believing herself to taste water, she found and tasted the best wine, immediately made from water. At whose taste she was astonished at the miracle, and as she recalled, because she esteemed herself unworthy of so great a benefit, and because a second time God did this to her, and because the handmaid then and before had truly brought her pure water, nonetheless she affectionately gave thanks to God, who deigned to show her so great things. And taking a certain jug, the bucket full of wine being inclined, she put all that wine into the jug; and stopping the jug with a clean linen cloth, she laid it up, saying: Let no one touch this jug, nor taste this such water. We believe that of that wine she drank a part, and gave a part to the sick of the city.

[49] On a certain day when for drinking from another certain handmaid she instantly asked water, the handmaid moved with a certain little jug full of water, which she brought her, wounded in the forehead, her hand being lifted struck her on the forehead grievously, infixing a grave wound, from which no little blood flowed. Which patiently bearing, although grievously she suffered, the wound she revealed to no one, except to a certain conscious one of her secret a Religious, reverend by the sanctity of her life and illustrious by honesty, fearing lest it should come to the ears of her own, and the wound to the scandal of the common people should redound upon the handmaid. But the wound had generated putrid blood, because it was ill cured, and grievously augmented pain upon pain. Who on a certain day going to the church, somehow about to hear the divine things; impressed on her own wound the sign of the Cross. Which done she felt a certain hand, which in a similar manner impressed for her the sign of the Cross: at whose touch suddenly the wound was opened, and the putrid blood, by the touch of an invisible hand she is healed. which she had within, it largely emitted out. But also that aforesaid hand anointed the wound with a certain odoriferous and sweet ointment: from which forthwith it was consolidated, no scar being left: and from then the pain of the wound she felt no more.

[50] At another certain time, in the nocturnal silence by the scourgings of a fever macerated, burning with the heat of the fever, in a fever thirsting, she is visited from heaven, parched with grave thirst, she strongly exhaled: and calling her handmaid, that she should give her a sip of water to drink, she answered her not, because she was oppressed with heavy sleep. But she with frequent sounds and vexations beating, that she might be awakened, yet she slept so heavily, that she could not rouse her. But she not able to rise weighed down with infirmity, and the thirst too much prevailing, said: My Lord, most beloved love, who can do all things, you know my defect and my infirmity, and the anxiety which I suffer in this hour: you can well succor me, if it please your goodness. These things said behold there appeared in her cell a certain girl, with a glowing face very comely, associated with white-clad boys, in her hand bearing a certain phial of water: who approaching the one suffering sat near her head, and the phial being inclined to one side gave her little by little and at intervals to drink: she is refreshed and healed: and a little interval being made she poured water on her hand, with which she anointed her eyes and face. And this being done often, the thirst being extinguished, and the weakness of the sick one removed, and refreshed with strength and health, she wished to speak to the girl; desiring to know who she was, who had bestowed on her so great humanity and such benefits. But the girl putting her finger to her own mouth, nodded that she should keep silence. To whom that Blessed one obeying patiently kept silence, and dared not interrogate her, lest she should be deprived of the grace of so great a visitation. But the girl, a little delay being contracted, with her company disappeared. Cheered by these so great benefits, she did not extol herself, but humbled herself in all things far more than usual: and often said, when the desired grace was not present: I am before my Lord as a widow, and like an orphan and a fatherless child.

[51] On a certain night, when she rose from sleep that she might pray, opening her eyes she saw the whole cell shining with an unusual splendor, and looking toward the panel, in which was the image of our Lady she saw a certain copious flame of fire on the cloth, with which the panel was covered, ascending even to the lintel of the cell: and astonished much, fearing lest the panel should be burned, she ran to the panel; and the cloth being seized and pressed she rubbed it with her hands, lest it should hurt the panel, believing utterly that this fire was that material one of ours. by night she is illumined by fire and heavenly light, And when she perceived the cloth to be unharmed, and the fire not to be felt by her hands, because it neither heated nor burned; she understood what it was: and when she had understood the miracle, she was abashed at the ignorance of her opinion and the pious deception of the sign: and the fire vanished a little delay being contracted. But she returned at once to the little bed, lest the handmaid should observe what it was, praising and blessing God, who deigned so often to visit her with such pleasant signs. It is to be believed that this fire showed the fire of the Holy Spirit, with which Christ, by the merits of His glorious Mother, whom she much served, had especially inflamed her. For it is a fire not burning, but shining; not consuming, but illuminating; filling the hearts of the disciples, especially compared to the fire of the bush, once seen by Moses. Often her cell was seen by night by Gisla her handmaid, to shine as with the light of the sun. For also on a certain night her handmaid Gisla, when she was roused by her sweet sighs and affectionate utterances, saying, Jesus, my most beloved love; saw her cell so irradiated with splendors, that it seemed as midday. Many things of her were seen which we have not written: and she herself had and revealed many more and greater of these to God to Brother Michael, which we could not have, Brother Michael covering them with silence. Often we heard the aforesaid Friar bring forth this word: O if it were permitted me to lay open, what and how great things God does for Humiliana! And he proceeded no further in such things, but kept silence.

[52] B. Humiliana humbly asked of the Lord to die on a Sabbath, out of reverence for our Lady, and that no one of the house of her father should be present at her death: desiring to die on a Sabbath, which she obtained, because she migrated to the Lord on that very day, and no one of the aforesaid was present at her death. On the day of the Lord's Resurrection in that very grave infirmity, in which she migrated from this world, suffering grievously in that very morning she began to meditate of God: and immediately she was in an excess of mind, and rapt rested from that very morning until the Vespers of that day: and as we believe, far more she would have rested, except that her carnal brothers disquieted her and infested her, grievously agitating and clamoring, believing her to labor in passing, nor could they so in any way rouse her. Which was patent: because when she returned, she complained of the molestation inflicted on her, and sick on the very day of Easter suffers an ecstasy, saying: O God, that I am not in the desert, that I might freely be at leisure for you, and not be disquieted by mortals, who compel me too quickly to be separated from sweet embraces. The following Monday she was tortured with a strong torture of the stomach all the day, and when she was asked, why she was tortured that day more than the past, she answered: Yesterday God nourished me with milk, today the body receives its due returns. From the aforesaid it is patent, in how lofty an ecstasy she rested, that she felt not the pain of the stomach and the strong clamors and the many agitations of her body, and from place to place the various and frequent changes of herself.

[53] When she was near death, Brother Michael and Brother Bonamicus visiting her, and asking how she was, she foretells various things, and whether she believed she would be freed from her infirmity, she answered: I firmly know that from this infirmity I shall in no way be freed. And when Brother Michael asked her, and insisted with many supplications, that she should return to him after death, she said: Why do you molest me with such supplications? for a little time you will live after me: in which I see you will suffer many tribulations. And Brother Bonamicus addressed her saying: And of me what do you say? Will you return to me, if you now withdraw, or not? To whom she did not answer about the return, although after her death she returned to him, but about certain other things, saying: You will not come now, but you will yet remain in the life of the body: in which time you will provide for yourself, Brother. She foretold too of holy memory Brother Michael of Florence, a venerable and devout man and beloved to God and men, that he would quickly withdraw from the place of the holy Cross, and afterward elsewhere die: which also was done.

[54] B. Humiliana asked those who guarded her in passing, that they should buy for her ^c a tunic: in which her feet might be diligently wrapped, she bids her feet to be wrapped in a tunic after death: lest naked they should be in any way touched by mortals. The mother of honesty in a trace of honesty even dead could not endure it. For she foresaw the devotion and faith of the people, which it was to have toward her, lacerating the cloths of the garment of her funeral for the sake of devotion. She asked of her hope, said that she was so certain of her salvation, that she would not give consent to all men and Angels preaching the contrary. O mirror of sanctity, form of all humility, example of chastity, way of honesty, path of devotion, rule of obedience, solace of poverty, shield of patience! What virtue or what grace was not fully in you? for what act of all virtues was lacking to your sanctity? If we seem to have commended you in anything, most dear, let no one wonder, because the Pontiff of the city of Florence, of good memory, an example of life and sanctity, the Lord Ardingus, dead she is praised by Bishop Ardingus. by his public preachings commended you very greatly. But B. Humiliana remained in the house of her parents a virgin in purity and honesty sixteen years: in the sixteenth year she was given to a husband: by whom after a five-year period widowed she clung perfectly to the footsteps of Jesus Christ, serving God in the house of her father in the tower, where she prepared for herself a little cell, in which she might freely serve God, for about five years insisting on devotions.

[55] The treatise of her life being ended, let us foretaste something of her death. But in the last year of her life in the month of January she began grievously to fall sick, but for meekness and patience she hid the infirmity as much as she could. In March fixed to her bed, But in the month of March in the Lenten time, the infirmity grievously growing strong, she was so far weighed down, that she lay continually, because she could not rise, the health of her whole body being destitute. From then she was always weighed down from day to day, so that almost wholly one side she lost, in which she had no power of helping herself. In the beginning of the infirmity she began to cough, and thereupon the pain of the stomach and kidneys, and also of the whole body more grievously

grew strong, which strongly tortured her. Her body was much attenuated, and stripped of flesh, and her belly became as a drum: and she emitted blood through the nostrils, and through the mouth itself largely vomited it. In whatever manner even to the second feria of the Lord's Resurrection she took food: from then she ate no more, because she could not pass food. from the 2nd feria of Easter she ate nothing: From the second feria of Easter for forty-two continuous days she did not eat, except that for eighteen days they gave her only the water of chickens to drink: from then on those remaining days they gave her only clear water. For the bitterness of pain she was grievously anxious, so that even from compassion the bowels of those beholding the one grieving were tortured. In all her anxieties from her mouth a voice of lamentation or murmur did not proceed, but in all things giving thanks to God with her own embraces she girt, her arms placed in the manner of a cross her breast, saying: Blessed be you, my love. We believe that she embraced the form of Christ impressed on her memory, amid pains continually fixed to God, which continually in imagination she deplored. For she said, when she felt the pains and twistings most grievously inundating, Behold my God comes to visit me, whom I ought most dearly to embrace. And in these tortures often she seemed to breathe out her soul: and although she was tortured with so great anxieties, nonetheless, as above is said, she meditated of God, and meditating was rapt, and rested in Him. But when she was disquieted and beaten longer by her kinsmen, that she should return to herself, not knowing whether she lived, or had breathed out her soul, returned to herself she said: For the love of the Most High, do not inflict on me so great a molestation, because of much and great consolation you deprive me, tearing me from the embraces of our Creator.

[56] The hour of her death approaching there was present the devil, visibly appearing to her, who solicitously awaited the near issue of the soul from the body. Whom when she perceived to stand before her, she rebukes the dæmon before the appearing Mother of God, she began strongly to rebuke, and reproached him saying: What do you here, savage beast, wicked enemy? What here, bloody beast, do you await? Recede from me enemy: go hence, because in me you have utterly nothing. But behold present is my Lady, who will suddenly present me to her most beloved Son with glory. And not only with words but with hands she threatened, repelling him and saying: Quickly recede, wretch, because my Lady is with me, who you and your subtle machinations immediately will grind and break. and after a sharp wrestling, And for all these things the devil did not recede: but incessantly grievously infested her, that the Lord would not have mercy on her, adding. Which word grievously bearing, indignant she said: Wretch, if all the Angels should say this with you, they would not be believed, much less you. And calling to her the companion, who guarded her, she said: How long a time and how much have I wept, and the devil has dared to inflict on me such temptations: I firmly know that my Lord will have mercy on me. And the companion quickly ran to the panel of our Lady, where there was a certain hair of that same most worthy Mother of God, and offered blessed candles, which she kindled holding in the manner of a Cross, and the panel, in which was the image of our Lady and the Crucified, she placed upon her breast. And with the candles she illuminated her, and with incense perfumed, and sprinkled blessed water upon her head.

[57] at length she drives him away, While these things were being done she turned to the dæmon and commanded him, saying: Recede from me wicked one immediately, and henceforth dare not to infest me in anything. At which saying the devil convicted departed confounded, and she in all tranquility rested: and opening her eyes and seeing that panel placed upon her breast, she placed it more honorably in a certain silken cloth of her mantle, and dies on May 19, 1246. and upon her breast better placed it. She resting that whole night of the Sabbath, and the cold of the extremities growing strong through the whole body, on the morning of the Sabbath without sobs and struggle she rendered her soul to heaven, at that hour at which she was wont to receive the Lord's Body: namely at dawn, eight days before Pentecost on the XIV of the Kalends of May, on the day of S. Potentiana, in the year from the incarnation MCCXLVI. B. Humiliana lived therefore XXVII years; whose body with much joy and honor was brought to the church of the holy Cross in the place of the Friars Minor of Florence, and buried in that very church rests, to the praise and glory of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns through the infinite ages of ages. Amen. We believe her immediately separated from the flesh without any other purgation, to have gone to the Lord, as the present writings manifest.

ANNOTATA.

CHAPTER VI.

Various apparitions made after her death.

[58] After her death, on the vigil of S. Mary Magdalen ^a (so to speak) a certain Lady of honest conversation praying, She appears glowing in face, saw B. Mary Magdalen and B. Humiliana together glowing in face: in which vision meditating in God much grace was infused upon her, and she tasted the ineffable sweetness of God: which she said she had by the merits of S. Humiliana. Another certain religious of holy conversation, studying in the paths of contemplation, was troubled, because her mind being obscured with certain dark mists, to God she could not direct her mind as she was wont. Who when she was anxious in such things and dozed, and consoles one tempted. with eyes half-closed she saw B. Humiliana, now having entered the way of all flesh, coming to her and saying. Rest in the Trinity, most dear, only: and this said she disappeared, and that religious with cheerfulness of spirit, the troubling of mind being put to flight and freed rose. Freeing many others from troublings of this kind she restored them to the pristine and greater grace, of whom it would be too long to speak: therefore of her and of the miracles which by the grace of her supplication God deigned to work, I silently dismiss it, see only ^b column 28 and what below is placed.

[59] A certain Lady while she discoursed with certain of her companions of the deeds of B. Humiliana, on the very Lord's day after her death, suddenly began to think of Christ. And then heaven was opened to her, and she saw the Son of God and the Blessed Virgin at His right hand clad in white, and B. Humiliana at their feet, seen by one at the feet of Christ and the Mother of God, with bent knee praying before them, likewise clad in white. And this revelation was so impressed on the imaginative power, that from her memory it did not recede until the feast ^c of B. Francis. After her death she visited Sister Sobilia, appearing to her near her bed in the cell of the aforesaid Sister, and holding her hands near her breast, as was her manner, in the manner of a Cross, with bent knees called the watching Sister, saying: Lady Sobilia. She asked her of many things, among which whether she had suffered punishment after death, and of Brother Michael. to another she indicates her glory: Who indeed answered many things, which Sister Sobilia did not narrate to us: but those which she narrated to us, and heard from her, are these. Namely that in purgatory she had nothing to do, and that ineffable were the delights of her consolation which she had continually, which could not be thought by mortals: and that Brother Michael was near, yet not at Florence, to migrate from this age to the glory of God. These and other things said with splendor she disappeared: for she was of admirable beauty and splendor.

[60] A certain religious person, of holy life and honest conversation, intimate and faithful of the Saint, likewise crowned with a double diadem, and conscious of her secrets; wishing to know of the glorious state of the same aforesaid Saint, devoted herself much to the zeal of prayer, that this the Most High would deign to reveal to her. And while she prayed, suddenly there appeared to her B. Humiliana, clad in white, and crowned with a double diadem. Her garment was white, purple about the hands and arms, and at the shoulders and neck with various and wonderful work fringed. But the fringes were of red purple wonderfully overwoven with gold, and she had a golden fringe about the breasts ampler than the rest. But the diadems differed between themselves: since one was of a triple color, shining seven times above the sun, it was indeed of a white red and green color, in its summit clasped with three excellent sapphires, flourishing and coruscating ineffably, adorned elsewhere throughout with shining emerald gems. The other diadem too was of white color, totally shining, fabricated with most beautiful gems. She had long and yellow hair, and they seemed not hairs, but rather the best gold of damask weave threaded. with a most resplendent face, Her face was Angelic, very becoming, shining above the rays of solar light. She had most clear eyes, whose brightness surpassed the splendor of the stars. From her mouth proceeded a certain odoriferous smell, whose odor filled the whole place with sweetness. She had also certain pipes in her mouth, which were most like a honeycomb: through which she resounded most sweet melodies: for there was heard from her mouth a double voice (namely, There is nothing else except the love of Christ, and, In the odor of your ointments we run) whose sweetness could not be expressed in a good manner. with a sweet voice. The virgin crown in itself had various voices, bringing forth various things: for they said, Come spouse of Christ, receive the crown which the Lord has prepared for you: another said, Come my elect, come my dove, come my beautiful one, come you shall be crowned. But the other crown, on account of the reward of chastity, had various voices, which with one voice brought forth one thing, Blessed and praised be my God and my Lord. All which beholding, she wondered not a little the aforesaid religious person, on account of the pomps of glory, with which she saw the Saint adorned, saying: Humiliana, what is this which I see? For you are crowned as with a virginal aureole. Who answering said: This my Lord did to me on account of the grief of virginity lost for the cause of matrimony, and expounds the mysteries of each, which continually in my heart I bore. And when

she was asked of the other crown, which she bore; she answered; This was given to me on account of the faith of chastity, which inviolate I kept for my Lord. Asked what so becoming a face and brightness of eyes meant for her, she said: This is the purity of conscience, which I had. She asked her of her garment and her fringes, adorned with purple and gold, and she said: The whiteness of the garment is humility, and good works done in charity; but the purple of the fringes, which is red, designates the martyrdom, which in mind I bore, and the affection of desire of seeing the B. Virgin in the form of her beauty which I had: and after a little she disappeared.

[61] On a certain occasion B. Humiliana appeared to Gisla of Mucello, on account of penance she had no purgatory. a very religious one, sleeping, with much cheerfulness and brightness of look, saying: Let it not weary you to do penance: since I, because I fully did penance, twelve days before foreknew my death, and through purgatory I passed as innocent children do. A certain woman of Florence, named Cecilia, on the day next following the Sabbath of the passing of S. Humiliana, standing in prayer, and not sleeping nor fully waking, saw heaven opened, and B. Humiliana with one Angel associated in the air, and through that opening our Saviour in the image of the Cross lifted up, with a certain most beautiful creature descend. These four indeed joined together in the air, entered the hall of heaven with jubilation in the year of the Lord MCCXLVI. The glory shown to others, After the death of B. Humiliana by chance for eight days, a certain Friar Minor asked the Lord, that He would demonstrate to him something of the glory of the aforesaid Saint; and he not sleeping, but waking saw before the altar many most beautiful seats, and some were there more beautiful than the rest, and below those seats were the souls of the Saints, and in the midst sat B. Humiliana upon one of them; and many of them were empty.

[62] In the year of the Lord MCCXLVI, these things of the life and death of B. Humiliana, as with our eyes we saw and with our ears we heard, The fidelity of the Writer. and as the witnesses above-written saw and heard from her, although childishly, yet faithfully and truly we have written, leaving them to be corrected by wiser and more prudent than us, and more faithfully amended. Yet let the amender and corrector see what he adds or diminishes, and most of all lest he change or vary what the above-written testimonies said, lest he give doubtful things for certain by a sentence transmuted. ^d

ANNOTATA.

APPENDIX

On the apparitions after death.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BHL Number: 4042

BY HIPPOLYTUS A CONTEMPORARY.

[63] A certain Friar Minor, by name Bonamicus, of the city of Florence, rose at midnight, for the cause of ringing for Matins, and found all the lamps except one extinguished. But he came with a candle, which he kindled at the lighted lamp: She appears in the temple of S. Cross, in the year 1247, and the Friar looking with the lighted candle before the Cross, saw B. Humiliana (who had long been dead, and in that same church buried) with bent knees praying, of becoming gravity, with countenance moderately cast down looking at the ground, only clad with a cloak of black color, as in the world a widow was wont to have, with her head veiled with a white veil, of which veil a part touched the ground, the other part touched not so much her arms being inserted. But when he did not see her; he did not dare to speak to her, but going to the clock, that he might see the matutinal hour, again returned with the candle to her, and the kindled candle approached the countenance of the aforesaid Saint, nor did she make any motion and he more fully recognized her. Again the Friar turning aside through the church, again a third time came to her, and more approached the countenance of the aforesaid Saint: and suddenly fear rushed upon him, and fleeing into the sacristy he sighed much. At whose sighs another Friar coming up, inquired of the cause of the sighs: to whom Brother Bonamicus told the whole series of the vision. But he himself and several other Friars went, that they might see the aforesaid form, and by no means found it in the year of the Lord MCCXLVII. The aforesaid Brother Bonamicus, a Florentine by nation, confessed in the word of truth, all the above-written of the vision of B. Humiliana, to be true, in the presence of many Priest Friars of the same Order, whose names are these ^b. Brother…of the city of Florence Priest and preacher. Brother Ugolinus of the same city, Brother Michael of the County of Florence, Brother Philip of…and several others. In the presence of these Brother Bonamicus affirmed, that as God is in heaven, so all the aforesaid are true, and this was done in the place of the aforesaid Friars of the aforesaid city of Florence in the year of the Lord MCCXLIX.

[64] A certain woman by name Bonavicina, of good life and holy conversation, a Veronese by nation, while she made a stay in the city of Florence, on a certain day saw this vision of B. Humiliana and Brother Michael, whose life among the Clergy and the people was laudable, and he himself had educated B. Humiliana in Christ. This is the vision which she said she had seen in such a manner. It seemed to her to be in a certain desert, in which was a tree of great height and beauty: under which tree she saw the aforesaid Friar clad as if to say Mass, and before him an altar, upon which was…and behind that Friar she saw B. Humiliana, clad in white woolen garments, and veiled with a white veil: and behind her she saw three Ladies, likewise clothed with white woolen garments and veiled with white veils. And the Mass being completed there appeared upon the altar four stars very resplendent, of which one taking the aforesaid Friar fixed in the forehead of B. Humiliana, again with other Ladies in the year 1248, and the other three fixed in the right shoulder of the other Ladies: and after the aforesaid Friar followed B. Humiliana, and three others after her: and the aforesaid woman was awakened, giving thanks to God and her Saint. And this vision was on the vigil of B. Mary of September, in the year of the Lord MCCXLVIII.

[65] A certain Lady of the city of Florence, named Fresca, with her husband and her sons in great opulence for some time lived, and of their souls caring nothing: but the Lord, who chastises ^c the nations when He wishes and how He wishes, made them come to so great want, that they had almost nothing to eat. appearing to a needy matron she frees her from the danger of adultery. But the husband on account of want withdrew from the city: but the wife with the sons remained at home sad, and what the woman should do she utterly knew not. But she persevering in this misery and sadness, proposed to let herself die of hunger, or at least to deliver her body to serve uncleanness and iniquity unto iniquity. But what happened? The necessity of that woman came to the ears of a certain godfather of hers, and he proposes firmly in his heart to succor her in all necessities, with this intention, that with her he might be mingled in adultery, when he wished. But she by no means consented, but for some days persevered in the greatest conflict. But on a certain night B. Humiliana appeared to her, and it seemed to her that she sat upon her bed. So great light was there, that it seemed midday: and it seemed to her, that she was fixed in mud up to the loins, and B. Humiliana took her by the right arm, and called her by name, and said to her; Fear not, but act constantly: such a woman will come to you, and will free you from this mud, and will also succor you in your necessities (And she well knew that woman) and B. Humiliana added, that she should go with that one to her sepulcher at the holy Cross under the staircase. Both those women coming to the tomb of the aforesaid Saint gave thanks to God and to B. Humiliana His handmaid: and that woman succored her in many necessities, and comforted her so, that all the tribulation receded of mind and body. Moreover after the third day B. Humiliana called the aforesaid woman, saying to her: Today there will come to you a messenger, who will tell you, that you should go to the Court of the Judge. Do not believe him nor go thither: but go to the church of the holy Cross, and speak to Brother Hippolytus and Lady Argenta, and they will console you. On that day there came to her a certain messenger from the Court of the Potestate, saying to her: Your godfather sent, that you should come to the Court. But she recalling the word of B. Humiliana answered: I will not come: I have nothing there to do. That godfather, of whom it is said above, wished by force to drag her to the secular Court, for this reason that she did not consent to his malice. Who came to the church of the holy Cross, as B. Humiliana had told her, giving thanks to God and her Saint, because many times she freed her from many dangers, in the year of the Lord MCCXLVI. The aforesaid Lady Fresca swore all the aforesaid to be true, in the presence of Brother Hippolytus and Brother Daniel of the city of Florence, in the month of January in the place of the holy Cross, in the year of the Lord MCCXLVIII.

[66] When a certain Florentine Lady, named Galitia, very devoted to God, was grievously saddened about the departure of Brother Michael of the order of the Friars Minor from the Florentine Convent; to another she indicates the death of Brother Michael, the sadness being lulled she saw in a vision B. Humiliana, with most beautiful and glorious array, of great stature, with veiled head, of formed and becoming face, weeping and saying to her: Know that our Father, namely Brother Michael, from the convent of Florence is shortly ^d to withdraw, which also afterward was so done: and kissing the aforesaid Lady she disappeared in the year of the Lord MCCXLVI.

[67] A certain woman, named Gemma, wife of Franciscus of the people of S. Maria above the Arno, of the city of Florence, testified that she had lost the half of her body from the shoulder even to the feet, she heals a paralytic, who on account of the infirmity which she suffered vowed herself to B. Humiliana: who appeared to her in sleep, and touched her three times in that part which she had lost: and immediately she was freed, and that miracle was patent and public in the year of the Lord MCCXLVIII.

The husband of the aforesaid woman, named Franciscus, confessed his wife to suffer in body as is above-written, and how she emitted the greatest clamors, and in what manner she lamented; and how she made a vow to B. Humiliana, and was freed: and this by oath he confirmed in the presence of Brother Hippolytus often above named, and of Lady Argenta and Benvenuta, in the year of the Lord MCCXLIX.

[68] A certain woman, named Bertha, of the people of S. Maria the greater, of the city of Florence, likewise an arthritic, wife of Ristorius Pegelottus, suffered gout in the left shoulder: to whom in a vision B. Humiliana appeared, persuading her that she should visit her tomb, which also she did, and was excellently freed in the year of the Lord MCCXLVI. The aforesaid Restorius confessed, the aforesaid infirmity of his wife, and to have sustained thence many sufferings: and also he heard from her in what manner B. Humiliana appeared to her, and how she convalesced by her merits, and all the aforesaid he swore to be true in the presence of Brother Hippolytus a Priest of the order of the Minors, and of Lady Argenta in the place of the Minors, in the year of the Lord MCCXLIX.

[69] A certain woman, by name Lotteringa, wife of Berlinghierus, of the people of S. Peter Gatholinus of Florence, suffering the greatest pain in the throat, to another she restores speech, for seven weeks could not speak. She had made many expenses on physicians, nor could be freed. At length B. Humiliana appearing to her, and saying to her, that she should visit her tomb; a vow being made of a waxen image, coming to the tomb of S. Humiliana, her speech being restored to her, she was utterly freed: and that miracle was public in the year of the Lord MCCXLVI. Witnesses Lady Berta of the People of S. George of the aforesaid city wife of Janus and Lady Argenta a very religious one of the same city of Florence. The aforesaid Lady Berta, wife of Janus of the people aforesaid of S. George, inquired of the sister of the aforesaid Lady Lotteringa by name Contessa, wife of Bucca, the miracle in order; and faith being given through all, as is above-written, she swore them to be true in the presence of Brother Hippolytus a Priest of the Order of the Minors and of the aforesaid Lady Argenta, in the month of January in the place of the Friars Minor of the aforesaid city of Florence in the year of the Lord MCCXLIX.

[70] A certain woman, named Gardia, of the city of Florence, of good conversation, placed herself in prayer on a certain night: and afterward refreshed with sleep, when she had awakened, to another she reveals the glory prepared for her companion: so great light appeared in the house, as is wont to be at the hour of midday, when the sun shines in its virtue. And in that very light there appeared to that woman B. Humiliana, clad in white garments, and veiled with a white veil, with a face white beyond human manner. That aforesaid woman asked who she was. She answered, I am S. Humiliana, and said to her: Go to Lady Bella, and tell her, her bed to be prepared in heaven. But she answering, My Lady what shall be done of me? S. Humiliana answered, and you provide for yourself. But she went, and that Lady was thence very greatly consoled. In the year of the Lord MCCXLVIII the aforesaid Gardia swore all the aforesaid of the aforesaid vision to be true, in the presence of Brother Hippolytus a Priest, of the Order of the Friars Minor of the same city of Florence, and of two religious women, namely Lady Argenta and Lady Amata in the year MCCXLVIII.

[71] After the death of B. Humiliana, by chance for eight days, a certain Friar Minor asked God, that He would show him something of the glory of the aforesaid Saint: she is seen in a more eminent chair: and when he was in prayer, there appeared before the altar most beautiful chairs, on this side and that disposed, and some were there more beautiful, and below those chairs were the souls of the Saints round about: and in the midst sat B. Humiliana upon one of them, and all the others were empty, in the year of the Lord MCCXLVI: and this vision not in sleep, but with open eyes appeared.

[72] A certain woman, a Pratese by nation, by name Illuminata, she is declared Blessed. of holy conversation and honest life, sleeping heard one saying to her, This is the spirit of B. Humiliana, by whom the Florentine city will be illuminated in the year of the Lord MCCXLVIII the aforesaid Illuminata swore all the above-written of the aforesaid vision to be true, in the presence of Brother Hippolytus a Priest of the Order of the Minors, and of Brother Angelus a Priest of Poggibonsi of the same Order, in the month of April in the year of the Lord MCCXLIX.

ANNOTATA.

MIRACLES

wrought within the triennium from her death.

By the author Hippolytus of Florence of the Order of the Minors.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BHL Number: 4043

BY HIPPOLYTUS A CONTEMPORARY.

[1] To the honor of God, and of the B. Virgin Mary, and of B. Humiliana, and of all the Saints male and female of God, and to the confirmation of the faith of the devout present, These written after accurate examination in the year 1249. and to excite the devotion of the faithful to come, and also to the confusion of those, who against the holy one of God with rabid mouth bark, and with a dog's tooth lacerate the spirit of God, that they may be converted and return, lest they perish, as blaspheming the spirit of God; I Brother Hippolytus, a Florentine by nation, of the order of the Friars Minor, led by the Spirit of God, knowing for certain of the life, conversation, morals, honesty, discretion, and wisdom of the above-remembered B. Humiliana, by which in the present age in the Florentine city she shone forth; and secular pomps being spurned as dung, being at leisure daily for prayer and contemplation, above human manner and beyond what can be believed, she led a solitary and Angelic life; understanding too from several, and what was publicly said, that God through her in life and in death did many and great miracles: whence wishing to know the truth, an examination being made with a diligent mind, I found them to be true, as in the present quire they are contained. Therefore wholly them through all and in order, for having a perpetual memory of the matter, with my own hand faithfully and in good faith here I have written, believing myself to be aided by her prayers, in the year MCCXLIX, the Lord Pope Innocent IV existing.

[2] These are the miracles, which God wrought through B. Humiliana, The merits of B. Humiliana being implored by a daughter the mother is healed: besides those which are above placed in the Legend and the Apparitions after death. Lady Beatrix, of the People of S. Miniato on the mount, of Florence, once wife of Rinuccinus son of Alemannus, serving God in widowhood, had a daughter, named Fresca of holy conversation; whose aforesaid mother was grievously sick. But Blessed Humiliana, while she still lived, visited them: whom when the aforesaid girl had seen, she esteemed her to be a Saint. And when the aforesaid B. Humiliana withdrew, the aforesaid girl, namely Fresca, prayed to the Lord and the blessed Virgin Mary, that if B. Humiliana were so holy, as she believed, she would free her mother. But the prayer being completed, the mother began to convalesce: and the heart of the little girl wavered, and the mother more grievously fell sick. Again kindled with the love of God she prayed, and her mother rested in sleep: and when she had awakened, by the merits of B. Humiliana so she found herself sound, as if she had had no infirmity: and to her daughter asking how she was, she answered herself to be most excellently healed, in the year MCCXLVI. The aforesaid Lady Beatrix swore all the aforesaid in the presence, of Brother Hippolytus a Priest of the order of the Friars Minor a Florentine by nation, and of Brother Juncta a Priest of the same Order of the aforesaid city. And this was done in the month of January, in the place of the Friars Minor of the same City, in the year MCCXLVIII. The aforesaid girl named Fresca, very religious and honest, said in the word of truth, the Saint still living. all the above-written of the miracle of her mother to be true, in the presence of Brother Hippolytus aforesaid her mother being present, and this was done in the month of May, in her own house in the year MCCXLIX. The same Lady Beatrix of good memory, on the night next after the liberation from the aforesaid infirmity, saw in sleep, that she was led to death. But there appeared to her B. Humiliana while she still lived, and said to her, Fear not Lady Beatrix, because I will help you: and gave her her hand, aiding and freeing her from death: and immediately she awoke, giving thanks to God and to B. Humiliana, in the year of the Lord MCCXLVI.

[3] A certain Lady, named Gisla, very religious and honest; and the sister of B. Humiliana, by name Rigalis, said, that B. Humiliana, Attestation of abstinence from all food. in the time of her last infirmity, for forty and two days remained, that she ate nothing. She drank only in those forty-two days for eighteen days the water of chickens, but on the remaining days she drank only clear water, and always with the food of divine sweetness was fed, until she rendered her spirit to heaven, in the year of the Lord MCCXLVI. Those two aforesaid Ladies, namely Lady Gisla and Lady Rigalis, confessed all the above-written to be true, because day and night they were with the aforesaid Saint, and guarded her, and all things confirmed by oath, in the presence of Brother Hippolytus aforesaid and Lady Contessa Sister of B. Humiliana: and this was done in the month of January in the church of the holy Cross, in the place of the aforesaid Friars of the aforesaid City, in the year MCCXLVIII.

[4] Brother Galganus of Florence, a Priest of the Order of the Friars Minor, suffered a fistula in the hidden part of the head, so that through it he emitted pus: There are cured, a fistula of the head, who long laboring with that infirmity, by the physicians could not be freed. Who while he visited B. Humiliana placed in her last extremity, asked of Lady Gisla her guardian, that she should lift a little the hand of the aforesaid Saint. And taking the hand with a cloth (not wishing to touch it bare) he led his head in the manner of a Cross toward the hand: and from then he found himself to have convalesced: and that miracle was patent to many, in the year of the Lord MCCXLVI. The aforesaid Brother Galganus said in the word of truth, all the above-written of his miracle to be true, in the presence of Brother Hippolytus aforesaid and Lord Donatus the Physician son of Ugolinus being present: and this was done in the place of the Friars Minor of the aforesaid city in the year MCCXLVI. Likewise the said Brother Galganus confessed all the aforesaid

of his miracle to be true, in the presence of Brother Hippolytus aforesaid, Brother Daniel a Priest of that Order a Florentine by nation, and Brother Juncta a Priest of the aforesaid Order a Pratese by nation being present: and this was done in the church of the Friars Minor of the aforesaid city on the morrow of B. John the Baptist in the year of the Lord MCCXLIX: yet he said that he knew not whether it was the evil of a fistula, except because from the physicians he heard it. Lady Gisla aforesaid very religious and honest, said in the word of truth all the aforesaid of the miracle of Brother Galganus to be true, in the presence of Brother Hippolytus aforesaid and Lady Benevenuta of holy life and honest conversation; and this was done on the Vigil of B. John the Baptist in the year of the Lord MCCXLIX.

[5] A certain woman, named Maria, once wife of Paganellus, of the people of S. Peter Sceragius of the city of Florence, for XIV months suffering gout in the right arm, arthritis of the arm, so that many times she could not sign herself; on the day on which B. Humiliana had gone the way of all flesh, upon her tomb she cast herself: and a vow being made fully she was freed, carrying with her a waxen image. And that miracle was patent to many in the year of the Lord MCCXLVI. The aforesaid Maria swore all the above-written of her miracle to be true, in the presence of Brother Hippolytus aforesaid and Lady Argenta of honest life and conversation, and Lady Ravenna kinswoman of B. Humiliana, of holy life and conversation. And this was done in the month of January in the year of the Lord MCCXLVIII, in the church of the holy Cross of the aforesaid city. The son of the aforesaid Maria named Ranerius, having heard in order from his mother, in what manner she was sick, and in what manner she vowed herself to B. Humiliana, and was freed; and also because in the time of the infirmity with his aforesaid mother he was day and night, and saw her pain to be vehement; swore all the aforesaid to be true as he believed, in the presence of Brother Hippolytus aforesaid and in the month of January in the year of the Lord MCCXLVIII. Another son of the aforesaid Maria, named Paganellus, confessed his mother to have had the aforesaid infirmity, because staying with his mother day and night he saw her pain to be vehement; and also he heard from her in what manner she made a vow to B. Humiliana, and convalesced: so he swore all to be true, in the presence of Brother Hippolytus aforesaid and Brother Angelus of Poggibonsi, a Priest of the same Order of the Friars Minor: and this was done in the month of March, in the place of the aforesaid Friars in the year of the Lord MCCXLVIII.

[6] ^a A certain woman, named Rustichinella, wife of Lord Bene of ^b Bagnalla, of the people of S. Peter of Sceragii, of the city of Florence, a great pain of the body, suffered a great pain long in her body: who came to the tomb on the day on which B. Humiliana died, and placed her belt upon her tomb: again girding herself with it, sound she returned and rejoiced. Witness is her husband the aforesaid Bene, and her son Benincase, in the year of the Lord MCCXLVI: and that very Rustichinella confessed in the year MCCXLVIII.

[7] A certain man, named Riccius; a Camerine by nation, son of John, 40 fistulas with putrefaction, dwelt in the city of Florence in the people of S. Felicitas, in the time in which B. Humiliana had entered the way of all flesh: who had a son of seven years, having arms and legs and feet and hands so full of fistulas, that in no way could he walk, but greatly putrefied before all: for there were more than forty diffused through his body. But that infirmity had lasted the whole time of the life of that boy: and when the father of the boy Riccius had made many expenses on physicians, in no way did he convalesce. At length he vowed him to S. Humiliana, that if she should free him, he would bring to her tomb a waxen image, and presented him at the tomb of the Saint, on the day on which she was first buried; and by her merits before XV days he was most excellently restored to health: and that miracle was made patent to the full people in the year of the Lord MCCXLVI. Witnesses Brother Christianus a Layman of the Order of the Friars Minor, Rudolphus son of Fredericus of the people of S. Florentius of the city of Florence. The aforesaid Riccius swore in the year MCCXLVIII. Lady Bertha, wife of Janus of the people of S. George, of the city of Florence; and Lady Bertha, once wife of Benincase of the people of S. Martin, saw with their own eyes the aforesaid miracle: namely in what manner the boy was brought to the tomb, and in what manner he was freed: the rest aforesaid they heard from the father of that boy, and so they swore in the year MCCXLVIII.

[8] A certain Roman messenger, captured for some days, who had made a passage through Florence, a captive is freed. and was in the proclamation of his death, when Brother John Erri of the Order of the Friars Minor was in the pulpit for the cause of preaching, mentioning S. Humiliana whom he himself had extolled among the people with praises; faith being conceived with desire, poured prayers to the Lord and to S. Humiliana; and immediately having from the prison a way of going out (because the keeper of the prison had withdrawn for the cause of ministering food to that captive) yet seeing the door closed, he went out freed by the help of a candle. After he went to Bologna, the journey being completed having returned, he brought a wax taper to her sepulcher, protesting these things: and this miracle was patent to many in the year of the Lord MCCXLVI. A certain man, by name Salvi, son of Benevenutus, of the people of S. Salvator of the city of Florence, of honest life and conversation, confessed himself before several men to have heard from the aforesaid messenger in what manner he swore in the presence of Brother Hippolytus and Lord Bonavitus a Priest of the church of B. Nicholas of the aforesaid city, and Cavalcante son of Toschanellus of the aforesaid city in the year MCCXLIX being present.

[9] A certain handmaid, named Joannetta, while she was in the house of Albertus, son of the late Joculus, There are cured an inveterate pain of the eye, of the people of S. Simon of Florence, suffering the greatest pain in the eye, such that all the neighbors were grieved by the clamor, which was made by her day and night, fearing too to lose the eye for the pain; made a vow to S. Humiliana, and presenting herself at her tomb immediately was most excellently healed. And although very many expenses had been made in that infirmity, because that pain had lasted for a year and more; she could not be freed except by the merits of the aforesaid Saint in the year of the Lord MCCXLVI. And the aforesaid Joannetta swore in the year MCCXLVIII. Witnesses were Lady Nigra, once wife of John of the aforesaid people of S. Simon; and Lady Ermellina, very religious, of the same people; and Lady Mingarda, wife of the aforesaid Albertus. All these swore of that miracle in the year MCCXLVIII.

[10] Likewise the aforesaid handmaid Joannetta, while she was likewise in the house of Lord Albertus, suffered gout, so that she could not sign herself or do any work; arthritis, and this with the greatest pain for XV days lasting, she could not be freed. She recalled at length the merit of B. Humiliana, who at another time had aided her, in whom she had faith not a little. A vow being made she presented herself at her tomb, and was most excellently restored to health, in the year MCCXLVI. The aforesaid Joannetta and the witnesses aforesaid swore these things in the year MCCXLIX.

[11] A certain Lady by name Bianca, wife of Beliottus, of the people of S. Lucia de Magnolis, of the city of Florence, had a carnal brother, who long in the infirmity of fever grievously lying, and a continual fever, came to death. And when by all beholding him he was judged as dead, she recommended him to B. Humiliana in the absence of the sick one: that if she should free him, she would bring to her tomb a waxen image: for she was before the door of the Friars Minor when she made this vow, but he lay in a country house. And on the same day and hour on which the vow was made, the aforesaid sick one was found to be utterly freed from the continual fever in the year of the Lord MCCXLVI. The aforesaid Biancha swore in the year MCCXLIX.

[12] A certain man of the people of S. Florentius, a bone is removed in the Florentine city, named Benintendi, son of Raynerius, on a certain Lord's day with his family at the third hour ate meats and other foods, as is customary for men. Who when he ate, swallowed a great piece of bone sharp on all sides (as in the present page is seen) which thus turned in his throat, sticking in the throat: that in no way could he eject it or swallow. But fearing death, he recommended himself to God and to B. Humiliana: and coming to her tomb, as he could, to the church of the holy Cross, immediately as he touched her sepulcher, he emitted that bone, and narrated what was done to many Friars of the same place: and that bone he gave to Brother John d'Erro in testimony of the truth: and that miracle many saw with their own eyes in the year of the Lord MCCXLVI. The aforesaid Benintendi swore in the year MCCXLVIII.

[13] Benevienne, son of Vivianus of the people of S. Maria in Campis of the city of Florence, suffering gout for four months in the left arm, there are cured arthritis, came to the sepulcher of B. Humiliana, with great faith and devotion recommending himself to her, and was most excellently freed: and that miracle was patent to many in the year MCCXLIX. The aforesaid Benevienne, a man of great life and religion, said all to be true which are written of the aforesaid miracle, which happened while he was in secular habit.

[14] A certain man of the people of S…of Florence, by name Guicciardus, suffered a most perilous infirmity, namely the iliac. One day he made a vow to B. Humiliana, the iliac disease, that if she should free him from this infirmity, he would carry to her tomb a help of a candle, long according to the quantity of the monument. And the vow being made immediately on that very day, by the merits of B. Humiliana, he was fully freed, and restored to perfect health in the year MCCXLVI. The aforesaid Guicciardus swore in the year MCCXLIX.

[15] an infirmity of 22 years. Ricchiomannus, son of Bencivienne of the people of S. Peter Sceradii of the city of Florence, having suffered for XXII years the infirmity of papici… ^f lay grievously in bed. And his body putrefied too much, and was excoriated, and in no way could be freed. At length a vow being made, that he would present himself at the tomb of B. Humiliana, he was restored to his pristine health. And that miracle was done before many in the year MCCXLVI. Witnesses were many of the aforesaid people, and they swore in the year MCCXLVIII.

[16] arthritis of the arm, A certain woman, named Alphania, once wife of Albertus, of the people of S. Remigius of the city of Florence, suffering the greatest gout in the arm, came to the tomb of B. Humiliana: and a prayer being made, as she ever had been, sound she withdrew, protesting these things: and that miracle was patent to many in the year MCCXLVI. The aforesaid Alphania swore in the year MCCXLVIII.

[17] A certain woman, named Ricevuta, of the people of S. James inter-foveas of the city of Florence, contraction of the members, wife of Lord Pax, had her son wholly contracted, so that in no way could he walk, nor even use the office of the other members. The mother

indeed vowed to God and to B. Humiliana the aforesaid boy, and carried him to her tomb at the holy Cross with great faith three times. So great health by the grace of God and the merits of B. Humiliana he obtained, that with his feet he swiftly withdrew with his mother: and that miracle was patent to all of the neighborhood, in the year MCCXLVI. Witnesses Lady Gacciatus son of Ugolinus and…son of another Ugolinus of the aforesaid people. The aforesaid Ricevuta swore all in the year of the Lord MCCXLVIII.

[18] A certain woman, named Paviana, wife of Andreas, contraction of feet and legs, of the people of S. Lucia de Magnolis of the city of Florence, having a certain daughter, who for five months of her feet and legs wholly was destitute of all strength, so that she could not go nor stand; a vow being made to God and B. Humiliana she was restored to her pristine health in the year MCCXLVI. The aforesaid Lady Paviana and Andreas her husband swore in the year MCCXLVIIII.

[19] A certain handmaid of Lombardy, named Finedora, while she was in the house of Lord Magnus the Soldier, of the people of S. Andrew of the city of Florence, fell from a height: whose bones were broken: contraction of the bones from a fall, and coming into the corruption of a fistula, and daily proceeding for the worse, she emitted so great pus of putridity, that the remedies of the physicians were expended at so great a price by those physicians, that she could not in her want bear it. To whom at length it came into her heart to vow herself to B. Humiliana: who made a vow in this manner, If B. Humiliana within eight days shall free me, I will go to her tomb with a waxen image: who before the space of eight days, by the merits of B. Humiliana, was most excellently restored to health: who came sound with great gladness to her tomb. And that miracle was public to many in the year MCCXLVI. Lady Theodora, wife of Rainerius of the people of S. Andrew, and several other Ladies of the same people swore in the year MCCXLVIII. Brother Hippolytus aforesaid is witness of the aforesaid, who himself with his own ears heard all the above-written from that handmaid Finedora.

[20] A certain woman of the people of S. James inter-foveas, of the city of Florence, named Richelda, wife of Bonavitus Trankus, was so destitute of all strength, that she could not eat or drink or see or walk. But she had her sight very swollen and inflated, destitution of strength, so that to human eyes she appeared too horrible. But that infirmity persevered for six weeks. But on a certain day she was led to the tomb of B. Humiliana, where first she was buried: and there a vow being made she lay for one day. But in the evening she returned to her house, sound and rejoicing, and giving thanks to God and B. Humiliana: and that miracle was public, in the year MCCXLVI. But the aforesaid Richelda and her husband Bonavitus confirmed all the aforesaid by oath in the year MCCXLVIII.

[21] A certain woman of the people of S. Trinity of Florence, named Adelina, wife of Benavenna the smith, a fistula, had a daughter of the age of six years, who for three years suffered the infirmity of fistulas, whom her mother vowed to B. Humiliana, on the day of her translation: whence it was done that by the merits of the aforesaid Saint, after two months she was restored to her pristine health. The aforesaid Adelina swore all in the year MCCXLVIII.

[22] A certain one named Deodatus, of the people of S. Apostle of the Florentine city, had a son of the age of four years: whence it happened that on a certain day, an infirmity unto death, from a certain occult infirmity, he seemed lifeless, so that by all he was thought dead. But his parents vowed him to B. Humiliana, and he was carried to her tomb by a certain Lamaldina: who after a little was restored to his pristine health. The aforesaid Lamaldina swore in the year MCCXLVIII. And of this miracle there is a public instrument.

[23] A certain woman named Flore, paralysis, wife of Diotisalvi, of the people of S. Fridian of the city of Florence, had a son of the age of two years, who suffered a very perilous paralysis, who vowed him to B. Humiliana; and immediately he was freed by the merits of the aforesaid Saint in the year MCCXLVI. The aforesaid Diotesalvi with his wife swore in the year MCCXLIX.

[24] A certain woman, named Forestana, wife of Cambius Torsellus, a lethal fever, of the people of S. Martin of the Florentine city, had a son of the age of six years, who lying in the infirmity of fever suffered so great a heat of fevers, that he came to death: and while he was in such a state, his aforesaid mother vowed him to B. Humiliana, that if she should free him, every year she would give a wax taper on her feast. But the boy was much inflated. But the women taking the shift of B. Humiliana, placed it upon him: and the vow being sworn, from inflation and burning and death he was freed, by the merits of the aforesaid: and that miracle was public in the year MCCXLVII. The aforesaid Forestana swore in the year MCCXLIX. Of this there appears a public instrument.

[26] A certain woman of Florence of the people of S. Stephen, named Oliente, when for three weeks she suffered the infirmity of Mitridius so perilous, a lethal infirmity, that by many physicians she was judged utterly about to die, nor to be cured by any remedy; she vowed herself several times to several Saints, and could in no way convalesce. At length she made a vow to B. Humiliana thus saying: I vow to God and to B. Humiliana, that if she give me health, I will go to her tomb, with a help of a candle: who immediately by the merits of that Saint was healed: and that miracle was public in the year MCCXXVII. The aforesaid swore in the year MCCXLIX.

[27] inability to walk. A certain man, named Michael, of the people of S. Proculus, had a daughter of the age of four years, who of her feet was wholly destitute, nor could walk. Whence the grandmother of the girl made a vow to B. Humiliana, that if she should free her, she would give a waxen image. Who by the merits of B. Humiliana was healed in a short time most excellently, in the year MCCXLVII: and that miracle was patent to many, and Sophia the mother of the girl and the grandmother swore in the year MCCXLIX.

[28] A certain woman, named Benevenuta, a Faventine by nation, She is freed falsely accused as a traitress. was with a certain noble Soldier Lord Bonacursus Bellincio of the Adimari as a handmaid, in the time in which the Guelphs were by the King, son of ^k Frederick, expelled from Florence. She was accused to the Potestate of the same city, that running about here and there around Florence, she secretly cherished the said Guelphs. For which matter or for which cause apprehended, and by two Saracens before the whole Court with a great weight of stones lifted on the rack, she vowed herself to God and to B. Humiliana for her liberation, promising gifts of oblation and of fastings: and so three times lifted up, by the merits of that Saint, each time the rope by which she was drawn was broken. At which miracle very greatly terrified the bystanders, immediately unharmed she was permitted by the Judge to depart: and at once with great joy running to the tomb of this Saint, faithfully she offered what she promised, and performed the fasts, in the year MCCXLVI: and she the aforesaid swore in the year MCCXLVIII.

[29] A certain youth, named Raynaldus, of the age of XVIII years, of the people of S. Stephen of the city of Florence, suffered an infirmity in the thigh, which commonly is called ^m Anghio, in medical terms is called Bubo, so perilous, There are healed a pestilent bubo, that to human eyes beholding it appeared too horrible, and the thigh was inflated: but that infirmity had lasted for eight days. But counsel being taken it was said to him by a physician, that it would be fitting to bore with a hot iron. But he astonished had recourse to the intercession of B. Humiliana: and a vow being made within three days, by the merits of the aforesaid Saint, he was restored to health, giving thanks to God and to Blessed Humiliana in the year MCCXLVIII: and so by oath he confirmed in the year MCCXLIX.

[30] A certain man, named Guido, of the people of S. Peter the Greater of the city of Florence, a demoniac, had a daughter a girl named Mingarda. This girl was vexed by dæmons: for they brought forth through the mouth of the girl base and wanton words: sometimes too she ran for one mile, that she might cast herself headlong into a river and could be killed, nor could she be held except by several. Sometimes, when she was conjured in the name of Jesus Christ, the dæmons left her for three hours, and more sometimes, and afterward returned into the same: for the dæmons cried out through her mouth saying, We will not go out, unless we be presented at the tomb of Humiliana. And when she had been presented at the tomb of the aforesaid Saint, immediately she was freed: and sound with her feet she returned to her house, praising and blessing God and Humiliana her Saint: and this was public in the people of S. Peter the greater in the year MCCXLVIII: and of this there appears a public instrument.

[31] A certain woman, by name Bene, of the people of S. George of the city of Florence, a blind woman, had lost the whole light of her eyes. She made a vow to B. Humiliana, that if she should heal her, she would bring to her tomb a waxen image. Who by the merits of B. Humiliana was restored to her pristine health in the year MCCXLVIII, and swore in the year MCCXLIX.

[32] A certain Lady, named Ermellina, wife of Lord Orlandus, of the people of S. Felicitas of Florence, an abscess, suffered an infirmity in the hip which is called the melancholic ⁿ abscess, which indeed has the sign of death: but that infirmity grew much. But that Ermellina came to the tomb of B. Humiliana, and made there a devout prayer, and also among other words said: My Lady, you know that I would say this to no one, and withdrew. But on the next night the abscess burst, without any medicament, and in a short time was dried up, in the year MCCXLVIII. The aforesaid swore in the year MCCXLIX.

[33] A certain Lady, by name Baldouina, wife of Guicciardus of the people of S. Peter Scargius, of the Florentine city, arthritis, suffering gout a long time in the hip and leg, made a vow to S. Humiliana, and was most excellently restored to her pristine health, in the year MCCXLIX. Witness is her daughter, named Marcha, wife of Bonaguida of the same people.

[34] A certain woman a Pratese by nation, named Plena, wife of Aldobrandinus son of Rinuccinus, a continual fever, suffered for many days a continual fever, so perilous, that by the physicians and by all beholding she was judged utterly about to die thence, nor to escape by any remedy: whence her mother, named Resciarata, having heard the fame of B. Humiliana, that through her God freed many from divers infirmities, persuaded her daughter, that she should vow herself to the aforesaid Saint. Whence it was done, that immediately, the vow being completed, by the merits of B. Humiliana the aforesaid woman convalesced, and afterward was most excellently restored to her pristine health in the year MCCXLVI. The aforesaid women swore all these things in the year MCCXLVII.

[35] A certain man, by name Mazza, of the people of S. James inter foveas, of the city of Florence, had

[36] A certain religious youth, by name Joseph, for seven years suffered gout in the legs and knees, gonagra, so that many times he could not walk or move: he recommended himself to B. Humiliana, and immediately was freed by the merits of that Saint. That miracle was public in the year MCCXLVI, and he swore in the year MCCXLIX.

[37] A certain Lady, named Diamante, of the people of S. Peter the greater, wife of Lord… the Judge, in the time of her childbirth was molested with so great anguish, a difficult childbirth, that the future birth of the offspring, seemed the present setting of the mother. But fearing death, she made a vow to B. Humiliana, that if she should free her from the danger of childbirth, to her tomb she would carry a help of a candle, long to the quantity of the sepulcher. The vow being made immediately most excellently she gave birth with safety, in the year MCCXLIX, and these things she swore.

[38] A certain woman, named Suave, wife of Manettus of the people of S. Paul of the city of Florence, for a long time with her son suffered an infirmity, scrofula, which commonly is called scrofula. She made a vow for herself and her son to B. Humiliana, promising fasts and little oblations: and both alike by the merits of that Saint on that day were freed, and restored to their pristine health in the year of the Lord MCCXLVI in the month of August on the day of S. Donatus ^o, that is on the day of the Translation of the aforesaid S. Humiliana. The aforesaid Suave swore these things in the year MCCXLVIII.

[39] A certain woman, named Bella, of the people of S. Florentius of the city of Florence, for many days in the legs and knees was wholly made destitute, gonagra, so far that in no way could she walk: who vowed to B. Humiliana that, if she should heal her, she would always fast her vigil on bread and water. Whence by the merits of that Saint first she convalesced, afterward was restored to her pristine health in the year MCCXLIX, in which she also swore.

[40] A certain man, named Guerri, and his wife, named Bonadonna, a grave infirmity, of the people of S. Proculus, had a son of the age of six years, who for several days was so grievously sick, that he seemed to all beholding him, wholly to fail: for he felt so grievously a pain in the body, that for too much pain he bit his own hands. But the parents vowed him to S. Humiliana that if she should free him, they would carry him to her tomb with a waxen image. Whence it was done that on the Vigil of S. Humiliana most excellently he was freed, and restored to his pristine health: and that miracle was published in the year MCCXLIX.

[41] A certain man, named Hostenvallus, of the people of S. Peter Seragius, of the Florentine city, suffered a certain infirmity, which is called [p] Senicis, but in medical terms quinsy, angina, he made a vow to B. Humiliana. And coming with great faith and devout heart, immediately as he touched her sepulcher, which was in the church of the holy Cross, under the staircase by which the Friar about to preach went to preach, he was restored to perfect health in the year MCCXLVI, and swore these things in the year MCCXLIX.

[42] A certain woman, by name Benevenuta, of the people of S. George of the Florentine city, while she nursed a boy, a dying boy, on a certain day he was most grievously sick: and this infirmity lasted for six weeks, so that by all beholding he was judged about to die: he took neither food nor sleep. The aforesaid Benevenuta vowed him to B. Humiliana, promising that, if she should free him, she would bring a waxen image to her tomb. And the vow being made the aforesaid boy, without any medicament, was restored to perfect health: and this was public in the year MCCXLVI. The aforesaid Benevenuta swore in the year MCCXLVIII.

[43] A certain Lady, named Bona, of Campi, suffered a great infirmity: and while she was much tortured by that infirmity, there came into her heart the sanctity of B. Humiliana: she made a vow that, if she should free her, she would visit her sepulcher, and carry a help of a candle. The vow being made she remained a little while, and was restored to perfect health in the year MCCXLVII, and these things she swore in the year MCCXLIX.

[44] A certain Lady, by name Brunetta, wife of Philippus of the people of S… of Florence, had an only boy, whom she most tenderly loved: and he suffered a continual fever, a continual fever, so that all believed him altogether about to die from that infirmity. His mother vowed him to B. Humiliana saying: If B. Humiliana shall free my son from this infirmity, I will carry him to her tomb with a waxen image. The vow being made, immediately the boy was freed from all fever, and restored to perfect health in the year MCCXLVI: and the aforesaid Brunetta swore in the year MCCXLVIII.

[45] ulcers, A certain Lady, named Deodata, of the people of S. Maria above the Arno, had an only daughter, named Lucia, whose whole body was full of fistulas. She vowed her to B. Humiliana, that if she should free her daughter, she would carry to her tomb a waxen image. Whence the vow being made immediately her daughter was freed from all the plague of fistulas. This miracle was very public in the year MCCXLVI.

[46] A certain woman, named Lucia, wife of master Rustichellus, of the people of S. James inter foveas, when she was pregnant in the time of the siege of the fortress of [q] Capraia, understood of her husband and kinsman that one of them was apprehended by the enemies, and the other slain: endangered by a dead fetus, for which matter she so grievously grieved, that from that grief the fetus was utterly suffocated, and for several days she carried the dead fetus in her womb, nor could be aided by any remedy of physicians. At length she turned herself to the suffrages of B. Humiliana, vowing that if B. Humiliana should free her from this danger, she would always fast her vigil on bread and water. The vow being made immediately she emitted the dead fetus, and this was public in the year MCCXLIX in the month of April.

[47] A certain Lady, named Vianese, wife of Lord Henry the notary, of the people of S. Lawrence of the Florentine city, having a certain boy, a huge pain, who suffered a great infirmity, whence from great corporeal pain he did nothing but wail; vowed him to B. Humiliana (in whom she had faith not a little) that if she should free her son, she would carry a help of a candle to her tomb. Which done, immediately the boy began sweetly to sleep. But morning being made the boy rose sound and unharmed, freed from all pain in the year MCCXLVI, and the aforesaid Lady Vianese swore these things in the year MCCXLVII.

Hail noonday light, humble Humiliana, Exalted from this vain valley to the mountains of heaven, Antiphon, Heal the wounds of our pestilence, placing rough things in plain, Contemplative and humane, pious, sweet and spontaneous, Save the Christian realms. Amen.

℣. Pray for us B. Humiliana, ℞. That we may be made worthy of the promises of Christ:

Omnipotent eternal God, the sweetness of hearts and the reward of the blessed, Prayer. who didst fill B. Humiliana with the sweetness of inward suavity and contemplation; grant propitiously, that we who devoutly celebrate her solemnities or memory, by her interceding for us mayest make us perennially contemplate the appearance of thy loftiness with her.

ANNOTATA.

p The evil of Senicis, today in the plural le Senici, according to the Academics of la Crusca, an evil in the glandular parts of the throat, by the Latins called Angina.

q Called Castel-capraia by Villani, who in book 6 chapter 36, treats of its siege by Enzius, and writes it taken by treachery in the year 1249 in the month of May.

ANOTHER SHORTER LIFE.

From a Florentine Manuscript codex.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BHL Number: 4044

FROM THE MANUSCRIPT.

[1] Of B. Humiliana, a Saint daughter of Oliverius of the Circuli a Florentine citizen, XXVIII trustworthy Witnesses testified. In matrimony she gives effort to works of charity: At sixteen years she is given in marriage, and after one month she laid aside all vain ornaments, and studied to please God alone, and selling her silken garments and head ornaments, and cutting others, and whatever from her labors she could gain, all to the poor and to the altars she disbursed. And so for five years, in which she sustained the yoke of a husband, she intended works of piety and of humility, services of the sick, and visitations of sacred places, and passing nights in prayer and fastings, and much patience in infirmities. For when with dire pains she was tortured, she proclaimed the divine praises. Through a vision the Lord often consoled her in the house of her husband: for she saw herself adorned with white garments, surrounded by boys whitened and shining.

[2] After the death of her husband pressed for second nuptials, because she was a young woman of twenty-two years, she answered: I have a Spouse, from whom I shall never be widowed; another I will never receive: A widow she refuses second nuptials: and if on one side a Spouse of conspicuous nobility, and on the other a burning oven you should set to be chosen, the fire forthwith I will choose. From then they let her go; but the father fraudulently took away her dower, and she cheerful said: As I see no hope is to be placed in the world: because the father deceives the daughter: let him have me in the house as a handmaid. And so she began with one faithful companion to go around the pious places, through rains, and heats, and colds; and the alms, which she could withdraw for herself, she gives effort to pious works: to minister. And the companion complaining of the heat, she answered: God brings forth the wind from His treasures, who for us laboring for His love will temper the heat. And so forthwith it was done, and several times she did similar things by praying. For five years therefore, in which she survived her husband, intending all pious works, she sustained the poor especially the bashful, and from the confusion, by which a certain one for want had disposed to live impudically with her body, she rescued by succoring with alms. Her time almost continually either to prayer or to visitation or to relief she gave: and after food…for the poor she labored, that nothing of her time should be idle.

[3] In the four last years of her life, desiring to be at leisure for prayer and contemplation, in a certain high tower of her father she constructed for herself a cell: in the tower of her father she constructs a cell, where with so great rains of tears she flowed, that her eyes seemed as rivulets, and as an Angel she led her life, taught by the Holy Spirit and by Brother Michael, a religious man of the Order of the Minors, who was her Confessor, and bore solicitous care of her. On a certain night, the lamp of her little cell being extinguished, she desired to have light, as she always was wont, but feared to wake the sleeping handmaid. She prayed therefore to God: and behold suddenly a white dove, with a shining rose in its mouth, flitted through the little cell, and as if turned into a ray of the sun after going around the cell disappeared: which when she wished to take with her hand, it migrated to another place. At length returned into herself, three times by night she divinely receives light, and understanding the divine gift, she was filled with so great joy, that through that whole night she could say only one Pater noster. Another night, while her lamp was extinguished, she supplicated the son of the Virgin Mary, that He would provide her with light: and suddenly a shining hand drew near with a light, and kindled the lamp, and gladdened her. Likewise another night when oil was lacking, she poured water into the lamp, and it wholly burned and gave light, by the virtue of her prayer, as if it had been oil.

[4] Dæmons too often infested her placed in prayer, and scourged her, and sometimes the dæmon placed before her the bloodied bodies of very many slain saying. she suffers the illusions of dæmons: These are slain on account of the Enclosed of Monticelli and of Ripoli, and they were their paramours; and you with so great devotion are affected toward such? better therefore was it to marry, than to be defiled with so great blood. But she recommending herself to Christ, overcame all the diabolical illusions. When the Florentine city on account of the parties by fire and machines from those warring against each other was consumed, the devil came, saying to her: Rise, most dear, and see that your city is destroyed, and now the fire is near. She hearing the tumult, and sensibly tempted to see, that she should look through the window, halted, and said to her body: If you wish, body, go and behold, because the soul you shall not drag with you. At this voice forthwith the dæmon vanished. Sometimes in the appearance of a horrible serpent the dæmon infested her in the cell, but at her command soon as smoke with a stench it vanished: but at prayer the stench of the smoke is turned into a most sweet odor. Then the devil brought a true and material serpent, which for several days in the cell and in the bed she bore: at length she took it wrapped up in her hands, and outside the cell on the roof placed it, and commanded it to depart, and so it departed.

[5] Several from corporeal infirmities, and very many from passions and temptations of the mind, by her prayers she freed. The Sabbath day, she gives admonitions to others: for the reverence of the Virgin Mary, she held in devotion, especially by praying and fasting, and to die on that day she obtained from God by prayers. Sometimes she said to one, desiring solitude: Let your house be a wood, and let your family be woodland beasts: and bear all things patiently and in silence. To another she said: Of the past weep, of the present be grateful to God, of the future think: and in all things keep humility: through which, and through alms I perceive myself to have received many gifts of God. Everywhere she seemed as if dead in the Lord, with eyes cast down and despised proceeding, so that she seemed to draw all to devotion. She fasted the Lent of Pentecost, she rigidly fasts: of the Assumption of the B. Virgin, and others, and at all times four days in the week on bread only and water, unless prohibited by her Confessor, because sick and weak, and sometimes for three days she remained without food. On a certain morning on a Thursday rapt out of herself she remained until the Sabbath day, and then after the setting of the sun returned into herself she thought it to be Thursday, and the food being taken she fell asleep: and at the hour at which she was wont to rise there stood by her a splendid boy with a light in his hand, saying: Rise, blessed Æmiliana, and disappeared. She rising in prayer remained until she receives bread from an Angel: the third hour, and then half a part of most white bread he placed beside her saying; Eat. She devoutly took the bread of the Angels, and that whole week she ate nothing else, but the foods offered to her she sent to the poor: and in that week new consolations in mind, and new strength in body from God she received. She scourged herself with sinews and prickly brooms, perfused with a rain of tears very long; and the whole night on the Sabbath day she kept vigil in prayer, she chastises her body: and in the morning of the Sabbath she communicated: and every Lent and three days in the week she observed silence: and with a hard hair-shirt, interwoven with horse and goat hair, sleeping on a hard little sack, she macerated her flesh, and often was rapt in ecstasy.

[6] Sometimes a raging horse met her in the way: whence she beyond her custom was compelled to lift her eyes, she desires blindness and deafness, lest she be trodden under: and saw the horse, and forthwith grieving said: O would that, Lord, thou hadst deprived me of corporeal light, that I might no more behold vanity! On another day passing along the way, she heard from a certain youth, O glorious woman, why did you not take a husband, with whom you could enjoy sweetness and joy? She answered: O would that I had no ears, that I might not hear such things! And she stopped her ears with cotton, lest she should perceive vain things; and when she was with others her first word was: Let no one here speak except of God. She desired for Christ to be afflicted, and scourged, and to die, as she often said: and she asked God that He would fulfill her desire, saying: O would that there were at Florence one tyrant, and martyrdom for Christ: who having scourged me would burn or behead me! She loved the lovers of Christ, even those not seen: for a certain Camaldolese, named Simon, whom she had heard ardently to love Christ, him especially in Christ she loved, she saw with a glowing face accompanied by two Angels: and she understood him to be a true lover of Christ, while she was placed in prayer, and was filled with much consolation.

[7] Sometimes without corporeal food for four days she had remained, and then one morsel of a gift brought from heaven she took, she is refreshed from heaven, and a shining youth drew near with a phial, as it seemed, of dripping water: which when she received and drank, she felt it to be wine full of all sweetness, and of odor and sweetness ineffable: from this supper she was so refreshed, that again for four days without food she remained. On the day of the Kalends of August she was seen placed in prayer, wholly corporeally lifted from the ground. From her chamber and from her body a wonderful odor emanated, and also from her garments, so that very many wondered. On a certain day her little girl seemed utterly to have expired: she resuscitates her daughter, but she gathering herself wholly to God prayed, and the prayer completed signed her daughter, and forthwith from the panel of our Lady, before which she had prayed, there came forth a little boy, very becoming, and raised the girl sound, and disappeared.

[8] To a certain youth, afflicted with the iliac and the salt drop and other passions and wailing, she said, O most dear, be mindful of your Creator and of the pain of His passion, she takes the infirmities of another upon herself: which for you He sustained. Indignant he answered: Depart, lady, because I can do nothing but recall the pain which I suffer. And she full of charity, answered. Do you wish to give me all your pains? He answered, Would that you had them in your body, and I were sound! But she said: And I willingly receive them, and of this I ask God, if it please His piety. Wonderful certainly! The boy was freed, and she began too in her body to feel most strong pains. And while prostrate in bed she was tortured, there appeared a comely boy as if of four years, playing in the cell cheerfully before her: and immediately the pain was alleviated, and he said: Do you wish still, Æmiliana? She esteeming that he was an Angel of God, she receives the boy Jesus: said: I wish indeed you to speak to me of Jesus. And the boy, It does not become anyone to speak of himself: and forthwith he disappeared, she being dismissed more fully freed. Three little spheres in the manner of the sun illustrated her little cell, and reduced into one body turned night into day. She embracing as it were a wheel of the sun, between her arms the globe with the light vanished, and she remained with wonderful consolation.

[9] Pure water brought to her in Lent, because she would not drink wine, into the best wine several times was turned. A certain maidservant angry struck her with a jug, and inflicted a grave wound on her head. she is aided by various miracles: She fearing for the maidservant covered the wound, and told no one: but going to the church she imposed on herself the sign of the Cross: and forthwith she felt a hand anointing the place of the wound with an odoriferous ointment, and so immediately she was healed, that not even a scar of the wound appeared. On a certain night feverish and burning with thirst, she called the handmaid: but absorbed in heavy sleep, she answered nothing. Then she turned herself to Christ by praying: and immediately a comely girl with a glowing face, associated with whitened boys, with a phial of dripping water appeared, and into her mouth little by little poured it, and upon her hands and on her face, and

her with her hands she rubbed. At whose wonderful consolation both the thirst and all the fever departed, and after a little she disappeared: and when she had been asked by her, who she was, she put her finger to her mouth, and the Saint consoled kept silence. A fire was seen to burn in the cloth or veil of the panel, which was in her cell: which when she as if a material fire wished with her hands to extinguish, not feeling heat, she thought it to be divine, and gave thanks to God. Sometimes too her cell was seen to shine wholly, she sees her cell burn with heavenly fire: as if it burned within. She said, approaching her end, that she would shortly migrate, and that of her salvation she was secure, because by God she had been certified. The Lord Ardingus, Bishop of Florence, in his public preachings commended her greatly, as a man a lover of sanctity and honesty, and proposed her as an example to other women.

[10] Blessed Æmiliana therefore remained in virginity in her paternal house sixteen years: and with her husband, who was of the house of Bona-guisi by name, five years, she dies happily in the year 1246 on May 19. in all chastity and honesty: and after the death of her husband in the paternal tower, in a cell prepared for herself, again five years, full of all sanctity: and so in the XXVII year of her life she migrated to Christ. But before her death for XXIV days she took nothing but simple water, and nothing else could she swallow. But approaching her end, seeing the enemy of the human race, she said: Recede from me, envious one, because you have no right in me: behold the Lady Mary the Mother of Jesus with Angels powerfully comes to offer me to her Son. And so the dæmon departed: and she as if sleeping expired on the Sabbath day at dawn, namely at that hour at which she was wont to communicate, eight days before Pentecost on the day of S. Potentiana, in the year of the Lord MCCXLVI, to the praise of Christ. Amen.

[11] And after her death, on the Lord's day immediately following, she was seen by a certain trustworthy Lady, in heaven clad in white, before Christ and His Mother, From her death she appears to various ones. happily to rejoice and to pray. Likewise to Sister Sibilla she appeared, and asked of several things she answered, that she enjoyed ineffable delights, which could not be thought by mortals; and that Brother Michael, her Confessor, of the Order of the Friars Minor, was shortly to migrate to Christ, yet not in the Florentine convent: and so it was done. To another likewise trustworthy she appeared, wonderfully adorned and shining, with two crowns, adorned with gold, purple and the whiteness of garment and gems: and asked of the crowns, One is, she said, the crown of chastity, the other of virginity: which is given to me on account of the grief, which I always had in my heart of lost virginity, the brightness of face and eyes, is on account of the purity of conscience which I had: the whiteness of the garment, on account of humility; the purple, on account of charity and the desire of martyrdom. Likewise she appeared with great brightness to Ghisola of Mucello, famous for sanctity, saying: Let it not weary you to do penance, because I passing through purgatory bore no punishment, because I did perfect penance: but I passed as innocent children. She was therefore buried in the place of S. Cross of the Friars Minor of Florence, with joy and honor on the XIV of the Kalends of June, coruscating with virtues and very many miracles, to the glory of Christ Jesus: who lives and reigns world without end. Amen.

ANOTHER LIFE

By the author Raphael Volaterranus.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

BY RAPHAEL VOLATERRANUS FROM A MANUSCRIPT.

[1] Raphael to the venerable men, the Custodian and Friars of holy Servator of Florence, Professors of the Order of the Observance of the Minors, greeting in the Lord. The life of Humiliana the Widow, by Brother Vitus of Cortona, a man once of your Order, written rather with a long discourse, than a becoming one, or equal to her virtues, Brother Andreas son of Andreas a Florentine lately offered to me, asking likewise, that with a more commodious reading (as far as it should be lawful) I should interpolate it. But I, since by my own virtue I cannot prepare for myself the grace of God, willingly both write and read the praises of those, who by their merits can receive me into the eternal tabernacles. Wherefore falling into a most welcome occasion of fruit offered to me, this your little book once and again I ran through, and to that brevity to reduce it I attempted, which I judged more important and more necessary, that all the course of her life with three pages explained, might easily be patent to readers. But the rest, besides the inelegance of the style as superfluous to a degree, and things often repeated without cause I deliberately passed over.

[2] Therefore Humiliana, a Florentine Virgin, with her father Oliverius of the noble and ancient family of the Circi ^a, a useful vessel in the Lord, on account of her most chaste morals and exceptional sanctity, brought to herself perpetual felicity, and to her fatherland the greatest ornament. She therefore under the very times of B. Francis ^b shone forth, first a girl in the paternal house, Piously educated, not given to base or vain studies after the manner of that age, but to prayers and divine worship continually she insisted. Nothing finally from the beginning in word, deed, or gesture she seemed to bear before her not most holy and approved to all. So little by little without complaint, in all fear and abstinence, obeying the commands of God and her parents, more and more in the Lord through her age she advanced. Afterward twelve ^c years old, she married a citizen of the same fatherland, of nobility indeed equal, and married, yet of unequal purpose and conscience, since he was infamous for gain and usury. In which marriage that only happy thing came about. The wife of her husband's brother, named Ravenna, under the same dwelling, was a matron endowed with no inferior virtue and spirit; since she was ready at hand continually to her for performing all works of piety. With her, I say, as companion and associate she was wont to visit widows and orphans, and the sacred buildings and solemn rites in the city, she visits devout places, and likewise religious places, intent on prayers, sacred hearings, and sacred mysteries, to frequent. With her husband she lived five years, in which time she was of a virginal and religious rather than a matronal state; and to please the ethereal Spouse rather than the earthly solicitous, not by the adornment of body, but the appearance of mind; nor to the world, but to God she desired to commend and dedicate her age. She studies to please God: When she could not avoid the embrace of her husband, likewise the pleasure of the flesh, with a most chaste mind, and much discipline, and chastisement of the body she compensated. As soon as she could rising more quickly from her bed, she was at leisure for prayer: and her companion being taken the matutinal and good hours in going to the churches, and hearing the sacred things she consumed. After dinner she was at leisure for the work of her hands, that partly for domestic use partly that she might succor those suffering need; given to alms, and many things often from the table, and the morsels of bread, and other things secretly to be given to the poor she filched. From her woman's adornment and her own ornament, whatever with the peace of her husband safe she could withdraw, to the same she took care to impart. A certain silken garment, given by her husband, she made shorter, sleeves being thence made and sold, that she might thence succor the needy. All things finally worn and left at home, both her own and her husband's garments, into the same office she conferred: nay also from her own mattress, half the down once taken away, she made a little bed for a certain naked sick one; so that coming sometimes into the contumacy and anger of her husband, she was assailed with evil words, and was beaten even with hands. But she was of health very slender, since she was often tortured with pain of the stomach.

[3] Finally bearing all things for God with an even mind, she hoped that sometime free she could more commodiously exercise such things. Heard at length by God, she lost her husband, and a widow remained: to whom sick she offered herself, that she would willingly give her dower to his heirs, solicitous for the salvation of her sick husband, if the money, which from usury he had gained, he should wish to restore; preferring herself to live in perpetual poverty, than that her husband's soul should perish. Two daughters she had from him, whom little she left in his house: and falling sometimes into various diseases she was never seen to weep or to complain over them; nay commending to God herself and them, she desired rather in the very threshold of age and the innocence of life to be taken from the midst, and the piety of her daughters. and to return pure to her Author, than afterward to see them grown up illustrious in many riches or human felicity, yet contaminated with various sins. To the paternal house at length after her husband's death she returned, where as many years in widowhood she lived. From the beginning indeed she was vexed by her father and other kinsmen with prayers alike and exhortations, that she should desire second nuptials, declaring her state perilous, and from the Apostle's sentence that it is better for younger widows to marry, to procreate children, She cannot be brought to second nuptials, to be mothers of families. But she in all ways resisting and opposing, with a mind ever obstinate was for widowhood perpetually to be preserved, who affirmed she had vowed the rest of her age. There was at that time a noble monastery of Virgins of S. Clare of Monte Cæli, which she from the beginning thought to enter: but for some time meditating, thus instigated by the divine spirit, she resolved to undertake the habit of the third Order of B. Francis, and to remain in the paternal house: she takes the habit of the 3rd Order, so that nothing in her of her abstinence or works of piety, or of those finally which to cenobites and at the same time most perfect men befitted, should at all be lacking; for both chastity and poverty, in mind at least, she most obstinately kept: to these also obedience to the elders of the aforesaid Order by obeying she added, and almost in this manner to others, whether widows, or virgins she was an example, who excuse themselves to have no place in monasteries, whence nor for that reason can they serve God, they say, and despairing somehow turn themselves back from the plough very many: nay also in their own house, and everywhere to those loving God an occasion and manner of doing good is divinely given.

[4] When therefore Humiliana, this purpose being confirmed, perceived that to dwell in the throng of the rest of the family was not commodious nor of peace; and places a cell in the tower, separately into a certain tower of the buildings she betook herself; and there constructed a cell, accommodated to her holy exercise far from all tumult: and there are assigned by her father four monthly measures of wheat alike and a handmaid, of which what remained she distributed to the poor. The whole morning in sacrifices and sacred ceremonies, then in visitations of the wretched to consume, and six loaves often in her bosom to be given to them to carry at the sixth hour she was wont. she aids in procuring the things of the Church, Through Lents and the ferias of fasting until the ninth hour she protracted it: but if anywhere she perceived money to be gathered for performing some sacred things, or anything of Priestly garments, or of ornaments and pious buildings to be made, a contribution herself always for the substance of her slender means she conferred. Poverty in this manner having embraced in spirit, nothing she left for herself of those things which were over for her use. Nor only of her own, but of another's a minister

of liberality she was, while from door to door for the wretched, and for the enclosed virgins then she asked, and for feeding the poor: and made collections, with which she imparted to the needy; and to them while it was lawful with no bashfulness repressed, she succored. And when the father noticed her unconquered mind toward nuptials, immediately to take her dower for himself, and by a clandestine somehow deceit to circumvent her. she cedes her conjugal dower to her father: For certain witnesses being brought one day unexpectedly with an attestor, he said it would be necessary, that for demanding back from her husband's house the dower she should concede her rights over this to her father: which also without delay she did; the oath however, in a matter of this kind wont to be employed, she altogether refused. And when soon she knew herself deceived and circumvented by her father, of grief indeed she could not be utterly free; yet to providence, and the divine judgment she committed it, all care of herself being left to God. From which, since she had now nothing more which she might give to the needy, action being left, she gave herself wholly to contemplation. Time thus she divided. From the beginning until deep into the night she kept vigil, She incumbs on prayer, by insisting on prayers and holy readings. The manner being then changed she went to bed more quickly, but at midnight or immediately after the first sleep awakened she rose, in prayer until morning keeping vigil, never to the bed wont to return. From the ground sometimes suspended praying they saw her Brother Michael, she is lifted into the air. of the family of the Alberti, a man conspicuous in sanctity, her Confessor; likewise Brother Vigor of Cortona, as afterward they were witnesses.

[5] By the devil too she was often vexed; whom often too appearing in diverse forms and images she was wont to deride, and continually recognizing she cursed and execrated him. For her two daughters, whom she had left in her husband's house; she conquers the vexations of dæmons: in her bed dead he showed her. Ravenna likewise, the wife of her husband's brother, of whom above I made mention, dead he indicated. Of a serpent too in the manner, but sometimes of a virgin, now of a certain Abbot known to her taking the likeness; but also daring so great a crime, and invading her face, he bruised her teeth so grievously, that for fifteen days she scarcely took necessary food. But all things by the benignity of God, who guarded His Saint, she overcame; and by the sign of the Cross expelled. Often likewise coming into an excess of mind, and into the contemplation of God rapt, whole nights she led sleepless; and after the manner of Paul, whether in the body or out of the body, she did not sufficiently recall. Of which thing witnesses several venerable matrons, she is rapt into ecstasy: often seeing this were. Among whom Sister Sibilla, Cecilia the wife of her brother, Gisla, Compiuta, Scotta, Dialta, Jacoba, Altebene. But her kinsmen, and especially her German brothers, thinking from some disease this to happen, attempted to cure her through the cutting ^d of the teeth. Whence she by the importunity of such sometimes roused wept, and with complaints filled all things afterward, and asserted herself from great pleasure drawn away, into misery again to have fallen. she strictly fasts: The greatest abstinence in foods she used. Four loaves only in the week she was wont to eat, rarely and with slender and mean ^e companage content. Several Lents in the year she kept, but in the Major even from wine she abstained. But in the remaining time four days of the week she fasted, the second, fourth, and sixth feria, besides the Sabbath. Often too until the third day fasting she lasted in that time, in which with the family she stayed. If ever she went on a pilgrimage, by visiting churches or doing other works of piety, the companions of the journey she admonished, that they should call her on the way secretly with a changed name; in the evening then returning, she commanded nothing of the table to be sent back and kept for her, lest she should hold the rest solicitous for her sake. she commends herself to Christ and the Mother of God. From the stomach she often labored, yet no complaints she uttered: only the name of our Lord Jesus Christ together with His mother being invoked, often to them, and her perseverance, in all things giving thanks, she commended herself. The memory and veneration of the Blessed Virgin above all things she so bore in mind, that in all her labors and afflictions she felt her ready at hand, prepared, and present. With a humble and mean tunic she was clad, under which a most hard hair-shirt for some time she bore: which finally feeling unwholesome for her slender health, through her Confessor she was ordered altogether to lay aside.

[6] Her body with most hard sinews she assiduously chastised. Willingly in solitude she remained and sought hiding-places, chastising her body, with herself she spoke, with herself she meditated. Silence very long, especially after the Eucharist, which for the cause of the Virgin every Sabbath she took, she was wont to keep. An idle word neither to hear, nor to bear could she; if by chance into colloquy with any she had come, she forewarned, that besides necessary things which should occur, unless of God they should not speak, she refuses to hear or see vain things, if they desired her to be present. Since she could not avoid, that sometimes, whether at home, or abroad, along the way, she should not hear some unchastened word; she was wont often to stop her ears. Moreover to behold anything vain she did not easily endure; whence deliberately with eyes fixed on the ground she walked, and stood continually: nay also of the lights to be deprived, that with mind she might better contemplate, she desired, and nothing rather than holy men, where they were, to see and hear she affected: these to imitate, and happy alone to call she was wont. Finally martyrdom for the name of Christ to undergo she revolved in mind, and that an occasion be given above all things she desired. When the father, the first house being left, into another, which near S. Ambrose he had prepared for himself, migrated; he ordered her too to follow. she suffers many things from her father and cousin, Which utterly refusing, now there bound, and that tower, as the prison-house of the flesh and her own spiritual delights, knowing not to desert, again into the greatest contumacy against him besides the first, which had been about the refusing of nuptials, forthwith she came. But also of Galganus the cousin of her father, that there together with his wife he wished to dwell, soon punished, she sustained a long vexation: from which accusation and pursuit each is said to have suffered evils. Galganus a little after time died, but the father struck with a grave disease. Some, on account of these and things like these, and her obstinate purpose in virtue now begun, taxed her as obstinate; besides the whole kind of life they condemned, that at home rather than in a monastery she had lived, and that by many apparitions of dæmons she was deluded, and that finally so frequent an excess of mind she suffered they did not very well approve; all whom indeed to err her most laudable end and issue showed.

[7] She began to be sick in the month of January, with a fever from the beginning, grave, which she attempted to dissimulate even into March. Then more grievously she began to be, Sick she always prays: and her body to be tortured rather with pains; which punishment even to death accompanied her. By the way holy prayers to God being poured forth, and by the hope of heavenly reward and the expectation of future glory she recovered. There assisted sedulous two Friars, Michael her Confessor and Bonamicus: both most proved in Christ, and among the illustrious of that Order numbered; both exhorted after custom, and asked whether from that disease she hoped to escape. By no means, certain of the hope of eternal salvation: she said. Finally what of her salvation she believed? So certain she said she had her predestination, that if an Angel from heaven announced otherwise, she would by no means believe him. Nay to the handmaid assisting she commanded, that she should prepare shoes, with which soon her dead she would clothe; as if divining that men would adore her, and would kiss her feet too, fearing to be touched naked; so great to her care of modesty even dying had been. Finally those asking, that to them dead she should return, she said Brother Michael would quickly follow her, which afterward happened. But to the other although she did not answer, the custom however she observed, as afterward I shall say. Of food for forty-two days she was deprived; only for eighteen days with the water of chickens, but for the rest with well-water she was sustained. The greatest impugnations of dæmons in the last moment she had her gestures and words sufficiently show; For that I am damned, she said, neither to you only, who from the beginning have always been false, she overcomes the vexations of the dæmon, but neither to the holy Angels announcing it will I assent. Go from me malign one. By which contentions indeed terrified those who stood by, the panel of the Blessed Virgin, which she was wont to adore, taking, and with blessed candles in the form of a Cross bound together, upon the breast of the sick one they placed, whence the malign spirits soon departed. But she seeming to recover; Thanks, she said, I give to thee, Lord God, who hast rescued me from the snare of the hunters, and from the multitude of those working iniquity. And when from morning until Vespers in ecstasy lying she had been, by her kinsmen, thinking her to labor in her last extremity, roused, then returned to herself she groaned, and said: Why in solitude? far set apart I am not, and from you the enemies of my consolation alien. Nor much after these words she sent forth her holy spirit in the twenty-seventh year of her age, but of salvation the forty-sixth above the two-hundredth and thousandth, she dies in the year 1246, on the XIV of the Kalends of June, on the Sabbath day at dawn, which was the feast of S. Pudentiana. For this day was most desired by her, on account of the blessed Virgin, to whom with a peculiar ardor of mind she was always devoted. She was carried out with the desire of all good men, and tears accompanying, especially men and women of her Order, and in the temple of holy Cross, until this day, ^g buried.

[8] But prodigies, so great that no other at that time greater, or clearer, and of diverse kinds produced, which indeed both her sanctity and glory most show: so that those, who had accused her in life, may easily be able to blush and be confounded. But I because they are almost innumerable to write all things will forbear, she is illustrious by miracles. and only those will pursue, which of all are seen more important, or which together with the rest by the testimony and diligence of Brother Hippolytus of Florence, a most religious professor of the Observance ^h of the Minors, were proved and written down, witnesses of the truth being sought from everywhere, under Innocent IV, in the year of salvation the forty-ninth above the two-hundredth and thousandth. Rising on a certain night, when she saw the lamp extinguished, and feared to wake and trouble the handmaid in the dead of night, she commended herself to God; whence soon she deserved to see the hand of an Angel kindling it. On another night again, the same oil failing little by little dying, water immediately taken in place of oil did its office, she trusting in the virtue of Him, who renders the olive in the field openly to all beholding from the irrigation of water and rain fruitful. Moreover the dæmons so often by her driven off, and lofty in praying she often stood, and an excess of mind so often to have suffered, among her miracles especially I would place. Endowed too with a prophetic spirit, many things foretold by her show; Things foretold: among which the near departure of Brother Michael (as above I have narrated) and the day of her own death, twelve days before, and the hour foretold. Cecilia the wife of her brother from the lower house affirmed she had felt the greatest odor, a sweet odor in her cell: which inquiring whence it proceeded, from the cell of Humiliana she saw it emanate: who otherwise with all corporeal cultivation neglected by the grace of Christ was wont to live.

On a certain day Regalis her daughter, knocking at the cell, she introduced; her dying daughter is healed: who when suddenly as if dying she fell down, the mother anxious and helpless of counsel, turning to the panel of the Virgin, which she was wont to adore, prayed suppliant for her safety. Without delay, she saw a boy coming forth from the panel, who the sign of the Cross being made roused her half-buried immediately, and restored her to her pristine health. the boy Jesus appears. She desired too once to behold the boy Jesus, and to hear the wisdom of that age, which also she obtained. In her closed cell she perceived a certain unknown boy suddenly to have appeared, and with her to have had discourses of the Kingdom of God, as it was known from Sibilla her Sister, and afterward from the testimony of Humiliana herself (who not of herself, but as if speaking of another, for the cause of modesty affirmed) this to have happened. She desired too to behold something in the likeness of the Trinity: whence on a certain night in the darkness praying after her wonted manner, The mystery of the Trinity is revealed. three ⁱ lamps appearing to her she saw, like the radiance of the sun. But she from the beginning terrified, soon confiding, and approaching nearer, about to embrace them, into the air disappearing and into one light reduced, she noticed.

[9] On a certain day during Lent, in which time from wine she abstained, thirsting, Water turned into wine. she bade her handmaid Præcilia to bring a little fresh water in a vessel. And when she did the commanded things, the Saint of God thinking herself to taste water, perceived it to be wine, and immediately casting away the vessel rebuked the handmaid. But she excusing herself, that she might defend the truth, the very pitcher full of water again from the well brought back, the Lady secretly from a high place watching: and soon applying it to her mouth again she beheld it made wine. Understanding therefore this prodigy to be from God, she gave Him thanks, and the wine afterward for the uses of the sick she reserved. But after her death to many and divers she appeared sufficiently is established. To Sister Sibilla first standing by indeed near her bed; Sibilla, she said, Appearing from death she indicates her glory, O Sibilla, I am Humiliana, who have come to visit you. But she terrified, In what, she said, dearest Sister, in what place is your matter? what seats hold you? have you suffered any punishments after death? Brother Michael our how is he deserted by you? how so greatly once beloved is he neglected? But she, Places hold me of the Blessed, nothing could the purgatorial fire avail, with ineffable sweetness of pleasure and perpetual felicity I enjoy: but you above all things worship God, despise this earthly felicity, that to this felicity you too may come: Brother Michael a few days after he too into eternal glory from life will migrate.

[10] A certain woman, holy in spirit and body reckoned, desiring to visit her, on prayer continually insisted. At length to her amid praying clad in white garments she appeared, with her head adorned with a double diadem. And when she had asked her, girt with a double diadem. what that twofold ornament of the head meant for her; The first, she answered, on account of the great grief of virginity lost in matrimony, which through all the time of my life indeed in mind I bore; but the other on account of perpetual chastity, conjugal alike and widow's, in mind and body kept: but the white and glowing garment, on account of the purity of conscience, and at the same time the humility of heart, in which continually I was delighted. These things said she vanished. Brother Bonamicus, of whom above I made mention, Likewise in the year 1247, in the temple. who had asked the dying Humiliana to return to him; when on a certain night, as he was wont, to ring for Matins in the temple of holy Cross of Florence he rose, found all the lamps except one extinguished; which being kindled, and likewise a candle, which he held in his hands, affording some light in the darkness, Humiliana, who in the year before in the temple had been buried, adoring with hands brought back to her breast, as she was wont, with a black garment, and a white linen of the head (namely a matronal habit, as in marriage she had been wont) the other part of the veil to the ground let down he beheld: whither when he wondering for the cause of investigating the truth approached nearer, where he clearly recognized her, and saw her likewise coming to meet him, trembling and astonished on the spot he fled, and into the sacred vestry of the building he betook himself; and there by a certain Brother coming up asked what had happened, he narrated the whole matter. Soon some chief men of the Order and his companions being applied, as if to be other witnesses in the future, again the same he revisited and affirmed. The rest of her portents, to curing those affected with diverse kinds of diseases, seem to pertain; which those desiring to know to the same little book, whence these were excerpted, I will relegate. These things only briefly to note it pleased me, Miracles written elsewhere are omitted: that I may be a partaker of her good things, who indeed to posterity perpetually ought to be commended, the pillar of her times, who in a fragile sex, in so brief an age, in so great an impugnation of her own, so great an infestation of dæmons, finally so great a dejection of adverse fortune, so many examples of patience and of every kind of virtue bore before her; whence on account of the labors of life endured for the Lord she may justly be compared to the Martyrs, yet by the grace and benignity of our Lord Jesus Christ, to whom be honor and dominion world without end.

ANNOTATA.

THE EPISTLE OF THE VICAR GENERAL.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

Brother Hilarion Sacchettus, the unworthy Vicar General, to Raphael Volaterranus greeting in the Lord.

Hail again, father of the poor, and well-deserving of our Order. John Baptist and Marianus, our venerable Florentine Brothers, brought to me the life of B. Humiliana, indeed beautifully and briefly described by you, than which truly nothing at this time more welcome have I received: since in this, both God in the first place, and the Order and discipline of B. Francis, from which she came forth, moreover also our fatherland you seem greatly to praise. Wherefore to you, whom as another Jerome (without flattery let me speak) and the parent of our Religion we observe on earth, and for the sake of your labor, to our Lord Jesus Christ, by whose work and spirit a poor little and humble woman from the dunghill to the throne of glory you have raised, that she may sit with the princes of His people, we give immense thanks. But I, since it lies upon my office especially upon those things which pertain to the praise of God, more diligently to be vigilant, about to set out for Rome shortly, will deliver it to the supreme Pontiff our Leo, as you advise, to be read. For I think both with the love of God and the Saint, and of the Fatherland, moreover that he shows himself most loving of your affairs and writings, I shall do a thing most welcome to him. It remains, that besides our prayers and entreaties to God, of which you are always a partaker, you should know us and all our things, especially Brother Hilarion to be among yours: whom I ask embrace with your wonted charity. Farewell in Christ, and pray for me, from our place of S. Servator near Florence. On the Nones of June MDXX.

SUMMARY OF THE PROCESS

Made in the year MDCXXV for obtaining the Remissorials.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

FROM THE PROCESS MANUSCRIPTS.

[1] On Wednesday the XXIV of September, of the year MDCXXIV before the most Illustrious and most Reverend Lord Alexander Marzio Medici Archbishop of Florence, sitting for the Tribunal . . . . there appeared Federicus Christophorus Doctor of Both Laws as Procurator of the Reverend Fathers the Prior and Friars of the Convent of holy Cross of Florence of the Order of S. Francis of the Conventual Minors, and also of the Noble man Lord Verius of the Cerchi a Florentine; and exhibited articles, which he asks to be admitted: of which this is the tenor. Florentine information concerning the common opinion of the sanctity and the veneration of the Relics of the Servant of God Humiliana of the Cerchi a Tertiary of the Order of S. Francis at Florence.

I First the aforesaid Lord Procurator articulates and wishes to prove, in what manner the said Servant of God, both in life and after death, by all commonly was held, To prove the Fame of Sanctity: kept, and reputed for a probable, just, holy woman, and a friend of God; and by the same name was called and named: whose fame and opinion of sanctity, from that time even to the present day, with the greatest perseverance and increase very widely in this city has grown frequent . . . whose image, on account of her greatest sanctity, now for many years is found depicted in the church of holy Cross even under the year MCCCCLXXVI, whose author was Feus of Belcari; ancient images are alleged, and in the Metropolitan church of Florence, which commonly is called S. Maria del Fiore, likewise is found depicted the image of the said Servant of God among other Saints and Blessed of Etruria. Similar images of her are found with noble men of this city, which are held in veneration these three hundred years past: and they are held and venerated as the images of Saints; and especially with Lord Verius of the Cerchi, is found an image of that very Servant of God, in whose diadem this is the inscription, SAINT HUMILIANA OF THE CERCHI. Nay public cult is exhibited to her. For her Relics are publicly venerated, an annual solemnity, and especially on the day of her death, which every year solemnly in the church of holy Cross is celebrated: and in the Library of holy Cross, in the book of the process of her life and miracles, made until those times, there is and is found the Antiphon and Prayer of that Servant of God, as of a Saint.

II. In place of proofs and articles he reproduces the writings of all the undersigned, The ancient Life, who professedly of her life and miracles wrote: among whom signally is placed her most ancient Life, which is kept in the Library of holy Cross in a certain old manuscript Latin book, on parchment, written in an old character, from years as it is judged about three hundred.

Verinus, a notable Poet, about the year of the Lord MCCCCXL of her wrote in these words: Powerful in nobility, in wealth a poor little one, a Virgin Æmiliana was; but by far more illustrious than these By her morals, and to no one's probity of life second.

The Reverend Father Mark of Lisbon a Portuguese, wrote her life in the Portuguese tongue ^b; the Reverend Father Brother Philip de Sosa ^c a Spaniard, in Spanish; also in other languages, the Reverend Father Brother Valerius the Capuchin a Venetian, in book 5 after the life of S. Clare; the Reverend Father Gonzaga in the Seraphic History, likewise in a most ancient codex of an uncertain author her Life in the Tuscan tongue is found with Lord Verius of the Cerchi.

[2] Likewise he sets how her Relics until the present day are held in the greatest veneration by the Florentine people, The Relics exposed on an altar. both publicly and privately, and in the aforesaid church, where the said Relics in the chapel of the family of the Calderini, Florentine Citizens, honorably with lights are kept; and in public solemnities in the midst of the said church upon an altar publicly are exposed, but especially on the day XIX of May, on which the day of her passing with public cult is celebrated. Her head in a silver Shrine is kept, with the inscription S. HUMILIANA OF THE CIRCULI: THIS JOHN RICARDUS OF THE CIRCULI CAUSED TO BE MADE. ^d Her Arms and Feet in reliquaries adorned with gold ^e: the rest of the body in a most beautiful gilded little chest, in the likeness of a sepulcher, is kept. Her ring, which a few years before was lost, was held and kept always in great veneration.

[3] The witnesses of these articles produced and according to the Interrogatory, The witnesses brought forward depose, proposed by Lord Paulus Brosius the Fiscal Procurator, were examined the undersigned. On the XXIV of September, the most Illustrious and most Reverend Lord Franciscus, son of the late Senator John of the Venturi, a Florentine Noble, Bishop ^f of S. Severus in the kingdom of Naples said: ^g I have read in various histories and books of the life of this Blessed one, that she died in the year MCCXLVI, on the day XIX of May: and I know that ecclesiastical burial was given her in one of the chapels, ^h within the cloister of holy Cross, of the translation made in the year 1557, under some altar, as the bodies of Saints are wont to be buried. And I have heard it said, that on occasion of a certain inundation, which happened in the year MDLVII, the aforesaid sacred Relics were taken out of that humid and humble place, and divided into diverse reliquaries, with great reverence; and laid up in the Chapel of holy Cross and other chapels. Likewise I have heard it said, that in the unsealing of that ancient sepulcher, with the sacred Body was found the effigy of that very Saint, painted to life, made in those times, as from the form it is understood, having in the diadem written these words, SAINT HUMILIANA OF THE CERCHI: which effigy, with the old effigy, perhaps from the donation of the Fathers of holy Cross, now is found with Lord Verius Cerchi, then (as I understood) given to his grandfather. And these things I heard from Lord John my father, and others trustworthy, of whom I do not remember.

[4] On the day VI of October the most Illustrious Lord Nicolaus Antellensis, a Noble and Senator of Florence, and of the most Serene Grand Duke of Etruria Counselor of state, the conditory splendidly prepared, said among other things: I know, that . . . . . when Laurentius Calderini, several years past, had decreed a certain chapel of his in the church of holy Cross to clothe with most precious marbles and noble paintings, at the expense of several thousand scudi; he wished under the altar to make a certain notable sanctuary, where with greater honor could be kept the sacred Relics of that church, among which were also the relics of S. Humiliana: which, because I was one of the Prefects of the fabric . . . . it happened to me often to see, both in the sacristy, and afterward in the said chapel of the Calderini . . . . But it is said that there was also the proper ring of that very Saint, the ring reverently kept, held in great veneration: but because last it was in the power of Carolus Latinus son of the late John of the Albizi, whom his adverse fortune compelled to withdraw from the fatherland, all his fortunes being left amid the hands of the Magistrates and creditors; I understand that in that disturbance the aforesaid ring was lost, which was kept in a little case of red holosericum: and I know that the most Serene Lady Christina of Lotharingia, the Grand Duchess, paternal grandmother of the most Serene Duke now reigning Ferdinand II, with the greatest diligence caused, and causes even now it to be sought: on account of the singular devotion with which her Highness, so far fervent in divine worship, is affected toward the aforesaid Saint, as her most Serene Highness herself, speaking with me of this matter, often signified to me. ^k

[5] On the same day the most Illustrious Lord Michael Angelus Leonardi of the Buonarroti, a noble of Florence, the exposition of the Relics, among other things said . . . . I have seen the body of the Saint and the bones preserved in several vessels, exposed in the time of Indulgences and on other occasions, on which the aforesaid church is visited: but the head enclosed in a silver chest representing her effigy, in which in most ancient characters is written, SAINT HUNILIANA OF THE CIRCULI: and it is added: the antiquity of the statue, THIS WORK JOHN RICARDI OF THE CIRCULI CAUSED TO BE MADE. Which John, as I have seen and known, having diligently scrutinized the public writings of the noble family of the Cerchi, had as great-grandfather Lord Consilium of the Cerchi, the brother of that very Blessed one, and lived in the year MCCCLVI, and was still living in the year MCCCXCI. But her effigy is kept with Lord Verius of the Cerchi, a painting very ancient, and (as much as I can judge) elaborated by the hand of ^l Cimabue, once a famous painter; and so esteem also other noble men, and namely the most Illustrious Senator Lord Nerius Alberti, and Lord Jacobus Giraldi. I have seen also with Lord Carolus Strozzi a manuscript Office of our Lady from the year (as it appears) MCCC, and the feast, in whose Kalendar are noted the churches, which daily in this city are visited in the course of the whole year, where on the XIX of May is noted the feast of this Saint to be kept. On the same day there appeared the very Reverend Father Augustinus of the Franceschi, of the Order of the Conventual Minors of S. Francis, and the ring-case: and the most Illustrious and most clear Lord Nerius of the Alberti, Senator and noble Patrician of Florence; who after several other things said: I have seen the ring-case of the lost ring, which is in the manner of a round amulet, and a label was affixed indicating the Ring of B. Humiliana: which ring-case is found now with Lord Verius Cerchi.

[6] On the day X of October there was heard the most Illustrious and most Reverend Lord Cosmus, son of Count Bernard della Gerardesca, Count of Donoratico and Castagneto, Lord of Segalari and Petra-Rossa, Bishop of Colle. On the same day the most Illustrious and most Reverend Lord Alexander, son of Lord Prinzivallius Stufa, of the Counts of Calcione, Bishop of Montepulciano, among other things said: In an old manuscript little book in the vulgar tongue appears on the XIX of May the ancient practice of celebrating the feast of the said Saint: for these words there are noted: S. Potentiana Virgin and S. Peter de Morrone Pope, likewise of the feast, and B. Humiliana of the Cerchi of Florence: and the feast of S. Peter de Morrone is held in the street of S. Gallus, and B. Humiliana's feast at holy Cross, and there is her body. On the XI of October the Reverend Father Federigus del Riccio, a Priest of the Order of the Conventual Minors of S. Francis, from an old Kalendar, of the Convent of holy Cross of Florence. On the XIII of October the very Reverend Father Laurentius of the Mati, of the Conventual Minors of S. Francis of the same Convent. On the same day the very Reverend Father Philip son of Anthony of the Guidi, a Florentine, of the Order of Preachers of the Convent of S. Maria Novella.

[7] On the same day the XIII of October, the most Illustrious Lord Carolus son of the late Thomas Strozza, a Noble of Florence, among other things said: There is with me on parchment a little book, whose Kalendar contains all the feasts of the year, and namely those which especially are observed at Florence; and it is according to my judgment, founded on the form of the character, written about CCL years ago, where on the XIX of May are in the vulgar tongue the words above mentioned. I know moreover that the Relics of that same Saint with great reverence are kept in the chapel of the Calderini, which once was of the Balacci. Her head is in a silver bust, ancient indeed, but yet skillfully made about three hundred years ago; and in the breast are the words above indicated. But John Riccardi of the Circuli, who caused it to be made, afterward was surnamed of the Riccardi, because he was expunged from the number of the Magnates, and the author of the statue, and made himself a Florentine of the people. He made his testament in the year MCCCXCIV on the day VIII of April, and among other legacies such a one in these very Latin words is found: Item for the remedy of his soul he left and willed, that in perpetuity there be made and ought to be made, who also founded the feast, in the church of the Friars Minor of Florence, in the month of May of any year, the feast of B. Humiliana: in which feast there be celebrated Masses and divine Offices, and in which every year there be expended of the goods of the said Testator ten gold florins, which to the Convent of the said Friars he willed to be given by his heirs. Thus far the words of the Testament. As for the body, according as it is understood from the Life, and of the votive tablets. to it were hung many votive offerings, which I believe all to have perished badly by the injury of the times; and because two or three times the sacred body was translated, perhaps also while the church is adorned and repolished. The ring I think to be retained by him who took it away from devotion alone, since it is of a very small price, and the ring-case was not taken away at the same time. On the XV of October Lord Franciscus son of the late Ser-Marcus of the Segalloni, a citizen and Notary of Florence, deposed of the Lives of the Blessed read by him, written by Vitus of Cortona and Raphael Volaterranus.

[8] On the day XVI of October, at the instance of the said Procurator, the most Illustrious and most Reverend Lord Archbishop of Florence himself transferred himself, with Notaries and Witnesses, to the church of holy Cross, The Relics are inspected by the Archbishop, by ocular inspection more certainly to know, the things which are in Article 2 deduced to be true: where he saw all the aforesaid things. Then in the sacristy of the aforesaid church by the same Procurator were produced as witnesses, the very Reverend Fathers Brothers Petrus Maria of the Candelini, Guardian of the said Convent, Master Marcus Antonius of the Lanciotti of Massa, and Master Bartholomæus of the Procaccioli of the City of Terni, Vicar of the holy Office, all residing in the said Convent, upon the recognition of the said Relics, and signally upon this that the said Relics are such as they are named, namely of the Servant of God Humiliana of the Circuli, and as such and for such they were by the ancient Fathers of the said Convent from ancient time, before that, in the sepulcher laid up; then into the sacristy of the said church honorably

exposed, and afterward into this place translated, and in successive times under faithful custody and great devotion preserved, and for the Relics of the said Servant of God were and are from the said ancient time even to the present day held, kept, and reputed, and are held, kept, and reputed publicly and openly by the whole aforesaid Religion, and by other outsiders here in the city of Florence, and elsewhere having notice of the said Relics.

[9] Thus far the words of the Process, into a certain Summary of the articles asserted by the Witnesses once from the original by us contracted: there were also Lections, composed for the Office, which whether likewise at Rome they were proposed I know not, never were certainly brought into use; for thus far of B. Humiliana the Office is made of the common neither of a Virgin nor of a Martyr, and the Process is sent to Rome, and that under a Double rite, by a use verisimilarly ancient. But neither did the Florentine Archbishop mention them in those letters, with which to Pope Urban VIII the Process formed by him he transmitted, thus writing: Most Blessed Father. Several centuries ago to heaven, as is piously believed, flew up the Servant of God Humiliana of the Cerchi, a Florentine Noble; who left such monuments of her sanctity, that not only do most grave authors confess it with illustrious testimony, but also to them even unto this day the fame responds. Wherefore Verius, of the same family of the Cerchi, again and again demanded of me, that of the common opinion of Sanctity and the veneration of the Relics, I should form a Process by ordinary authority. Which I did with that sedulity, which is fitting in such a business: nor did I admit witnesses to be examined, unless conspicuous in religion and integrity of morals, that of much weight might be their proofs. The copy therefore after custom closed and fortified with my seal, I have given to John Baptist of the Pagli a public Notary of Florence, who for this office is selected, that he may bring it to your Sanctity: for whom after the due kissings of the feet most largely I beseech from the immortal God better charisms. Given at Florence, the day before the Nones of December MDCXXV.

[10] The Process received the Pontiff transmitted to the sacred Congregation, but that committed it to Julius Cardinal Sabellius to be read over again: of which a report being made to the holy Congregation it answers; which when the most Serene Grand Duchess had understood, she commended to him for her piety the business dear to herself; and from him received an answer, written at Rome the XXII of April MDCXXVI, that nothing would not willingly for her cause be done. And afterward on the day II of May the Congregation answered the Pontiff, In the cause of the handmaid of God Humiliana of the Circuli, that Remissorials could be granted. in which was sought license of celebrating the Office and Mass on the day of her death, the most Illustrious Sabellius reporting the informative Process by the Ordinary, the Sacred Congregation of Rites answered, That there is a smoke, and that Remissorials can be granted. By the smoke we can understand some obscurity in explaining the reason of the cult, thus far to B. Humiliana given and sufficient to prove the exception of the case from the recent Constitutions of the aforesaid Urban: for to prove this Remissorials had to be given Cionaccius indicates in Part 3 chapter last, whence we have taken these things; but that the Lords Cerchi and the Franciscan Fathers did not proceed further he adds, and left that care of seeking the Remissorials to their posterity. Moreover since the Mass and Office in the church of holy Cross are made of the Blessed one from the Common, as I have said; it seems the supplication was not so much for obtaining those (as the words seem to sound) as for the confirmation of the ancient use, or even the extension to other churches of the city of Florence.

ANNOTATA.

p This is that one, the Senator, afterward Carolus Strozza, whose library, having collected whatever of antiquarian knowledge about Florentine matters sacred and profane can be found, first to us at Florence lay open in the year 1661, and which even now by the favor of his sons, heirs of their father's virtue and doctrine, is prepared to supply if anything perhaps escaped our examination or diligence in transcribing.

APPENDIX TO THE PROCESS

From the Life published in Italian by Franciscus Cionaccius.

Æmiliana or Humiliana, widow of Florence of the third Order of S. Francis (B.)

FROM THE ITALIAN OF CIONACCIUS

[11] The family of the Cerchi or Circuli, powerful in riches and laudable in piety, for several centuries in Etruria flourished: for by hereditary right they held the fortress of Aconum in the Valley of Sève as Toparch of that place (Cattani or Captains the ancients called them) and in the time of the civil discords, under the impious Frederick II, among the Nobles pertaining to the region of the Gate of S. Peter, Of the ancient and noble family of the Circuli, to the Guelf that is the ecclesiastical and orthodox party, against the Ghibellines royal and schismatic, they constantly adhered. The same connected by affinity with several noble families through the sisters of S. Humiliana, the Adimari, Cedernelli, Donati it associated to itself, that I may meanwhile be silent of others. But six Sisters S. Humiliana had, eleven brothers, from the double bed of her father. But of the first wife, is born the Knight Alexander, who undoubtedly bore the Saint herself, the name lies hidden: the second, was called Ermellina of Cambio, and to her husband Oliverius bore Lord Consilium, whence it glories to descend, which still today at Florence remains, the house of the Circuli, and is of the most illustrious Senator Alexander of the Circuli, Knight of S. Stephen and first Secretary of the most Serene Victoria della Rovere, mother of the Grand Duke Cosmus III today happily reigning.

[12] Held and intent on such an office, yet for his religion toward the Saint of his lineage he never ceased to think of promoting her glory by whatever ways he could: he busies himself for the honor of the Saint of his lineage, wherefore both her image, such as above we have given, he took care to be elegantly engraved on copper, whence copies taken should far and wide make her known even in countenance; and in an expanded sheet a brief epitome of her life and deeds he caused to be printed at Bologna in the year MDCLXXIII; and the business of obtaining from the Apostolic See the faculty for pursuing her with the honor of the Ecclesiastical Office and Mass not slothfully he resumed: and finally, old and new material being gathered from everywhere, he committed to Franciscus Cionaccius a Florentine Priest the History of B. Humiliana, in a fourfold work thus to be explained, that sufficient certainty might be given, I of her life, and he takes care to have a fourfold history of the Saint published. II of the cult from fame from time immemorial, III of the writers, IV of the notices apparently pertaining to that Blessed one, and published in the year MDCLXXXII he sent it to me. The style is prolix and encomiastic, the speech Italian, the form of the types elegant, the measure of a just volume: which yet could have been shorter, the tedious deduction of authors being omitted, who in eight tongues and as many nations, some after others, and with almost a similar sense of words, mentioned the Blessed one, or named her in some manner. But the fourth part

the more seems to be redundant, because the conjectures which there are treated, by the judgment of the author himself, only can seem to pertain to the assumed argument. To me no diligence about the Saints and their memories is esteemed excessive; and perhaps at least the third part, to the intended end at Rome not only useful, but necessary too may have been judged: According to this yet it is not the intention in either part to be rendered in Latin, either to abuse my time, or the patience of the reader. The first, which almost wholly depends on the credit of the ancient monuments already above produced, for the illustration of the same suggested some little observations not useless: but from the second it pleases here consequently to supplement some things, in the Process made fifty-eight years ago passed over, or afterward done: and thus to absolve all this material.

[13] As for the Relics therefore, their particles, even elsewhere than in the church of holy Cross, in various places her Relics are venerated: obtain their veneration. And first in the Royal Palace, which is surnamed from the Pitti, many notable Relics in various cabinets are kept, and to public veneration are exposed in the holy week: when, the Court being there, the Lord's sepulcher is adorned there. And indeed in the second little cabinet there is only a tiny particle; but in the third a much greater part, namely from the spine of the back a whole node, in a silver reliquary within two crystals: to which at the foot is subscribed, OF BLESSED HUMILIANA OF THE CERCHI. In the monastery of S. Anne of Florence, there is a finger of one foot, bound with silver, within a reliquary of older work, which the epigraph too indicates with ruder letters in Latin written, OF BLESSED HUMILIANA OF THE CIRCULI. At Siena too in the monastery of S. Petronilla, there is held another Relic of the body of that same Saint, enclosed in gilded copper and sealed faithfully, and with the permission of the Ordinary is exposed to public veneration. Finally at Capraia among the people of S. Stephen, of the diocese of Pistoia, is found a wooden pectoral statue, partly gilded, partly with colors expressed to the likeness of one living; where in the very breast is enclosed a bony particle, and with gilded letters in the Tuscan tongue is subscribed, B. HUMILIANA OF THE CIRCULI A FLORENTINE NOBLE.

[14] About the images we have already noted some things from the process, The image once placed on its own altar, others from the same Cionaccius suggests not to be contemned. And first, that which in holy Cross anciently stood, the Florentine Ordinary visiting the church, in the very acts of the Visitation is thus in Latin inscribed, The image of the said servant of God is painted on canvas, on all sides adorned with gilded wood, in the form of a woman, standing with rays and splendors after the manner of the Saints, and clad in the habit of the third Order of S. Francis; and in the lower part is this inscription, BLESSED HUMILIANA OF THE CERCHI; but in the posterior part appear inscribed these words, now in the Sacristy with the image of S. Bernardine: namely, DIFEO BELCARI MCCCCLXXVI. That Feus was illustrious in letters and piety, and had held the supreme Magistracy in his city in the year MCCCCLIV, piously affected toward the very Saint; and when he had appointed burial for himself and his own in the temple of holy Cross, he erected an altar to her there, over which in the aforesaid year he caused to be placed the aforementioned image. That its field or whole ground was gilded is understood from the testimony of the Bishop of S. Severus: who asserts, that in his time it was kept in the sacristy, from when namely Cosmus I, in the year MDLXV about to adorn that church with new work, ordered all the monuments of the former altars to be removed: which on a similar occasion happened also to the altar and image of S. Bernardine of Siena, in like manner then carried to the sacristy, where it adorns another cabinet, opposite to that over which B. Humiliana stands.

[15] But of the same age or even a little earlier is another painting, in the most ancient church of S. Florentius, another in the church of S. Florentius, today translated to the uses of the Congregation of the Fathers of the Oratory; where within the chapel of the assumed Virgin is represented her coronation in heaven, with a double order of twice three Saints on this side and that, of whom each has the head girt with a golden diadem, and in it his own name inscribed, except one old Bishop (whom we can conjecture to be S. Zenobius) but the rest are S. Francis, Founder of the Minors; S. Bernard, Abbot of Clairvaux, Tutelary of the Palace; Florentius, Bishop the titular of the church; but under these S. Julian the Soldier, with the Apostles Peter and Paul: but on the other side at the horn of the Epistle, S. Louis the Bishop, of the Order of S. Francis; S. Anthony the Abbot, Patron of smiths handling fire; and that Bishop whom I said Anonymous; and under these S. John the Baptist, you have her among the 12 Patrons, Protector of the Florentine Dominion; S. Ursula, Virgin Martyr; and S. Humiliana, in widow's habit, with hands devoutly crossed before her breast. But as under the feet of S. Paul, a man with bent knee; so under Ursula, an aged woman; under S. Humiliana, is seen expressed another far younger: but they denote the donor of that very tablet, with his two wives, whom Captain Cosmus della Rena, most knowing of Florentine antiquities, demonstrated, the man indeed to be Paulus son of Bernard of the Gangalandi; but the women Ursina Gori, once of Jacobus del Rosso, in the year MCCCCXXVII still living; and Miliana Lapaccei, once of Mannus of the Cerchi, joined to Paulus in the year MCCCCXXX. Thus far Cionaccius, where from this that each is painted under their Patrons, rightly you would infer, Ursina to be said contractedly for Ursulina; and Miliana for Humiliana or Æmiliana. with the Fathers of the Oratory also keeping the feast, Meanwhile from this cause the aforesaid Fathers renew the feast of this Saint, in the said Chapel and altar, every year on the day XIX of May, adorning it with flowers and sacred Relics, with no small concourse of people to it.

[16] To the aforesaid can also be added, I, that in the year MDXCVI, by the care of Antonius Buonfanti the Minister of the Third Order, there was printed above the Indulgences granted to that Order, an image, containing its Saints and Blessed, and among them Blessed Humiliana of the Cerchi. II, that when in the solemn array of the Cathedral church, Similar ones publicly exposed among the Saints, when the nuptials of the most Serene Grand Duke Cosmus II, with Maria Magdalena of Austria, in the year MDCVIII, were to be celebrated, along the wall of the lateral nave, within its pillars below each window, were disposed the effigies of the Etruscan Saints, with lights kindled on both sides and various ornament; her own place too had B. Humiliana, as in the Process deposed Cosmus Minerbetti Bishop of Cortona. III, that when in the year MDCXXII, by the Florentine nation at Rome solemnly was to be received the banner of S. Philip Neri, the church of the same nation there before the frontispiece had placed images of the Florentine Saints and Blessed; and among them appeared this blessed widow, several in the houses of the Cerchi: as from the Relation of that festivity, at Rome likewise printed, is demonstrated. And these are all public ones: with which content I omit to recount, in how many places and ways, or by what artifice, gesture, ornament, privately with various ones, especially with her lineage, in their oratories, houses, gardens, the effigy of the Blessed one is held expressed, with elogia and epigrams in verse and prose conceived: somewhere even with the annual veneration of the neighbors.

[17] But I ought not to omit the tablets of last will, by which their ancestors, the testamentary legacies of these for the adornment of the Relics, not only expressed their devotion toward the domestic Saint, but also gave public testimony of the cult continued from of old. The first among these Franciscus son of Simon, the late Bertus of the Cerchi, the great-great-nephew of the Blessed one from the brother Gerardinus, in his former testament which he dictated in the year MCCCLXI on the day VI of June, not only ordered and willed to be made a certain ornament, for the Relics of S. Humiliana, existing within the church of the Friars Minor, in which he willed twenty gold florins to be expended; but also among other pious legacies, by his heirs annually to be paid, to the Convent of the Friars Minor, on the feast and for the feast of S. Humiliana, he attributed five pounds of the small florin, that is, of the lesser florins, every year in perpetuity. The same in another testament of his, the last of the following January, willed and commanded, the whole use, fruit, revenue and proceeds of a certain house of his, and for celebrating the feast, every year in perpetuity, to be converted and distributed by the executors of the present last will or by the heirs of the said Testator; namely for half in making and about making to celebrate a certain feast of S. Humiliana, which is wont to be celebrated by those of the house of the Circuli aforesaid, in the church of holy Cross in the month of May. But another of the posterity of Lord Consilium, the brother likewise of B. Humiliana, John of the Circuli surnamed the Fat, the late Nicholas, who was of Ludovicus the late Riccardus of the Circuli elsewhere named, likewise by his testament about the year MCCCCXXXVI ordained, that from the renting of a certain house of his twelve gold florins should be expended to the Friars, obliged to the annual celebration of that same feast.

[18] I omit to say, that Bindaccius son of Michael of the Circuli, of the posterity of the same Consilius also one, prefixing to his merchant's diaries of the year MCCCCLXXX and LXXXXVI the wonted in such things invocation of God and the Saints, other arguments of singular devotion toward the domestic Saint, after his other special Patrons, adds the name of S. Humiliana: that his nephew Alexander son of Oliverius to his kinsman Franciscus the Bishop of S. Severus often said, that he wished for the sacred bones of the Blessed one to found a perpetual and becoming burial: that the same by testamentary disposition, in the case in which his son Verius should die without male children, defined a considerable sum to build in the church or cloister of holy Cross, or there in the neighborhood, an oratory or chapel to the glory of God and in honor of that Blessed one, with a title or inscription to preserve the memory of the testator; that the same finally wishing dedicated to her his domestic oratory, in which often the said effigy painted by Giotto today is kept, caused it to be adorned with various paintings of her life, with added, which the aforepraised Bishop of S. Severus and celebrated for the cultivation of the Latin tongue is said to have composed, an inscription: To Blessed Humiliana, the highest ornament of the Cerchi lineage, that some monument of his piety toward her might be extant at home, and by her suffrages he himself and the whole family may be fortified by divine protection, Verius Cerchius, son of Alexander, an agnate, placed this chapel: and her excellent virtues and signal sanctity, to himself, his household, and his posterity as a domestic example he proposed. These, I say, all I omit to explain more distinctly, because either they are private, or by a failing condition they did not have their effect: but I pass to certain more recent benefits, attributed to the merits of B. Humiliana.

[19] With the Franciscan Fathers there is received by pious use the annual allotment of Patrons; In the year 1673 the Blessed one being invoked the Guardian of the Minors, from this when in the year MDCLXXIII the very Reverend Father Brother Franciscus Maria Cappelli the Guardian had obtained B. Humiliana; he who to her commended himself from that day daily, recalling that in her Life it is read, in what manner the Saint freed many from

arthritic pains, with which he now for the tenth year struggled; to her too this his infirmity to be cured he began to bring, only with this end, that he might go before his subjects as an example of common observance, especially through the Advent and Lenten fast. With this confidence conceived he instituted the common with the rest abstinence from meats and milk-foods, although both the physicians and the Friars dissuaded him, knowing the evil to be aggravated by foods of another kind. And he indeed even to the day of S. Thomas happily pursued his fast: but when on the day before the Vigil of the Lord's Nativity he had walked rather much through the city, the old evil being irritated thereby, he is freed from the Gout; occupied his foot with so troublesome a flux, that he feared lest he should be compelled to keep the very feasts limping, and then to lie in bed. But this fear a new confidence dispelled, conceived in his holy Advocate; and when turned to her effigy he had said, I cannot believe, O B. Humiliana, that you will permit, that I cannot on these sacred days in the choir and other functions serve God; to bed he betook himself that evening; and notwithstanding the pains he took sleep by night, and in the morning rose wholly free. Therefore with the same confidence he undertook also to fast through Lent, and without the wonted torture came to Easter: but on its third feria the greater toe of the right foot grew hot with the wonted humor, and fixed the man to bed; whence yet within three days he rose, his holy liberatress being again invoked.

[20] To the very Reverend Father Master Brother Hieronymus Castaldi a Florentine, to a certain Carmelite is relieved a huge pain of the head: of the Order of S. Mary of Mount Carmel, in the month of June of the year MDCLXXII, came a tertian fever, with a torture of the head so intense, that for relieving them when nothing had availed one bleeding, another the sick man asked of the physician. But because before this could be put into execution the febrile cold again returned, recalling B. Humiliana, to whom her Life being read he had begun long before more devoutly to be affected, of the cephalic tortures, which struck him with greater solicitude than the fever, a remedy he asked of her; again and again with heart and mouth repeating, B. Humiliana pray for me. Then from those assisting him he asked to be given her own Prayer with the Antiphon above-written, and the grace asked he obtained. For the heat coming on after the cold, with which the headache was wont to arise, that to have vanished he rejoiced, nor with the fevers returning did it return any more. And when that thing had happened about that time, in which the regional supplications are wont to be instituted through the city, before the feast of S. John the Patron of the Florentine Dominion, at which the Regulars are present with the Priors and Rectors of parishes; the sick man asked the Master of Novices and the other Fathers to accompany him, that on the following morning, when they had come to holy Cross, before the Relics of S. Humiliana each should recite an Ave Maria for him in thanksgiving: which then he himself offered more fully freed from the fever.

[21] In the town of S. Miniato del Tedesco with grave pains of the stone, with a perilous suppression of urine, to the Plebanus of S. Miniato the suppressed urine is loosed, was afflicted the Lord Abbot Carolus Ceccherelli, Plebanus of S. John the Greater of Valle-Vola, and when he had passed many hours in such torture, he had decided to summon a physician and surgeon. Meanwhile not forgetful of seeking spiritual aids, he applied cotton consecrated by the touch of the Crucifix of San Miniato to that place where he felt the weight of the suppressed humor, and commended himself to B. Humiliana, whose Life expressed on a flying sheet together with the image, he had first received: and a little after again he invoked her, and the Lord's Prayer with the Angelic salutation reciting to her, the desired grace he obtained. For the obstacle being removed and without pain there flowed urine most copiously, nor from the day IV of December of the year MDCLXXIII, on which this happened, anything similar thereafter did he suffer. And it happened to him the following January, that when a maidservant in warming his bed, to which he had hung the aforesaid image, had put a brazier; he coming to bed, found, and a fire is extinguished: the wooden little bridge being burned under which the earthen tile containing the fire is suspended, the tile broken and coals scattered all over the bed; and in that state the matter had been for three whole hours, as much as could be established by conjecture. Fearing therefore lest all things should now burn with the danger of the fire spreading more widely, he invoked B. Humiliana: then diligently shaking out everything, he found, except a part of the lower blanket and the first mattress, nothing to have been violated by the fire: and both graces to the Saint he ascribed.

[22] Toward the end of the same month of January the Lord Oliverius Cionini, a Priest the Curate in the town of Ciarlini, to another Curate are dissipated troublesome temptations, because the aforesaid Life on a sheet he had heard read, conceived a firm hope of obtaining a remedy from the Saint, and liberation from certain troublesome temptations and suggestions, by which he was drawn away from celebrating Mass: and having obtained what by an internal vow of his soul he had asked, he confesses also, that by the Blessed one's intercession he was healed from a most grave scabies, which had swollen his whole body, and a scabies is healed. and fixed to his bed prohibited him to speak ever so little. For when for six continuous days by interior prayer he had besought the Saint, he found himself cured of that loathsome disease; notwithstanding that cold season of the year, and the defect of every natural remedy.

[23] Lord Dominicus Vasalli Doctor of Both Laws and Fiscal Advocate in the office of the holy Inquisition of Genoa, to the Fiscal of the Inquisition of Genoa, and a Priest too, fixed to bed in the spring of the year MDCLXXIII, on account of the pains which an inflated foot bred for him, had recourse to the intercession of B. Humiliana, toward whom he had conceived much devotion, her life being read, and Father Master Brother Sixtus of the Cerchi Doctor of Sacred Theology of the order of Preachers being heard. The office of Inquisitor general he exercised at Bergamo, Brescia, Piacenza, Genoa, Bologna, and now the same he exercises at Milan; an inflated foot is healed. and on occasion of a certain Relic of the body of S. Humiliana, which passing through Florence there he had obtained in the year MDCLXVIII, that devotion toward the Saint everywhere he scattered. Father Sixtus therefore being heard aforenamed, and the image of the Saint seen, her intercession the aforesaid Dominicus asked: and on the following morning he felt himself almost free from all inconvenience, nor long after he professed himself to have received full health.

ON S. PETER CÆLESTINE,

ROMAN PONTIFF.

IN THE YEAR MCCXCVI.

PRELIMINARY COMMENTARY.

Peter, Cælestine V, Supreme Pontiff (S.)

BY D. P.

On the old and more recent cult: on the Life first written by himself and to be supplemented by a Collection of old monuments; then by Jacobus Cardinal Cajetan de Stephaneschi in verse, but in prose by Jacobus de Alliaco and Maffeus Vegius and others; and in Italian by more recent ones, from whom the historical Supplement is taken: finally on the year of death.

[1] Among the illustrious Saints of this day sufficiently eminent is Peter Cælestine, founder of the Order of the Cælestines, who when at Murone or Morone and other neighboring places of Hither Abruzzo as a hermit he lived, From a hermit made Pope, he renounced in the year 1294, famous for the fame of sanctity and miracles, assumed into Supreme Pontiff, left that same dignity, and perfectly renounced the Papacy, which Alvarus Pelagius, an author almost contemporary, in book 2 on the Lament of the Church article 11 judges a greater miracle, and a greater and truer example of humility, than any which he did. He was elected in the year MCCXCIV, on the day V of July, crowned on the XXIX of August on the Sunday, the feast of the Beheading of S. John the Baptist, abdicated himself on the day XII or XIII of December: he died then on this XIX of May or (as commonly the authors) on the XIV of the Kalends of June. Bellinus in the Martyrology, according to the custom of the Roman Curia printed at Venice in the year MCCCCXCVIII, has these things on this XIX of May. On the same day of S. Peter Cælestine of Morone, who because he renounced the highest Pontificate, was Canonized by the Church only for a simple Confessor. The memory in the sacred Calendars, Which also thence Molanus described in the Auctarium of Usuard. But now by the mandate of Pope Clement IX, under the date II of July MDCLXVIII, in all the Roman Church his feast is celebrated with nine Lections, of which only one is proper: and the Office of a Confessor Pontiff is recited: which under the rite of a Double most recently Pope Innocent XI ordered to be made. In the Martyrology, printed at Cologne and Lübeck in the year MCCCCXC, only these things are held: And of S. Peter Cælestine the Confessor, from whom the Order of the Cælestines is named. now festive to the whole church with an Office. Greven the Carthusian of Cologne, in the Additions to Usuard printed in the years MDXV and MDXXI, writes these things: Of Peter the Confessor, who also Cælestine Pope the fifth. Him on account of the sanctity of his life the Cardinals, when now the Apostolic See had been vacant for two years, elected. But he, desiring to be at leisure for God alone, after five months laid down the burden, and made always better than himself, rested in peace. Which same are read in the German Martyrology of Canisius. Similar things have Maurolycus, Galesinius, and others with the Roman Martyrology: likewise Wion, Dorganius, Menardus, and Bucelinus in the Benedictine Calendars, and consonant is this concerning him the Prayer of the Church: O God who didst exalt B. Peter Cælestine to the apex of the highest Pontificate, and didst teach him to postpone it to humility, grant propitiously, that by his example we may deserve to despise the prosperous things of the world and to come happily to the rewards promised to the humble.

[2] The beginnings of his Eremitic Life the Saint himself in a simple style described, The beginnings of his Life written by himself, as is published in the first place among his opuscula in the year MDCXXXX at Naples by Cælestinus Telera: this therefore, together with the other writings of contemporary authors, containing the election to the Papacy, the abdication, canonization, and translation of the body, we give in the first place, under the common title of a Collection of more ancient monuments: about to add sometime, if it shall seem good to the Fathers of that Order to communicate such things, whatever the disciples of the same Saint of things seen by themselves noted: for various writings of this kind to be held in the order indicates, who used them, Lelius Marinus below to be praised. Meanwhile in the second place we give a notable and hitherto unedited metrical work on this argument of Jacobus Cajetan de Stephaneschi, Cardinal Deacon of S. George ad Velum aureum, There is given also a work written in verse, by Cælestine Pope himself promoted to ecclesiastical offices, then by Boniface his successor, ascribed to the sacred College of Cardinals: who, as in the Preface of himself he narrates, from the true matter, as if present, seeing, ministering, touching, and hearing, and known to the Pontiff, nay dear to the Pontiffs, the impacted compiled and into verses recast the history, from the death of Nicholas IV even to the Canonization of the Saint. But that work is threefold, by Jacobus Cardinal of S. George, and at three different times composed, and at last in one volume written, and sent to the Abbot and monks of holy Spirit of Sulmona in the year MCCCXIX. The first on the election, life, and abdication of Cælestine, consists of three books; and was composed by him not yet a Cardinal. The second in two books treats of the election and coronation of Boniface VIII, for many causes here necessary, but written five years after by him now a Cardinal, inserting into them what long before under

Nicholas IV he had begun to meditate in mind to be written concerning the ceremonies of the Pontifical ordination and consecration. The third again in three books treats the deeds of S. Peter after the abdication, the Canonization, and the miracles. But in all very many things are held pertaining to the history, nor elsewhere so distinctly to be found: from a Manuscript which Marinus and Odoricus used. for illustrating which too the Prose, by way of an argument or Synopsis prefixed at the beginning, will much conduce. This poem Marinus used very much, used it also Odoricus Rainaldus in the Ecclesiastical Annals, and also our Oldoinus the restorer and interpolator of Ciaccone, by alleging the verses of Jacobus rather often, and not the verses only but also the prose added to the verses for the cause of explanation. By the indication of these understanding, of how great moment that work was for the present history, I did not before acquiesce, than I received its whole transcript from Rome; as I received it from a Vatican Manuscript, collated with a transcript of the Sulmona autograph, existing with the Cælestine Fathers at Rome, the labor and pains to this conferring the Reverend Father John Franciscus Vannius, Professor of the Hebrew language in the Roman College, and Conrad Janning.

[3] To that work sufficiently prolix, and not to the taste of those who prefer to read the Lives of the Saints without digressions arranged in a lucid style and historical order, the complete one by Peter de Alliaco, we subjoin that which seventy years after the writing of Stephaneschi elaborated Peter de Alliaco, a man illustrious for very many books published: who from Le Puy made Bishop of Cambrai in the year MCCCLXXXVIII, and in the year MCCCCXI created Cardinal with the title of S. Chrysogonus, was present at the Council of Constance in the year MCCCCXV. He wrote the Life of S. Peter Cælestine, asked by the Friars of his Order, namely those to whom the King Charles V had founded a monastery at Paris, by the counsel verisimilarly of Peter himself, then his Confessor; so that the familiarity of Peter with those Religious was old, entered into before he became Bishop, to whom that this Life afterward written may be called a fruit of familiarity, when now for almost thirty years the Church of Christ by a horrendous dissension and nefarious schism torn remained, as in book 2, number 14 he affirms. But that Schism began after the death of Gregory XI in the year MCCCLXXVIII, about the year 1408, and consequently in the year MCCCCVIII thirty years had elapsed, beyond which the Church even to the Council of Constance still lacerated remained. This Life was first published at Paris in the year MDXXXV by Franciscus Stephanus: then to be recast it caused Laurentius Surius, the style being lightly here and there emended: we give it in its original style, from a Manuscript codex of the monastery of Rouge-cloître of the Canons Regular, divided into two books: of which the former is deduced from those things which had been noted by the Saint's own hand; but in the Preface of the second book the author testifies, that he writes those things, which of the holy man by his devout Friars, truthful indeed and faithful authors, were handed down, and in testimony of the truth also by the Apostolic See confirmed. His death then being narrated at number 19 he writes these things: Other almost innumerable signs of virtues and miracles, with which the holy man before and after death shone, here to narrate we omit, and to those things which of these are diffusely written, and by diligent examination by certain authors and truthful testimonies approved, we refer the reader.

[4] These things Peter Cardinal de Alliaco: to whose time next was Maphæus Vegius, other things written by Maphæus Vegius in the year 1445, of Lodi: who, perhaps ignorant of the writing of Peter de Alliaco, himself too composed a Life of S. Peter Cælestine, and arranged it into three books, of which the second book thus he begins: Thus far what of himself he himself left written we have set forth: the rest now, which by others piecemeal were committed to memory, with as great order of words as we can, and truth of deeds we shall narrate. He seems to have used the Process formed for the Canonization, to which Peter de Alliaco had referred the Reader, and briefly narrates various miracles. This Life in manuscript we found at Rome in the Vallicellan library of the Fathers of the Congregation of the Oratory of S. Philip Neri, contained in volume E, which the author at the end adds he absolved, at Rome at S. Peter on the IV of the Nones of May in the year MCCCCXLV. He then wrote the Life of S. Bernardine of Siena, to be given on the day XX of May, and absolved at Rome at S. Peter on the Kalends of June in the year MCCCCLIII. Dead finally in the year MCCCCLVIII the same Maphæus is buried with the Augustinians in the chapel of S. Monica: whose marble sepulcher with wonderful art elaborated, to be erected then he had taken care, when the Relics of her were translated to Rome, as on the IV of May at the Life of S. Monica was said. which being omitted, The same Life of S. Peter Cælestine by Maphæus Vegius was extant also at Rome in the Library of Duke Altaemps, and with Abbot Angelus Riccimus, and is praised by Ciaccone, as written in an elegant speech. Yet because in most things it differs only in style from the other of Peter de Alliaco; but the miracles, which it moreover has, more fully and distinctly can be had elsewhere; we did not judge its accession, although hitherto unedited, ought to augment the mass of this work; but we held it enough, with Annotations hence received now and then to have illustrated the former Life, and the more important to us, because the graver author with a maturer judgment too than Maphæus seems to have written: who yet if he had had and seen the work of Cardinal Stephaneschi, would have been more equitable to the memory of Boniface the successor, and would have believed less of the French, calumniously inventing many things of him. I find moreover with Philippus Alegambe, in the Library of the Writers of our Society, that Vincentius Mastareus wrote in Italian the Lives of SS. Peter Cælestine, Bernardine of Siena, and Equitius the Abbot, whom Aquila has as Patrons: but he who saw the book printed at Naples in the year 1628 at Rome and by my command examined it Conrad Janning, signified, that nothing in it is contained, which can be turned to my purpose, and so removed from me the care of acquiring it.

[5] In the last place therefore we shall give a historical Supplement, quite ample, there is given a historical Supplement from the Italian of Lelius Marinus, received from the Italian work on the Life and miracles of S. Peter of Morone, once Cælestine Pope V, collected by Lord Lelius Marinus of Lodi, Abbot General of the Cælestine Congregation, about the year MDXVIIII, as is read at the end; although that work first appeared at Milan, dedicated to the Protector of the Order Maurice Cardinal of Savoy with the Title of S. Maria in Via-lata, in the year MDCXXX. For this most diligent Author, having scrutinized the Archives of the chief monasteries of his Congregation, not only had before his eyes and faithfully alleged the Authors, as many as before him treated of the Saint, published and unpublished (besides the Life written by Maphæus, and the elogium given to the Saint by an Anonymous, of whom soon) but also the Process of Canonization, and its Summary; and thence, with almost the very words of the deposing Witnesses, whence too his epitome Telera, he expressed each thing, which makes for the present history, a curious observer of even the least circumstances, regarding places, times, and persons. That work the aforepraised Telera of Siponto had, and from it collected in a Latin style a shorter Life, now prefixed to the Opuscula of the Saint himself, by the mandate of Lord Franciscus ab Agellis, likewise Abbot General: which thus contracted in the year then MDCXXXXVIII, the same Telera with new study reviewed, and rendered into Italian published at Bologna, at the front of the sacred Histories of his Order, comprising the lives and elogia of men in it illustrious for the fame of sanctity, which he dedicated to Fabricius Campana, the Apostolic Vicar general of the same his Order. Marinus's work too had and very much praised John Vincentius Ciarlantus, Ciarlantus and others took from it. Archpresbyter of the Cathedral of Isernia, in the historical Memoirs of Samnium, in Italian published at Isernia in the year MDCXXXXIIII, treating several things of S. Peter Cælestine in book 4 chapters 16, 17, 22, and 24. Finally Lord Vincentius Spinelli, Abbot and Procurator general of the Cælestines, with Lelius as leader confesses himself especially to have used in the Life which he published at Rome in the year MDCLXIV.

[6] Other Authors, who professedly wrote the Life of the Saint, in the present or earlier century, not yet by us named, yet consulted and sometimes alleged in the Notes, in the Latin tongue indeed there are two of the Cælestine order itself French, others on the writer of the Life Latin, Dionysius Faber and Benedictus Gononus. Dionysius was Prior of the monastery of Heverlee near Louvain then of the Royal one of Paris, the book being printed about the year MDXXXVIIII, which there in the year MDCLXII given we received from the Reverend Father Franciscus Gervaise the Prior. But that Faber professes himself to give the Life, composed by Peter de Alliaco, but by himself enriched and given a more polished style. Benedictus, among the Lives of the Fathers of the West, printed at Lyons in the year MDCXXV, partly from Peter and Dionysius, partly from other ancient monuments wove the Life, and Italian. to be read in book 6 page 344 and following. In the Italian tongue we find alleged by Marinus in the proem Octavianus of Bologna a Cælestine, by whom there is extant a Life published in the year MD at Bologna; and the Nocturnal Poet of Naples, in vernacular tercets there at Bologna in the year MDXX printed; but neither yet have we been able to see. But we have seen and have, that which Paulus Regius, Doctor of Sacred Theology, first in a single book published at Naples in the year MDLXXXI, then Bishop of Vico Equense, in the very city of his See caused to be recast in the year MDLXXXXIII, at the beginning of Volume 2 on the Lives of the Saints of the Kingdom of Naples distinguished into XXV chapters. And these are the sources, from which then others and others more recent, in various places and tongues, took the shorter lives and elogia of S. Peter Cælestine, by no means here to be singly enumerated.

[7] As for the year of death nothing seems able to be had more certain than it. For Stephaneschi the Cardinal in the preliminary Prose, says that in the year MCCXCV, on the XIV of the Kalends of June the Saint died, and Peter de Alliaco, The Saint is commonly believed to have died in the year 1296, whom commonly all the other writers followed: for he says in book 2 number 18, that when on the day of Pentecost the Saint had most devoutly celebrated Mass, the dissolution of his body within the next Sunday to be at hand he foretold, and on the day of the Sabbath at the evening hour sent forth his spirit: but the Bull of Canonization, on the fourteenth of the Kalends of June commands his feast to be celebrated; on which day, says the same Peter, at number 19, after the labors of this life in the peace of Christ he rested. But such a concourse of the first Sabbath after Pentecost with the XIX day of May is had in the year MCCXCVI, when with the Cycle of the Moon 5 of the Sun XVII the Dominical Letters A G, Easter was celebrated on the XXV of March, and the feast of Pentecost on the XIII of May. To this deduction conformably also the same Peter defines the imprisonment of the Saint in the fortress of Fumone by the space of ten months. The Anonymous in the manuscript Lives of the Pontiffs deduced even to the year MCCCXXX, on the Sabbath within the Octave of Pentecost May 19, and so written only XX years after the Life dictated by the Alliacensian, treating of Cælestine, He survived, he says, his abdication for one year, four months, XXXVIII days, dead on the Sabbath within the Octave of Pentecost, namely on the XIV of the Kalends of June in the year of the Lord MCCXCVI … to the Catalogue of the Saints

noted in MCCCXIII, but from his own passing in the XVII. The same as to the year of the Lord agrees Maphæus Vegius; but, the circumstances of the Pentecostal festivity which Alliacus had noted being omitted, only he adds, that the Saint passed, when he died, the LXXXVII year of his life.

[8] Meanwhile Ptolemy of Lucca, then while the matters were being done living and writing, first in his Annals printed, when he had narrated various deeds of the year MCCXCVI, thus begins the following: Ptolemy mentions him as still living in the year 1297, In the year of the Lord MCCXCVII, Boniface makes a process against the Colonna, on occasion of Stephen de Colonna, who had plundered the treasure of the Pope: but the aforesaid Cardinals, namely the Lord James and the Lord Peter de Colonna, against the said Boniface write a famous libel, which they directed through all parts of the world to the Princes and Universities of Schools, asserting that he was not Pope, but only Cælestine. Of whose death indeed nothing more in these Annals Ptolemy: but in the Ecclesiastical History, more diffusely written, among the Codices of the Barberini Library Manuscripts in book 22 inserting, which below we give the Life of Cælestine, he concludes with the narration of the death and Canonization and says: Held therefore in custody, not indeed free, yet honest in the castle of Fumone, on the XIV of the Kalends of June he dies: and to have died only in the year 1302, and in a certain monastery of his Order, which they call of Anthony, behind the altar he is buried, in the year of the Lord MCCCII, as they relate. But the Canonization was done at Avignon in the year MCCCXIII, from his passing in the X or XI year. There was instituted his festivity to be celebrated on the XIV of the Kalends of June, on which day he himself migrated to the Lord. From the hastening copyist had indeed fallen the word Kal., but the determination of the feast sufficiently indicates that it was from the mind of the Author to be supplemented; there remains therefore only to be considered the year, and to be asked whether it can be confirmed or weakened from elsewhere.

[9] That therefore by the aforecited authority of Ptolemy we may be little moved, makes Stephaneschi the Cardinal, nearer and more intimate to the deeds done, and equally contemporary to the Saint; and perhaps senior to Ptolemy himself, William of Nangis, certainly before he himself ceasing to write, and ending his Chronicle with the year MCCC. For he at the year MCCXCVI thus speaks: Cælestine Pope deposed closed his last day… [but against make the nearer Stephaneschi and the more ancient than Ptolemy William of Nangis,] Peter and James de Colonna Cardinals of the Holy Roman Church, who that the deposition of Cælestine Pope had been undue and the promotion of Boniface unjust were asserting, by this intending the Roman Church to be moved with schism, were deposed from the Cardinalate by Pope Boniface, and were deprived of all ecclesiastical goods and benefices. Let us say therefore that the controversy with the Colonna, was begun while Peter was still living; and that this was the cause of the stricter custody: but the same controversy after Cælestine's death growing even more heated, the libel was widely scattered, already perhaps before published, and Boniface compelled to proceed more harshly, and the sentence at length pronounced in the year MCCXCVII. But Ptolemy, then perhaps dwelling in his Bishopric of Torcello, did not sufficiently distinguish these: and when he had read that Peter died on the XIV of the Kalends of June on a Sabbath, likewise health conferred on Antony Bishop of Luni in the year 1297, sought a year fit for such a concourse, and so ran on even to the year MCCCII. Indeed it is scarcely credible that by the rivals of Boniface a rumor was scattered as if Cælestine still lived; since the miracles begun immediately to be done at the sepulcher proclaimed his death: of which too one, by Lelius Marinus from Manuscripts related, most evidently concludes against Ptolemy. It is that of Antony, the domestic Presbyter of the Cardinal of Sabina, first made Bishop of Luni: who seized with a grave disease by the admonition of that same Cardinal had recourse to invoking the help of Cælestine, now dead and working miracles; and having experienced the same he himself went to the sepulcher, and adorned the place with a golden coverlet, and returned joyful to Rome. For of two Antonys, who about this age undertook the Church of Luni to be ruled, it appears that the Genoese cannot be understood, in the year MCCCXXXVIII created in France, whither now from the year MCCCV the whole Curia had passed; but is to be understood the older Antony of Bayeux, whom Ughellus in volume I of Italia sacra from the Register of Boniface teaches to have been promoted by him in his III year, on the Ides of May, that is in the year of Christ MCCXCVII. But he who then was Cardinal Bishop of Sabina Gerardus, and gave the counsel of invoking the Saint, as in his epitaph is read, died when March was entering, and they numbered the years of the Lord: M once, and C thrice, twice I, that is, MCCCII. Nor does it matter that the same narrating Faber chapter 44, names not Gerardus, but William: for he seems to have found that name after the custom of the century written by the sole initial letter G, and to have ill understood him, who in the year MCCCXII created in France, there died in MCCCXXXVI, and so could have seen neither Antony Bishop of Luni.

[10] Now as for the years of age; the aforesaid William of Nangis says, that Peter was, when he was elected Pontiff, of age as is thought of seventy years and more, yet vigorous: and it can be said the Saint, but that the vice of decrepit age at the time of deposition Ptolemy accuses, only argues the exaggeration of those, who alleged the impotence of old age in the holy man: but meanwhile both the Alliacensian and Vegius seem equally both to have erred in the number, by excess one, by defect the other. Nor do I know what I ought to establish about Lelius Marinus, defining the Saint born in the year MCCXV, according to whom he would have been LXXIX years old when he was elected Pontiff: because accustomed elsewhere to note his Authors accurately in the margin, here he indicates no one, only says that of the month and day on which Peter was born nothing written is found; only to have passed the year 75 when he died. as if he wished to hint that the year is found, by himself so positively noted. But if he defined it from a testimony not sufficiently certain and clear, there would be place to suspect, that of only LXXV years was Peter when he died, and so in the year MCCXXI he came into the light. With William of Nangis agrees Jacobus the Cardinal, who at the end of book 2 verse 55, says the Saint to the exercises of the solitary life Applied his mind for thrice ten years and more, By chance ten twin — whence the number of fifty years arises; which, twenty years passed in his fatherland being added, make seventy; but neither year is so precisely taken, but that almost two years being added, which between the day of election and death flowed, the number of LXXV years can arise; especially, if we conceive, that the Authors defining the years of the Eremitic conversation, began to number them from the time, when he came into Murone; the three years not being computed which before he had passed elsewhere. So to Peter de Alliaco, numbering sixty-five years of life, the ten had fallen out, and to Maphæus Vegius writing 87 years of age by ciphers, or to those who transcribed him, some other error crept in, about which we need not labor, having nearer and contemporary witnesses.

A COLLECTION

Of more ancient monuments.

gathered from various books.

Peter, Cælestine V, Supreme Pontiff (S.)

BHL Number: 6733, 6745, 6756

FROM VARIOUS SOURCES

CHAPTER I.

The confession of S. Peter on the Acts of his adolescence even to the Priesthood.

[1] Among the Opuscula of S. Peter Cælestine published, the first place deservedly occupies, the Life, which the same holy Father wrote, and in his cell left, when thence made Pope he withdrew: so Telera, prefixing the Title which he wished to that opusculum, which I would prefer, by the example of holy Augustine, to call a Confession of a humble soul, weighing the divine benefits in himself, and committing them to writing for the private instruction of the disciples; and I shall divide it in two so that in Chapter I the deeds before the Priesthood, in Chapter 2 the rest may be explained: which although in the authors of the life to some extent are read, yet it is better from the very mouth and pen of the Saint to receive the naked truth: which he promises thus beginning, Having professed himself about to write the truth, Come, and hear me, and I will narrate to you, who fear God, how great things He has done for my soul. A clean heart create in me God, and a right spirit renew in my bowels. Lord, thou wilt open my lips, and my mouth shall announce thy praise. Whatever we say, let it be to the praise of God, and to the edification of the neighbor: because the Scripture says: Let mercy and truth not desert thee: encompass it about thy throat, and write it in the tablets of thy heart. Prov. 3, Wisd. 1, And elsewhere: The mouth that lies kills the soul. Therefore in all things which I am about to say, I will speak the truth in Christ, I will lie in nothing. Having prefaced these things the Saint proceeds to explain the beginnings of his life.

[2] But first of my parents I will say something: whose names are these, Angelerius and Maria: but they were both just before God, as I believe, and before men greatly praised; he narrates that born of pious parents, simple and upright and fearing God; humble and peaceful, not rendering evil for evil; alms and hospitality most willingly to the poor they gave. Who in the likeness of the Patriarch Jacob begot twelve sons, always asking of the Lord, that some one of them might be a true servant of God. For which occasion the second son to the studies of letters they handed: who when he had become a man, very beautiful and good according to the pomp of this age, yet was not solicitous in the service of God, as his parents had desired. by his mother, desiring a religious son, But the father being dead in a good old age, the wife being left with seven sons (because the others had now died) the good woman saw, that that son a Cleric was not spiritual, as she herself had wished: she groaned with her whole heart, and said: Alas wretched me, how many sons I have borne, and none of them do I see a servant of God! But there was the eleventh son then five or six years old, in whom God wonderfully showed His grace; because whatever good he perceived by hearing, all in his heart he laid up, and all to his mother he related, and often said to her, I wish to be a good servant of God. Which the mother considering, within herself said: I will hand this my son to the study of letters; and perhaps to him the Lord will give a better grace than to the other son: he was applied to studies, and if that one should die, this one would remain to me. Which also was done: for he became a monk, and in a short time died: and that boy survived, still knowing little of letters. But the devil, who is always contrary to all good, fought through himself and through his own: for first he tempted the boy, that he should not wish to study: likewise he tempted the boy's brothers, that they should not consent; whence as much as they could they opposed the mother, saying, one not laboring suffices for us: because in that country the Clerics labored almost nothing. The devil tempted also a certain rich man of that country, and in them detained, who flattered the boy, saying, I wish to make you my heir.

There was present too a certain one (as I truly believe) a dæmon, because so it seemed to me to be, although I was a boy, who said, that he was divine, and said to the mother: What have you done? Take this one from study, and instruct another younger son, because this one will not be a servant of God, as you believe, nay quickly he will die of such a death: about which the mother was much saddened, but yet on account of this she did not cease to do what she could.

[3] She recalled one thing which had happened at the boy's birth: on account of the presages given her about the boy, because (as she herself said) when the boy had come out of his mother's womb, he was clad in a certain religious garment. And she recalled another thing, which had happened on the first day, when the boy began to read: On that night her husband appeared to a certain godmother saying, my wife has set our son Peter to the study of letters. O how well it is for me, and for him, and for many others! Tell her therefore, that if she loved me, in this let her show it, that as much as she can she should do it, and what she began let her perfect. Whence the mother against the will of her sons, took of the substances which fell to her, and gave to the master that he should teach the boy. To whom God conferred so great grace, that in a short time he read the Psalter. then confirmed in various ways: Who when he was still a boy and simple, so far that he did not recognize the Blessed Virgin, and B. John, who are painted on the Cross, yet he saw them descend from the Cross; and taking the book, in which the boy read, both on it, that is the Virgin Mary and John, beyond measure sweetly sang. Which the boy related to his mother with great joy. To whom the mother said; See, son, that you tell no one. Likewise when still a boy he went with other boys playing, he was tempted by the devil, that he should say words, which were not lawful, and which the boy himself knew not. But night coming, he saw in sleep, that he was in the church, where he read by day, and was before the Altar: and behold the Angels descended from on high, and stood on every side of the boy, threatening and saying, why did you reveal such things? Beware lest you reveal such things any more: and one spoke to another, Strike him, why did he reveal these things? Yet no one struck. These and many other good things in vision he always saw: which when he related to his mother, she prohibited, that he should tell no one, and he told no one. The mother too saw in sleep, that this boy was the keeper of many sheep, as white as snow: about which the mother beyond measure grieved; and even after she had awakened, too much she was saddened. But when on the following day she was with that boy, who was now twelve years old, she said to him, Son, such a dream I saw of a certain Cleric. To whom immediately the son answered, saying, This one will be the keeper of good souls. She hearing this, cheerful and rejoicing said to her son: Son, it is you: be comforted in the Lord.

[4] Many wonderful things God did for the mother of that boy, which with his own eyes that son saw. First when she was detained with a grave infirmity, for the space of thirty years and more, so that she had lost the right side of her body: to whom too other benefits conferred, on a certain day she thought in her heart to go to a certain holy place, which she did, and in one night she was healed. Likewise that very son, when he was a boy of three years, struck his eye on a sharp wood, and was blinded in the right eye, so that the physicians and all who saw him said, that the eye was lost. But she confiding in the Blessed Virgin, took him to a certain church of the Blessed Virgin, and remained there with her son the whole night: and so in the morning the eye was found sound without blemish. Likewise when another son, who was married, was reaping the harvest, in his own and his sons' person. an ear of wheat clung to his eye, and so hid itself in it, that by no man could it be found: and so for many days he went here and there seeking help, and did not find it; whence he cried day and night for too much pain. But the mother sad and grieving turned herself to the Blessed Virgin, My Lady, saying, restore the eye to this son, as to my other son hitherto you have restored. The light of day coming that son the Cleric looked into his brother's eye, and behold the ear was in the middle of the eye tending outward: he himself seized it with his fingers only, and drew it out of the eye. Likewise at a certain time of great famine bread had failed her, and she could not find any refuge: whence she turned herself to God on a certain night, asking and seeking of Him, that He himself would mercifully provide for her sons, lest they should die of hunger. But rising in the morning, she said to her son; Son, take the sickle, and go to the field, and seek within it: perhaps God will do mercy with us, that we may not die of hunger. But it was then near the time. The son refused, and would not go, saying. Why do I go? The harvest indeed is still green, I shall profit nothing. But yet at length he gave assent; he went into the field; and found in the middle of it as great a harvest white and dry as was necessary; which he that same day collected, threshed, and to the mill carried, and gave thanks to God. Likewise this mother greatly honored the Saints, and observed their solemnities. Whence on the Beheading of S. John (because on the following day it was necessary to make bread) that evening she wished to make the leaven; she began with fear to put water into the flour, and behold suddenly all the flour seemed to be worms. Then she frightened fell to the ground, praying God and saying, Have mercy on me; and immediately the flour returned to its state.

[5] But the boy more and more longed to serve God, and most of all in the desert: At twenty years touched by the love of the desert he leaves his fatherland: but because he did not know that a Hermit could be with a companion, nay he believed that he ought always to be alone, and he himself much feared in the night on account of phantasies; thus doubting, he knew not what he should do; for there was not in the fatherland any servant of God, from whom he could receive counsel: and so he passed from one time to another even to twenty and more years. But this youth had a certain companion, greater than him, in time and age: to whom he began to say, What do we do? Let us go out of our fatherland, and let us go far to serve God; but yet first let us go to Rome, and with the counsel of the Church let us do all things. He acquiesced, and deserted by his companion, and they began to walk: and the journey of one day being completed, that elder one repented, saying to him, Let us return, and let us not leave our fatherland and our kinsmen. He inspired by God, said to him; I confide in God, that if you leave me, God will not leave me; I will by no means return. And he remained alone. And walking the journey of one day, he came to a certain fortress Sangrum at the ninth hour. And immediately when he had come to that fortress, the air was troubled, and there was made a great tempest of wind and rain, when before it had been the best weather: but he wished to walk further. He came therefore to the bridge of the river, which was outside the fortress: and while he was in the middle of the bridge, behold the wind rushed upon him, the fear being overcome, he pursues the journey. and struck into him great fear, so that too much troubled he turned himself back. But at the head of the bridge was the church of S. Nicholas, into which he entered, and asked the Lord and B. Nicholas, that they would help him. But comforted by God he remained there for very many days: and while he was there, he understood from certain ones, that a certain Hermit was on the mountain near that fortress. Joyful he and rejoicing went to him: but before he went the Spirit of the Lord prohibited him, that he should not tell him his secrets. He went therefore to the hermit, and before he entered his cell, God showed him his dishonest life, so that he said nothing to him, except only of the journey to Rome, because that one said, that he would go to Rome. Whence that one appointed a day, on which he should return to him, that they might begin the journey: which the Lord did not permit, that on that day he could return, for it would have been evil for him, as appeared.

[6] But on the next day he bought two loaves and fish, and ascended the mountain. And when he was now near the place, Ten days being passed in the eremitic cell, behold there met him two most beautiful women, who grievously fought with him, taking him by the hands, and saying, Do not go, because the hermit is not in the place, come with us. He scarcely escaped from their hands. But he came to the place, and found the cell open, and no one was there. But this was in the month of January, and there was great snow, and then it was snowing. But immediately the Spirit of God was with him, and he began to think saying, Remain and try, and you will see what God will do for you: and so he remained, with much doubt and fear. But after he had long kept vigil, weighed down with sleep he fell to the ground, and slept. And behold a great throng of Angels and Saints was around him so openly, that it seemed to him that he kept vigil; not without divine solace and in the mouth of each of them were red roses, and with those roses they sang delightfully too much: so that after he had been roused from sleep, he heard that song for as long a space, as a Pater noster could be said. Then he joyful as much as cannot be said, and now made secure, remained there ten days alone, satiated with joy and gladness.

[7] But after these things the Lord showed him a place on another mountain, in which he found a great rock, and under it he dug a little, elsewhere under a rock for three years he lives: so far that scarcely could he there raise or extend himself; and there he remained for the space of three years: in which place the Lord showed him many good things. For first every night at the fitting hour he heard the sound of a great bell. But there came a certain one from a certain good hermit, saying, That that brother has a cock, which sings in the night, why do you not have one? And behold a certain matron was then present, who immediately said to him; I have a most beautiful cock, if you wish I will bring it to you. He, as a simple one, answered,

I wish: and it was done. But the cock never sang, and the sound of that bell disappeared. He at length perceived what he had done: he returned the cock, but the grace which he had lost he never wholly found again. Likewise many times, when he prayed in the night, he saw on this side and that beside him two most beautiful men, clad as Bishops, singing Mass; and it seemed to him, that they said the Psalms with him. amid various temptations. In the beginning of his conversion, he sustained many temptations, waking and sleeping. For two dæmons took the form of certain women, whom before in the world he had seen, who were very delightful, and often the appearances of them they represented to the eyes of the heart. And also while he slept, one of them with naked body on one side, and the other on the other were placed, and so they fought with him. He propped, while he kept vigil, his tunic under his feet; and those dæmons by force drew the cloths from his feet, and joined themselves to his body: but yet, the Lord helping, they did not prevail. Likewise in that place there were reptiles, serpents, scorpions, lizards, and such. Whence sometimes when he slept, those which commonly are called toads entered into his breast, and clung to his flesh; because he had no other cloth, except one tunic with a hood, with which he covered his head. And also after he rose, sometimes he did not perceive them, and said the whole Matins, bending his knees several times: but when he perceived them, he loosened his girdle, and so they fell upon his feet. And what was wonderful, he thought nothing of this what it was: but after they fell upon his feet, then he trod them under his feet, and they cast water from their mouth, and then he perceived what they were. Many other good and evil things happened there to the same: but to tell it would be long. I will come therefore to other things.

ANNOTATA.

CHAPTER II.

The Acts on the Mountains of Murone and Magella: divine visions, and diabolical temptations.

[8] Three years being completed in that place, all people persuaded him, that he should undertake the Priestly Order: on which occasion he went to Rome, and there was made a Priest. Made a Priest he migrates to the mountain of Murone: Then he came to the Mountain of Murone, and there found a certain crypt, which much pleased him. But immediately when he entered, he sat; and behold a great serpent went out before him, and departed from that place: in which many good things God did for him for the space of five years. And because he always desired solitude and poverty, therefore he thought sometimes to leave the office of the Mass, and wishing for humility to abstain from the Mass, and this with the counsel of the Pope. But this was in winter, since there was great snow on that mountain, and therefore he could not descend. He was therefore for many days in that temptation; and when near was the day on which he ought to undertake the journey to Rome; behold in the night he thought in a vision, that he went to Rome, and while he went, he wandered from the way: but looking before him, behold two Friars came, whom he asked about the way; who answered nothing, but rather among themselves laughed at him: whence he sad and grieving sat. And behold a certain matron came, whom asking about the way, she answered, You ought to have asked God when you were in the crypt, and nothing else she said: He understood, that of this he had not made prayer. He asked God, and behold a certain Abbot who had died (and he first had given him the habit of Religion) came to him in a vision in such a manner. It seemed to him that he was before the Altar, and behold there appeared to him behind him clad in a very white garment, saying to him, Son, pray for me, and remain with God: and he wished to withdraw. Whom he seized by the cowl, he is divinely bidden to do it, and would not let him go, although he said humbly, Let go, son; let go, son. To whom he, I adjure you by the living God, by the holy Trinity, and by the other Saints, that you tell me what I should do about such a matter? But he answered saying, Say Mass, son, say it. And he, B. Benedict and many other Saints would not touch so great a mystery; how shall I, who am too much a sinner, be worthy to perfect such a work? To whom he, O, son! Worthy? And who is worthy? Celebrate Masses, son: celebrate with fear and trembling: and immediately he vanished. On the same day there came to him a certain other holy Monk, to whom he was wont to confess; who said to him likewise, as the Abbot had said to him in the vision before.

[9] Likewise at another time there happened to him much temptation, what he should do when pollution happened to him, if on the same day he should celebrate, or not? And seeking counsel from many Religious, one said, yes, another no: and so he was in great doubt, even after a nocturnal pollution, not knowing what he should do. He asked therefore God, that He would help him in this: And behold the same night sleeping, it seemed to him that he ascended a certain fortress placed on high; and entering the gate of that fortress, he saw a great cloister, and in the middle of the cloister a great palace, and round about the fortress many cells, in which cells were Friars clad in white garments. But he desired to go into the palace: but he led with him a certain little ass, which he could not leave. He began therefore to ascend the steps of the staircase of that palace, by a beautiful vision animated to it. up which lightly the little ass ascended; and so ascending three or four steps, that bad little ass began foully to cast from its body dung, as if it had eaten tender herbs. Which seeing he, he fixed his step sad and grieving, and dared not ascend. But he saw at the head of that staircase, at the entrance of the palace, three Persons similar and equal, so that they seemed as it were one, and all looked at him. Of whom one, who seemed Christ, said to him, Ascend, ascend. Why do you not ascend? Because the little ass does its custom? What is it to you? Ascend, ascend. And immediately he was roused from sleep, filled with all joy and gladness, praising and blessing God. Many and unnarrable good things happened to him in that place for the space of five years.

[10] But because here he always sought solitude, and all the woods, which had been around the place, were destroyed and by men cultivated; he withdrew from that place, and came to the Mountain of Magella; where he found a certain great crypt, which much pleased him. But it did not please the two companions whom he had, The Saint passes over to Magella, nor even any of his friends; for all were contrary, one only excepted; whence alone he remained in the place. But after some days the companions followed him, because they much loved him; who made little fascines of brushwood, and erected them, and so closed the crypt, and dwelt in it. And because in the time of fervent summer, namely the month of June, the brushwood was dried up too much, behold on a certain night there was present the tempter, and the whole cell round about seemed to burn. But he called the Friars saying, Rise quickly, and cast all things out. But they rising, saw the cell burn. and constantly remaining there, With great haste therefore they took what they could, and fleeing began to murmur against him, that he had come to such a place: for they believed that fire had descended from the height of the mountain. Then he comforted by God, in his heart said, Even if my whole body were burned, I will not leave this place. And immediately that fire vanished, as if it had been a dream. Several of his devout came, and much accused him of such a place, saying to him: All men cry out against you, and reprehend this: and unless they feared you from devotion, before you they would cry out. And well you know, that we love you; but yet so we have failed, that scarcely any longer would we come, so hard and long is that way: and even those of the near fortress now will not come. But he with a placid and humble mind answered, saying: Most dear, go with the blessing of God, and then come when from great will it shall proceed. But a little after one of them asked of him, that he should be received as a Friar, which also was done.

[11] Many began thereafter to leave the world, and came to him: he receives several companions: but he as much as he could refused to receive them, saying, that he was simple, and his desire had been, that always alone he should remain: but sometimes overcome by charity he gave assent. Many and great signs there appeared; by which God showed, that He had chosen that place in honor of the Holy Spirit. For in the beginning, when the Friars began to dwell in the place, there appeared there a certain dove, which always seemed to take food in the proper place, in which the altar afterward was placed, and so it walked among the Friars, as if it were nourished by them. Whence a little oratory being constructed, he builds an oratory marked out by a dove. this dove often was in it, even while the Office was said; so that on a certain day there were outsiders in the oratory at Mass, and the dove among them: and so one of them bent himself to take it, but by no means could. And so that dove, for the space of two or three years, appeared there.

[12] But after these things there was erected a beautiful oratory in honor of the Holy Spirit, and many came with great devotion, even from distant parts: whence on a certain day there came certain ones from his fatherland, and the Friar sitting with them, spoke with them of the word of life. And behold there came up four men from another fatherland, and immediately as they arrived, there came upon that Friar a certain spirit of charity and great ardor, where he praying with the pilgrims, so that scarcely could he contain himself: whence quickly he sent away those of the fatherland from himself, and remained with these, and his Friars:

but it was the ninth hour, whence he said to them First let us render to God the due praises, and afterward together we shall have consolation. And they entered the oratory, and said the Office. But they began to hear the sound of many and great bells; yet that place was so remote from the habitations of men, that never could the sound of any bell have been heard there: whence they were astonished. Then two of them went out of the oratory, lifting their eyes and ears to heaven, and weeping. But going out from the Office, those men came to the Friar with tears, and great fear, saying, Where is the place in which it is rung? But the Friar hearing their words, there is heard a miraculous sound of bells, understood the cause, and said to them, It is not very far, and so to other words he passed. And they sat speaking many good things until vespers; and when the hour was made they entered to the Office; and immediately they began to hear the sound of great bells until the end of the Office: and so at all the hours night and day, until the third day until they withdrew. From this moreover it is proved, that that sound was from God; because one of them suffered a great infirmity, which was such. While he slept, suddenly he was roused and vociferated, fleeing from place to place, and hiding himself in whatever lurking-place, and no one could hold him: and two of them are aided. but from that day he never felt such things. But another suffered a spiritual infirmity, so that every night at least twice he fell into pollution: who from that day was freed from the vice, so that he never felt anything of it. But the dæmons fought every night and for a long time, but by the grace of God they did not expugn. But all these four had been converted to God, and immediately took the habit of Religion, and gave all their things to the poor. Two of these, who were young, led such a life, that God showed them many things in life and in death: the other two, who were now old, led a good life for several years, and rested in peace.

[13] After these four, several heard the sound of bells, namely in the aforesaid place; and after they had heard there, the same sound is heard by many other seculars, everywhere they heard it, except within a city or fortresses. Only of one city there were twenty who heard that sound, and of other parts several men: who all were laymen and seculars, and none of them was a Cleric or Religious, which is wonderful. But the Friars who were in that place, all heard it; and according to the day of greater festivity, so the sound of very many bells they heard. All indeed the Friars heard it, but not all equally; and all the Friars, because one more openly than another, and of very many and diverse bells. A certain Friar heard one bell, which rendered a sweeter sound than all the others, and this was rung when the Body of Christ was elevated; which bell was heard always in a certain place of that mountain, in another place two, and in another two. And doves were seen many in the air above the place: and the more anyone accommodated his hearing to that sound, the less he perceived it, and conversely: and so much that sound filled the hearing, that scarcely could it be borne.

[14] There was heard often the great chant of the Office, sometimes in the oratory, sometimes in the cell of that Friar, and there were understood the things which there were said. likewise Angelic chants: A certain Friar often, while the Office was said, heard other most sweet voices with the voices of the Friars, so that while the voices of the Friars paused, those voices better were heard. On the feast of B. Stephen in the evening this Friar said to his Friars: Let us make this night a good Office to the honor of B. John, and tomorrow I will give you a meal: but it was the sixth feria. They rose very early to the vigils, and the Office being said, the Friars returned to their cells. And so that Friar returning to his cell, prayed as long as he wished: and afterward he placed himself on the board, on which he slept; and immediately rapt by sleep he began to hear the Office in the oratory; and suddenly roused, listening too openly he heard it, among which he is admonished to keep abstinence: but the cell was distant from the oratory ten paces. But there were several who said the Office, among whom were boys: and one, who seemed to be above all, sent forth a voice like the voice of a trumpet. But the Office being said they went out of the Choir, and fixed their step before the Cross, and there said many good things especially of that place. After these things the greater of them turned himself to the cell of the Friar, and with a great voice said: Peter, observe abstinence, observe abstinence; and immediately they vanished.

[15] Likewise on a certain day similarly after Matins this Friar lay on his board sleeping, and behold suddenly it seemed to him, that he was in the oratory; and it seemed that then Mass ought to be said, by other visions likewise he is taught, but he knew not by whom. But he saw then few men in the oratory, and immediately it was filled with men clad in white garments. And then there appeared a certain one at the right horn of the altar, who said Mass, and he seemed to be the Abbot of that Friar, but he did not know him. But after he was roused, it seemed to him that it was the Holy Spirit. But all stood with much reverence: but this Friar was at the right hand of that Abbot. When therefore the Body of Christ was elevated, a certain bell was rung, the virtue of whose sound wonderfully and suddenly drew all those cast on the ground to the altar. And then this Friar awaking, found his head, where before were his feet: and he heard that glorious sound, even after he had awakened. But at another time at the dawn of day he sat in his cell, and a book was before him, the place to be divinely consecrated. and he read in it: but the window was now open. And behold suddenly outside the cell near the window there appeared several glorious ones to see, who said among themselves, Let us build this cell; and they began to say the Office of Dedication, going round about the cell. And this Friar said the Office with them, of which he wondered, saying within himself, What is this? Now I do not sleep. And he looked at the book, putting his hand on his own letters, because it was now day. And the Office being finished, he felt himself openly stripped of a certain most subtle garment, which he had not felt when he was clad with it, and immediately they vanished.

[16] Likewise to a certain Friar of the place on a certain Lord's day there appeared in a vision a certain splendid man, similar things too seen by his companions, saying to him; See that this oratory is built by God, and this sign I give you: this morning when you enter the oratory, the lamp which is before the altar, will go here and there: which also was done, all the Friars seeing it: and very wonderful, because although the lamp was full too much of oil, nothing went out of it, although they saw it run much into various places. Likewise sometimes certain Friars saw a great throng of dæmons in the wood around the place, roaring and bleating like sheep, wishing to enter into the place; and on that part above was another throng of good spirits; who fought against them, and did not permit them to enter. Likewise on a certain Lent the Friars gave themselves to too much abstinence, prayer, and silence, and the other good works as much as they could; but the devil tempted them inwardly, the dæmon gnashing in vain and vexing them. namely in heart, nor could do anything to them. Whence he was present to them openly on the Sunday of the Passion in the night, before the Friars rose to the vigils. But while they were in their cells, the dæmon struck four Friars with great fear, so that rising to the vigils they all began to vociferate and say, Help us, help. One of them had lost both hands, because all the fingers of either hand were turned away; and all the Friars who were in the choir and in the church through the air on every side saw most foul dæmons, so that all left the Office. But the Friar who was in the cell, when he felt this, sent to them, saying, that they should by no means leave the Office who could. But morning being made all those phantasms vanished. But all things which are said they heard continuously for the space of three years, namely while the oratory was small, but afterward rarely and to few men they happened.

ANNOTATA.

CHAPTER III.

The election to the Pontificate and its abdication, by Ptolemy of Lucca, William of Nangis, Francis Petrarch, nearest in age celebrated.

[17] At twenty years (as at number 5 is said) the Saint was, when having gone out of his fatherland he undertook the solitary life; wherefore he can seem to have been about thirty years old, when he committed to writing what in the two preceding chapters we have given: who would that likewise he had committed to writing the other things done in all the remaining space of his life even to the Pontificate! But to this by what reason he was elected, will best teach those who made the election, the Cardinals, by their instrument made thereupon, which together with the Bull of Canonization from the most Illustrious Abbot Angelus Riccius at Rome we received in Manuscript, but printed we found at Paris by the care of Dionysius Faber after the Life. Receive it: In the name of the holy and undivided Trinity, of the Father and of the Son and of the Holy Spirit. Amen. We by divine compassion Brother Latinus of Ostia, Geraldus of Sabina, John of Tusculum, and Brother Matthæus of Porto Bishops; Hugo of the title of S. Sabina, By 11 Cardinals, Peter of the title of S. Mark, and Benedict of the title of S. Martin, Priests; Matthæus of S. Mary in the porch, James of S. Mary in Via-lata, Neapoleo of S. Adrian, and Peter of S. Eustace, Deacon Cardinals. We make known, that in the year of the Lord one thousand two hundred and ninety-four, in the month of July, on the day of the moon, the fifth of the same month, the Apostolic

See by the death of happy recollection the Lord Pope Nicholas the fourth being vacant, in the year 1294 on July 12, after divers treatments, held at divers times by us on the election of the supreme Pontiff, to which the desired effect did not accede, in common consistory in the wonted manner we convened, the venerable Brother our Peter, Priest of the title of S. Mark aforesaid, being absent, who was in his lodging detained by infirmity or weakness. At length among us, unexpectedly or unforeseen, of the venerable and religious Father, Brother Peter of Murone of the Order of S. Benedict, a man of celebrated sanctity, mention being made; all, who then present were in the consistory aforesaid, by common vote, to his person directing the gaze of intent consideration, upon him, as if divinely inspired, not without the shedding of tears, no one at all discordant, we consented. And our venerable Brothers, the Lords John Bishop of Tusculum, Hugo and James aforementioned, to the aforesaid Peter Priest Cardinal we sent, to scrutinize over this business his vote; who, the name of the same Brother Peter being heard, devoutly consented likewise on the same, as the same Cardinals sent to him, as is premised, in our presence reported. And we, wishing more efficaciously to proceed in this part, to the venerable Brother Bishop of Ostia aforesaid of electing, in his and all our name, the remembered Brother Peter of Murone, as Pontiff and Pastor of the Roman Church, full and free by living voice we granted power. he is announced Pontiff. Who the power itself received, we being present, as is premised, fulfilled it forthwith efficaciously; the same in his and our name, from the power delivered to him, electing as Roman Pontiff: and we the election, of the said Brother Peter made by the same Bishop of Ostia, holding ratified, the same Brother Peter of Murone, although absent, devoutly receive as our and the same Roman and universal Church's Bishop and Pastor. In testimony of which thing, and for fuller evidence, we have caused the present writing to be made, and to be fortified with our seals, and corroborated with subscriptions. Done at Perugia, in the Year, month, and day aforesaid.

[18] Thus far the public Faith of the Cardinals, extracted from the original, existing in the archives of the Abbey of the Cælestines of S. Spiritus near Sulmona, the subscriptions of the single Cardinals being omitted: but these in the transcript of the most Illustrious Riccius singly are expressed under this formula: I Brother Latinus Bishop of Ostia upon the same Brother Peter, although absent, expressly consented, and named and elected him, and received him as Bishop and Pastor of the Roman and universal Church. There follow, in the same words plainly the rest, and there is added in the transcript of Riccius; the Exhortation of the Cardinals, made to Brother Peter of Morone, that he should be content to undertake the place of Pontiff, into which he had been elected, in the year 1294. Which Exhortation under the title of Letters, written by the Pontifical Electors to the Lord Peter the Hermit of Murone, the aforesaid Dionysius published in this tenor: To the most holy Father and Lord, the Reverend Brother Peter of Murone, of the Order of S. Benedict, by divine providence in the Roman Church elected Supreme Pontiff, by divine compassion the Bishops, Priests, and Deacons Cardinals of the sacrosanct Church, the kisses of the blessed feet. If the diffuse material of the deed by the office of a solicitous pen we should pursue, and the quality of the present business with a series of worthy speech we should lay open; it would certainly happen to us to begin the web of a prolix dictation, and to form a page of ample tenor, to be directed to the clemency of Your Sanctity. But lest by the prolixity of words or multiplied eloquences we should overburden Your hearing; the process held by us in the same business, we disclose to You in compendium. and letters being sent, The Apostolic See being vacant, by the death of happy recollection the Lord Pope Nicholas the fourth; We, after divers treatments, at divers times, by the zeal of our solicitude on the election of the Supreme Pontiff held, to which the desired effect did not accede, in common consistory, in the wonted manner we convened; and at length among us, unexpectedly or unforeseen, of You mention being made, all to Your person, conspicuous by the virtue of merits, directing the edge of intent consideration; upon You, He working who makes the minds of the faithful of one will, not without the shedding of tears we consented, as in the Decree, made thereupon more fully and more amply is contained. Since, therefore the Decree itself to You by the venerable Brothers the Archbishop of Lyons, the Bishops of Orvieto and Patti, and the beloved sons, Masters Franciscus Neapoleonis of the City, and Guillermus de Mandagoto, Notaries of the Apostolic See, the exhibitors of the present, we confidently destine; to Your Sanctity most instantly we supplicate, and from the inmost affection of heart we demand, that with profound and sedulous meditation weighing, that this election celebrated of You, He who breathes where He wills inspiring proceeded; attending moreover the manifold necessity, not only of the Roman Mother Church, which the losses of a long vacation has borne, but also of the whole Lord's flock, now long destitute of the convenience of a Pastor, the innumerable dangers too to which the universal Church is known to be subject, unless to them by the Vicar of Jesus Christ our Lord it be met; his assent is asked. and You to the divine dispositions, as becomes Your Sanctity, with humble mind adapting yourself; to the aforesaid election, so laudably and with so great concord celebrated, your pious consent you would accommodate; about to gladden thereupon, by your desired presence, the thirsty minds of your sons, who are we; that what by us with pious intention is known to have been begun, by You a desired and celebrated effect may obtain. Given at Perugia, on the fifth of the Ides of July, in the year of the Lord one thousand two hundred and ninety-four.

[19] In what manner then he was crowned, and a little after, the Pontificate being abdicated, was kept in custody by his successor Boniface, an eye-witness in many things Ptolemy of Lucca, Ptolemy of Lucca narrates, Bishop of Torcello in his Annals, which are held printed at Lyons; but more prolixly in the Ecclesiastical History, which now is kept in Manuscript in the Barberini library: from whose History book 22 the Life of Cælestine Pope V described here we give, which with the published Annals the curious reader can compare. In the year therefore of the Lord MCCXCIV, and from the city founded MMLXXXV, after the feast of B. John the Baptist, that is on the VII of the Kalends of July, at the persuasion of the Lord Latinus Bishop of Ostia, in what manner he was elected on June 25, and after the departure of the King, the Cardinals direct their votes to a certain Hermit of Abruzzo, whose name was Brother Peter of Murone, and elect him as supreme Pontiff, who was called Cælestine V. He very devoted to King Charles in a certain hut had his dwelling; a man of the greatest abstinence and prayer, wholly consecrated to God. The Decree received therefore at the instance of the King and his men and the whole region, he received the Papacy, and came to Aquila: where then he fixed his see, and there he was consecrated, and crowned: and there were at his coronation more than two thousand men, and I was present. But he made immediately after this at the petition of the King one great ordination of Cardinals, he was crowned at Aquila, among whom three were of the Kingdom, namely the Lord Landulphus of Naples, one of his Order who was called Lord Thomas, but the third was the Archbishop of Benevento, who before had been Abbot of Monte Cassino: he made also the Chancellor of the King the Lord Guillelmus of Bergamo, he made also the Lord John Monachi, and the Archbishop of Lyons, and the Archbishop of Bourges: the first called the Lord Beraldus de Glotho, and was made of Albano; the second was made of Palestrina. the Cardinals being bidden to come thither to him; But it is to be noted, that he being created together with the Decree the Cardinals send letters to him, and signify to his Sanctity, that to the commemorated place, where his election had been made, he would deign to come: but he at the instance of the King refused to come, nay rather commanded the same that they should come to him. These things being done therefore the Lord Latinus grievously fell sick, in whom the whole weight lay upon the election of Cælestine. For this Lord Latinus was a man of great religion, and sanctity, and from devotion specially had been joined to Brother Peter of Morone, as the Cardinal Latinus being dead, and to him every year from the time of his acquaintance sent a special alms; and his Confraternity who dwelt at Rome, where they had a cloister near saint Peter, he aided. From this familiar devotion and confidence of his goodness he was moved to persuade of him that he should be assumed as supreme Pontiff. Aggravated therefore by sickness he dies at Perugia, of whom great and virtuous things are said, and worthy of example. But it is to be returned to Cælestine, because he could not be persuaded to come to Perugia, but at Aquila for some time fixed his foot. But so great was there the concourse to him from villages and fortresses, that it was a stupor to see; because they came more to obtain his benediction, than for the acquisition of a Prebend: whence it was necessary for him often to go to the window, all did so. to bless the people overcome by their clamors: which I both saw, and was present when these things were done. Meanwhile some Cardinals precede to the Pope, some follow toward Aquila: yet the last to arrive was the Lord Benedict Gaetani: and it was doubted that he would not come, because he had offended the King in words at Perugia: He came therefore last, and so knew to conduct his affairs, that he was made as it were Lord of the Curia.

[20] These things therefore thus conducted, although Cælestine did the works of a holy man, because through the Pontifical state he had not receded from the innocence of his first state, Meanwhile by the fraud of his officials often deceived, but the same humility, the same purity persevered in him, although the manner of living was changed on account of the dignity; yet he was deceived in his Officials, as to the favors which were done, of which he could have no knowledge; both on account of the impotence of old age, because of decrepit age; and on account of the inexperience of governing, about the frauds and cunnings of men, in which the Curias greatly thrive; whence favors were found sometimes made to three, or four, or several persons; parchment too empty, but sealed. This therefore perceiving certain of the College now begin to complain, and to attend to the fluctuation of the Church, and even to insinuate to the same Pontiff, he is admonished to cede the Papacy. under the pretext of his sanctity, how great a danger was at hand for him. Meanwhile King Charles, as they relate, ordained with Cælestine, or with the good pleasure of the College it was done, that the Curia should be translated to Naples. Going therefore thither he is much stimulated by some Cardinals that he should cede the Papacy, that even Rome under him is endangered, and under him is confounded. By which goads stirred the holy Father thought to cede the Papacy. Which when the King had weighed and the Clergy, he commands a procession to be made from the greater Church even to the Castle of the King, at which procession I was present: where there convened many Bishops of the Region, all the Religious, and the whole Clergy. And when the procession had come to the said Castle where the said Pontiff stayed, we cried out in the wonted manner for the benediction. That he should not do it the Neapolitans supplicate,

But he for the reverence of the procession came to the window with three Bishops. The benediction therefore being given, one Bishop of the aforesaid procession asks audience of the holy Pontiff, speaking in the person of the King and the whole Kingdom, as to the Clergy and people, I being present, supplicating humbly the same, in the stead and name of all the aforesaid, with a most high and trumpet-like voice (because the whole procession heard below in the square but the Pope above in the window) that since he was the glory of the said Kingdom, and they move him: he would consent by no persuasion to resign. To which words by the mandate of the Pope one of those, who were with him, answered; that he did not intend it, unless something else should appear whence the conscience should be urged. Then the said Bishop the spokesman for the King and Kingdom aloud began, We praise Thee O God, and so thence to their own they return; which was indeed, as it is established to me, about the feast of Blessed Nicholas.

[21] But this notwithstanding still some Cardinals bitingly infest, that to the peril of his soul he held the Papacy, but the counsel of cession being resumed, on account of the inconveniences and evils which followed from his governing. At which words the Saint is moved, and so begins to consult his friends in what manner this could be done: and thence afterward in a few days, that is ten days before the Lord's Nativity, he cedes the Papacy into the hands of the College: which cession the College itself too is said to have accepted. But before that cession, by the counsel and assent of his Brothers, he makes a Constitution, that the Pope can in certain cases resign: which Constitution Boniface VIII his successor authenticates, he decrees it lawful and does it, and confirms in the 6th book on Renunciation chapter 1 and the very deed of Clement I, of whom it was treated above of the fourth Pontiff, also makes faith. But after the cession after a little time, according to the form of the Decree; to the election of another they proceed in the presence of King Charles at Naples on the Vigil of the Nativity of the Lord upon the Lord Benedict Gaetani they direct their votes, and assume him as supreme Pontiff, and Boniface VIII he was called, and Boniface Pope 8 is elected: namely in the year of the Lord MCCXCIV. But Cælestine sat from the VII of the Kalends of July, even to the XIX day or thereabouts of December. But wishing to withdraw from the Curia and to pass to the desert, he undertook flight; but Boniface after him sends messengers or couriers to detain him, and finding him they bring him back, and into custody he is put and held, for avoiding scandal of the Roman Church, because with some it was murmured whether he could cede, and so a schism could be generated in the Church. Held therefore in custody, not indeed free, under whom in custody Peter died, yet honest, in the castle, as they say, of Fumone on the XIV of the Kalends of June he dies, and in a certain monastery of his Order, which they call of Anthony, behind the altar he is buried, in the year of the Lord MCCCV, as they relate. This holy man for a long time led the eremitic life, and made many good disciples: of whose Canonization to be made afterward with great men in the Roman Curia solicitude lay, and for a long time lasted. by Clement 5, he is canonized in the year 1313. At length he is given to examiners in the Curia by Clement, at the instance of the King of France and other Princes, upon his life and miracles; and these being investigated and found, and by the College approved, the said Clement noted him in the Catalogue of the Saints under the name of saint Peter the Confessor; by which name also his cession is approved. It was done at Avignon in the year MCCCXVI, from his passing in the X or XI year, and there was instituted his festivity to be celebrated on the XIV of the Kalends of June on which day he himself migrated to the Lord.

[22] Thus far Ptolemy of Lucca in his History, to be corrected in the numbers of years, The reckoning of years faulty in Ptolemy, both here, where he notes the year of death; and in the Annals, where he treats of the rebellion of the Colonna. But that he in those things which only by the speech of the common people absent he learned, was not most accurate, it will help to observe, that when on the XXX of May it will be to be treated of the right of S. Ferdinand the King to the kingdom of Castile, on the part of his mother Berengaria, as among the daughters of Alfonso the firstborn; the authority of the same Ptolemy may less trouble, writing a hundred years after the matter done, that Blanche was the firstborn. Meanwhile let us hear him, who most efficaciously corrects the error of Ptolemy, William of Nangis, somewhat older. he is corrected by William of Nangis, After a two years', he says, three months', and two days' vacation of the Roman Church, the hundred and ninety-sixth Cælestine the fifth presides. He Brother Peter of Morone before called, an Apulian by nation, a Monk and Father of a certain slender Religion instituted by him, which is called of S. Peter in the Mountains, near Sulmona of Abruzzo led a strict eremitic life. He too a man of great humility, of holy condition and celebrated fame, of age as is thought of seventy years and more, yet vigorous and competent, of moderate literature indeed, but of good discretion and some experience, unexpectedly, when the Cardinals seemed obstinate and confirmed in their discord over the election of the Pope, and then to treat of the election had not convened, nor otherwise ever of that Brother Peter to be elected had had any mention (a certain Cardinal of his fame and sanctity in the common Consistory incidentally relating some things) by divine, as is believed, inspiration, by the unanimous vote of all, with very much shedding of tears, as supreme Pontiff was elected: Then he adds About the Lord's Advent Cælestine Pope, I know not by what spirit led, in full Consistory before all, the ring, mitre, and sandals laying down, every Papal office and benefice wholly renounced. After whom the hundred and ninety-seventh Boniface the eighth, a Campanian by nation presides. He Cælestine Pope deposed, wishing to return to the place whence he had been assumed, by no means permitted, but honorably caused him with diligent custody in a most safe place to be guarded. Finally, in the year MCCXCVI Cælestine Pope deposed, closed his last day.

[23] About forty years after the death of S. Peter Francis Petrarch, the most illustrious Poet and Rhetorician of his time, Petrarch in the book on the Solitary Life, composed a work on the Solitary Life, worthy of his genius: in book 2 of which work, chapter 17 when he had treated of S. Peter Damian, who from the desert drawn to the Cardinalate, to the same by right of return came back; Of this, he says in chapter 18 Peter the very rarity itself would make the most illustrious contempt, unless the more recent and clearer contempt of another Peter the Roman Pontiff, whom they called Cælestine, had obscured him: who the highest Pontificate, as a deadly burden, being laid down, into his ancient solitude so eagerly returned, that you would believe him freed from a hostile fetter. Which deed of the solitary and holy Father, let whoever will attribute it to baseness of mind: for it is lawful in the same matter for the variety of geniuses, to feel not only diverse, but adverse things. I for one, both useful to himself I judge it, and to the world: for to both, on account of the inexperience of human things, which by much contemplation of divine things he had neglected, and the long love of solitude, perilous could be the doubtful and turbid loftiness. For what to Christ seemed good, the miracle which through him God showed, on the day which after the renunciation first shone, is the proof: which surely would not happen, if what was done the Divinity did not approve. I altogether think it the deed of a certain most lofty and most free, and yoke-not-knowing and truly heavenly soul; and so I feel, that it could not have been done by a man, except by one who had esteemed human things at a just price, and who had subjected the swollen head of fortune to his feet. The patronage of Ambrose this place needs, from the mind of S. Ambrose to Demetrias, especially from that book, by which to the observance of true humility he exhorts the sacred Virgin Demetrias. Not, as the lovers (he says) of this age think, of a small heart or a sluggish mind is it to spurn earthly riches, to disdain perishing honors; nor there to seek glory, where the sinner is praised in the desires of his soul, and he who does iniquitous things is blessed. Whence if truly be understood that contempt of present things, to what it tends, and what things it longs for; nothing rightly than minds of this kind, nothing will be found more erect; which by most sacred desires transcend all things; nor to any creature, however powerful and wonderful, but to the very Creator of all visible and invisible things they aspire, whom to approach is to grow illustrious, whom to fear is to rejoice, whom to serve is to reign.

[24] By the proclamation of this praise, who anywhere I ask, or who ever more worthy than Cælestine? Others left their little boats and nets, others their little possessions, others the toll-booth, others even kingdoms or the hope of kingdoms, and following Christ the Lord, were made Apostles, were made saints and friends of God; from the magnanimity of soul, but the Papacy, than which nothing is higher (a thing so much desired, and so wonderful, that from admiration and stupor they relate it to be said), who at any age, especially from when it began to be in so great price, with so wonderful and lofty a soul contemned it, as that Cælestine? his pristine both name, and place, and the want friendly to good morals seeking; and, while he looks up to heaven, forgetful of earth? Whom in any state alike pleasing to God, who does not see, who his wonderful works, but worthy of another style, threefoldly distinguished shall have read through, which he did, either before he ascended, or after he descended, than to have pleased God, or while he sat? But what wonder if the virtue of works was not lacking, of whom both the tenor of soul was one, and as far as was lawful the change of life was none? If indeed at the supreme summit of things, and within the most august and papal chamber, a strait and eremitic little cavern meditating, in the high humble, among the throngs solitary, among the riches poor he lived. Add that immediately from the beginning he attempted flight, with a certain disciple of his Robert of Salento, then a youth; but surrounded by an unexpected and sudden multitude of the people, when there was no hope of escaping, turned to the disciple he asked, whether him drawn and compelled to the heights he would wish to follow? But he, who had learned from his Master to spurn the world, but to love Christ and the things by which Christ is gone to, virtue, peace, silence, and solitude; he showed by being seen from death to Robert of Salento. I beg, he said, that you spare my labor and peril, and rather wish me the successor of the want and safe leisure of the cell, than a partaker of the rich and solicitous glory. Which also was done. For he remained, the Father going away to Rome: whose not much after soul, from the twofold prison, ascending to the starry seats he is said to have beheld; ignorant of things, and stupefied at the miracle, and asking, whether him then too to follow, or something else to do he commanded? whom he that in solitude he should persist, admonished; and so seeking heaven, amid the words disappeared. But that disciple

that one mindful of the counsel, coming even to our times, and full of days, before these few years after the Master died, having left great opinion of sanctity with his own and fame of wonderful works.

[25] But to Cælestine I return, whose ascent how mournful and how against his soul it was, his descent joyful and spontaneous declared. But he ceded with a most joyful mind, I heard those narrating who saw, that he fled with so great joy, and bearing those signs of spiritual gladness in his eyes and brow, while from the sight of the Council, now at length restored to himself and free, he withdrew; as if he had withdrawn not his shoulder from a gentle burden, but his neck from dire axes, and that in his countenance I know not what Angelic shone again. Nor undeservedly: for he knew what he sought again, nor what he dismissed was he ignorant. Certainly from labors to rest, from insane disputations to divine colloquies he returned: he left the city; he went in mind, and (unless the haughtiness of the Successor had stood in the way) on his feet he went into the mountain, shaggy I confess and steep, but whence to him there was a level way to the supernal ones: with whom would that we had lived! Which therefore especially of this one alone, among so many solitaries, I would have wished, because nowhere was the prayer of the wished thing nearer. For neither are we separated by a great interval, and a little either by them was to be delayed, or by us to be hastened, that we might pass this journey of life alike, which he with our fathers passed. And in how brief a space of time through all the tract of Italy even to the Alps! how many sacred convents of the Order instituted by him! and now (as I hear) the Alps themselves the propagated devotion has transcended, the religious succession lasts, and will last: and those whom in solitude he begot, live their sons; while those begotten in the palace, and whom he raised either to the Cardinalate of the Church or to other grades, all long ago died: so much more stable are the foundations of sacred solitude, than of the age. Let them deride, therefore, who saw, to whom before the splendor of gold and purple the squalid despiser of wealth and holy poverty was sordid: let us wonder at this man, and among the rarest number him, and call it a loss not to have seen him, whose sight a huge gain, and a most illustrious example could afford, to those attempting the rugged things of a higher life. But the present fame, and the consecrated name of the man, both favor his praisers, and refute his insulters. But thanks to God, we are made so magnanimous, that these two Peters will not be without emulators, and pusillanimity of this kind will by no means be without example of our time, we hope.

ANNOTATA.

p Guilielmus Longus of Bergamo, whose praises more fully Ciaccone pursues, in this however rightly corrected by the successors and reviewers of the work, that from him he believed the sixth book of the Decretals composed: the Epitaph Oldoinus added, who also corrected the errors of Ciaccone about John aforenamed.

q Simon de Bello-loco, Archbishop of Bourges from the year 1280.

r Latinus died on the day 10 of August.

s In the Annals more expressly thus is read: But meanwhile the Lord James de Colonna and the Lord Peter (also de Colonna) and the Lord Hugo de Belliomo, go to Aquila, and were made Lords of the Curia: which the other Cardinals seeing, hasten to Aquila. Then came to Aquila the Lord Benedict Gaetani, who afterward Boniface the next, of whom it was believed that he would not be graciously seen there, because he had much exasperated King Charles at Perugia: who immediately by his ministries and astutenesses was made Lord of the Curia and friend of the King.

t I Cælestine Pope V, moved by legitimate causes, that is, for the cause of humility and a better life and an unhurt conscience, the weakness of body, the defect of knowledge and the malignity of the common people, and the infirmity of person, and that of the past I may be able by the consolation of a quiet life to repair, freely and willingly cede the Papacy, and expressly renounce the place and dignity, the burden and honor, giving full and free faculty from now to the sacred Assembly of Cardinals of electing and providing, only Canonically, the universal Church with a Pastor. The author of the formula is believed to have been the same, who was also the counselor of the Pontificate to be abdicated; to whom too is attributed the Constitution, defining such an abdication to be lawful, by the example of Pope Clement, as that Constitution is alleged by S. Antoninus.

u Our Ms.: And he sat about half a year, for he himself on the Vigil of S. Lucy ceded the burden of the Papacy. Yet if from the day of the Pontificate undertaken, as at that time was done, be subtracted that space, only from mid-July to December 12 about five months will be found: but from the day of Consecration only 3 months, 15 days.

x This is from epistle 84, ascribed indeed to Ambrose, but by many adjudged to Prosper of Aquitaine.

y Namely it is an admirative interjection, Papæ!

z The negation twice omitted, necessary to this place, I believe I have restored from the mind of the Author; who how truly from the heart he preached solitude, his very withdrawal into Vallis-clausa near Avignon proves, where he professes almost all his works either written or conceived.

CHAPTER IV.

A Summary of the miracles before the Papacy from an Italian Neapolitan Manuscript.

[26] After the universal Church's consent referred the causes of solemn Canonizations to the judgment of the Apostolic See alone, In the Italian Epitome of the Summary itself there are related, about the XII century; the method was little by little ordained, by which so great a matter might be treated by as certain a way as could be, and there began from Apostolic Commission to be made in the very places Processes, for hearing the depositions of sworn Witnesses. But because in that manner it happened those Depositions, in a probative form and singly received, to grow into a great mass of writings; this too was prudently provided, for relieving the labor of the Judges, that some Summary of the same Processes should be made, aptly referring in order the heads and articles of the truths, declared by the Witnesses, the names and number of the Witnesses being briefly added. A twofold example of this practice this day the XIX of May offers us; one in the present Saint, of whom Marinus testifies, not only that Processes are held and by him were seen and read, but also their Summary in his Aquila convent; the other in S. Yvo the Presbyter, canonized LIII years after S. Peter Cælestine. The transcripts of the latter we ourselves have seen and have: of the former we believe Marinus who used the same. Yet a certain Epitome of that Summary, in Italian long ago written we found at Naples, with the Theatine Fathers among the Collectanea of Father Antonius Caraccioli, in which is related only the substance of the miracles, with the names of the persons to whom they happened, the names of the witnesses being omitted, and it seemed to us a thing worthy, that rendered into Latin in this Collection, it should be prefixed to the Bull of Canonization, referring to those same miracles duly examined and approved. But let those miracles be divided into three classes, according to the order of time in which they happened, namely, before the Papacy, after the Papacy, and after death: that it may be seen this to be the treatise above indicated by Petrarch, referring the reader to the wonderful works of Peter, threefoldly distinguished, but worthy of another style. But the first before the Papacy are about fifty miracles.

[27] Catania, wife of the Notary John Riccardi and daughter of Master Benedict the Physician of Sulmona, made wholly blind, nor having any hope of recovering sight, when she was devoutly affected to that Saint, two blind women illumined, by whose preaching her husband had been converted from a most dissolute life to a better one, by the same was miraculously illumined. Trotta too daughter of Benedict, of Castro-Sangrio, deprived of the light of her eyes received the same the sign of the Cross over them by the Saint being formed. Likewise James of S. Euphemia, of the diocese of Chieti, deprived of sight and brought to the Saint with great devotion, by his merits and prayer was freed from blindness. And Peter son of Ser John Master Peter of Sulmona began to see with the right eye, which before he could not, immediately as he was signed by the Saint. and the eyes of several cured, Nicholas, son of Sermentina daughter of John Palumbus of Sulmona, blind in one eye, and devoutly brought to the Saint, by his merits and prayers was cured. Matthæus, son of Sinibaldus of Caramanico, having the right eye obscured with a film and darkness, received its brightness, the sign of the Cross by the Saint over himself being formed: With a similar consigning he received the sight, of which by divine judgment he had been deprived, Justin Antony of Serra-monacesca, brought to the Saint devoutly by his parents.

[28] To Angelus son of John-Albert of Sulmona the left leg affected with an incurable wound had withered, but by the Saint it was in an instant cured. Thomas Egualdieri of Rocca-Morici lame, contracted, likewise contracted and paralytics: and in his whole body swollen and full of pains; with his hands too so useless that nothing with them he could grasp, by the sign of the Cross from the same received health. Likewise Berengarius son of Valerianus, for five years contracted nor able to walk without crutches; and Benedict son of Robert of S. Valentine, in all his members paralytic, by the virtue of God and the merits of the Saint were cured. Guilelmus de Colalto had lost the use of his legs by a certain inflation, so that he could neither walk nor stand: through sleep taught, that if he should go to the Saint he would be healed by him, he caused himself to be carried to the same, and was made partaker of his vow. Thomas son of Guilielmus de Luco, from the girdle downward for five years paralytic; another

Thomas also, for two years bent down and contracted with enormous torment of the head, being brought to him, were raised up by the sign of the Cross. Lady Granata, wife of the Judge Leonard of Sulmona, contracted in the arm and fingers for four years; and her son Marinus, hectic, given up by the physicians; were freed by the merits of the same. Nicholas, son of Benedict Thomas of Sulmona, contracted from the belly down to the soles of the feet, so that like a trunk he had no longer any sensation or use of the lower members, obtained health through the prayers of the Saint.

[29] Frederick, son of Francis Cavalerius of Castro Sangrio, deaf and mute from birth, in the very hour in which he approached the Saint, led by his father, received hearing and speech. John, son of Isabella Julian of Bajano, the mute, the deaf, likewise mute from birth and lame for twelve years, as soon as he stood before the Saint, and he formed the sign of the Cross over him, was free of both evils. Stephen Gerard Valentine of Acciano, having lost the use of a sound mind, when he had been struck with a stone, accustomed to curse God and the Saints and to strike whomever he could, although he was held bound with a chain tied to his neck, had also lost his speech: but having been violently dragged by his parents to the Saint, he was miraculously cured and restored to his former state. Likewise a certain Roman from the city of Rome, able to speak nothing at all, immediately received the use of speech. Nicholas also, son of Galitia, wife of John Pelosi of Sulmona, mute from his birth, was healed by the sign of the Cross. John likewise, son of Lady Aulens, wife of James Cavazeja, mute from birth and crippled in the feet, so that he could not stand upon them and seemed nearly useless in his whole body; carried to the Saint, through the suffrages of his prayers began miraculously to speak and to call upon his mother, and to walk strongly on free feet. Finally Bartholomea, daughter of Riccard Berard of Rocca-murici, mute from the womb and paralytic from the waist down, so that she could neither move herself from the bed nor in any way help herself without another's support; when she had remained in that calamity for ten years, at length having been brought to the Saint and commended to him, immediately obtained an unaccustomed voice and the faculty of walking.

[30] Bartholomew, son of Lady Gemma, wife of the late Pamphilius of Riardo, also a leper, whose face a certain corroding infirmity and likewise other parts of the body so consumed that he was judged a leper by all, and his recovery was held desperate by the physicians; when he was brought with devotion to the Saint, was restored to fullest health. Lady Frances, ulcerated, daughter of Lady Gentuluccia Berard, sister of Sir Alexander of Sulmona, her left foot was so afflicted with fistula, gaping with many wounds, that it was believed to have brought the very life of the sick woman into danger, because for a whole three years it could not be cured. And when, the physicians despairing of her care, she had been presented to the Saint, and he had signed the wounds with a triple Cross, she soon began to walk: and within a few days she was so cured that not even a scar of any wound appeared. Master Gualterius Thomas of Caramanico, a Presbyter, was tormented with the iliac passion and the pains of stones, from which he was plainly freed by the prayers of the Saint: just as also from the epileptic disease was Nicholas, an epileptic, called Zuatellus of Sulmona, when he had devoutly sought to be blessed by the Saint, and had no other hope of obtaining health. Elizabeth also, daughter of Lady Bartholomea, wife of the Notary Bonhomo of Sulmona, ruptured, suffering a rupture in the groin with a grave and dangerous infirmity, which no art had been able to heal for three years, by his merits and suffrages most entirely recovered.

[31] Nicholas, son of Meliorat John of Sulmona, scabby in the face and as it were a leper, was likewise healed: scrofulous, as also the son of Peter Baldini of Sulmona, likewise called Nicholas, whose jaws and throat were so covered with scrofula that without great difficulty he neither ate nor drank, and was placed beyond hope of health; offered to the Saint and having confessed his sins to him, and signed with the Cross on the affected parts. Lady Florentia, wife of Master Joffred the goldsmith, and daughter of the Judge Philip of Sulmona, hectic, exhausted by the long duration of a hectic infirmity, lay bedridden, given up by the physicians beyond hope of health: who when she had devoutly turned herself to the Saint, and had placed upon her body a linen cloth sent to her by him, immediately and miraculously raised upon her feet she walked. Master Andrew Bartholomew of Sulmona, two ruptured, ruptured below from a grave fall, could not walk without grave distress, nor had he any hope left in the physicians: but touched by the Saint and signed with the Cross, he suddenly felt himself free. When Onuphrius, son of Peter Molinarius of Sulmona, suffered a similar rupture, left to him from a similar fall, he was likewise cured by the Saint in a similar manner.

[32] Peter Tani Hospitalarius, having an arm bent and continually drawn up, kindled with devotion toward the Saint, came to him: drawn up in the arm, and being bidden to sign himself with the sign of the Cross, in the same moment of time in which he signed himself he was released from that infirmity. Jacobacius, son of Bartholomew Amicus of Sulmona, almost from his mother's womb an epileptic, and that so gravely that sometimes on one day he would fall down three times, an epileptic, and all his kinsmen wished death for him as a consolation rather than life; moved by confidence toward the Saint, he came to his cell, and withdrew with a blessing so efficacious that he never suffered any such thing. Gualterius John of Casale, incurable abscesses, bearing an abscess in the groin so spread out and afflicted with fistula that excrement was discharged from him through the bladder as well as through the anus, after the sixth year of infirmity, was signed by the Saint and healed. Nicholas Nicolai had borne for five years in his right hand a scrofula, equalling the size of a hen's egg, which the Saint dissipated for him by the sign of the Cross. Bontempus of Serra-Monacesca, paralytic in the whole left side and weak in the rest of his body, could not walk nor work: who was likewise aided by the prayers and merits of the Saint.

[33] The health of Philippo of Guardia-grelle, often agitated by demoniacs and terrified by spectres, twisted in the mouth, one night fell, and remained with his mouth twisted from one side to the ears, so that he was both a horror and an astonishment to those looking upon him; and thus he remained for thirteen weeks, nor could he ever be helped by any remedy, until with confidence he came to the Saint, and having confessed his sins to him fulfilled the penance enjoined upon him: for then his face was restored to him into its former state. Brother Bernard of Monte-milio of the Order of the Saint himself, energumens freed, agitated by diabolical distempers, struck his throat with his own hand with a knife, the spirit who possessed him crying out, "I wish to remain here." When he had been brought to him, the Saint commanded the demon to go out at once and depart: but he said, "Do not drive me hence, Petruccio." This was understood by many Monks: but when the Saint had made the sign of the Cross, the infernal guest, going out at once, left the monk even healed of the wound, who afterward lived many years in the Order, commended for his notable sanctity. Lady Antonia of Pretulo, vexed by a malign spirit, as the evident indications showed, and violently brought to the Holy Spirit near Sulmona, where the Saint stood ready to say Mass to the people; as soon as she was signed by him with the Cross, vomited up three coals, and returned home freed. Another energumen, brought into the same church at a similar time, cried out before all who were present there, "Petruccio must free me": at which voice the Saint, turned, formed the sign of the Cross, and dismissed her free: which same thing happened in the same place to several energumen women.

[34] When Brother James Pacentranus of the Order of Preachers, still a youth, all the bread having been given out to the poor, more was returned, had gone to the Saint to perform the divine Office with him in the place of St. Margaret, where he was, and then to dine with the same; he asserted that he saw with his own eyes that there were there only three loaves for five persons. But while he and the Saint were together, there was a knocking at the door by a poor man, asking for bread for the love of God: which the Saint commanded to be given to him. And they had not yet completed the Office, when a second poor man likewise knocked, and received the bread which he asked; as also a third. But while the bread was thus being given out, there appeared at the gate two unknown and pilgrim men, laden with loaves, nuts and other fruits, all of which, depositing them there, they went away. The doorkeeper brought these to the Saint, who, taking from this an occasion of salutary exhortation, began to persuade his own never to despair of divine help, but to have their confidence placed in it. The same Brother James moreover said that he was with the Saint in the Magellan monastery of the Holy Spirit, at another time few loaves multiplied for three days, and with twelve other Monks in the Lent of St. Martin, when, the feast of the Lord's Nativity approaching, nothing else was found in the monastery than seven loaves of diverse mixture, and two cakes made on account of the solemnity of the feast: and that the Saint, going out from his cell, had those loaves and cakes divided among all, giving to each his portion as best could be done. But the witness himself and others present noted that it would not suffice among so many: yet it happened miraculously that on that day, which was the Lord's Day, all were twice satisfied with that bread, and likewise on the two following days of Monday and Tuesday: and thus it manifestly appeared that what remained over to those eating was more than had been set out: but after the feast of the Innocents, very many came from those parts, notwithstanding the rigor of winter, with bread and other necessary provision, saying that they had been stirred to this by two men who had passed by crying, "Let us succor the Brothers who are on the mountain, lest they perish of hunger."

CHAPTER V.

Miracles during and after the Papacy and after death, from the same Italian Summary.

[35] When Pope Celestine passed through the castle of Rajano toward Naples, a certain woman, Amata by name, by his blessing recovered the use of her members and the faculty of walking, of which she had been deprived. Three women aided by miracle: Angela, of John Peter of St. Euphemia, swelling and inflated from head to foot, for four years could not move herself, much less walk, and moreover, destitute of all hope of recovering health, she mourned; when she was signed by the holy Father and healed. Lady Mary, daughter of Conrad of Vairano, for two years gravely vexed by demons, and kneeling before the holy Father, while he was passing through the streets of Naples, by his blessing received suffered no more molestation from them.

[36] But after he renounced the Papacy: Peter Nicolai of Malapezza of Venafro, blindness cured, having lost through disease the light of both eyes, recovered it, being signed by the Cross formed by the Saint. A girl of Miniano, contracted in all her members and destitute of strength, brought to the Saint, paralysis, was healed in a similar manner. John of Lisa of Sulmona, suffering in his whole body and almost paralytic, so that he could scarcely move himself crawling by hands and feet

to advance, being brought before the Saint received even thus the free faculty of walking. Master Gimund of Vairano, scrofula, burdened with scrofula grown out at the throat, and finding no remedy in human art for removing it, approached the Saint, when by Pope Boniface VIII, his successor, he was being led away from the town of Vestia: who when he had formed the sign of the Cross over him, from that same hour the evil began to lessen, and within a few days was wholly removed. Robertina, wife of Ricciard the Spaniard, burdened with great scrofula at the throat, betook herself to the public road in the territory of Marzano, by which the Saint was about to pass when he was being led away to Vestia, as has already been said; and the blessing being received, she also was freed.

[37] John, son of Bartholomew Angelus of Ferentino, straitened with grave constrictions of the chest by asthma, so that sometimes for a whole hour he labored in drawing breath, asthma, by the prayers of the Saint, to whom he had been brought, and by the sign of the Cross was loosed from that infirmity. A certain woman, badly vexed by a demon and violently brought to the church of the Holy Spirit near Foggia, when the Saint was being led away to Vestia, 3 energumens freed, was freed by him by the seal of the Cross. Likewise another woman, similarly vexed, through whom the demon spoke in Latin as well as in the vulgar tongue, dragged by force to the public road near Teanum, by which the Saint had to pass, was cleansed. Finally a third, brought to the presence of the Saint near the place of St. Martin in Valle-gaudii, was loosed from the troublesome guest, the blessing being received.

[38] When St. Peter Celestine, shut up in the Castle of Fumone by the command of Boniface VIII, labored with a most grave infirmity, by which also he died; in the very article of his death there appeared, a Cross seen at death, and was seen by many witnesses present there, a most splendid Cross hanging in the air, in the middle of the house, that is above the door of the chamber where the Saint lay: which was held as a kind of prodigy, the more certain the more conspicuously it was several times turned in a circle, and remained there for the greater part of the day. But afterward the following miracles occurred.

[39] Leonard Gualterii of Pectorano bore a scrofula above his right eye of the size of an almond, so that he could not open the eye: but when day by day it became larger, there are cured, scrofula, and now for one year it had so advanced, by the touch of the chain with which the Saint was wont to be girded, it immediately vanished. Lady Philippa of Palena, contracted and paralytic from the waist down for the space of one year, and deprived of walking: paralysis, who, girded with that same chain, in the manner in which the Saint himself was wont to be girded, obtained a miraculous health. Lady Marca, daughter of Mary Leo of Guarcino, paralytic in the right side, so that with it she could neither move herself nor carry anything, brought to the church of St. Anthony near Ferentino, where the Holy body lay, and placed upon his sepulchre, was suddenly healed. Likewise Romana, daughter of Philippa, wife of Nicholas Matthew of Ferentino, contracted in the arm and paralytic in the right side, able to use neither hands nor feet, brought with great devotion to the sepulchre, there obtained health. Lady Laetitia, of Lord Clement of Ferentino, and an impediment of the feet, laboring gravely with a continual fever, and moreover paralytic in the right side, binding herself by a vow to visit the Saint's sepulchre, soon was bound by the vow fulfilled. Peter, of Master Jordan della Serucula of Anagni, suffering so much pain in the right hip that he could not walk, nor place his feet on the ground: recovered his step, being brought to the same place.

[40] Laetitia, daughter of Leonard Licaze of the castle of Mozolo of the diocese of Anagni, for six years contracted in the right foot, and placed upon the Saint's sepulchre, obtained the grace of unimpeded walking. Peter, otherwise called Pietas of Ferentino, through a certain disease joined to an intolerable torment had lost the faculty of walking, nor could he draw together the fingers of his hands, but contracted in all his members had remained contracted for a whole year: but devotion toward the Saint having been taken up, and his sepulchre visited, persevering in fervent prayer before it the whole night, the following morning he appeared healed. James, son of Lady Mary Nicholas of Paterca, contracted in all his members, and devoutly brought to the Saint's sepulchre, and placed upon it, in the sight of all recovered health.

[41] Mary Ferraria of Ferentino, inflated by an abscess and therefore in the opinion of all about to die, various sick persons healed, was likewise saved there. Lady Palma Gandolphi of Ferentino, laboring with a pain of the head, which had also twisted her neck onto her shoulder, after a year and a half brought to the sepulchre, was so entirely healed that with the very head with which she had suffered pain she could thereafter carry even great bundles of wood. Brother John of Buccani, of the Order of the Saint himself, suffering gravely in the whole body and contracted, neither able to walk nor to do any of those things which he was wont to do, as though he would thereafter be useless, was brought by the other Fathers and healed at the monument of the Saint. the contracted, Petruccio, son of Lady Bellutia John Bartoli of Coccano of the diocese of Ferentino, contracted in hands and feet and the whole right side, had endured that infirmity for more than seven years, when he said to his parents: "Carry me to that Saint who heals children": and being carried to him he recovered. Thomas, son of James Thomas Luke of Caramanico, paralytic and contracted, who could neither walk nor stand, but neither speak, despaired of by the physicians, at the imposition of the aforesaid chain immediately recovered.

[42] Thomas, son of Sulmontina, wife of Bernard of Sulmona, by a diabolical vexation had lost all the vigor of his body, nor could he speak a word, nor had he any further hope of health; the deaf, but devoutly brought to the place of the Holy Spirit, and there girded with that chain, was miraculously freed. Nicholas, son of Peter Gabolinus of Aletrium, for two years and more suffered worms in his ears, distilling a malign humor: whose head when it had been devoutly reclined upon the Saint's sepulchre, was loosed from all distress. Leonard of Roxa, of Aletrium, likewise placing his head on the sepulchre, recovered hearing utterly lost.

[43] Odo, son of John Odo of Ferentino, had incurred a grave infirmity, which had deprived him of speech and gait, mute, nor permitted him to hold his head erect: and when he had so remained for a year and more, placed upon the Saint's sepulchre, was visibly restored to entire health. Brother Peter of Cere, Monk of St. Bartholomew of Trisulto of the Carthusian Order, suffered a cardiac infirmity so grave and a cardiac sufferer. that he felt a continual torment in his whole body and all his viscera, and it seemed to him that he would expire from hour to hour: yet this infirmity had lasted for him a full twelve years and more, when, taking confidence in the merits of the Saint, he came to the church of St. Anthony, where he was buried, and there remained for three days, and thereafter felt no distress.

[44] Hugo, servant of the Prior of St. Bartholomew of Trisulto, by carrying an elm of great weight had contracted a hernia in the genital parts, so grave that no remedy for curing it could be found: but when he had vowed to come to the sepulchre and had fulfilled the vow, a hernia cured, he also obtained the effect of his vow, namely entire health. Lady Margaret, wife of Peter of Passano, and daughter of Angelella of Ferentino, bore six scrofula at the throat for twelve years, nor had she been able to be freed from them by any remedies whatsoever. and scrofula. But when the Most Illustrious and Most Reverend Cardinal Thomas of the Order of the Saint himself had brought her to the Saint's sepulchre, and the chain of this one had there been applied to her throat; that troublesome and deformed appendage began at that very instant to decrease, and within a few days so entirely vanished that not even a trace remained.

[45] Bartholomew, Bishop of Ferentino, and many other inhabitants of the same city, the elevated bones smell sweet. who were present with him at the disjoining of the bones of St. Peter, done by the will and commission of the Brothers, in whose power they were, and at the petition of the people of Ferentino, for placing them more honorably and decently: in the very handling of them perceived a great sweetness of odor (such as is often breathed forth from the bodies of Saints and Blesseds) which surpassed all the power of aromatics. Thus far the Italian Manuscript. But here Bartholomew Bishop of Ferentino opportunely presents himself to us, for the year in which this elevation of the sacred bones occurred, 1306, to supply the gap in the Episcopal series in Ughelli, vol. I of Italia sacra col. 727, who names no Bishop who sat between Landulf, who died in the year 1303, and Philip, only confirmed in the year 1308.

CHAPTER VI.

The Bull of Canonization and the history of the Translation, from the edition of Faber, collated with the Manuscripts.

[46] Clement Bishop, Servant of the Servants of God, to the venerable Brothers, all the Archbishops, Bishops; and to the beloved sons, the Abbots, Priors, Deans, Archdeacons, and other Prelates of the Churches, to whom these letters shall come, health and Apostolic benediction. He who does great and inscrutable and wonderful things without number, the Church is filled with new joy by Christ, the Son of God, the uncreated Wisdom, the Word of the Father; who once from the beginning, together with the Father and the Holy Spirit, making the world from Himself out of nothing, by a sweet disposition turned all things produced, according to the grades suited to their natures, filled heaven with Angels; making man to His own image, by pouring grace upon him, made him worthy of the starry mansions; most lately in these days, renewing ancient signs, changing wonders, the Most High Himself did a stupendous and admirable work, proclaiming on high the glory of the Divine majesty, pouring upon His Spouse the Church a new kind of joys. For behold, the insignia of a new Confessor come forth to the world, the illustrious merits are made plain to the wayfarers of the passing world, great miracles proclaim the magnitude of his sanctity, which prove him undoubtedly to have full rest after labor in the delights of Paradise, within the secret chambers of God. And rightly indeed: for he who on earth ceased not magnificently to advance from virtue to virtue, is recognized to be worthy for the Sanctity of St. Peter of Morrone, who in heaven, leaving the earth, should behold the glory of the Lord with revealed face. For this cause the throngs of blessed spirits exult in joy, while the holy man, gleaming with solar splendor, is inserted among them; and from him bearing glory, the sacred number of these, which the ruin of the falling had diminished, is made whole. The heavens also applaud, when to him advancing on high in virtue they offer an open way, and to him reigning God prepares an ethereal seat among them. Let therefore the Spouse of Christ, mother Church, applaud and jubilate with tuneful voice, while him whom the wave of baptism begot, and whom she nourished at the breast of a pious mother, whom she had both as Father in the world and as Pastor, rejoicing she sends glorious to the heavenly ones: when from herself, a garden divinely watered, she festively represents him to the divine sight as a lily of snow-white whiteness, as a blooming rose of exceeding fragrance. O how happy art thou, Province of the Terra di Lavoro, who art proved to have brought forth such and so great a shoot, clinging most firmly to the vine of Christ: whose tendrils, with the fragrance of wondrous sanctity diffused, are extended even to the ends of the world, and the liquor of wine pressed from its grapes, gladdening the hearts of the devout, allures to the love of God the minds of worldly men

allures and inflames.

[47] Blessed Peter therefore is said to have drawn his origin from the aforesaid province of the Terra di Lavoro, from honest parents, Catholic and devout. who from a boy lived in the desert, He, taught with Tobias to fear God from infancy, and to abstain from vices, considering the allurements of the world, which for the most part, while they soothe human minds, wound, bind, and captivate them; placed in an age still tender, but having within himself a manly spirit under a frail body, before anything secular could glide into his mind, prudently attempting flight, with John the Baptist sought the secret places of the desert; where, removed from harmful things, he could live alone for his Creator. But how greatly there, in solitary places, rugged, arid, and almost inaccessible to men, by the harshness of garments, how great a parsimony of food, and with how many vigils and prayers, and how many other afflictions he macerated his flesh (lest, delicately nourished and growing insolent, it should rage against the spirit), the tongue could not easily or briefly explain. This the holy man therefore did with counsel and foresight, so that, the chaff of his flesh shaken off and worn away, his innocent spirit, like purged and clean wheat, might be worthy to be stored in the heavenly barn. But that for the edification of Christ's faithful at least a few things of the many may be expressed, given to harshness, which may be as it were certain instructive examples of our life; he himself, just as has been proved by many and trustworthy testimonies, despising the splendor and softness of garments ^b in which the lovers of this world delight, was clothed with hairshirts made of horsehair, likewise netted and knotted, and with other garments cheap and very rough. Next to the bare flesh also he wore an iron chain, and sometimes an iron circle ^c. Declining also the softness of a bed (lest the flesh, wantonly lascivious, ^d should contrive harmful things against the spirit), he slept on the ground or on bare boards, or on latticed gratings, clothed with a hairshirt and his usual rags, his loins girded with an iron circle or a chain. For a pillow he used wood, or a stone, or some other hard thing: and (which is almost unbearable) whether well or sick, he used no other beds. Striving also with all his strength to subdue the domestic enemy, lest it could prevail over the spirit, neither in health nor in sickness did he eat flesh. Wine indeed he drank but very rarely: in exercises of abstinence; and yet so watered, that it seemed not to have the appearance of wine. Also he always fasted, except on the Lord's Days. Making nevertheless six Lents each year, desiring to refresh the mind not the belly, he afflicted in them his flesh more harshly than usual. O stupendous and to others unaccustomed matter of things! to behold a man, living in mortal and frail flesh, not falling under the weight of so austere and long a maceration. For in three Lents he fasted continually on bread and water, and sometimes with only the leaves of cabbages, without bread: but at times he fed only on apples, or only on apples or chestnuts, or on grains of beans softened in water, or on raw turnips only. But in the other Lents, he used only one little dish, yet insipid and in small quantity. But in some of these Lents (which is the horror of the nature of the human body) he used for clothing only a hairshirt: and in certain ones indeed, a hairshirt and over it a panseria ^e or cuirass, by whose weight his flesh, through the knots of the hairshirt entering beneath, as his companions testify, was sometimes broken. And in truth these things were carried on in this holy man above man: for to bear such grave things human virtue does not seem able to suffice, but rather the divine, dwelling in him, did this.

[48] This blessed man, the desires of the flesh now mortified in spirit and repressed, likewise to prayer, supremely devout to God, by praying assiduously kept his mind firmly elevated to God: for he himself, rising at midnight for the morning lauds, when these were said read the Psalter, with the Litany and very many Collects and frequent genuflections: and with hard disciplines he crucified his flesh with its vices and concupiscences. But at dawn, Mass having been celebrated by him, he again devoutly began the Psalter, and ceased not to pray until the third hour. But that the devil might not be able to find him idle, and to labor. he labored with his own hands, by writing, or sewing hairshirts, or doing some other honest and useful work, from the third hour until the ninth. After food taken, he persevered until deep night with God, not relaxing his spirit from fervent prayer. Comely also with honesty of manners, the odor of his sanctity of life now commonly spread abroad, he drew many to his sight; and very many, wandering through the precipices of vices, he led back to God by his holy prayers ^f and examples. Nor is it wonderful: for charity made him common to all, Here many being converted to God, obedience prompt, humility placid, piety afflicted-with-those-who-suffer, purity decorous, parsimony admirable, the maturity of honesty reverend, benignity cheerful, and the constant virtue of his mind uniform in adversity and prosperity. he instituted an Order: Finally the holy man, desiring to amplify the divine worship, ordained a monastic Congregation under the rule of B. Benedict, with most strict Statutes added to it: where, the numerous multitude of his Brothers serving God being increased, and not a few places founded in which Christ Jesus might be continually praised by them, he lived with them, flourishing in all virtues, and by works of exceeding sanctity instructing and reforming all.

[49] But because it was not expedient that the odor of so great a sanctity should be perceived in one corner of the world alone, but rather that, for the edification of all the faithful, created Supreme Pontiff, it should be more readily scattered everywhere through the world; by a provident dispensation he was advanced to the highest summit of the Pontificate. In which, however, remaining the same that he had been, under the habit of preeminent dignity; abandoning neither the eremitic life (as far as it was lawful to keep it) nor his disposition, he knew how to be amid feasts supremely austere and abstinent to himself, amid ample riches supremely poor. But truly this blessed man, of wondrous simplicity and inexperienced in things pertaining to the governance of the universal Church (inasmuch as he, from tender years to old age removed from the world, had not accommodated his heart to worldly things, but to divine ones), prudently turning the eye of his inmost consideration toward himself, of his own accord he abdicates: yielded the honor and burden of the Papacy, freely and wholly, lest on account of the aforesaid things any peril could come to the universal Church from his governance; and that, the disturbing solicitude of Martha being declined, he might be able to have leisure at the feet of Jesus in the leisure of contemplation with Mary. After these things therefore, attending assiduously to divine contemplation, he dies illustrious for miracles: until his death, by which that blessed soul escaped the prison of the flesh, seeking the heavens, he led a most holy life. And because it was very fitting that he, whom God had filled in mind with so many and so great gifts of graces, should appear illustrious to the world and to be venerated by the testimonies of divine virtue; divine miracles were not lacking in any state of his; namely before the Papacy, in the Papacy, and also after the Papacy, in his life as well as after death, with a clamorous voice proclaiming his exceeding sanctity to be imitated by all.

[50] But that this may become more known to the faithful of Jesus Christ, let us express some miracles of the very many, which are proved by trustworthy and certain testimonies truly to have happened by his merits. A certain woman, from a grave infirmity made so utterly blind that she could not be helped by any remedies of medicine applied; before the Papacy, carried to the place of the desert where Brother Peter at that time dwelt; when she had signed herself with a certain small wooden Cross, which the same Brother Peter had sent to her through her husband, and had applied the same to her eyes, was immediately and perfectly cured visibly. A certain man made so furious and mad that he would harm himself or others, was bound with cords and iron chains; being brought to the presence of the said Brother, when he had eaten of the bread set before him by him, was so perfectly cured that of the said infirmity he never afterward felt anything. A certain girl also, who had so grave a fistula in her foot with several openings that the loss of the foot was feared by the physicians; carried to him, and the sign of the holy Cross made by him over the wound three times, was immediately healed, so that after a few days there appeared in the said foot no trace or scar of the aforesaid infirmity ^g. A certain woman, who was so vehemently burdened with a hectic infirmity that her life was despaired of by the physicians, nor could she for any necessity move herself from the place without the help of several persons; when she had rested for the space of an hour under a certain linen cloth, which Brother Peter had sent through the father of the said sick woman, immediately rose healed. A certain man also had had a scrofula, large to the quantity of a hen's egg, in his hand for five years: a blessing being made by the same Saint over the place of the infirmity, he was after a little while healed totally and perfectly. When also he preeminently held the summit of the supreme Pontificate, a certain woman, in the Papacy, who by the force of disease had for four years been throughout her whole body saffron-colored and inflated, who also could not work anything, nor walk without notable burden; brought to the place through which Brother Peter, then supreme Pontiff, was about to pass, and blessed by him, was at once restored to her former health ^h. Another certain woman, so contracted in all her members that she could neither walk nor be moved from place to place unless carried by others; placed beside the road through which Brother Peter then made his passage, and the blessing of the Cross given over her, was through him perfectly and immediately freed. After also he resigned the Papacy, and after him, to a certain man who had almost wholly lost his sight, when he had presented himself to Brother Peter, a certain small wooden Cross being drawn over the patient's eyes, he restored sight entirely at once. Finally, that at his death the divine testimony of his bright sanctity might not be lacking, of that Cross (which he supremely loved) and light ⁱ, God made a wonderful sign to appear. For at the time of his death there appeared a small and shining cross, in the middle of the door of the chamber in which he was; which, turning itself in the manner of a whirling, continually remained divinely suspended in the air, until his body was translated from that chamber. ^k But also after the death of the holy man a certain one was so struck with paralysis, and after death. that he could neither walk, nor stand, nor speak in any way. Being brought to the place where Brother Peter was wont to do penance; and a certain chain, which he was said to have worn on the bare flesh while he lived, applied to the patient's neck and head, and to his other members,

he was immediately and utterly freed. A certain man also, who had lost the strength of walking and standing, and the use of his hand, being brought to the church where the body of the said Saint lies hidden, and passing the night with devotion of mind in the same, felt himself in the morning totally freed from the said infirmity.

[51] By these and very many other glorious miracles the Lord magnified His Saint, and rendered him illustrious to the world and to be venerated. Let therefore mother Church rejoicing applaud, Wherefore the Pope, giving thanks, and bring forth sweet melodies: for this Confessor of Christ, her exceeding offspring, possesses among the throngs of the Blessed the morning star, and over the table of Christ with the Angels with full mouth tastes the hidden manna sweeter than honey. Let not the Catholic people cease to jubilate: for the kindled coal, which from their midst that burning Seraphim took with tongs from the altar, is joined in that Jerusalem which is above, among the fiery stones, in whose midst the King of heaven walks; and has this one as Advocate with God, whom the fount with its perennial outflow joyfully inebriates, the tree of life abundantly satisfies. Let moreover the Religious Order instituted by him be glad, and loosen the organs of voice in the praises of the Most High: for here her unwearied Protector is clothed with the stole of immortality, and sitting with the Princes, ever holds the illustrious throne of everlasting glory. But because it is worthy, he enrolls him among the Saints, that him whom God glorifies on high in heaven, the world here below should venerate for its patronage; we, concerning the sanctity of life and the truth of the miracles of this Saint, into which we caused diligent inquiry to be made, the discussion of a prudent examination having been applied, obtaining a full and firm certitude; being moreover requested by the humble and devout supplication of all the Prelates then existing at the Apostolic See; by the counsel and assent of our Brothers, confiding in the virtue of almighty God, by the authority also of the Blessed Apostles Peter and Paul, his and ours, have decided to enroll him in the Catalogue of the Holy Confessors. And therefore we admonish and exhort your universality attentively, by Apostolic writings commanding and charging you, that on the fourteenth of the Kalends of June you devoutly and solemnly celebrate the feast of the same Confessor, and cause it to be celebrated by your subjects: that by his pious intercession you may be able both here to be protected from harmful things, and in the future to obtain everlasting joys. Our Lord Jesus Christ granting it, who with the Father and the Holy Spirit in unity lives and reigns God, through the infinite ages of ages. ^l Amen. ^m

[52] Let us add here the history of the translated body, from the vicinity of the city of Ferentino to Collemaggio near Aquila, probably written by an author of the same time in the fourteenth century, and indeed for the Lessons for the use of the Choir on the 15th day of February, when the feast of this Translation is celebrated. Have them here. These indeed are extant together with the Bull in the Manuscript of Carlo Strozza, in a more ancient style, but mutilated at the end: wherefore we prefer to give them from Faber. It befits us to celebrate the solemnity ⁿ of the wonderful Translation, by which the body of B. Peter the gracious Confessor was translated from the parts of Campania to the city of Aquila, When the Saint's body, placed among the people of Ferentino, with a mind so much more thankful and with reverent devotion, by how much more with firm and undoubting faith we ought to believe this to have been done by the wonderful dispensation of God. But when the body of the aforesaid Confessor had been laid up with great praises in the monastery of St. Anthony near ^o Ferentino, which he himself indeed at distant times had long before constructed, at the time of his death; many and innumerable and stupendous miracles at the sepulchre, where the aforesaid body was, the Divine clemency deigned to show by the merits of the Confessor himself. And although all of that province of Campania for the most part venerated the Saint himself, and out of devotion frequented the Church; yet because the devotion of that people was by no means equal to the merits of this Saint; almighty God, who desires His Saints to be honored worthily, according as their merits are illustrious before Him; willed the body of the aforesaid Confessor to be wonderfully transported from the region of Campania into the city of Aquila, which panted for this with all its affections. the people of Aquila could not have obtained him for a price; And although the people of Aquila, from ancient devotion, had been in the greatest anxiety, that they might be able to have the aforesaid body, and for this would give an innumerable quantity of money to the Counts of Campania; the glorious Confessor himself, who always abhorred simony, willed to return to his devout and most faithful people of Aquila, whom in his life he had loved with intimate affection, without the price of money. Nay rather, every obstacle being driven far off, miraculously and without any danger, by divine dispensation he willed thus to be brought forth.

[53] But the translation of this holy body was thus carried out in order. For when between the city of Anagni [p] and the city of Ferentino a very great war had arisen, the Count Palatine who at that time ruled Anagni, a war having arisen between these and the people of Anagni, a multitude of fighters being gathered, against whom the city of Ferentino could not resist, scattered almost everything that the same city possessed outside the walls, even up to the gates. But the citizens of Ferentino, fearing lest they should lose the holy body of the aforesaid Confessor, came one day with an armed band, and quickly exhuming it from its place, carried it into the city of Ferentino. And it is wonderful, that while the Bishop [q] of that same city descended into the sepulchre to take thence the holy body, he was immediately freed from the rupture which he had suffered for many years. But the body, carried within the walls of the city, was placed in the church of St. Agatha. But the Prior, who at that time presided over the monastery where that holy body had been, was not a little saddened by these things thus done. And not without reason: because [r] the Order, which the same Saint had constructed, seemed in a certain manner to remain as it were without a head. And because the same Prior of himself had not dared to attempt anything concerning this deed; he intimated all things thus done in order to the Visitor of the Order. Which Visitor indeed, as he was a solicitous zealot for the good state of the Order, with hastened step hurried to the aforesaid place of St. Anthony of Campania. [s] Who also by divine instinct feigned a cause, that he wished to make a visitation: the Visitor coming to Ferentino, on account of which he ordered all the Brothers native to Ferentino, who were in the custody of the holy body, to be summoned. And two other Brothers being sent by night, who were not of that province and city, that they might remain in the custody of the holy body; the same Visitor expressly and secretly commanded, that with all the sagacity and ingenuity in which they were able, applied, they should by all means procure to have the holy body. Who although they proceeded to perform this rather tremblingly, on account of this namely that a great guard of armed men was kept; yet confiding in the divine help and in the merits of holy obedience, as far as it was permitted them by the people, they went on to the custody of the holy body.

[54] through the Brothers ordered to guard it, But when in the first watch of the night they had risen; with bended knees before the chest where the holy body was laid up, they thus prayed humbly and devoutly: "Lord Jesus Christ, by the merits of this Saint, whose bones and Relics are stored in that chest, we suppliantly beseech Thee, that if we can lift the holy body hence without danger and carry it elsewhere, Thou wouldst deign to show us a sign, namely that one of those tapers [t], which are kindled before the holy body, be immediately extinguished." For there were there three tapers continually burning, the bones taken from the chest and brought to themselves, out of reverence for this Saint. And the aforesaid prayer thus poured forth, suddenly and without any interval, the taper which burned in the middle was extinguished. At once those Brothers, rising from prayer, and strengthened in the spirit of fortitude by this sign, opened the great chest with a key. But the smaller chest being taken, which was inside, in which under certain seals all the bones of the aforesaid Confessor were laid up, and the cords cut from beneath by which it was bound about in a circuit, they opened it: and the seals being preserved, applied on the front part, they drew out all the bones thence. But binding from beneath with a thread the cords with the integrity of the seals, they placed the little chest, as it had been before, in the larger chest: which being secured and closed with a key, wrapping all the bones of this most holy Confessor in a linen and white cloth, they hid them in the mattress [u], in which they had lain. But morning come, folding up the mattress, they placed it on the head of a certain good matron, and directed it to the house of the monastery; feigning a cause with the guards who were there present, that the aforesaid Visitor had not where he could lie [x]. The Brothers also returning to the monastery, indicated to the Visitor transfers it to Aquila: what had been done. Who rejoicing not a little, charged those Brothers prepared for carrying, that they should not delay to follow him with that holy body: which also was done without any impediment, divine grace working. And passing through Campania, which was at that time all full of wars, they found no obstacle in any way. Nay, on that morning, in which the holy body was carried away, there was made in the city of Ferentino a great muttering about this: and when they were now prepared to take the passes, before the gate of the city by Divine permission there appeared four hundred soldiers ready to make war, and they continued in the siege of the city so long, until those carrying the holy body had passed through all Campania, and by divine instinct gone on to Aquila.

[56] where it was secretly received, But the people of Aquila, the firm truth of this being learned, for twenty days and nights continuously, were carried away with such great joy and gladness, that they passed nights and days as it were sleepless, refreshed with the praises of this Saint. And, to speak compendiously, the people of Aquila made so great a solemnity, persevering unanimously in hymns and canticles, and in other things which are known to pertain to divine worship, that the human tongue would fail to narrate this. But this is the relation of this Anointed one, in which he is said to be crowned again through Aquila: for properly in that place of Collemaggio, where he was anointed and crowned as supreme Pontiff, there the feast of this kind of translation, with the showing of the Relics of his holy body, was made with enormous gladness and honor. At which showing indeed of the body, many languishing with diverse infirmities were totally freed: they are illustrious for miracles. for at the touch of the iron chest, in which that body was laid up, the blind receive light, and the mute speech, the contracted the extension of hands and feet; demoniacs and others hindered by diverse languors, were freed by the merits of this Saint. To the spectacle also of which festivity several Bishops, other Prelates, and Abbots, with a very great abundance of Clerics and Religious men of every Order, with solemn array convened processionally: but of the other faithful of Christ there was so great a multitude, that it is believed to have exceeded the number of a hundred thousand men. But the Translation of the body of the aforesaid gracious Confessor was made in the year of the Lord one thousand three hundred and twenty-seven, on the fifteenth day of February. But it was laid up honorably in

an iron chest, fenced with most strong bars in the church of St. Mary of Collemaggio of Aquila, which church indeed is of the Order of the same most illustrious Confessor, which church also the same Saint had constructed before his Papacy, and being in the Papacy adorned with the Indulgence of plenary absolution [y]. Let therefore the city of Aquila rejoice and exult through the ages, which merited to recover so great and such a Patron… [z] Let also the Provinces of this kingdom rejoice together, which from the familiar city have the Relics of so illustrious a Confessor, and are adorned with the presence of his most holy body. Which Saint indeed for this cause willed his body to be in these provinces, that those venerating it worthily, he may both guard while living in the body, and lead those departing from the body after death into eternal glory. Amen.

ANNOTATIONS.

b. Faber, Levitatem.

d. The same, Noxie.

i. Likewise light.

p. Anagni, distant five miles from Ferentino, the head of the most ancient Latins there.

q. Philip II, Bishop of Ferentino.

r. Manuscript of Strozza, because the whole Religious Order, destitute of the presence of so great a Father, like a mournful widow, had grieved inconsolably.

s. The same Manuscript: "Who, as is the custom of those Brothers, the visitation begun, the Brothers of that Province being recalled to the monastery, who on account of the custody of the Saint were remaining in the city, and in their place two others of another Province substituted; the same Visitor expressly commanded."

t. Spira, in Faber Spera, seems to be the same as to others Intortitium, that is, a shaft, wrapped about with a ductile and long candle. The more recent Italian authors of the Life render it Lamp.

u. In the miracles of St. Ambrose of Siena on the 20th of March no. 250 Materatium is said, the bed on which the poor are burned, surely not of feather, but of wool packed.

x. The Manuscript adds: "Which guards indeed permitted them to go away, being utterly ignorant of the deed." And here that Manuscript nearly ends, the rest are wanting.

y. See the Bull itself below in the Supplement, and it is also edited by Ughelli among the Bishops of Aquila col. 426 and in Raynaldus at this year num. 14, under the day of the III Kalends of October on the feast of St. Michael.

z. There followed words making no sense: "Let him also learn what he owes to that Saint, who, that he might show the deeds of salvation in it to be true while he lived, showed them confirmed after death from the presence of his holy body": which we have omitted. Nor does what soon follows please us sufficiently, From the familiar city; did he wish to say the friendly or neighboring city?

THE METRICAL WORK

Of Jacobus Cardinal of St. George ad Velum aureum, contemporary and in the Papacy a familiar.

from two Manuscript Codices.

Peter, Celestine V, Supreme Pontiff (St.)

BHL Number: 6746, 6747, 6748, 6749

a

A. By the Cardinal Jacobus, FROM THE MANUSCRIPTS.

DEDICATORY EPISTLE

To the Religious men, dearest friends, the Abbot and Convent of the monastery of the Holy Spirit of Sulmona, of the Order of St. Benedict, of the Diocese of Valva, Jacobus, by divine compassion Deacon Cardinal of St. George ad ^b Velum-aureum, health and the affection of sincere love.

A great history indeed, and wonderful to all, which long ago begun by us in heroic meter we completed with devotion in the time of the recent past vacancy ^c, namely the Life, manners, rules, the history described by him in prose and verse, the election to the Papacy, the deeds in it; the renunciation, death, canonization; lastly also the miracles of the holy and gracious Confessor, Brother Peter of Morrone, formerly Pope Celestine the fifth, of your Order and especially observance under the Rule of B. Benedict the Founder, and likewise inserted among the same the coronation of Pope Boniface the eighth of happy memory, and his solemnities, supported (unless we are mistaken) by an arduous Rhetorical and veracious description, with other adjuncts for the Office, and the succinct prose, unraveling the matter of the same history, together with the three Responsories, the Alleluia, the Verses, in letter and chant, long ago destined ^d to you, and the three Orations composed by us about the same Confessor, now first we transmit to you and to your Order with glad pleasantness of mind; and if not perfectly, yet somehow, he commends and sends them to them, corrected with such discussion as the press of business allowed. This therefore being gratefully sent, receive, we ask, with grateful familiarity; and so much the more confidently devote yourselves to its discourses, by how much the same is not depicted beautifully from the Writing of preceding ones, as from feigned images; but is designated rather from the form of the deeds certainly, and as if from the rays of truth: and therefore bear with us at times deficient more benignly, in that we do not in it forge new from old, but new from new meter in the work, where the skilled one neglects the form. And therefore let the genius of the student be vigilant; yet let the hand abstain, let the tongue be tamed; lest perhaps the incautious one correct that which in it he swiftly does not know; especially since it does not require as many correctors as the same demands readers: and we, if time be at hand, will hasten to run through it again with repeated reading, to discuss the rerun, through the Prior of Isernia, and to correct what is discussed. As for the rest, the present book, containing the aforesaid history of meter and prose, which through a Religious man our dearest friend, Brother Anthony of Isernia, Prior of your monastery, devout to the Saint and the Order, and having from us a certain introduction of the book itself, we have decided to destine; whose original ^e we have decreed to remain perpetually with your monastery of the Holy Spirit of Morrone near Sulmona. and he orders it to be kept with them, Meanwhile to the Brothers and Convents of your Order, especially where study flourishes, we permit it also to be given to seculars: provided that this book, as it were the original, pass not from the monastery itself, and that a copy extracted from it be granted truly, point by point, with the interlinear or little glosses ^f placed there. Otherwise what we fear would happen, that the unknown book be rendered more unknown, the composer be accused without fault; and what is most of all to be avoided, nor be communicated without its marginal glosses. that future devotion to the Saint from the inspection of the present work should decrease, which we hope [not]. May your Charity fare well in Christ Jesus, with whom render the Saint propitious for me a sinner, entreated by the suffrages of your prayers. Given at Avignon, on the twenty-eighth day of the month of January, in the year of the Lord one thousand three hundred and nineteen.

ANNOTATIONS.

PROSE.

For the precognition of this whole triple metrical work.

PART I.

The author's preface about himself; and of the form, matter, cause, utility of the following work.

[1] Since this is turned over in the mind of each one beginning the exordium of a new work of deeds done, Before all things he explains, so to declare the things spoken and to be uttered in it, especially graven with the colors of meter, by graceful preambles ^a, that the gravity of the style, radiant with its flowers, may persevere at the summit, and the truth of the written matter, veiled by verses, may lie open; therefore, according to the doctrine of the Philosopher of the Analytics, saying, "All teaching and all intellective discipline is made from preexisting cognition"; certain things it is worth our while to be precognized

to premise; by which the teaching of the teacher may shine in the course of this work, and the discipline of the speaker may grow together; which is effected, if the matter of the work, the Author's ^b intention, the form of the volume, and its efficient cause, and the utility of the matter done, be set forth.

[2] For a twofold matter is presented to us; one brief and succinct, what he proposed to write first more briefly, not yet set to the style by the hand, but preconceived by intention; namely to weave together in meter the mysteries of the consecration of any Roman Pontiff, the insignia of the coronation, and the solemnities of the procession of the Clergy, and the ancient rites in them, which hope promised to those ignorant of the future could be dispatched in three hundred verses or thereabouts; the other longer and more prolix, God helping Us; in the thing itself also, and by the succession of times (as will be opened below more openly) furnishing a stupendous matter; what he now exhibits written more prolixly; which is to set forth the election to the Papacy of Brother Peter of Morrone the Hermit, his arduous life, his succinct coronation at Aquila, and the other deeds of his Papacy; not to pass over also the wonderful cession of the same Papacy, and to unlock the acts of its preceding and long, nor quiet vacancy; and also to adorn the notable triumph at Rome of the consecration and coronation of Boniface the eighth; lastly (although after a fifteen years' disuse of versifying) to extol with the praises of canonization the Hermit borne to heaven, which we have embraced in three thousand verses of meter or nearly so according to the variety of things.

[3] then with what intention, The intention is plain in the work, that, it being completed, the youthful and then inexperienced ardor of genius might profit by exercise, and the long undescribed triumph of the supreme Pontiff might gleam with the flowery grace of meter; and also, nay rather chiefly, the praise, honor and glory of God, the proclamation of the Saint and of God's Saints, the ardor toward the neighbor, the cognition of things; to consult for posterity, to profit the present; to merit in the way, to be rewarded in the fatherland.

[4] The form of the volume is divided in two ways: one indeed is the form of treating, and by what style the work is to proceed; which embraces the mode of proceeding, which is both narrative, historical, descriptive, and demonstrative with a Rhetorical demonstration; which according to the saying of Tully is, when the matter is so set forth to us, that the business seems to be carried on, and the thing to be before the eyes; moreover exclamative, prolocutive, suasive, dissuasive, metrical, hexameter, heroic, and the same dactylic; and so as to lead to one, narrative, veracious, and wholly rhetorical, since it blooms with various flowers and a colored adornment. The other is the form of the treatise, which has obtained the section of the work into books, and of these into parts.

[5] But also the moving and efficient cause of this work is manifold. The first, of itself sufficient, directing, effective; God granting it, itself the end, itself the beginning, and itself perfecting, God: by whose help relying and supported by His gift, we undertook and completed it. The second, coadjuting, the Saints favoring, assisting, and finishing by suffrage; namely, after the gracious mother of God, mother and Virgin Mary; and after the Princes of the Apostles, the bases of the Church, Peter and Paul; the gracious Confessor, Brother Peter of Morrone, then a Hermit, the future living Celestine, sometime past, now heavenly, and the same perpetual, whose chief praise this is turned upon in the work. The third, the ministerial and instrumental cause of the dictation falling into meter: we, Jacobus Cardinal Caetani, writing it, know this, who desire to know, that this one indeed is he, who from the veracious matter, as it were present, seeing, ministering, handling, and hearing, and known to the Pontiff, nay dear to the Pontiffs, set together and sweated out into meters the impressed history; Lord Jacobus by name, by surname Caetani, Deacon Cardinal of St. George ^c ad Velum-aureum; born near the venerable church of the mother of God, once called Taberna ^d meritoria, conspicuous on both parents' side by ancient nobility.

[6] born of noble parents For Peter Stephani being the father; and the mother, Perna ^e; the one begotten of the sons of Stephanus or of the Stephaneses, the other of the daughters of the Orsus or of the house of the Orsini, of each of whom he somehow makes mention in the meter: the father, as well known by strenuousness of arms as by rectitude of justice, and by the constant love of relatives and friends; the mother, by pious charity, by exceeding sanctity; both enriched with offspring. The one in youth, the other ^f in old age piously and Christianly being withdrawn from the present light, they died. He therefore after the rudiments of grammar, of adolescence, who with accelerated studies, and the beginnings of puberty, having drunk at the fount of the sciences, being delivered at Paris ^g to the liberal disciplines of Philosophy, so profited by the gift of God, that not yet a triennium having elapsed, only some books of those schools having been read cursorily, promoted at Paris to the mastership of Arts, in the faculty which they call of the liberal Arts, with great favor and great decorum of himself, he merited to obtain the License; and forthwith with great solemnity, and no small praise to ascend the Magistral Chair, in which it is established that he profited, instructed, and taught.

[7] Thereupon there (unwillingly however, since he hoped to apply himself wholly to Philosophy and the sacred Page) by the command of his elders, becoming a Canon; in Italy also he thoroughly learned the civil law, and returning into the parts of Italy, in the Civil law and the heights of the laws, under preceptors of great profundity, in a short time, so coalesced no less in erudition and genius in the same, that he not only grasped with the sense the more difficult books heard of them, but held them in memory; nay also instructed others in the same. And sometimes, without an instructor save himself, intent nevertheless upon poetry, devoting himself to the acumen of Lucan and the flowing sweetness of Virgil's rhetoric, looking around at the arduousness of the deed of the one, the subtlety of the feigned matter of the other, and the gravity and loftiness of the style of both; of these as we have said the brief and succinct matter of the books, a Subdeacon he wrote about Celestine, (namely in the fourth year of Pope Nicholas the fourth, then being a Subdeacon) he nearly began; and remaining in that grade of the Order, first the more prolix Celestine formerly; then being made a Levite Cardinal of the Roman Church by Boniface the eighth, in the second year ⁱ of his Pontificate, of the most glorious and unconquered Martyr of Christ George ad Velum-aureum, a Cardinal under Boniface, by the gift of God, and the protection of the same Martyr, completed the second work of the same Boniface: whose Prose now this (in the time of the vacancy, namely after the death of Clement the fifth, in the second year, the twentieth of the Cardinalate elapsing) while staying at Valence of the province of Vienne, and the meter of this kind of canonization, the same Peter favoring, being enrolled in the Catalogue of the Saints, and in the year 1316 the Canonization of Peter with this preface. he terminated with an unhoped-for, laudable, and illustrious end.

[8] But the utility of the narrated deed done shines forth from many things. For by it the means is given to know the courses of the times, to meditate on their varieties, But this work will be useful: and thence to be rendered more cautious; to become accustomed to the high-sounding manners of the fathers, to speak eloquently, to flee dangers, to imitate manners; and no less not to forget and neglect the celebrated observances and sacred ceremonies of the consecration, coronation, and procession of the Roman Pontiffs in them, and lastly also of the Canonization of the Saints; whence many things will be learned, but in them by writing to renew the memory, the exercise, the habit; that when need shall be of them, it may be easy by inspection known, to make application of the deed; and thereby the more to revere the Confessor and Hermit Peter, to imitate his life, to follow his footsteps, to crave his suffrage is given; and also by his example to return from the very highest grade to oneself, to measure one's strength, not to court the access of that summit, whose Hermit Peter the dread titillated: and an example will be taken of dreading the supreme height. that thus, the inexperience of certain ones being chastised (by which, as it were perfect in contemplation, they presume themselves so in action) they may cease to seek higher things by act, who discerned by the sight of contemplation those to be lower: especially since neither the accumulation of sciences, where life is wanting, and the same though it be present at times, exalts some well in governance, if the mother of action, exercise, be set aside: nay rather the exercised act and proved science, the preeminence of state very often wavers also with the temptations of riches and luxury: which B. Gregory, sublime in contemplation and exceptional in action, presiding at the highest summit, ^k Chapter IX of the Pastoral instructs us, saying, "Although for the most part in the occupation of governance the very use of good work is lost, which was held in tranquillity: because in a quiet sea even an unskilled sailor rightly directs the ship; but the time being troubled by the waves of tempest, even a skilled sailor is confounded."

Annotations

namely 14 February (since indeed the Easter of the year 1296 was kept on 25 March), because Jacobus himself soon says the twentieth year of his Cardinalate was elapsing for him in the year 1315, in the 15th month of the vacant See, that is in the month of September.

PART II.

A synopsis of the history to be treated in this work.

[9] Now it is briefly premised, But that the ordered series of the more prolix and longer matter comprehended in meter may shine forth; know, that in the year of the Lord one thousand two hundred and ninety [two], Pope Nicholas the fourth, conducting the fifth year of his Pontificate, how after Nicholas 5, the See being long vacant, and at the beginning of the same fifth, worn out with age at Rome, died: but the Cardinals were twelve in number, six Roman, four Italian, two French. Who, the obsequies being paid to the Pontiff, and the proposal having been set forth in a closed assembly among them (outsiders being excluded) through Latinus then Bishop of Ostia, illustrious of Roman stock, with a most lucid word of exhortation; were so little concordant, the Cardinals discordant, that they neither agreed to remain in the same place, nor before the second year and a third part of the third of this kind of vacancy, did they create a supreme Antistes; but now in one, now in another place of the city, and at intercepted turns, they convened for the ministry of the election. Meanwhile, alas! intestine wars arose at Rome, and a summer afflicting beyond the wont pressed in with diseases: and one of the Fathers, a Gaul, failing with fevers ^b; a Campanian, one of these, and at length in the diseased summer having gone in different directions, and the same afterward Boniface the eighth, shaken with a grave, long, and chronic infirmity, so that either his cure was despaired of, yet by the nod of God reserved to greater things, departed to his native soil Anagni. But the other, Hugo of Auvergne, the only surviving Gaul, and three other Italian Fathers, struck with fear, departing from Rome, summered at Rieti; but the six Roman Fathers, joined by consanguinity but divided by wills, remained in the chief city. But September, the heats of summer being passed, the Campanian, also the one of Porto, the one of Todi, the one of Sabina; and at Easter [one] of the Italian Fathers, the one of Parma by birth, returned to Rome, nor are they yet found to be unanimous in consent.

[10] Among these things, in the pernicious renovation of the Roman Senate and government, and again on account of the dissensions of the Romans dispersed, execrable things and not to be unlocked by us in writing increased in the space of six months: by which tumult three of the Roman Fathers less strong, and the aforesaid one of Todi and the one of Parma, return to Rieti to summer. The Campanian was conducting himself alone at Viterbo: the remaining three Romans strove to persist at Rome, nor by their delay were the intestine perils of war driven away. with peril of schism, These things being so, the fear of schism crept in; lest either the three Romans, then dwelling in the City, by the privilege of place as they alleged (as those who had pre-solicited the other non-Romans by writings), or even the other three Romans and the rest of the Fathers at Rieti, far more numerous, should break forth into an election. But God, unwilling that His Church, which He redeemed by the precious blood of His only-begotten, should perish, removed the perils of schism. For the Fathers, by force of a compromise, commonly conferred upon outsiders, for the business of the instant election, a place being chosen by arbiters at Perugia, and by the same a term assigned on the feast of B. Luke the Evangelist, then near enough, namely in the second year of the vacancy, convened. at length by compromise they convened at Perugia: And at the time at which the Cardinals convened at Perugia, at Rome under a certain shadow of peace quiet appeared, while by the concord of the parties two were assumed to the helm of the City, into Senators illustrious by nobility of birth, namely Peter Stephani, the Author's father, of whom we discoursed above, and Oddo of St. Eustace the other. The winter time being nearly past, Charles the second, King of Sicily, returning from the parts of Gaul, and Charles Martel of Hungary, his elder-born son, where, saluted by the Kings of Sicily and Hungary, meeting his father from the parts of Apulia, convened to visit the assembly at Perugia: and the King father having exhorted the College about a speedy provision, the answer being directed to him through Latinus by the command of the same Assembly, and Farewell said within a few days, he set out for Apulia, a part of his Kingdom.

[11] Two years of this kind of vacancy having forthwith elapsed from that time, suddenly they elect Br. Peter: and a fourth of a third part, at the beginning of the month of July, namely within the Octave of the Apostles, mention of Brother Peter of Morrone the Hermit having wonderfully arisen, on the occasion of a certain vision; the same Latinus, among the Brothers or Fathers of the Assembly unexpectedly moving the word of that vision; suddenly by the nod of God, the same man of religious and wondrous sanctity, Brother Peter of Morrone of the Order of St. Benedict, remaining in a cell situated on the Mount of Morrone above Sulmona, was elected supreme Pontiff by the unanimous vote and unanimous consent of the Fathers: by whom forced to come to Aquila, who, the decree of election having been received, sent to him through the Archbishop of Lyons, two Bishops, and two Notaries of the Apostolic See, destined by the Assembly to that end, being induced, consented; and the same Assembly summoned him to itself at Aquila of the Province of Abruzzo, unwilling, and reluctant by letters and prayers. But at length, the minds of the Brothers being overcome, especially three of the Fathers [not] sent hither approaching him, and Latinus of holy memory then recently dying, the name of Peter being changed into Celestine, and the Papal insignia received, they consecrate him there, he compelled them to come to Aquila where he stayed: and the sacred mysteries of his consecration, by Hugo the only surviving Gaul, festively promoted by the rest of the Fathers to be Bishop of Ostia, and Matthew Rubeus first of the Levites, the Assembly now present, he received the insignia of the Pallium and Coronation in the same city of Aquila. Which to describe hastily, runs before the principal intent of the Author: for at the time at which he was about to write the Coronation of Celestine carried out at Aquila, at that time already at Rome Boniface the Eighth, his successor, the ancient ceremonies of the elders being kept, had been most celebratedly crowned. Concerning which matter also, in heroic and composed and grand meter, he unwittingly destined the diadem of the Kingdom to Boniface himself ^c, saying;

We have written these things in haste, to loosen our muses, bent forward upon the footsteps of the sacred successor.

[12] who thence having set out for Naples We return. This Celestine, remaining in the Papacy, did many things, that I may not say inept, but would that they were thus known unworthy and worthy of praise and perfect, even as his holy life passed in the desert demanded. The ordination of the twelve Cardinals being then celebrated in the month of September, when he was thought about to migrate to Rome, the months of summer fervor being revolved; led, or seduced, by the cause of Sicilian peace, and allured by that color, he turned his journey to Naples: and dwelling there, a wonderful thing, he embraced a great sign of sanctity and of a supernal vacancy. Some indeed being unwilling and dissuading, especially the Brothers of his own institute ^d, and reluctant, where he learned that he could, he easily showed that he wished to renounce. Since in the month of December on the feast of B. Lucy the Virgin, there he renounces the Papacy: when the foreknown opinion of his already yielding was banished, in the hands of the sacred Assembly he yielded the honor and burden of the summit of the supreme Papacy. Which renunciation the Senate of the Fathers, astonished at things so wonderful and so great, tears being poured forth here and there, received with great veneration; a law being first sanctioned, by the assent of the Fathers, for driving away every scruple of pernicious ambiguity, that a Roman Pontiff can, especially if a cause of insufficiency underlie, yield the highest and supreme summit of the Apostolate.

[13] and Boniface the 8th being afterward created, Forthwith, after this kind of cession of Celestine, on the eleventh day, namely the vigil of the Lord's Nativity, which ran on the last day of the then elapsing year one thousand two hundred and ninety-four, Boniface the Eighth, then Benedict Caetani by name, sprung from Anagni, of profound knowledge of both Laws, and of long exercise in them and learned experience, a veteran in the customs of the Roman Church, distinguished also by the Cardinalate, was elected supreme Pontiff by scrutiny and accession. Who treating the one yielding humanely, attempted to lead him with him to the Roman or Campanian parts; taking care lest to himself or the Church, by the craft of some, anything dangerous should be persuaded to the simple man: But yet he is frustrated for the time in his opinion. secretly fleeing, For on the day of the feast of the Circumcision or its morrow, about to undertake the journey from Naples to Rome, he learned that the one sent before, concealing his ways, Morrone, his guards being ignorant of it, had turned aside. At these things Boniface cautiously anxious, neither to pursue the begun journey, nor to investigate the one hiding, as if he had noticed nothing of that matter, ceased.

[14] At Rome therefore Boniface, festively bound with the crown of the Frigium ^f or Kingdom (the triumph of which solemnity the Author, paying the debt of his promise, promised to give more diffusely in meter) after some space, and at Vestia apprehended and persuaded to return, he made the same one formerly Celestine, tending to the remote regions of Greece, when he learned that he had been found by chance on the shores of the city of Vestia of the Adriatic sea (that he might avoid the perils of his world and of the Church) consenting by more solemn messengers sent by him and by Charles the second King of Sicily, to come to Anagni; received him kindly, and exhibited praise ^g to him, acquiescing in the monitions of the Prelate, to stay at the Castle of Fumone of the province of Campania. Where leading the Eremitic life as before accustomed, in the castle of Fumone he dies in the year 1296. unwilling to use the laxer things which he could, in the year one thousand two hundred and ninety-six, on the fourteenth Kalends of June, dying catholicly, holily, and religiously, he changed earth for heaven, calamity for felicity, death for life; reverently buried at Ferentino, in a place of the Brothers of his own order.

[15] But Boniface, made safer from this, accomplished many and great things in the eight years, nine months, Boniface pacifies Sicily, nineteen days ^h in which he presided over the Papacy. The Sicilians in his time, after the courses of twenty years, and the various windings of wars, he among other things reduced to the devotion of Mother Church: and to Frederick, son of the late Peter King of Aragon, detaining the occupied Sicilian lands, he restored it; and composed peace with the King of Sicily Charles the second, the daughter of the same King Charles being given to Frederick in marriage ⁱ; the hundredth or Jubilee year also returning, he celebrates the Jubilee of the year 1300: which then occurred the one thousand three hundredth year, and also for any future hundredth, he confirmed, granting a full, fuller, fullest remission of all sins, namely to those visiting the thresholds of the Apostles and their Basilicas at Rome, in any hundredth year, and truly penitent, having truly also confessed their sins, foreigners for fifteen, Romans for thirty days, as the bulled letters of the father himself more seriously explain; and ours, which on this prose and verse we have embraced, the Hundredth or Jubilee unfolds ^k. Nor less the same Pope Boniface, and at the end of the 9th year captured at Anagni when to some he was a favor, to some (as they esteemed) a burden; at the end of the ninth year, injuriously, nefariously, and sacrilegiously by some, and perhaps of his own parties (yet noble in birth of the Colonna stock) captured at Anagni, within three days by a wonderful suffrage was freed by Blessed Peter. and wonderfully freed The citizens indeed repenting of the crime committed by them in the city, and from this vigorously rising against the perpetrators of such crimes, and driving them from the city of Anagni, some of them being slaughtered, this one, stripped of the peril of captivity, amid terrors still returning to Rome, magnificently received with the gleaming arms of soldiers and an armed Clergy, and within the month of his arrival oppressed with infirmity, he dies at Rome, having professed the Catholic faith, in the Basilica of the Prince of the Apostles, in the sepulchre which he had built for himself ^l while living, rested; at his death Rome fluctuating with great dissensions. and his successor Benedict XI at Perugia. On the tenth day after him Benedict XI, Nicholas by name then Bishop of Ostia,

[16] There again an afflictive vacancy of eleven months of terror, want, and also suspicion, which we have experienced, ran on: but on the fifth day of the entering month of June, then the vigil of Pentecost, of the year of the Lord one thousand three hundred and five, In the year 1305 Clement V created absent, Bertrand Delgot, a Gascon by nation, called the Bordelais, Archbishop of that City, absent and detained in his province, was elected by the Fathers, because he was learned chiefly in legal and canonical science and the experience of affairs: and the Decree being brought to him where he then lived, he consented; and received the insignia of the Papacy, changing his proper name into Clement, the Assembly still absent: nor less the Assembly, existing at Perugia, and earnestly entreating him by letters, that after the manner of his predecessors the father should first come to see his sons, his causes (as he alleged) being veiled, not to say sought occasions, omitting to come, called the Italians to the ultramontane parts, he summons the Cardinals into Gaul and what was surely not grateful to the ears of the mind, less placid to the senses, but pernicious by example, in his whole Pontificate, namely eight years, ten months, fifteen days from the day of his election, he entered neither to visit the threshold of the Prince of the Apostles Peter, whose successor he professed himself; nor that of the Doctor of the nations, by the privileges of whose authority, the one's, and doctrine, the other's, he was honored, the Roman thresholds. But while as it were at the end of the ninth year in the County of Venaissin, the patrimony of the Roman Church, he had drawn out a delay for some time, and surrounded by infirmity hastened to Bordeaux for the sake of recovering health, the Rhone, near which he stayed, being crossed, namely on the other bank of the opposite part of the river, (which was afterward the cause of the long vacancy) in a place to which the name is Roquemaure, he died: and so by God's permission it came to pass, that after his death almost fifteen months of the vacancy in which we are being computed, very many execrable things, (which we do not hasten even with intention to unlock) were committed. From the time of his election celebrated at Perugia the eleventh year elapses, in which dispersed still alas! the Italians at Valence, but the Gauls, Gascons, and Provençals at Avignon, and in other places, dwell, uncertain (according to the poetic saying) whither the fates draw them ^m, where it may be given to halt.

[17] Here therefore at Lyons, hedged about by the Saône and the Rhone, the Assembly of the Franks and Philip the illustrious King being present, and crowned at Lyons, and the same King performing for him the office of groom at that festivity; with the ancient crown of the Roman Pontiffs, placed upon his head by Napoleon then existing Prior of the Levites, he shone forth. But that solemnity had the dread of a sudden mishap ⁿ unknown. For while clothed in Pontificals and bearing the diadem, while he returned processionally to the Palace, sitting and the horse on which he sat, not without misfortune, in the narrowness of a way the fall of a wall, when it fell, oppressed, some Magnates holding the reins of the Pontiff's palfrey being injured by the ruin, and some of these, death from this being deferred for not many days, and the palfrey being given to death, at the prayers of the King of the Franks And when the King's delay there was extended to length; among the great things which then many were turned over, before the Assembly of the Pontiff, the King demanded one pious petition and acceptable to God; namely the canonization of the man of wonderful sanctity, and besprinkled by fame with the sweetness of a fragrant odor, and gleaming (as he said) with signs of miracles and prodigies, Celestine, formerly Brother Peter of Morrone the Hermit, and the inscription of the same in the catalogue of the Saints.

[18] The known purity of the holy man to the Pope and the Assembly, easily obtained the inchoation of so great a matter. the cause of Br. Peter of Morrone being examined It was committed therefore, by the counsel of the Brothers, to the Archbishop of Naples and the Bishop of Valva, a faithful and discreet inquiry of the life and miracles of the same Hermit. Which they, with the fatigue of labors and the anxiety of solicitudes, prudently and faithfully pursue: and after the death of the other Colleague, the same Pope destined the same inquisition to the Neapolitan one, by public monuments marked for them with his seal of wax. This to be seen often, this to be exactly examined the Pontiff committed to many of the Brothers, and in many places (as we were then borne under a divided sky) and in many ways. And at length the same Clement himself, he canonizes him. after also the Council of Vienne of almost eight months, returned to the Consistory of Avignon, more accurately applying his presence to the pious work, not without the heats of his own and the Brothers' summer heat and anxiety, was at leisure: and brought the holy business to such an end, that there, mature, faithful, and digested meditation and deliberation being had; first among the Brothers their counsel secretly, then on the third Nones of May, of the year one thousand three hundred and thirteen, in the eighth year of the Pontificate of the same Clement, the ancient sacred ceremonies being kept, in the Cathedral church of Avignon, we ministering to him in the office of Levite, he publicly defined both the holy life of the same Brother Peter the Hermit, and the miracles wrought by holy merits in the Papacy, before and after it, and lastly after his death, proved by witnesses: and decreed that his day of death ought to be venerated as the feast of a sacred Confessor, and to be venerated by the assembly of the faithful and the universal Church, over which as Vicar of Christ and successor of Peter he presided; a large Indulgence being granted each year, to those devoutly coming to the place of sepulture on the revolved day of the same Confessor's death and within the octave; and performing the solemnities of Masses after the wonted manner in the same Avignon church, resplendent throughout with lights, in the praise of God and the commemoration of the new Saint. Which several things, even as the matter of the whole conceived work, our meters pursue more copiously in ceremonies, more seriously in things, more adorned with embellishments ^o.

ANNOTATIONS.

There followed in the Manuscript this title: "Of Jacobus Deacon Cardinal of St. George ad Velum-aureum. Here begin the Chapters of the first book concerning the stupendous election to the Papacy of Br. Peter of Morrone the Hermit, and how the same yielded the Papacy returning to the desert; done before the Cardinalate": and the same title is thereafter repeated before the Chapters of the two following books; but here is added, "but before all things a succinct description of the meter about himself." In the Margin moreover this Gloss is read: "It is to be noted that the Rubrics, that is the titles of the chapters, of the whole book at the beginning of each book are well placed; scattered through the book they are not fully placed, nor do they well correspond to the Rubrics placed at the beginning of the books: because, on account of the haste of the messenger carrying the book, they could not be corrected with the same: but, God being author, when we can be at leisure, they will be corrected." Jacobus indeed lived afterward up to the year 1343, numbering the forty-eighth in the Cardinalitial dignity: but always occupied with most grave cares, he could not be at leisure to correct these and other things more necessarily. After the syllabus of Chapters follows the promised description of himself in these verses:

The City is to me the beginning of my race, Jacobus is my name Caetani; across the stream of the Tiber river sprung of the stock of the Stephaneses, I am produced from an Orsina. I have sung of Morrone, the Monarch seeking again the cloisters and inserted into heaven; and how Boniface triumphs in the sacred City bearing the diadem, by which Cardinal supported I composed this; and into heaven I poured the Father both in meter and in the Hundredth, and I poured in prose. Hence to thee is the praise, O God.

But it pleases, the numbers of the Chapters being noted in the margin, for the easier use of those who perchance shall have wished to cite this work, in the same margin to set the number of the verses by fives, as we see employed by most who have elucidated the ancient Poets in this century.

THE DIVISION OF CHAPTERS

Here begin the Chapters of the first book.

Of the death of Nicholas the fourth at Rome, and the exequies made in St. Mary Major for him, and the oration of Lord Latinus: and how the Cardinals did not agree about a common place for the Election. Chapter I.

How the Cardinals departed into various parts. Ch. 2.

Of the Senate of the City, and the war which was in the City in the time of the vacancy. Ch. 3.

Of Brother Matthew of Acquasparta, Bishop of Porto, sent against the people of Narni, who were besieging the Castle of Stroncone. Ch. 4.

How a schism was feared, because they did not agree about a place, and of those things which were done concerning this. Ch. 5.

Of the two Elected as Senators, namely Lord Peter Stephani father of the Author, and Oddo of St. Eustace. Ch. 6.

How some tried to impede Brother Matthew of Acquasparta, Bishop of Porto, in the office of the Penitentiary. Ch. 7.

Of the arrival of Charles the second King of Sicily, and Charles Martel his son King of Hungary at the Curia the See being vacant, and the withdrawal of those Kings. Ch. 8.

Here begin the Chapters of the second book.

How the Cardinals convened on the day of the Election, and of the casual motive by which they came to Peter of Morrone. Chapter I.

Of the Conference held among the Cardinals about Brother Peter of Morrone, and his election to the Papacy. Ch. 2.

Of the five Envoys sent by the College to Brother Peter of Morrone. Ch. 3.

A description of the Mount where Brother Peter stayed. Ch. 4.

A description of the Cell of Brother Peter, and his aspect, and the oration of the envoys of the College to him. Ch. 5.

The response of Brother Peter and his assent to the Election, and of the reverence exhibited to him by those who had convened there, and especially by Charles Martel King of Hungary. Ch. 6.

Here begins the serious life of Brother Peter, Ch. 7, under which several rubrics are contained as follows.

I. Of the diverse temptations of the Devil that Brother Peter should not study.

II. Of the sign of the religious garment, with which at his birth Brother Peter came forth clothed from the maternal womb.

III. Of the vision made to a certain woman, by the dead father of Brother Peter, that he should not withdraw from study.

IV. How within a short time he knew how to read the Psalms.

V. Of the vision, by which Brother Peter seemed a keeper of sheep.

VI. Of the desire of Brother Peter from very boyhood to serve God, especially in the desert.

VII. How, a certain Hermit having departed from the castle of Sangro Castro di Sangue, Brother Peter passes there for some days.

VIII. Of a certain rigid mountain divinely shown to him, in which Brother Peter remained for three years.

IX. Of the bell, which he miraculously heard at night, and of the cock given to him.

X. How at Rome he was made a Presbyter, and returning remained on the mount of Morrone for five years.

XI. How he came to the mount of Maiella, and of a certain illusion of the demon recognized and put to flight.

XII. How he was of the Rule of B. Benedict, and how he received Brothers to the same.

XIII. Of the cell, which he alone had, and the Mass which he there celebrated, and of silence.

XIV. Of his harsh bed, of his clothing, and cuirass.

XV. Of the Abstinence of food and drink.

XVI. Of the six Lents, which he kept most strictly every year.

XVII. Of the Psalms which he said, and the genuflections.

XVIII. Of the hairshirt and other little works, which he made for the brothers.

XIX. Of the obedience, which he rendered to the Abbot.

XX. Of the wonderful abstinence, which in a certain Lent he kept in food and drink, and the harsh garment of the hairshirt and cuirass.

XXI. Certain general things, and of great commendation about him, as to virtues, abstinences, prayers, and miracles.

Here begin the Chapters of the third book.

The continuation of the things narrated to those to be narrated, and the Author's excuse why he is about to say these things.

How Brother Peter of Morrone received the King and the laymen to his counsel. Chapter I.

How Brother Peter entered Aquila sitting on an ass, and made diverse Officials before the Cardinals came. Ch. 2.

Of the letters of the College of Cardinals sent to Brother Peter of Morrone, that he should come to Perugia to the College. Ch. 3.

Of the arrival of two Cardinals to Brother Peter, not sent on the part of the College; and the petition made to him by the Bishop of Orvieto, sent on the part of the said College, that he should at least leave the Kingdom: and of his negotiation. Ch. 4.

Of the death of Lord Latinus Bishop of Ostia, and the consecration of the aforesaid Hugo the Cardinal to the Bishopric of Ostia: and the reception by Brother Peter of the Papal insignia and name. Ch. 5.

Of the Coronation and consecration of Celestine made at Aquila. Ch. 6.

How the Author insinuates that he is about to tell the coronation of Boniface the eighth seriously, excusing himself for the succinct narration of the coronation of Celestine.

How the Cardinals, on account of the ignorance which they believed to be in Celestine, spoke in the vulgar tongue in the Consistory: and of the diverse provisions of Churches which he made. Ch. 7.

Of the Ordination of Cardinals which Celestine made, who were twelve. Ch. 8.

How he went to Naples, did not go to Rome. Ch. 9.

Of the inept promotions which he made, and especially of the Archbishop of Benevento, whom he made a Presbyter Cardinal. Ch. 10.

Here the Author speaks by anticipation of the fire, which was at Carpentras, in the time of the vacant Church, after the death of Pope Clement the fifth.

How in the Advent of the Lord Celestine shut himself up in a part of the hall, and the Papal power being given to three. Ch. 11.

Of the oration of Celestine to himself that he should yield the Papacy. Ch. 12.

How he sought counsel from some Cardinals that he should yield the Papacy. Ch. 13.

Of the Neapolitans bursting into the cell of Celestine that he should not yield. Ch. 14.

Of the Counsel, which Celestine sought from the College of Cardinals whether he ought to yield, and the response of the Cardinals. Ch. 15.

Of the devised renunciation of Celestine made at Naples on the feast of St. Lucy. And thus, since the same Celestine was elected Pope at Perugia within the octave of the Apostles Peter and Paul, he did not stand in the Papacy, computing from the time of his election, six complete months. Ch. 16.

Of the response made by the College when he yielded. Ch. 17.

How the College of Cardinals accepted his renunciation. Ch. 18.

The words of the Author upon the renunciation of Celestine. Ch. 19.

The end of that work with the continuation to the future work concerning the coronation of Boniface the eighth. Ch. 20.

THE LIFE OF ST. CELESTINE V

BOOK I

CHAPTER I.

The tumults after the death of Nicholas IV, both among the Cardinals and among the citizens: and their dispersion with peril of schism.

The gracious See of Peter, long now languid in countenance, Envy of the Fathers prevailing, whom by a divine gift she received, and his manners, his strict institute besides, The Argument of the following work, we speak: and with a light pen to set forth the signs, [5] that God shone upon the darkness, that He radiated with gleaming light, we conceive; and the sphere of the neck infused with sacred liquor; the temples shining with the Kingdom of the Pontiff; by which the glad procession of the Clergy is advanced. O Clement, drench the squalid earth, 10] O Father almighty: cause the cast seed to grow, [the invocation. and let the gold make clear the new herb.

CHAPTER I

When therefore equal death received into its own jurisdiction the Father worn out with age, Nicholas, the fourth by name, spouse of the Roman Church; the exequies being solemnized [15] after the wont, the venerable Mass of the Senate deeming it worthy to treat of a new President, the sacred prayers it appointed to be offered: which Latinus himself, After the exequies of Nicholas the 4th, first in the Order of Pontiffs, gleaming with virtue, and radiant with the titles of his race, poured forth at the Virgin's 20] altar, the choir chanting. Soon, all the Fathers [Latinus the Cardinal of Ostia exhorts his Colleagues, secluded together, with kindled breast he speaks: "Who shall be able to join the gleaming stars, the Pleiades, to Heaven? Thou, God, Thou canst so bind the hearts of the powerful with a concordant yoke: and it swells, the future [25] promised to the Seer, that, Thou granting it, the peoples shall receive a Minister. Lest it please to have bent the right eyes from heaven; He is at hand, who beholds the known things of the heart, and weighed in a just balance condemns the degenerate, commanding the meritorious to be girt with garlands gleaming between gems: [30] O how great a power! For it is given to few, to the height of the highest summit to sublimate a man, who in Christ's name may preside and succeed Peter, and may close the heavenly things, while he binds on earth; may unlock the vaults of the Poles, [35] while he looses the bonds: by so much it is better to drive away guilt. But the heights of the lofty mass, who can grasp them by vows, unless wandering in mind? who can be held worthy of these? But the Fathers; whom excellence sets before, that they may concordantly elect a fit successor, it is wrong to despair; for in sacred things illustrious virtue, [40] Christ, is present to the desires, fulfilling the wishes of the pious, whom He makes to wish. If any, let us tend toward one, in whom, the tree resting on founded roots, of virtues, with spreading branches has grown up high into a summit, marked with the various color of flowers, [45] especially with a rosy fervor of mind gleaming, and equalling the fruits of justice with the snowy whiteness of chastity; whose prudence has led the branches into the straight: because in our time disaster has prevailed, sins press, and virtue has receded. who may remedy the present calamities of the Church. [60] We tend into Latium, Alas! the Babylonian foe, conquering, utterly overwhelms illustrious Acre and Tripoli. The Aragonese press on, a savage race, shaking very much of the land this side of the sea, which possesses the Sicilian cities. Nor less the Aragonian offspring and Peter's seizes the Kingdom, [65] conferred upon the Gauls; a disgrace to them and to us, who give Kingdoms. On every side the subjects trouble us! O watchful Fathers, succor the people: in these so great mishaps, to succor is yours, is yours." He spoke, and not otherwise than the cold hearts press [70] the fire diffused by words, lest it can break forth in flames, than the earth forbids the new seeds to lead forth a germ, in what place they have been ripe: yet the things long since recognized the elders commemorate, and the younger learn.

CHAPTER I

Such few things being rightly run through in these days; [75] again they demand the heights of the Aventine Mount. (For twice five days the houses of the Prelate Nicholas they have not yet They on the 10th day from the dwellings of the deceased, deserted, raised near the Virgin's Altar, which neither worthy reverence of the Fathers built to follow, nor a powerful cause, nor a useful [80] example to the world; for each one will lead up on high his own houses, and will leave the shrines of the head of Peter, and will despise the Lateran halls, royal gifts, rejoicing to dwell in his own Penates.) Here first manifest faith, how dissonant the hearts: they migrate to St. Sabina, for they report that no one mounts the fourth number, while they scrutinize their vows through closed silences. Afterward they sought another place: nor did it profit them thence to another, to have changed the ground, whose mind even then is livid. Then they approach, taken, the changed names of false Minerva, [90] in vain: because while they thought to have firmed these places, already Satan was at hand, and the malign one turned and finally to the Minerva. the concordant minds, and made the Brothers demand again, that the Council should seek to remain at another station. As, fearing for her brood, the peahen, [95] dreading the variegated feathers with her eyes, through closed by-ways hides, and the crafty one does not leave in the open the eggs of her offspring; so the throng of the Fathers changes seats, anxious lest the Brothers in turn disturb things conceived. Meanwhile the most celebrated lofty day at Rome,

CHAPTER II

of ethereal Peter, and of Paul gracious to the nations, the Doctor. Groans, alas! and also sad wars rise up against the people, fate troubling the quiet: the languid plague from heaven shook the bodies

[105] sent down upon the earth, causing in order some of the Fathers to have feared death: nor is one mistaken in the hope [s] of death: by the grave novelty, they avoid abiding together. But nevertheless, four from the Assembly, driven by such great terrors, a part of the Cardinals seeks Rieti, to Rieti [u], washed with waters and placid [x], [110] come; in summer they remain, and enjoy a healthy air: twice three [y] inhabit the walls of Rome, the Romans, separated in wills: and the foreigner [z], the Campanian, revisited his homeland, put to flight, the disease goading. six remain at Rome, This had been the surviving number, a Gaul dying. [115] So therefore the summer, shaken with evil languors, dispersed the wandering ones? scarce do they know to halt together, before the sun, illuminating the year by months, those return in September, received in mid-course the Scorpion [α]: hence is rendered to the city the Campanian, the one of Todi, of Porto who keeps the walls [120] now long since ruined, richest in the merchandise [β] of the sea. Together they convened, distant in mind, at the Minerva [γ], these chiefs (nor the one joined in number at the time [δ] of Easter, the one of Parma) to keep the supreme words [ε] of God speaking, [ζ] but a will not apt brings forth affections,

CHAPTER III

whom it irks to have mentioned. About these things, because the circle [η] exhausted demands a new Senate to reign after the wont (the Serpent demands), the Assumed [θ] mount the Capitols by command of the people: but by the death of the Leader the annual power [ι] is closed in the month of Ursinus, and by the timid descent [κ] of the one raging into arms, [130] while he seeks the writings, while [λ] the engraved seals. Whither do I go? what more shall I follow, which it were long to weave? This it is enough to have said; that Rome lacked a Senate Meanwhile the city is troubled by seditions, for six months passed, alas! and the men called to war [135] by engines cast huge stones, dug through houses with beams, made ruins by fires, the towers burned, and the lintels darkened by the neighboring smoke, whence the furniture was despoiled: and therefore many return to Rieti: those attacking [μ] fought, overcome by Christ the avenger, [140] while firm constancy is given to a few. Among these things, while Rome rages, while it fluctuates with new waves, the inveterate one, they revisit their colleagues in summer, in order they leap forth, and taste the pleasant things of Rieti [ν], solicitous with cares: for those, the city being left, [145] kept Pergama, with peril of the head, the three Red ones [ο], by whom the fire could be increased, those blowing with applied strength: to many this a cause of fear. But far [π] from the Assembly the Campanian conducted himself with himself. The Fathers being separated in body, discord in the Assembly

CHAPTER IV

[150] is laid open into the light, which long manifest through the year had stood forth, and had given to the evil ones to lift up the horn unde the people of Narni, besieging Stroncone, against their colleagues, the subjects. Alas Narni, after the Gaulish manner, had walled the Castle of Stroncone [ς] with a tight siege outside, scorning the insignia of mother [155] Church, and thinking it safe at this time of war to wanton openly. But it fell, taken by the counsel of fury: for a chosen band, with gleaming arms, of Abruzzo, the Red [τ] Gaul being leader, is sent burning by Charles [υ] to subdue the evil, to subdue the rebels [160] of the Church, by the command of the Fathers who kept the roofs at Rieti; and the people rushed, having slipped away from the city, they send the Cardinal of Porto with troops. the city of Rieti: yet as fore-leader to all the same one sublime in the Cardinalate, the one of Todi and minister of Porto, is sent. Going forth, they enter the placid Interamna [φ], [165] full of hatreds and arms, wont to break into the borders of those, and to suffer commotions, when Narni stirs up war: lo, a small plain distinguishes the walls. Hearing that the men hasten and seek battle, Narni boldly presumes to attempt the Leader about a covenant [170] of peace; the leader Cardinal Matthew refuses to be bound by such pacts, unless they declare that they wish to undergo the commands of the Church, and follow with deeds This being commanded, the siege is loosed. the promise, and return home, and leave the place safe from siege. The commands of the one charging they undertake forthwith, taught, by the helmets and gleaming arms, that the time of vengeance was not to be despised, long since to be shown to them by their sins. Thereupon the Cardinal, the foes subdued; and the fortress fallen by strong impulses, which Narni had founded near the Castle of Stroncone,

CHAPTER V

[180] returns a victor, the people accompanying his return. Moreover a depraved harvest, rough with thorns, cast through the fields, to be doubted lest it suffocate the good herb, The three who had remained at Rome, sprouts up, and brought forth threatens various mishaps, to divide for a long time the sacred peace from the world [185] by schism: for the three bearing the Red Hats in the city, born of Rome, of whom two sprung from one stock, and the one of the other stock having suffered himself to join those, insinuate by writings in words in order to a few [not] born in the City, or perchance to two [190] Cardinals, that they could prefer anyone to the See of Peter the Prince; while they keep the walls of Rome, while the others are distant; yet they would prefer to treat these things quietly with their colleagues; on that account to the city [pretending that the right is theirs of electing the Pontiff, if the others do not return:] let them hasten their step, if they desire to put an end [195] to the tears of the Church. Forthwith these lay open the known things to the Brothers, and in turn the gathered throng of the Senate at the city of Rieti confers, what for such daring deeds is fitting, what strict discretion of law wills. On account of these things it seemed good to summon all the skilled. [200] To the counsels were present many; the first voice of speaking was given to the Levite, Matthew, these, the matter being brought into consultation, to whom the name, and Red the color a surname ancestral which men give themselves, whom the noble progeny of the Bear begot; the Roman House, grown old with great [205] fasces in the Clergy, and experienced in the pomps of the Senate and of wars, surrounded by a great band of kinsmen; holding the Cardinal Heights, and also the summits long since of the Papacy repeated; now with the light of a divine Levite he radiates, as the illustrious offspring of a star, [210] into the shrines of God: whose great titles of virtue to describe, lest the discourse stray longer, and lest I be accused of having feigned poems with faulty meters (taking from the Bear the mother and sister of so great a one, the Stephanis) I will halt, although those through the world Matthew the Red Cardinal relating, [215] should shine more amply; I will report what he brought forth from his mouth, sounding from his mouth with placid voice, the elder and first Levite: "Not that mind is turned in my soul, to seek by vows the dissidence of the languishing age, or dire scandals to go forth into the world. The Fathers and the Lords sitting [220] in these seats watch, that they may pluck out crime, not give matter to wars (For sufficient, he says, is each single day, instant upon its own errors.) But because we are tempted first, and by words we confess arduous things, that the chiefs choose to inhabit a city full [225] of civil danger, and that they can betroth the vacant Church to a man; you, skilled in law, it has pleased to summon, and to require your sense. And what the laws will (the work is not for light daring) weigh long in counsel, weigh, ye faithful; they propose the cause to be discussed by the jurists: [230] and give right counsel. Let no one deviate, let love incline no one, let not the true through fear be kept silent, the mind wavering; but lay open what the conscious mind decides upon these things, what the laws say or what is given to them or to us, what the sacred decrees [235] of the elders decree. We call to witness the judgment of God to be present, and let whoever strives to subject the gracious Church to perils by false utterances fear for himself, and feels otherwise than with sonorous voice he expresses. We seek not praises, nor things dissonant from truth: [240] but what, looking up at the stars with clear gazes, the arbiter mind of any one of you judges." After these monitions quiet was made and the hero halted himself; they consult the hidden things of the books, and with the following light, when Titan poured his flaming rays from the Eastern axles upon the world, and these being heard for the three following days, [245] taught they begin to lay open the laws: nor does the day alone hearken to each one in single things; but the illustrious ones divide the men through the times to be spoken. For the first day had called to hear those, whom private prudence at home had taught [250] to become attentive to such things: thereupon the next day some of others: the neighboring [day], supported, hearkens to its own on the second, and by several turns they fill these modes. The wandering feet fixed where the weights of the balance incline; and equally they bear, that supported by the Cardinalate [255] the greater part at the city of Rieti, while old Rome rattles with arms, may be able to appoint to the others a time they decree that the right of electing belongs rather to themselves. in which they may come quickly to prefer a Summit to the world. This sentence had settled in the mind of all, two being excepted. The twin order, who would it not have confounded? [260] And they confess that double Fathers cannot call the distant ones (which they prove by law) if Rome especially hold the summoned ones: for these had followed thee, led by the Ligurian, who languishing at the city of Rieti wast lacking to these Assemblies, but bound by the love of the Column. [265] After these things, he who often raises the bark of Peter, dashed by the floods on the waves, avoiding with the point of iron lest the chiefs should fall, breathed the odor of peace; a compromise however being made on both sides, while it is given to outsiders, the whole Senate commanding, in taking the place which the arbiter virtue may fence, [270] circumscribed only. Which beginning forthwith having used, these chose to seek the seats of the people of Perugia. So when, driven by the swelling blasts of the liquid South wind, the ship rushes upon the rocks, the good sailor on the sea it is decreed that all convene at Perugia by 18 Oct. 1292, bids the sails be bent, stretched the ropes, and the prows to turn to the deep, [275] fleeing to strive against the rock; so also lest the engine shake the strong towers, they oppose hurdles woven of pliant withe. The term is the feast of Luke: which rightly keeping, the chiefs convene there. Memorable ever, [280] nor is this praise small, but by the people for a long time worthy honor to be rendered to the people of Perugia, that in the very whirlwind they merited to admit the Cardinal Leaders to their roofs unanimous, and to begin on their own soil the husband which also they do. of the mourning Church, not by force, but of free will, each one delaying [285] in his own theatre, until the hour subrogates itself that the Fathers should sit down at the morning star.

ANNOTATIONS

p. Because the Emperor Constantine gave the Lateran Palace.

q. That is, deceived, namely by the vain hope of the cause to be carried on there more conveniently.

r. For today it is called St. Mary, or St. Mary above Minerva, where as well as on the Aventine at St. Sabina the Brothers Preachers dwelt from the year 1275.

s. That is, by fear, by an antiphrasis common enough to the Italians, by which they say to hope for to expect, to fear.

t. John Cholet a Gaul, as already said, died in the year 1291, on 2 August.

u. Namely Gerard of Parma, Cardinal of Sabina; Matthew of Acquasparta of Todi, Cardinal of Porto; Hugo, Cardinal of St. Sabina, a Gaul; Peter, Cardinal of St. Mark, of Milan.

x. Whoever will wish to see the amenity of the city and irrigated fields of Rieti everywhere, let him approach Athanasius Kircher's Latium part 3 ch. 3, where many things about the Velino river, which flows through it, and the lake of the same name: but correct the map of Sabina, whose metropolis it is, not expressing how the Velino flows through the city: through which yet that it flows Ughelli in the Bishops of Rieti and Pompeo Angelotti in his own Description testify.

y. Latinus Cardinal of Ostia, John Cardinal of Tusculum, Matthew the Red, James Colonna, Napoleon Orsini, Peter Colonna, Deacon Cardinals, all Romans.

z. Foreigner that is outsider, namely Benedict Caetani, born at Anagni in Campania.

α. That is, mid-September, whose sign is the Scorpion or Scorpius.

β. Because the city of Porto is beside the sea, and merchandise was carried thither.

γ. Of Minerva, that is, at St. Mary above Minerva.

δ. The Easter of the year 1292 was celebrated on 6 April, when the Cardinal of Parma had not yet arrived.

ε. To keep * They kept.

ζ. Christ said namely, bidding farewell to his own, "My peace I give you, peace I leave you" (John 14, 27).

η. The circle of the serpent exhausted, i.e. the circle, the course, of the year.

θ. The Assumed, are the Senators: but Senators are here said, as of old the Consuls, namely two Presidents of the whole Senate: for as the supreme power of the Consuls, so also the name had long since been abrogated at Rome: which also elsewhere in Belgium among the people of Ghent today obtains, where for the abolished Consul there is the First-Alderman, as they call it: the Greeks would say Protosymbolon.

ι. The power, which ought to have lasted through the year.

κ. The descent of the other colleague, that is of the Senator, Agapitus, signifies to me a voluntary abdication, of one fearing to come to arms, on account of the seal and other insignia of power, which were either detained in the hands of the heirs of the deceased, or the people had drawn back to itself; but he pretended, that it could not be conferred that year on another, but ought to be consigned to himself. Which beginnings and causes of the civil troubles are nowhere else explained, as far as I know.

λ. Engraved, i.e. sculpted.

μ. Those attacking, i.e. the attackers: but who these were, and who indeed the few whose constancy prevailed, from elsewhere we do not yet know. Yet because the deceased Senator was an Orsini, we can suspect that between the Orsini and the Colonna, factions long since powerful in the city, it was disputed, the people on account of them being drawn into parties. But all these things pertain to the first half of the year 1293.

ν. For all the Roman Cardinals, i.e. who had convened at Rome, found themselves at Rieti, three being excepted: but these three below at Verse 185 are indicated by a little Gloss.

ξ. Those, i.e. by those.

ο. The three Red ones, i.e. three Cardinals; for these had begun to use the purple at the Council of Lyons in the year 1245. But Pergama here is taken for the city of Rome, just as of old for the city of Troy.

π. I.e. at Viterbo, which is expressly indicated in the Prose.

ρ. Narni, of which much at the Acts of St. Juvenal on 3 May, a city of Umbria, distant 40 miles from Rome. But it is called Gaulish: for after the Gaulish manner there the firstborn succeeded into all the goods of the parents, with only the burden of suitably sustaining those younger born.

ς. Stroncone is distant from Narni toward the East about 8 miles, of which see more on 7 February before the Life of B. Anthony of Stroncone.

τ. The proper name of the Leader himself this is, the added little gloss opportunely indicates.

υ. Namely Martel, son of Charles King of Naples.

φ. Interamna of neuter gender, yet some decline it, this Interamnis, commonly Terni, and only 5 miles distant from Stroncone, nor more from Narni, wont to be at variance with this, after the manner of neighboring and rival cities.

[k']. Namely Lord James and Peter de Colonna, the third called John de Boccamazzi, who was Bishop of Tusculum.

ψ. Namely Lord Peter of Milan, and Lord Hugo of Auvergne.

ω. For the grandfather was called Lord Matthew the Red Orsini.

aa. For many of the Orsini house very frequently were Senators, many Cardinals: and the same house had two Popes at different times, namely Celestine III and Nicholas III, the first created in the year 1191, the second in the year 1277. About Celestine however this had been unknown up to this century; and Ciacconius had made him of the Bobone family: but Ughelli in his Additions to him alleges ancient monuments of the Orsini family, which are extant in the archive of Bracciano and of the Vatican church in the Life of Innocent III, and show him to have been the son of Peter Bobone of the Orsini: but the successor of that Celestine was Innocent here, and the Author, only one century later, supports them.

bb. Namely the Author of the work: for on the father's side he was a Stephanis, on the mother's an Orsini: but this mother, that she was the sister of Cardinal Matthew, is here also indicated.

cc. Querere, for queri, conqueri, to lament.

dd. Era for year is here employed, by a Spanish phrase; but then only to be employed, when the year is to be numbered from the Epoch of Augustus, anticipating the vulgar Era by 38 years. They think the name drawn thence, that the Spaniards thus speaking would say, Erat, understanding annus: but others write Æra, as if from A. Era, the Year was.

ee. The day alone, i.e. the single day.

ff. On the first day the Cardinals heard each their own domestic Chaplains.

gg. That is, the third day confers its own with the outsiders, the second day being heard.

hh. Understand saying, or asking, how can it be that the ordination of two Elected on each side would not induce a confusion of the Church?

ii. That is, they strive to prove, by adducing laws.

kk. He calls the Ligurian Peter Cardinal of Milan: because Milan is the head of Liguria, inasmuch as under the name of Liguria also Insubria is comprehended, as in the Itinerary of the Emperor Antoninus and other authors Philip Ferrari notes is done in his Geographical Lexicon.

ll. That is, he favors the Colonna Cardinals remaining at Rome.

mm. Namely, the boatman bending the ship elsewhere.

nn. For certain conditions were appended in the compromise, which I know not whether we shall find anywhere explained, just as neither shall we easily find upon whom the compromise was made; but the Outsiders can be understood as the non-Roman Cardinals.

oo. Theatrum in Greek theatron, and therefore the second, otherwise by nature long, the Author shortens: as of old everywhere Idols, were said with the middle short, eidola. But it was to the Greeks not only a place of spectacles, but of holding assemblies. Here indeed it seems taken for the proper lodging of each one: but below v. 281 it is taken for the place of the Conclave.

After such copious Annotations, lie open, reader, here nevertheless is exhibited to you a syllabus of those words, which contrary to the mind of the Author we esteem altered; and which lest you should again and again be interrupted hesitating at them, I presumed by conjecture to change. But I exhibit it, not for ostentation of diligence; but lest the faculty be subtracted from you of judging by yourself of each, or even of adducing better conjectures if they are at hand. The number of the verses will indicate the place, the asterisk * prefixed to the word itself in the same context. They are then:

* v. 2 Patrem, I read, Patrum.

* 4 Alloquimur, read Eloquimur.

* 29 geminis, r. gemmis.

* 42 nexis, r. nixa.

* 44 colorem, r. colore.

* 78 Patres, r. Patrum.

* 79 vix tale, r. utile

* 90 Nec quidquam, r. nequidquam.

* 96 fœta, r. fœtus.

* 111 tantum, r. terni.

* 122 juncto, r. junctus.

* 125 Commemorasse, r. Quos memorasse, quæ, r. quia.

* 128 Flagitent, r. Flagitat.

* 138 quod, r. quo.

* 145 discrimina, r. discrimine

* 153 arte r. arcta.

* 155 tritumque, r. tutumque.

* 176 contemnere, r. non temnere.

* 178 arte, r. arce.

* 190 petit, r. Petri.

* 192 Mallet, r. mallent.

* 194 Accelerant, r. Accelerent.

* 196 hincque, r. inque.

* 205 ex parte, r. experta.

* 206 manum, r. manu.

* 231 quemque, r. quemquam.

* 235 testantur, r. testamur.

* 237 affatibus, r. effatibus.

* 241 Istic, r. Istis.

* 248 Auscultant, r. Auscultat.

* 253 Narrantes r. Errantes.

* 256 alii, r. aliis.

* 259 geminus qui non veri fuderit, r. Geminus quî non confuderit.

* 263 docti, r. ducti.

* 266 devitas, r. devitans.

* 271 legissent, r. legerunt.

* 277 crimine r. vimine.

* 278 timentes, r. tenentes.

CHAPTER II.

Things being somehow composed in the City, the Cardinals continue to be discordant at Perugia: and there they receive the Kings of Sicily and Hungary.

CHAPTER VI.

Forthwith as they approach the Perugian summits, as if to drive away with them the matter of war with the winds; the Romans elect two Senators, the Roman chiefs, under the covenant of peace of Umbria, [290] abstained from arms, two being assumed for the realms in the Senate, conspicuous however by their father, and the favor of their birth. Heavy in age, but prompt in arms, Peter the Stephanis, a soldier praised from of old while he bore a spirited breast in battles, and the Cities, [295] being summoned, governed, was the one; and the other from him, having the surname of St. Eustace from the holy stock, not yet taking to himself the names of warfare, cautious in manners, and slow of step, and the following of a party, Oddo: but for a youth it is fierce to postpone fame. 300] These ruled together, for no great time, Rome, [under whom some peace returns to the city, concordant: yet sometimes, alas! they expose it more sluggishly to the brawls of the middling, while they dictate to themselves. There was a voice, and a greater name, nay credited virtue (the praised constancy of the man merited so much) [305] to the Stephanis: if the people should render the rule to one, he alone would be sufficient to reign for an age: but minds easy to be at variance among the powerful, but weak ones in common they rule the people, driven by parties. So that peace had been varying, that at Easter all [310] the hope of fasting we set aside forthwith, nor does the savage summer delay to return after the four Ember-times.

CHAPTER VII.

These things while the people, greedily thirsting for peace and detesting war, carries on at Rome, not without the favor and auspices of the Fathers, for whom hoping these things this fitting [315] peace might be, and each part gladly perhaps would give obedience to itself, because the use of blood is sweet toward kinsmen; the minds return to inquire, placed in a new city; and the mind is most like to the mind. For some rather seek, piety being removed, [320] to disturb the sacred Office, by which we wash away foul crimes, the stains of the heart confessed in the light; while it irks the Pontiff thereat. To set forth the one ruling with the divine offices, whom the sacred Pope had bidden to discharge those, and after his death the consecrated Order, meanwhile the major Penitentiary is vexed, [325] as is wont: and to take a cause for the begun evils that the Prelate, the Assembly at once standing together at his coming, had said to the Brothers, "Whom will you wish me to keep in such offices the course? what time to set? O would that the harmful vengeance, having lied its color, [330] strike not with javelins! because Narni, the Prelate being sent, lo the favor of the people of Narni hostile to him, terrified perverts, whom the covenant of love associates to these Fathers: and for several days on that account to the gracious thresholds they who come, to weep for pardon groaning, often to knock at the delays of the Fathers, and often abiding [335] to demand the help of the pitying Church, bowed down. At length, while wrath sought a pause for a little, they bid all the Presbyters to sit in concord in the Churches, and to absolve those confessing of their faults, imposing grave and light penalties for crimes, [340] as the offenses demand: for these, compelled by terror, had desisted. Not that measure, kept in the one Prelate to whom the said ones were subject, but with griefs they vexed him; yet to him yielding of his own accord, and with many new rumors thence and thence forged they foment. Avoiding to contend, [345] the Prelate hastily yielded to arbitration, and surpassed all his colleagues; whereby the first power was restored, constricted by new limits, which the hero uses. Not daring to condemn the vow of the Father without crime, while he refuses the sacred office, with great peril the office is restored. After the winter of the year 1293 [350] on his account and the cause perhaps of himself having arisen. But the measure, hastening, unknown to the colleagues, presses.

CHAPTER VIII

Now the winter months nearly passed without votive fruit, unequal in his steps by nature, sprung of royal stock and of an ancient King [355] of the Franks, of the Sicilian sea and land the second King Charles, so often driven by the adverse blasts of Fortune, and at once a memorable sign of fate, Charles II the unhappy King, unstable (while the deeds of his Father, while the lilies long since to have conquered in wars the Leaders we relate, and famous [360] in arms, but heavy with death, and mournful with grief we behold, in a naval war lo poured forth by the enemy, beheld in a Sicilian prison, his son is kept on the shores, the things lost, a grief, and the lance of a proud heart) now again, the offspring under a triple prison, [365] having measured the way returned, through the Perugian heights, while the gracious one seeks her spouse, coming from the seats of the Gauls, the now Prince accompanying his father, harsh, with few soldiers: let his companion be the fiery Marquis of Montferrat, in boyish years with the Marquis of Montferrat and Charles his son [370] showing a greater spirit, placid and swift; and also Charles the offspring firmer in age, having the surname of Martel, and called King of the kingdom of Hungary, that boy, comely in form, bearing a human rather than a soldier's sharp [375] aspect: who indeed knowing his parent to hasten, meeting him, comes to Perugia, surrounded by the soldiery of the kingdom of Apulia, having departed from Capua came, and traversing Rome and the Etruscan region, until he should join his wings to him. By chance it pleases to have written the manner, which the Cardinal-supported [380] kept. For when the bright day shone with the lamp of the sun, the throng of the Senate, entering the theatre, send two Levites not farther than the City and with great pomp by the 2 Cardinals sent to meet him to the meeting of the King. A diffused series of cappas follows these, as a throng the Leaders, the Senate commanding. [385] The Laymen go before; the stretched following grows. Elistaea Perugia bade her Knights with varied garments to break their lances in festive courses: the rest of the throng of the Common Fathers to fill the Palaces, confirming the delay: it befits to keep this quiet, [390] while alas! the see is vacant: for these bear the weight of the Pope. These then, received on the green grass of the furrow, lo, the two Levites, allotted the persons of the Kings, each accompanying his own, the greater the parent, and the lesser the son of that one, everywhere by the walls of the City [395] they conduct; until they enter the high House and the squares. But the sacred Assembly, awaiting in the inner part of the theatre, he is conducted to the Fathers awaiting in the Cathedral hence proceeded its way, and through the long hall goes forth, where the stairs extend a small space of the heights of the House, which presses upon the seats. [400] Then there the Fathers standing of old in order bestow kisses on the King and the lesser King, to whom it was given first to have seen at that time all the Cardinal chiefs: and they place both on the seats of the hall, and the father on the right, the lesser on the left; [405] the father of the Pontiffs in the midst, and the second in the midst between the first Levites: and having delayed a little, they applauded with jests, countenance, laughter, speech, and nod to themselves the Kings and Fathers, a faithful hand assisting, wishing to behold the custom of those desiring. [410] Then the Kings had as companions home the Prior Levites. Not a long day, and the Lord decreed to stretch his course to Naples: but first he addresses the whole Assembly, the King the Father, speaking with the discourse of Sparagus, and having exhorted them to a speedy election he departs. and asking with prayers to be breathed upon [415] with the sacred breath, and quiet to be imposed on the people of God by a Pastor. Latinus brought digested answers to the Leader, and poured forth words with placid charm. After, a swift space having elapsed, the King the following morning to visit the supreme Assembly: and "Farewell" being said, [420] he snatched his step, accompanied by the order of the Fathers even outside the City: the Parents returned into their roofs, whose mind is adverse: although through several things to be followed counsel it seemed good to require various forms, that they might please themselves concordant, in mind and deeds.

ANNOTATIONS.

b. That is, fear.

p. Understand, left: for the three sons of that Charles were held in prison, that is hostages given for the father in the year 1288: about which matter see Raynaldus at the said year num. 16 and following, and they remained in Aragon and his lands until the year 1295.

q. Understand, mother Church.

r. His firstborn son: but this was Charles Martel, about whom soon below at verse 371 a similar Gloss, who the elder among the sons. But why is he here called Harsh? or rather is it to be read Divo, on account of the title of King of Hungary.

s. Who was called John, and was the twelfth and last of his stock; because, he dying without children, the Marquisate passed to the Palaeologi, and from these further by marriage to the Gonzaga Dukes of Mantua in the year 1533.

t. He doubtless understands the Clergy, clothed in choral capes (they call them Cope-vestments).

u. Elistaea, that is, Perugia, whence or from what head it is so called I do not divine. The same name recurs in book I on the Canonization of St. Peter v. 227, where Oldoinus on Ciacconius vol. 2 col. 265 reads Clistaea: which there indeed, but here can in no way suffice. But the Knights with varied garments, so that a twin color and diverse habit may distinguish the twin squadron, to commit into a contest, pertained at that age to the other pomps of public gladness.

x. The palaces of the Common, that is the palace of the Community, or the Curia.

y. For in the College, the See being vacant, the power of the Pope resides, and therefore it befitted him not to move himself.

z. The two aforesaid Kings, namely Charles II King of Sicily and Charles Martel King of Hungary his son.

α. Namely Lord Napoleon of the Orsini, and Lord Peter de Colonna, Deacon Cardinals.

β. Domus, i.e. the Cathedral Church, commonly in Italian il Domo, in German den Dom. You may doubt whether from the Latin tongue, by which the church is called the House-of-God: or rather from the Lombardic, in which the particle Dom could have denoted principality, as today in German compounds Paus-dom, Prins-dom etc., Papacy, Principality.

γ. Namely the Lords Napoleon and Peter.

δ. The King of Sicily. But that Parthenope is called Naples is more known than ought to be advised.

ε. The proper name perhaps of the Royal Secretary.

ζ. By a Pastor, that is, by a Pontiff to be created quickly.

η. That is, discordant among themselves.

In this Chapter also certain errata had to be emended by conjecture, namely:

* v. 228 quam pellere certant, I read, quasi pellere certent.

* 291 parte, r. patre.

* 292 Conspicuns, r. Conspicuis.

* 316 quin sanguinis usum, r. quia sanguinis usus.

* 322 eos, r. eo.

* 324 servatus r. sacratus.

* 343 cum multis, r. multisque.

* 344 provisa forent, r. procusa fovent.

* 345 omnis, r. omnes.

* 360 dolorem, r. dolore.

* 362 Siculis r. Siculo.

* 364 nec, r. nunc.

* 370 ostentas omnium, r. ostentans animum.

* 401 Condonat, r. condonant.

* 415 Affari, r. Afflari.

BOOK II

CHAPTER I.

The sudden and unhoped-for election of Br. Peter of Morrone to the Pontificate.

CHAPTER I.

So therefore the orbit of Phoebus diffusing its light each day, advanced by its proper motion under the orb of the oblique star, until having reviewed its acts it should fulfill In the 27th month of the vacant See, [5] the serpent in its courses; the burning one had completed a twin continuous gyre, and had begun to recur by its wonted motion, and had traversed the fourth of a third year, bearing in its part the Sun which is subject to Cancer: nor yet had every fitting assent convened [10] to a Pontiff and so great a Leader. Then a wonderful will, God inspiring, was made, or He suffering it. It is fitting, O young men, having undertaken to lay open in meter these new things, that we ask in songs the Love of God. The Sun had loosed the obscure rays driving away 15] the night from the air, gone forth with his horses, and borne in rosy [absent from the assembly, chariots, when the throng of the Fathers, sitting after the wont, convened: and the right side (for first in order) the sacred Pontiffs held, and the Levite the left: but the side opposite, at this time, to the See drawn aside [20] the Presbyters, whom the Cardinal illumines with red helmets: of whom one was lacking, heavy with languor, and flowing with gout; and another Apex, a youth, standing in the left order, Napoleon; whom the dire compassion of his brother the Cardinal Napoleon, urged; because the boy had loosed the reins in the narrow, [25] lifeless, the evil overcoming. Alas! death knowing not law to take away! Thou sparest not treasures, nor sparest honor: nobility is unknown to thee; the distinctions of sex thou neglectest: or does the care of the powerful render thee watchful? on account of the untimely death of his brother, With thy sickle thou cuttest down the young and pressest the years: [30] and to the old the neighboring rest hateful to youth, unforeseen thou comest to the foolish; nor can any wise man deceive thee, though he has traversed all doctrine; to ponder death is the medicine of evils. For while the Fathers in alternate discourse bear the mishap [35] of death, the stirred fates; "Why forthwith," says the Cardinal of Tusculum at the mention of death urges a speedy election one of the Chiefs groaning in mind, "in foul darkness do we defer to wipe the tears of the sad Mother? And why do we neglect to set the supreme Priest over the world? Why so great a discord, Fathers, for us?" [40] When these words had been spoken, and a longer discourse expressed the last things of death; they begin to leave the presumed words. But vigilant in heart, kindled with love, and subdued by the fear of God, Latinus took up the dismissed things, relating. "By a fervent lamp, a thing seen adds the Cardinal of Ostia that it was revealed to a certain holy man, [45] is known to me, Brothers (whom with the honor of a Father I exalt), to be remembered with fear, which it is right to say. The omnipotent Spirit, revealing things closed to the devout and laying open things to come to His own, at this time by a vision showed, and said to a man, who is consonant in act 50] and wills with the law of God, that, unless we hasten [that unless it be hastened therein, to take a Pontiff who may preside over the world and the city, the wrath of God will rage gravely, and wrath fervent will rage at the command of justice. Nor a long time: for the warning of vengeance is not extended beyond 55] twice a twin month, when the celebrated festal days the citizens [a grave vengeance impends divinely: the celestial ones heap up with applause, and to the Saints to be venerated is rendered one day. Brothers, let these words admonish that we beware, and render us dear to God through the ages." Then as if smiling another; "Does the vision of Brother [60] Peter unlock this, whom called of Morrone fame teaches?" Cautiously, the Prelate to whom Ostia serves and to Caetani asking whether this be Br. Peter, gave answers to the questions, "These are to be held; but, we ask, speak to open and to closed ears. Indeed the Father, wont to inhabit the steep summits of the highest mountain [65] and the caves, devout to the same, had written, insinuating, that when, contemplating the sublime things of heaven, he beheld God by night, bowed before the altars; he confesses that it is he who had written this to him. the ethereal Spirit, irradiating the minds with burning light, was poured into his heart, [70] commanding him, that the great Cardinal at the summit should not terrify, and that he should speak the commands as if to Brothers to the Cardinals; swiftly unlocking, that unless they hastened to take a Pontiff, who may preside over the world and the city, the wrath of God will rage gravely, and wrath fervent [75] will rage at the command of justice, nor a long time."

CHAPTER II.

Excited by such things, much conference of the sacred Father is made in the assembly, and the blessed things of his life they unfold: Hence a discourse begun to be held about him, this one recounts his manners, this one his life; and the wonderful deeds others extol: whether he be worthy of the honor [80] of the Papacy, they treat among themselves, they say diverse things. When that Father, who sowed the things seen of the man in discourse, saw the minds infused with sacred sweetness, he leapt forth, and first gave his votes, professing and soon 7 votes concur upon him; that worthily he be Prelate of the eximious City and of the world, [85] Morro: whom follows, asking the votes by degrees, twice a triple number: the double Levite of the Senate deferred to render assent a little, until he should consult the absent one pressed by the languor of gout. Meanwhile one is sent for Napoleon, and he was 90] present, and placidly praised the votes of the former. [there fail also another 2: It had come to the first, full of great piety, Levite, whom indeed long prudence had made slow: this one perceiving the stirred things of Christ now to grow, roared, and groaning poured forth tears from his sincere [95] heart, and fell with bending knees, looking up to heaven, and with a pious mind and not unequal vote assented to the Fathers. And while that arduous Matthew performs these things, the colleagues moved to swelling sighs suffused their cheeks with tears, and their breasts with drops, 100] and with himself glad they confess to have completed the number [and finally the three remaining. which was lacking: but the known things they keep silent, and seal in the heart. Then the sent ones returned, leaders and friends of the absent one, and producing their conforming votes to the one created, not suspended however, but having a pure sense. 115] These things being thus succinctly forged, the slow endeavors [Afterward that headlong and stupendous election, who knows not, God goading (for hidden to the city, unknown to all in face, but known to the high and eternal Father he had been: nor had the ancient times conferred to prefer a man dwelling in the deserts. [120] Nor was a digested, but a raw will underlying: nor did arduous hope, relieving the depressed mind, give to them; for they were long preparing wars made public, that the pressed and subdued men should return under the laws of the Church, laying waste the lands of the Old, of the fore-named city. [125] Ah! dire plague! that the citizens should rise up against the Lady, while she sad bemoans the consolations of the Spouse.) This one again they choose, the Senate of the Fathers bringing forth the unanimous sense and voice through the mouth of Latinus, again it is solemnly confirmed, both of the Father, and of the Begotten, and of the Holy Breath, [130] interpellating the all-powerful one Deity, while with the help of the Cross he assumes its safe Seals with his right hand. So that Peter, by surname Morro, is elected. The chiefs forthwith resound with praise alike, and hence together they chant: while the first in the left order and being shown to the people he is received with the greatest applause: [135] lays him open to the people, whom the closed silences had known. Now the Clergy resounds its trumpets in the divine temples, on every side assemblies run together, and on every side throngs. A din is made; and they ask at once who has known him. Not otherwise do men exult, and are moved in a course, just as by hunters returning home at evening, [140] and fix their depressed minds from torpor toward the murmurs, astonished; than the high roofs of a house upon the walls the wanderers by their wonted art rejoice to stretch hunting, when, swift of foot and proud with branching brow, shearing the grass in the fields or by chance lying, [145] they leap upon a stag, and force it to rise with barking, the scenting whelps, when perchance Phoebus might hide his lights into night, and the languishing hunter at evening should bear his heavy limbs into the hospitable roofs. the suddenly surprised stag is received, For at the sudden sight of the prey, the most sad countenance [150] returns a glad face, the spurs drip with red blood, and the swift mastiffs in war are wearied bowed down, they distend their flanks in the course, their breasts joined to the earth, and their necks poured forth upon the fleeing prey; whom there follows not near in step dogs being let loose upon it from every side. [155] the bristly throng of dogs barking, and wearied seeking with dry nostril the footprints of the feet: nor less all distant through the places, give their ears to shouts, and with the leading bark hasten to reach the prey.

ANNOTATIONS.

p. James and Peter Colonna.

q. Peter Cardinal Presbyter of St. Mark.

r. Conscita, i.e. decreed: but by what license the penult is shortened, I know not: the same recurs again v. 391 but is written consita: as also at the end of the work v. 273.

s. That æther is employed in the neuter gender by Marius, Victor, Ennodius, Fortunatus, Aldhelm and others Cange notes.

t. Such namely as had been the votes of the two Colonnas.

u. That is, representing the person of the absent one, and so as it were leading him into the conclave.

x. That is, of Old Rome; but they who laid waste its lands, and to whose restraining the intention of the Cardinals was borne, were the Aragonese: moreover this is a very long parenthesis.

y. That is, the first of the Deacons, to whom it pertains to indicate the Elected to the people.

Olfantes, that is, Olfacientes, by a wonderful contraction indeed. How much more elegantly is it said by Virgil, "the scenting force of dogs"?

Now receive what we thought to be corrected, and if anything in these very things seem mistaken, pardon it.

* v. 13 Rogitamus, r. rogitemus.

* 59 Non, r. Num.

* 61 Præsularique, r. Præsul cui.

* 64 Summus r. summi.

* 66 sub limina, r. sublimia.

* 85 votum rogitante, r. rogitantem vota.

* 116 nam præditus, r. namque abditus.

* 121 depressas ardua mentes, r. depressos, ardua mentem.

* 135 Panditur in populum, r. Pandit eum populo.

* 136 Cleri, r. Clerus

* 142 soliti, r. solita.

CHAPTER II.

The election announced to Peter by the legates sent to Morrone, and accepted by the same.

CHAPTER III.

[160] O good temperance, fallen also from the deep heaven, moistening the squalid hearts, and associating the dry parts with a bond, how slowly thou comest! how the stirred The Cardinals after the election again not sufficiently concordant, hurtful things bend our way! For to leave the sweet peace the Chiefs begin, and show themselves grieved [165] that they chose this man: for to send those, who concerning him report the decrees of the Fathers supported by seals, after various delays, and the votes blunted by words, they dismiss, from a grave error: the discord is clear, which it was hard to conceal through times past. For the burning sun through the signs of the middle way had driven [170] twice repeating its course, and the fourth part of the year of the rolling other, when the sad vacancy of the See, afflictive, drew out the delay; they themselves troubling the peace of the Church. They command on that account, that the acts they send five legates not Cardinals: five should bear quickly: of whom three borne in the order [175] took the grade of the Pontiffs, two the offices of the Papal Scribe, yet to these was lacking the Scarlet of the Helmet. And when over the narrow Jaws and the mountain cloisters they had passed, and the houses of the People, where the fatter river enters the cold waves of the valley of Sulmona; who having set out, [180] where they could have seen the place, whither to stretch their course they desired, they bent their way: and the right side they followed, having entered first the walls of Sulmona.

CHAPTER IV.

There was a lofty mountain, rough with steep crags, which, situated in the midst, defends the rays from the city, [185] lest they strike, the day rising, Sulmona lying through the plains; whose name was from much time to the mount Morrone, Ursa, and through the length the spread of the valley discharged the office of a boundary, because with turned light it had closed the burning zone; which lest in any part it should lay open [190] an opened entrance of the valley, had aptly joined to itself the mountains of Rajano, veiling at the cardinal point the setting of the sun, and the high crags opposed to the North winds. Of this the situations of the summit they call by the name Morrone, the toilers behind, with depressed plowshare, the earth. [195] Hence he had given himself a surname (for at first there he had remained) desiring with a narrow life to reach whither from Maiella Peter had returned, the celestial realms, the Father: but when fame now began to grow of the Hero on the snowy mountains of Maiella, and the crossing through the hoary hills was hard; [200] compassionate of the peoples whom a pure vocation drew, he returned to inhabit this place. But a stony little cell on the bank, shut in a narrow cell, where the face, uncultivated in the midst, rose rigid, is raised, depressed however, wont to afford rather the use of a prison than the spectacles of a placid sight. [205] But new temples, fixed at the root of the mountain, shine to the Priest; under whose institute the strict life of the Brothers through the Abbot of the Holy Spirit they seek audience: flourishes there, memorable through the world. Hither therefore came the Leaders, whom the Senate itself had sent, and they command to ascend the steep hill quickly [210] the Abbot who rules the temples; when at evening Phoebus marks the empty figures of the shadows toward morning. He obeys the words: it is asked at what time they can report the commands of the men: abundance is offered to the Missioners, as it pleases. But there, when they perceived the foul darkness [215] of night to press, they laid their sleep on the walls of Sulmona: for it was a great thing to ascend the mountain. But when the bright day, borne to them, shone again, and the next morning, the steep ascent overcome, they sought the cave of the Father: where the moisture poured through their limbs flows by the heaviness of the way. Two could scarcely [220] go forward: the work rises, until they come near the cell, keeping the flight of cranes through the heights. To join himself a companion to these, not sent by the whole order, had come, and cautious he hastened that he might attempt all things, Peter himself the sacred Levite and Cardinal, sprung of the stock together with Peter Cardinal Colonna, [225] of Colonna (and grateful to himself, not so filled with praise, after the messages given to the Legates by the consent of the Brothers, that any should mature the way unless first to him they should bear the commands) lo, a witness is present, while it is run in the heights.

CHAPTER V.

It had come to a space, under a hard covering, closed [230] by a little door and a low wall, whence the gaze could stretch its lights far: and behind in straight order for a middle wall, a common boundary, divides both parts; rendering twin little cells by cleaving. [235] There also a den, which nets of iron close, impends; whence the Father sitting was wont to admit people with addresses, when he loosed the bonds of his tongue: since to none of the Brothers was it right to touch the one enclosed by walls; nor was the narrow cave passable [240] by step, keeping the servant of Christ under a prison. Forthwith the Chiefs entered, the Colonna standing by, of the holy Hermit they saw the aged old man through the bars of the window, astonished and delaying upon so great a novelty, shaggy with beard, sad with pallor in figure, [245] and bearing leanness in his cheeks and fasting limbs; but his eyelids, the veils of the black eye, swollen with tears; and rigid in his gown, and to be revered in countenance. For the house, and the face, the habit and gestures show the blessed one. To bare the head, and poured forth on their knees the same being adored, [250] they fell on their faces: to whom this one in turn prostrated himself on the earth. Then the one of Lyons, having begun, over these things began with these words, disclosing the things conceived. "The highest piety of God, having pitied the grief of the people, when it discerned those following a diverse way to be far [255] distant, under whose hinge the unstable world turns, and the ship of the Church to be shaken by strong waves, they set forth to him their election, the mourning one, the Lord; thee, supreme Priest, it chose the Ruler of the people, saved by the blood of the Son, O at how great a price! and that thou wast called [260] by God, the disused power of the Brothers shows, to stretch a concordant course, who had instituted to conceal the common conveniences of life: and the name being reported to them, then first it joined the distant hearts: without hope, they take thee suddenly. Nor shalt thou be written, enclosed 265] in any membrane, until the votes of the Fathers [made suddenly by acclamation. become patent: nor that its so great power the Senate conferred on a few: but a concordant spirit to them is laid open by an utterance, which we, written in order, bear, supported by wax, and supported by seals, [270] sent by the Fathers, whom the grape-grains stain in sign of the Cardinalate; and by the command of the celebrated Senate we offer thee, and so great Fathers and the willing Assembly: and they ask that he give his assent. and submissive on the knee we beg thee. Assent to the undertakings: assent to the devout love of the languishing people, [275] and relieve those who lie pressed, under proud death. Lest they be able to wander on the sea, thou a learned sailor wilt give the sails, seized by hand, and wilt hold the helm into the straight; thou wilt curb the horses and as a charioteer the chariot." The discourse of the one praying had stood, and a few things being reported [280] by the colleagues and by the motion of Peter, thus begins the hero.

CHAPTER VI

"I am anxious, O Chiefs, unequal to such great novelties in the hearing; and they move me so much, that ignorant myself I am made by doubts, what may be more advisable thence He, God being first consulted, to be assumed. But with my mind more submissively the high God [285] I will approach to ask: do you besides demand that Father with devout prayers, that I may return to visit you, Brothers." Then the decrees taken in hand he carried into the little cell; and asking the high Deity to be present to him, he prayed prostrate on the ground, that he might take the divine [290] way of Christ, and grateful to the faithful of the world. After a little while the Elder: "Discourses being dismissed," he says, "the sentence of the holy Augustine brings to us, that it is sufficient to touch the hearing of the prudent with few they answer with few words, words, whereby I may bear a few things to you, amply [295] adorned with virtues, and great in state, and eloquent in word. The grade of the Papacy I accept: and to the voice of the Senate, by which we are chosen, O Chiefs, to the height of the supreme summit, I assent, rendering consent; and first that I confirm with stable strength; prompt to submit that he admits the Papacy to himself. [300] my neck to the yoke, God reigning: for my conscious mind here trembles at the judgment of Him reigning unto all ages, and dreads the fall of the Church, implicated in narrow windings, if for its peace I should desert with so great a peril the gracious See of the Roman Prelate." [305] At once submissive they fix kisses on his shaggy slippers: the Father gave his mouth, gave bland kisses, Which fame being spread, many run together from every side, as is wont: praises resound: the concord of voices bent toward pious sighs. All desired to see the things heard of the Father. The hastening course of those going [310] thickened the indrawing of the pleasant air. Among these in the midst in the course to ascend the mountain I the Seer was glad, sweating in limbs and countenance, and desiring the cold air to be diffused by frequent indrawings and among the rest the Author himself, of mouth through my throat to my placid heart. [315] Nor was I alone: but an abundance of a great people stood by, hoping now to discern the Father with sight, long concealed to many coming thither. Pontiffs, Clergy, Brothers, Counts, and Chiefs, illustrious with noble titles, gleaming with virtue, and Charles Martel the King's son, [320] here the great and small alike: of whom the illustrious Hero thou, Charles, ancestral successor of the Sicilian Realm, wast one; a youth, the small down growing through thy white cheeks, bright in face, and fair in twisted hair, and they call thee King by the blood of thy mother [325] of Hungary; although that shore now obeys the yoke of Andrew, whom the laws will to prefer to the realm. It is not ours in meter to inquire the scepters of the powerful; but rather, while life pleases, while the fame of the Father breathes the King of Hungary as far as the heel.

the published good, nor did that one mingle his acts [330] with darkness, neighbor in his summit to heaven, we have decided to weave the arduous things of the Pontiff's life.

ANNOTATIONS.

i. As to harshness.

p. That is a window.

q. For he had black eyes and swollen eyelids.

r. That is, the Lord and spouse lost, namely Pope Nicholas.

s. That is, which is wont to dissemble that it may study privately.

t. As in a scrutiny made by secret votes.

u. As is done in a compromise: which are the two more ordinary forms of election, than that which is made by acclamation, as was done in Peter.

x. Who bear the hats of Scarlet, i.e. red helmets: but Grana is purple, of which also below.

y. Because he spoke from himself, not on the part of the College, Peter Cardinal Colonna.

z. Namely, to be.

α. That is, on account of his own peace.

β. For he had chiffones on his feet. It appears a kind of footwear, used in the Abruzzi, but exceedingly cheap; but to the one asking from Rome it is written back that they seem clogs or wooden shoes, and that the word is perhaps derived from cippus or a trunk: nor does it displease: yet they must not have been wholly of wood, but to have had under the wooden socks at the soles a shaggy skin drawn under, by which the foot was contained.

γ. That is, those things which they had heard of the Father.

δ. While namely the dusty cloud ascends from the feet of those hastening.

ε. As it was hoped (for he was the firstborn) but afterward he died before Charles II King of Sicily, his father: so that that Charles Martel, of whom mention is made, was not King of Sicily.

ζ. Mary, daughter of Stephen IV King of Hungary and sister of Ladislaus III, who died without children in the year 1290.

η. Andrew III, grandson of Andrew II by the posthumous Stephen, surnamed the Venetian from his mother Tomasina Morosini: but to him, Mary being excluded as a woman, it was pretended that the realm rather ought to be due, the masculine line, drawn from Andrew II through his firstborn Bela IV, failing in Ladislaus III.

θ. After these things begins the sententious Life of Br. Peter, or (as in the syllabus of Chapters and often thereafter it is read) the serious one. Meanwhile receive what in the text seemed to me to be changed.

* v. 162 Defectis, I read, Deflectunt.

* 196 mediam per signa viam, r. mediæ per signa viæ.

* 170 quantamque, r. quartamque.

* 172 Afflictura morem, r. Afflictiva moram.

* 204 Qua, r. Quam.

* 221 servanda, r. servando.

* 222 tanto, r. toto.

* 231 Tendere, r. Lumina.

* 246 tumidum, r. tumidas.

* 246 velamine r. vel animo.

* 261 vitans, r. vitæ.

* 268 affatum, r. effatu.

* 270 cruentant, r. cruentat.

* 274 amari r. amori.

* 275 sub mitte, r. sub morte.

* 276 valeas, r. valeant.

* 286 devotum &, r. devotis.

* 287 reddam, r. redeam.

* 289 quod r. quo.

* 294 amplis, r. ample.

* 295 verbisque, r. verboque.

* 303 an fratribus artis, r. amfractibus arctis.

* 319 coruscis, r. corusci.

* 325 nec, r. nunc.

* 327 vestrum, r. nostrum.

CHAPTER III.

Of the early life of Br. Peter and the singular rigor of his eremitic exercise.

CHAPTER VII. § I.

There is a place of Abruzzo, to which the inhabitant brings forth the name Molise, the homeland to this one once, or a part of the Terra di Lavoro! And, although of humble birth, his Parents are said Born of pious Parents, [335] to have been filled with piety and rectitude and to have feared God, and promptly to disclose their hospitality to the naked. To these pure ones a great Offspring was given, like to Jacob the Patriarch, And when they bore pious minds and often asked with prayers [340] that any one of their sons should grow up a true worshipper of God; thereupon by the death of the father, and the pledges left to the old woman, the father being dead they are applied to studies by the mother, the vows of the aged parents were fulfilled. For this boy, a five-year shoot, is delivered to the sacred books, the eleventh; that he may make his mother glad through all things: [345] who in mind groans while she now feels her womb failed by childbearing, nor receives in her bosom any one sacred to Religion, especially by the death of the other son. But the harmful one by fraud, and proud with dire envy, the demon attempts to subtract the small one from great things, 350] that he may withdraw from the undertakings: and he tempts his own [the demon attempting in vain to impede this, ministers, the brothers of the boy; and they persuade the mother, not to desire leisure for the boy, because the other suffices for the house, and it is enough, when ample furniture is lacking. Nor less meanwhile, promising that this one would succeed to the riches, [355] a rich man, and pledging him beloved heir to himself, flatters, Over these things the demon also tempts the mother more veiledly, that one, that she may turn him from studies: because learned in the art, the art of things to come, he should discern peril to underlie the mother, and that ungrateful to Christ, and grieving at death

§ II.

[360] he would surely make his own; and let her rather instruct the younger. But the woman, remembering the prodigy of the born nursling (for a garment had veiled him going forth because the prodigy of the cowl in which the boy had been born confirmed her, religious, covering him), did not cease to give favor to her son; and turning very often in her breast the command

§ III.

[365] of the godmother, to give gifts to his own, to give gifts to the master, that he may imbue the boy; since indeed she had heard the father admonishing, while it was sleep and in part darkness after the light, "Whereby it goes to know, say therefore to thy wedded spouse, that it is pleasing to us that the small one proceed. and the command of the deceased husband. [370] So will it be that under the institute of the Clergy our son may grow; and to us, to the mother, and to many he will be of avail profiting: yet let him not desert the begun things," he says, "if he hold us in memory, if he confirm his love." But the infant, suffused with the supernal dew,

§ IV.

[375] put on a comeliness, that small he knew to bring forth the Psalms which would be to him solace, rest, and the protection of his course Who quickly taught the Psalms, to merit and life, while the age glides.

§ V.

And when the boy was passing his tenth and second year, this woman beholds him beardless, pasturing the snowy shorn ones and to his mother seemed to pasture white sheep, [380] in the pastures, and the preludes terrify her doubtful, while drowsiness is, while sleep is absent, while in mind she revolves the things seen: but meditating inwardly more discussedly, she begins, "Rejoice with me, boy, having obtained a snowy sheepfold, and about to pasture the white flock with purged minds. [385] For that good Shepherd committed to Peter the little sheep, if yet inwardly he is bound by the bonds to that one."

§ VI.

Therefore he, for whom thus the preludes of things to come strive, shuns to seek the allurements and the wandering pomps of the age, he deliberates about taking up the eremitic life: and through the days grows in virtues, better than [390] himself, and labors more to serve God, and especially in the desert. The pious things sown of his youth draw him back; that he feared at home the phantasms of the night only, and knew not that he could in a cave take concord with companions: his folly is by no one [395] taken away, and the learned experience of the Brothers was lacking. Thence a drawing-out of delay, whereby about the tenth year flows twice into a circuit: at length the things conceived to a comrade he discloses, and persuades, "Why do we lose the sweet things of life for ourselves, and stand in the world, and follow [400] the fleeting? It will glide, clinging to the flowing waves. Whence come, the perfect life to serve the Supreme One, and at length, twenty years old, having gone forth with one companion, and the manner of reigning, if we leave all our homeland, let us attempt, and the gracious Rome more succinctly by way, that consulted beginnings may be given to sacred vows." [405] He consented, and they go together: but to stretch wearied one day forced the empty companion to return. and being deserted by him,

§ VII.

This one however went on the way: but held by a whirlwind he halted: and learning by the desert, fame bringing forth, that a man inhabited a summit, under the castle of Sangro; in the cell of a hermit, [410] he approached him: nor does he report all things, removed to Olympus. By chance the evil one feigns the good, and leaves the cell, the man secretly having departed he stays; where this Peter the youth, fearful, stays under the night, until languishing sleep receives his wearied limbs, and fearing the divine visions he grows glad, and thence

§ VIII.

[415] secure and safe he was. And by the supernal nod behind the place, he enters a rigid hill through the times: and digging through the ground, under the huge weight of a rock so moderately drew away the earth, that small in body [420] scarce upright, and long lying, he could abide. And for three years he, clothed in a bitter tunic, which encircled his head, over a rough bed, on the bare, here was, here lay. With serpents and lizards then in the harsh mountain for three years: this place is: toads as companions are present to those lying down. There often tempted by evils, often refreshed

§ IX.

[425] by honeyed and great gifts: and one I will unfold. For a great bell of sound, in the time of night, where instead of a bell he was wont to hear from heaven, there bright indeed from the remote crags, at the hours is heard. This long made the watchful one watch quiet: but another messenger sent to him, says; [430] "Why, Peter, dwelling a guest in the rocky hills, dost thou refuse the cock singing through the times of night, whom thy dear Brother has?" And a Matron present added, "Lo, I will report something fair to thee: receive the grateful, the cock he in vain admits which I think placid, holy man." He consented to the same, [435] the simple man and fearing Christ: but forthwith that cock kept silent, and denies its voice, and refuses its song: and the bell of metal refuses to be heard, or rather the heavenly gift; while the earthy power is received, the cleaving of the hours, and the crested bird. [440] Then knowing the work of the artificer and the divine gifts his Simplicity gave away both the cock; and a certain one sounding

he did not distinguish, lying on the ground, the hours in the nights as before. To lean and rest on Christ alone is the greatest praise of a man: yet that illustrious one enjoys,

§ X.

[445] and profiting for God, many persuading, in the city he took on the burden of the Presbyterate: and returned from Rome Made a Presbyter at Rome he ascends Morrone. the sacred one came to the uncultivated Morrone about to remain. At whose coming a serpent with spotted belly through the cave [450] goes forth, distrusting to have a common bed. "Here a small one shalt thou live, illustrious Father, in a cell, and in a narrow cave, and shalt stay for the space of a den, and hence to thee a name; hence the Papal honor will rise again, if thou shouldst return." Then he ceases to leave the cultivated wood, and to inhabit the hoary situations and the deserts of the mountain thence he migrates to Maiella,

§ XI.

[455] of Maiella: it pleases there to abide in the narrow crypt. But proving the devices of fraud, it casts fires by night, and with grim eyes set the fuel aflame, that he might flee and leave the place; to whom forthwith he is opposed, while he commands, let them hasten, hurry, withdraw, and set apart where he conquers the phantastic perils, [460] the moderate things. They do as bidden, for the cell to be burned: but the timid ones belch out murmurs, sad in the peril; for the Brothers reckon that globes of flame had fallen from the summit. And this one, knowing the perils contrived by the savage foe, remains; and replies with words, that he is not torn thence, [465] if a fiery madness should roast his limbs member by member. Which faith being destroyed, as we are, the little flame ceased: and so together they remained, to whom care is to grow up.

§ XII.

And this one thereafter little by little a fervid band embraced as its Father, (whether it should draw out the delays of the word, or the near land [470] should take him, or sometimes removed should hold him) pledging the institutes of Benedict, whose habit also and manners he was here professed. And not content with these the youth (for more strictly he himself overcame his manners, desiring to attain the life [and under the rule of St. Benedict he receives companions, himself alone remaining in a cell]

§ XIII

[475] of the Fathers of Egypt) it was his custom to choose a cell for himself alone, and one closed by walls, that none might have entrance: and prepared to serve God alone, he celebrated Mass continually in the small prison, and a Brother stood outside, ministering with his hands through the den.

§ XIV

at certain times he had bidden them to depart utterly from speaking words: to whom a wooden series, a ladder with boards bound to him, offered a bed of straw; lying hard, or the earth, lying uncultivated, but turned with dust; [485] and to him the weights of the iron chains give a girdle to his girded loins, lest the ardor of the flesh sprout: and a stone, or hard, and firm wood resisting, woven into nets, filled with hay and chaff. [490] These same coverings, bristly, offered themselves to his bare members; which, that they might more grievously goad with their bites, an iron mass of a cuirass woven over pressed his limbs. Over this he completed the year in various months. fasting rigidly,

§ XV

He on no day took food of flesh, [495] but was fasting on all the feast-days and days, only the Lord's Day gave to him to take food twice. But on the day of Venus and of Mars he loosed his fasts with bread, and his hot thirst with gliding waters: and he bids those keep this manner who by the institute of the Father

§ XVI.

[500] are constrained. The man, always water; the man, drank the limpid of the pure stream, avoiding to applaud Bacchus: and adding six Fourteen-days Lents, that more strongly all gluttony he may overcome, and refrain the flesh, observing six Lents, and compel it to be subject to the mind through each thing, [505] in three of those tasting bread and water without any other condiment, for the most part refusing things cooked by hand, by what motion Phoebus might gird the orb. Not chickpeas and beans with liquefying waters ever softening, or raw turnips, or other legume, [510] chestnuts or apples, sweetening to himself with juice: but in three of those wont to join a mixed and insipid food, and fruits more modestly grown.

§ XVII

Nay, performing the watchful days and the quiet nights, verse by verse he prayed the Psalms: and with hands and knee continually chanting on his knees,

§ XVIII

[515] often bent on the ground, he bore callous flesh with the skin. Nor is it doubtful that, near to the bright orb, he became by contemplating God, and the savor of Christ the honey-flowing, by turns gazing, he licked burning: nor lest delay render him dull, sluggish, or perchance exposed 520] to perils; with learned hands little gifts [or attending to manual work and the hairshirt of the desert he wove, the little works of the Brothers besides. And although he should bind various ones with reins; yet he knew also to submit himself to the small one, and subject to the Abbot. the famous Lord to the Abbot, whom fame pursues fleeing, [525] and the people wishing to discern him enclosed. After these things we reckon it timely to write in meter things scarce to be believed by men, which long ago in the ancient time once for a whole Lent he lives on raw cabbage leaves. we knew. Lo, ten times squared to subject the body to the mind love commanded, gliding back from the divine fount, [530] so that all things being scorned which soothe the organs of taste, he himself should take food of the plantain of a green cabbage, not by cooked leaves, but raw on the stalk, as the vine-shoot puts forth with curled nerves on every side; and in his thirst should drink water from the eddy of a living torrent. 535] Shall I bear more? That supernal man [using a hairshirt and cuirass for clothing, used a hairshirt for clothing, with the sole covering of the body, and at times broken by the weight of the Cuirass. Wonderful the old man's, but wonderful the man's will so hedged about; yet to be admired the eminent glory of virtue: [540] which grace was able sparingly to keep life to its times, it strengthened the languishing limbs with bonds. Who is prompt to prescribe the titles of chaste praise, who the strong things of his great virtue, who the so slippery hedges of the gullet, or who the measure in tears and groaning? 545] Who long-suffering would attempt to inquire into thy single things? [nay also he is said to have done miracles. There are those who report that thou didst gleam under heaven with various miracles, which loquacious fame does not hide, agitating cities often with such new things. These things often I myself had heard, and had given faith: now within the limit of meter [550] let it suffice to have narrated that the Father, to those splendors intended his mind, for more than thirty years, perchance for fifty, and so the conscious fame is.

ANNOTATIONS.

e. Namely the mother.

g. He goes to learn.

p. Horis, i.e. at stated hours.

q. Cristeus, i.e. crested.

r. Dedit, i.e. he gave back.

s. In the church of St. Mary of Morrone, which is a little below the hermitage of St. Onuphrius.

t. Doubtless here one or another verse is lacking: I supply one from conjecture.

u. That is, he should keep silence.

x. Because he was a monk of the most holy Father Benedict.

y. Arcentur, i.e. they are constrained.

z. Six fourteen-days, i.e. six Lents.

α. That is, macerating, boiling. So I seem to myself to have brought to some sense, what is read in the Manuscript, undas non teneras.

β. Versibus, i.e. verse by verse.

γ. He understands the spiritual little works of St. Peter, of which elsewhere.

δ. That is, although he ruled many.

ε. Tempestum, i.e. timely, opportune.

ζ. Ten times squared, i.e. one whole Lent.

η. Note that the Author here does not say, that Br. Peter had done miracles; because at the time at which he composed the present verses, he had not yet been canonized by Pope Clement V at Avignon; whose miracles the Author of this work described in the third book of this his metrical work, which begins, "Now holding the vaults of heaven" — as below he says.

θ. And so there were fifty years of his life, namely passed in the desert. Further, what seemed to us errors and to be corrected, are these:

* v. 333 hic, I read, huic.

* 339 pie gererent animo, r. pios gererent animos.

* 346 suspicit, r. suscipit.

* 348 direque, r. diraque.

* 349 Invidiosa manu, r. Invidia, magnis.

* 353 Et satis est ede, r. Ædibus & satis est.

* 356 illam, r. illum.

* 367 patteque tenebris, r. pactæque tenebræ.

* 368 quam, r. qua.

* 370 erat &, r. erit ut.

* 403 vestire, r. nescire.

* 403 Tendemus, r. Tentemus.

* 408 Subsistit, r. Substitit.

* 412 pavidum, r. pavidus.

* 417 mani, r. immani.

* 452 Magnus teque, r. Angustaque.

* 453 resurgit, r. resurget.

* 455 quibus atra placet, r. placet arcta istic.

* 466 Quoque fide lato r. Qua deleta fide.

* 467 duo, r. suum.

* 484 multa, r. culta.

* 488 Cervicalve rudens, r. Cervical vel uter.

* 508 undas, r. unquam.

* 509 Non teneras, r. Contenerans.

* 511 Sat, r. Sed.

* 529 vixit, r. jussit.

BOOK III.

CHAPTER I.

Of the approach of the Cardinals to Aquila and the coronation of Celestine.

Hitherto these things had been published through the cities, while he sowed virtue for himself, while he demanded to live enclosed, but to leave the din of the age and the fleeting world, The preface of the author writing unwillingly what follows. nor anything else: which although I would rather be able to keep silent [5] in this series of verse, because bound by love to the man before, and he showed himself placid to me thence in the Papacy; yet I will unlock what at so great a summit he did. And it is fair to narrate to the future race and votive to oneself, and also examples of dreading [10] so various mishaps of men, thus the high under the lowest, thus changed from the highest grade, or perchance disclosed. But neither is it to be believed, that the dove clothed fraud for so long a time: for to many the path of life is poverty, and to postpone the care of one's own cultivation: [15] to many to reign is an evil, to surpass all is deadly to those for whom it is. Promptly and the small one we sit, we the horse, and we cross the moderate waves by hand; of the river fearless, perchance plunged in the deep, and of the hoofed one dashed on the ground by sharp leaps. [20] Beginning therefore, associated with the Cardinal, Morro, the night having entered, where the Brothers raised the temples, descended and stayed days: and there the right side Celestine, not trusting the Cardinals, of the great future Pontiff, the order being reversed,

received Charles the King, who presides over the fields [25] of Apulia, and the lay hands try everywhere to creep into the counsels, into the heart of the divine Father of the Church. For knowing to despise riches and the quarrels of the world, he had avoided the pompous art of Law; nor did he decree to unlock the closed knots [30] of the scribes, and the band of Brothers, living under the institute of the Father, a throng not cultivated enough, but rustic, he summons laymen into counsel: on the high-sounding mountains: whereby it came to pass, that to himself he greatly trusted the laymen, whom he reckoned skilled in the art of Law or prudent. So creeps the new race, ignorant of rite, [35] while the gracious Father fears that his ingenuity, narrowed by frauds, be conquered by the Chiefs, and the doubtful comrades are rendered Brothers, lest perchance the Senate should compel him to change his proper grade; if the glory of the world should yield, as before, to the red Colleges of the Fathers. [40] Thence grave, the decreed indeed, proceeded the lordly letter of the Pontiff, by which he confessed that he could not by an epistle he excuses himself from the journey to Perugia: proceed far, while in the heaven the summer is fervid with the cold wont to the mountains: whereby neither did he wish the Assembly to be troubled, if he should hasten to stretch his frail steps [45] even to Aquila; for the torpid virtue of old age does not allow, the crops being parched with summer heat, to scale the Perugian rock by a difficult access. These things he wished the Fathers to ponder, and to inquire what might be fitting for the Church, and to unfold their vows in words. 50] He himself however, entering the vast land [with a swollen turf of Aquila, a city not full of citizens, comes to Aquila borne on an ass, but marked with certain spaces and for future hope, unswollen Morro ascended a cheap little Ass,

CHAPTER II

[55] the reins of the Kings ruling with right and left hand. At the sight of the Pontiff many were astonished, seeing him so humble, remembering God, to whom all by the example of Christ: nature pleasing offered obedience, that this animal sat quiet, when in Judea, poured out to his colonists, [60] he laid down their garments before him, and the branches cut down they brought in praise to Christ of the green olive. But others rather to bear silently the meek mind they commend, and to sit gleaming on the hoofed one with ample trappings, where lofty power demands [65] this custom for itself. Why not? but we believe thence an example could be taken, whereby fallen pleasure should know ever to have exceeded the measure of the Clergy, if the things to come the provident Father, as before, flourishing with signs should display: the people now is taken in this. [70] Certain deeds, although supported by the image of virtue, we sometimes disdain to follow, if mishap and mindless Simplicity, not a cautious hand, poured itself into them. But remaining at Aquila, the Senate not yet coming, he takes a lay Secretary, Morro set over various offices the new [75] men of Abruzzo, and a layman for himself, not by ancient custom, took as a Scribe (confidence of the Clergy was lacking) and of the Samnites the Father (to whom perchance very much fault could be ascribed) is given as Vice-chancellor to the gracious at the suasion of the Archbishop of Benevento. one. But the near perils of fraud, pure [80] who would beware, a deadly evil? when he had known the sacred institutes both of law and the decrees of the Fathers: but the same shines not, given to shine; and the man they called John of the Castle of heaven, of those cultivating earthly things.

CHAPTER III

Meanwhile the sublime Apex of the Assembly into each thing [85] ambiguous, lest perchance allured he should love delays, the Cardinals who had written that they should not be summoned to Aquila, reviewed the writings of the one asking, that he himself should attempt the journey of the Priors, and come to see, desired, the Cardinal Chiefs, whom with none persuading he should summon, absent. Lest therefore he give a nefarious [90] example, let the Lord proceed, if perchance, a star being removed, it should happen at the heights of the Roman See that any be assumed; and let him weigh the perils of disease and the expenses, if in the fervid day in the time of harvest the Curia should be forced to seek a distant city, not apt to its manners: [95] moved by a just balance, no less they confess to keep silent strong causes for these. Peter's excusatory being received, At first the Fathers wrote these things by a dread rumor at Perugia; yet the letter of the supreme Pontiff afterward received, withdrew them to write back blandly [100] these same things, confirming more, nay laying open the closed things: "O gracious Father of Fathers, what we now seem to have kept silent we lay open. Lo, it is Hard for us to be summoned within again they write to him suppliantly: the Realm of Apulia: for oblivion does not pluck away the counsels of Father Martin, and the counsel taken man by man, [105] when a great submission of prayers should demand the Gaulish Leader to come to the Realm with arms, the hand of the Aragonese insulting, through the cloisters of the Sicilian Pachynus; and Parthenope should rage suspended by new things to come. For the sacred Pope, learning to succor better [110] the mishaps of the Besieged one and the realm of the summoned one, halted, and chose not to yield to his own lands; and by the example of Martin 4 they warn that he abide not in another's Realm: although his mind to fence his own and to put the enemies to flight, more prompt, and to whom in doubt those sought things should please nor were Brothers lacking; a better sentence prevailed. [115] Nor yet is it to be desired that the Chiefs be summoned anywhere into the long, although that land be subject to the yoke of the Roman See. Let them undergo what we wrote of old, the example, the manners, the grave loss, the murmur, the want. Not the lack of care for you moves us and for our wearied old age. and they pretext old age and the heat [120] It is grave for the Augustus to proceed far in motion: but God making it (for whose faithful love and fear, Father thou wilt take on thy shoulders the grave weight of so great an honor) you may be able to have taken full labor: and we think that several ways are not lacking 125] for help, if perchance it pleases to vary the quiet. [they offer a litter. For thou, advanced, canst ascend on a horse a closed litter: nor will a long day or times make us behold the sacred Father, whom it is glad to discern. Do not wish to trouble your minds with peril [130] at the auspices of the summit: lest a subtle tongue can persuade so great an evil, not seeking the conveniences of Christ but gaping after its own, again and again we ask thee, illustrious in piety Father, and with prayers we delay."

CHAPTER IV

These things being seen, Morro, when the Elder, coming to Aquila, [135] had seen two Brothers in order, not sent by the gravity of the Fathers, but rushing of their own accord, To him excusing himself again namely Hugo of Auvergne, and a Levite born of the Orsini stock; he bade to set forth to the red Cardinals the old age of those sent, and to unfold the causes of the delay, while the summer time is hot. And he receives a second time, 140] a Prelate being sent, who preside over the Old City, [they urge that at least he leave the Realm. the votes of the Leaders, insisting that at least he come to his proper lands, if perchance he refuses to stretch the journey through the Perugian fields; and with prayers they ask the King to assist; to whom they recount the things conferred on the Father, and conferred lately [145] by the Church granting to him, while rebellious Etna wants the Aragonese; and they sing that various outcomes of peril are not lacking, and a great evil to goad the Parents. But Peter, beholden to King Charles, He persisted unmoved by prayers, and chose for the Crown Morro Aquila: and Charles, willing, not to say pomps [150] but to show his realm, and to increase the new Chiefs and the red Leaders, to ask the Powerful one, should dissemble the monitions. To despise, alas! the words of the Senate it seemed not doubtful. Would that thou hadst not been the cause of delay, while thou thinkest thou canst lift the summit! [155] Among these things, the Prelate to have sought the Assembly again, the insignia, to be consecrated with Chrism (although the burning Order the Cardinal Latinus being dead, of the Fathers had not come) is reported: thus they know how to add goads. But, the mishap God suffering (while He took away the high Pontiff from us, Latinus borne to the heights) [160] a manner was found of great novelty, and urging to spurn the prompt counsel; whereby, the gracious Prelate's funeral scarce cold, the Assembly distant, to be consecrated for him he bids Hugo the Cardinal to be made Bishop of Ostia. Morro should command Hugo, himself afterward to be consecrated, by the Father of the Samnites; and also the red insignia [165] he should take, and the mantle, with a mitre girded with little stones and pure gold, these had been to be given at Perugia by the hand of the red Levite: but so great things to the Old one and at Aquila he takes the Pontifical insignia. Napoleon confers. Then Peter transfers his names into Celestine, which the same Napoleon publishes [170] to the peoples. The subjected ones give kisses to his feet bowed down, Pontiffs, Kings, Clergy, Counts, and Chiefs: he himself however to the people with his right hand, seen from on high, sublime, the Apex showed the Seals of Christ. After these things the Red ones knew, or by the death of Latinus 175] broken in spirit, hasten to such great perils in haste. [This being known, he hastening, the Cardinals, And when the day of the Sacred Sunday famous had come into the orb, adorned with garments of byssus and comely with gold the Chiefs set about the work, and the new Prelate Hugo of Velletri poured the liquid olive 180] on the head of the Elected, to whom the white Pallia of wool, [and they consecrate him: moreover upon the altar, the great Levite Matthew offered: and the frigium gleaming with gems and gold, after the solemnities of Mass celebrated to God, on the Pope's head he placed, the crown of the people beholding. [185] And outside a lofty bridal-chamber in the open field had been built, near the temple; whereby the throng might discern this Apex sitting, the foot-crowd being too much coupled. Hence advanced on a white horse, he proceeded into the city which they called Aquila. The procession keeps the rite, [190] stretching before the Leader, driven with long shouts: and the Prelate reclined with his Brothers in order, as the ancient custom of the realm teaches, traversing the feasts. with ceremonies to be described elsewhere. We have written these things in haste, to loosen our muses, bent forward upon the footsteps of the sacred successor. [195] Not because it is our vow to catch the rewards of favor, or the praises of the work: but we know that he in the sacred City took the grade of the insignia; the Father outside: and better our spectacles shine again.

ANNOTATIONS.

h. Juda, i.e. Judea.

p. Of which above mention was made.

q. For before they had said, that for other reasons, no less grave, they wrote this, which yet they concealed.

r. Obsedes, that is, of the Realm of Sicily, of the summoned one, i.e. moved. So the little glosses: but I do not understand how Sicily is called Obsedes.

s. That Martin should not go into the Realm even in the doubt of the loss of the Realm.

t. For the Realm of Sicily (in which also Naples is comprehended with Calabria) is a fief of the Church.

u. Namely of the Curials.

x. The College responds to the reason, which Br. Peter made and alleged in his letter, why he could not go.

y. Namely Napoleon.

z. Depromere, i.e. to set forth to the Cardinals.

α. For Lord Hugo the Cardinal was made Bishop of Ostia by the Archbishop of Benevento, and afterward Br. Peter was consecrated by that Lord Hugo.

β. In the Acts of Gregory VII described by Cencius the Chamberlain on 25 May, we read that soon after the election he was clothed with a red chlamys and distinguished with the Papal mitre: but this chlamys in the Ceremonial of Cencius the Chamberlain in Cange is called Pluviale, when it is said that the Prior of the Deacons enmantles the Elected with a red Pluviale.

γ. To Peter now an old man.

δ. That is the Lord's Day, on which it is the custom for the Pontiffs to be consecrated: but Sacra is here said substantively the Consecration, just as in the French tongue the same is called le sacre perhaps, also to the Italians il sacro; but to both in the masculine, here however it is employed in the feminine.

ε. For he who is Bishop of Ostia, is also of Velletri: but only by reason of the Bishopric of Ostia is the consecration of the Pope due to him, from a privilege given to the Ostian Church.

η. In which the church of Collemaggio was constructed.

θ. The sacred City, that is, Rome. Nostra, i.e. Urban.

In the context of this Chapter what we have changed are these.

* v. 9 timenda, I read, timendi.

* 32 Moribus, r. Montibus.

* 36 Vincis, r. Vinci.

* 57 qui, r. cui.

* 59 suas … coronas, r. suis colonis.

* 63 largumque, r. largisque.

* 69 ni, r. nunc.

* 81 stila, r. scita: &, r. ait.

* 88 illis, r. ullis.

* 107 Insultare, r. Insultante.

* 114 Fratrum deerat, r. Fratres deerant.

* 117 Sedi suberant, r. Sedis subeant.

* 126 Sed, r. seu.

* 137 missis, r. missos.

* 151 temni, r. contemni.

* 155 repetens, r. repetisse.

* 163 Mandat, r. Mandaret.

* 165 Sumpserat, r. sumeret.

* 184 populo spectante coronam, r. populi spectante corona.

* 187 populata, r. copulata.

CHAPTER II.

The acts of Celestine in the Pontificate less approved by the Cardinals.

We return. So that one knowing, not ignorant of all, 200] not also unaware of sense, and the things fitting to be spoken; [not much accustomed to the Latin tongue, but wavering, or fearing others, and revering the Senate: that the Chiefs, wont to dip dyes in words, should report before the Leader with a light discourse of mothers, the counsel, sometimes while they reckon him not knowing more [205] of the Hesperian tongue: which manner nearly, always speaking few vulgar things, the Lord kept: for public answers this one never gave. To commit to great causes, that in the stead of the one reigning now this one, now another should be present and wont almost to answer through others, sounding words, as if transfused through the mouth of the Pope, [210] whether led or of his own accord light, nor believe him proud. And although unlearned in books and ignorant of the age Celestine the Apex, certain ones on the high Cathedrals he placed, and gave to a title; and the name of Patriarch he makes various promotions, one receives, and various Abbots: and perchance by compulsion, [215] or as it were, of the starry hill and mount of Cassino, he compelled, alas! the Monks to assume the habit of the Brothers, living under the law of Peter: a certain one from thence, and compels the Cassinese to his Order. while he refuses to obey, then is exiled a Monk (O how thou art deceived! although infamy defiles others) [220] thus thou alone doest more. Does it befit the Senate that those things lie hidden, which it is wont to know? Thou art to be formed by that counsel: for no force of following the counsels constrains thee, they will be able to open the eyes. Lo, the day had come, lifting to unknown summits, 225] on which Celestine demands to increase the Chiefs of the Senate, [he creates 12 Cardinals: and fulfils his vote: for twice repeated six he creates, and seven Gauls, and few Latins; five however: two Brothers staying under the law he instituted of his own; none, whom the subject land, [230] immediate to the See, bears, of the order of the Fathers Morro gave. What was the cause, what the form of creating these Chiefs, if thou desirest to know, it is grateful to set forth. It is reported, and we assent, that Charles wrote that nearly all the future Chiefs, and willing to please the King from another's suggestion almost. [235] had appointed these Gauls to shine with the Helmets Morro, and the rest of the Leaders to have concealed the red ones this; three being excepted, whom he bade to hold the secret things; namely the one of Auvergne, who long foreknowing of these had been with the King the father, and two Leaders [240] Romans. Of the other Chiefs an uncertain rumor was had even to the day of Venus, which next in course preceded the Saturday. Then all together calls the Pastor: and, as it had been constructed at the suasion of an astute minister, the Lord proceeded, giving the names in writings [245] certain to himself of the Chiefs, and requires the vote in these and the counsel of the Fathers, set apart. He rejoices thence that the King had made two: but wonderfully troubled is rendered the one of Auvergne, while he hopes to be assumed certain to the arduous things, nor, alas! does he discern the names written read.

CHAPTER IX

[250] He added to the error by dire processes harsh moreover this Morro, that when Rome had given to him the scepters of his own, and long girded he should stretch the way to the eximious City, dedicated by the blood of Peter and Paul, withdrawn, Charles and the Assembly following, 255] to Parthenope he bent his journey. But first the strict [he migrates to Naples, law of Gregory he established, by which he bade the Cardinal Apexes to undergo the Cloister, the Pastor being vacant he renews the law of the Conclave. to the Church. Once that dread law had receded of the Council, suspended before, renewed through this one. [260] Which although the vulgar praise with assiduous applause; yet sure experience teaches the truth, that mishaps hence underlie the World, and perils to the Clergy, great and urgent fears, and unspeakable crimes, not yet heaped to ancient evils, to lie upon the Spouse, [265] alas the grief, alas the tears! We suffer without murmur the savage, what we speak, a wound; a wound, a miserable wound. He confers benefices rashly:

CHAPTER X

O how multiplied forms unlearned power brought forth, indulging, granting, and making by withdrawal, and conceding both the things to fall vacant and the vacant ones; [270] assuming by prayers a certain one, to the heights of the Sees of Pontiffs, and various grades, the Senate absent, without a way. But perchance delaying, prepared to go forth, at the city of Aquila; the Samnite Father (because he the more learned and knowing to dissemble) confers among the errors one [275] chief in the saying. For when black death received either one of the Chiefs, who had professed the institute of the Pastor; the Monk, his black garments dismissed, the Archbishop of Benevento. is clothed with the habit of a Prelate, hoping to attain to redden his head: has the serpent forgotten its venom? [280] So they persuade, and the middling ones admonish, by whom that one is held bound by grave love. Who, although farther the Chiefs were dispersed, and would not see this comrade present to themselves, nor had the sacred times of winter four come on; after supper, in order the Prelate he makes a Cardinal not rightly, [285] is made a Presbyter Cardinal, the Helmet reddening his neck, within the cloisters of the house assumed by him. Nor were clouds lacking: a loosened shower had rains, and the heaven thundered a grave murmur. At the same time they convene, summoned to enroll the Reddening [290] this one among the Fathers, whether perchance they will, or perchance refuse: for several from the Order followed the Pope, who, others crying out against it who do the commands of the Father, and follow his will. Not thus do the Cardinal-sublime applaud the deed, nor second the votes, who now were coming first [295] to Parthenope; but in heart they are astonished, and send troubled words to the Leader, and choose two, who also preside in the Cardinalate, and deny such a one thus made by the star with them; and ask that the hero quickly correct the error, flexible, and serene not demand to trouble the Assembly; [300] and strong patience renders great the Pontiff, while quiet he should wish to file the deeds. When now many things had been done with various discourses, and the hope of the Presbyter goaded his panting breast; he yields on this condition at length by counsel a concord of the Brothers was made [305] in this manner: That the Lord yielded to bear the Helmet of the Cardinal, and the right long sought to the distant ones. Then a sacred session of the Leaders is made beside the Pontiff, and the discussion of the old custom once is kept, in part however: for the times are lacking 310] for such things. O omnipotent! Why thus forthwith all, [that he be again assumed. thus do they hasten to have back the man concordantly; I say. What cause I should think to underlie, I would not say safely. But fear was pressing; secretly hope added impelled the Blind one, that refusing, he should again reside in the ample [315] See of the Fathers. Nor do I praise the Leader in these things, nor praise the one sitting. But at the beginning a small plague and a tiny error grows into increase: this is plain by this error of the ways. What profits prolonged honor, what the stirred glory of the age? While thou diest, nor dost thou traverse the year with minds. [320] But yet these things themselves teach us, the times of pride passable.

ANNOTATIONS.

p. For that Decretal was very strict.

q. The Author here speaks of the fire which was at Carpentras, in the time of the vacancy of the Church after the death of Clement V, in the year 1314, when 23 Cardinals entering the conclave, when they had remained there for some time, not able to agree, went out concordantly, as Bernard Guidonis says in the Chronicle of the Roman Pontiffs in Raynaldus; yet he did not express the mishap of the fire (which hence we undoubtedly learn from him who was present), but says that it was done, a grave and great trouble having arisen among the families of the Cardinals themselves.

r. For from the aforesaid departure, the Cardinals at length after two years consenting to convene, in the year 1316 were gathered at Lyons, with previous pacts that they should not be enclosed, and that they could withdraw from Lyons whenever they wished: which yet were not observed for them, inasmuch as for the greater good of the commonwealth, which is preferred to the private, they were compelled to provide for the Church: so the same Bernard. And whatever the Author here laments, it is established that the observance of that Constitution was most useful, nor did those inconveniences ever proceed from it, which he by his grieving mind's affection forebodes, if you except that one single time.

s. That is, by resignation, as far as I attain by conjecture.

t. Understand, Churches and benefices.

u. Immediately after his promotion to the Cardinalate Brother P. (Peter) died, who was of the Order of Pope Celestine. For created on 18 September he died on 11 or 12 October. Moreover those erred who wrote that he had been Abbot of Cassino, or from a Monk of Cassino first Abbot of St. Sophia of Benevento, then Archbishop: nor less erred our Oldoinus correcting them, when he does not indicate that Peter died immediately, but reckons him among the Electors of Benedict VIII.

x. Whom namely he had deposed, catching the favor of Celestine by the assumption of the monastic habit.

y. For it was not the four Ember-times, in which only it was the custom to create Cardinals, which long since observed in the sacred Ordinations by the Roman Pontiffs, long even after these times remained in green observance.

z. For after the meal: that was done as much against custom, as that he who was Archbishop, was made a Presbyter Cardinal.

α. For some Cardinals had preceded the Pope to Naples, and these disapproved the deed. But Oldoinus from the Manuscript Soissons Chronicle adds, that on the 24th day of October Lord Pope Celestine came to Teano, and there stayed eight days, and there, six Cardinals being present, promoted Br. John of Castro-cæli.

β. That is to stand together, or rather to sit down.

γ. That is, in this manner.

δ. Renuens, that is, yielding, abdicating.

ε. For John died on the 22nd day of February of the year 1295 as Oldoinus writes: erring in this however, that he would have Peter of Aquila above mentioned substituted for him; since that one, as already said, lived not beyond 38 days in the Cardinalate: but more rightly Ughelli substitutes immediately another John, of the Capuan family, before Bishop of Connor in Ireland, on the 6th Nones of October 1295, as is had from the Register of Boniface VIII.

Pervia, i.e. that the prides of man are transitory.

Fewer things occurred in this Chapter to be corrected, namely these.

* v. 204 experii, I read, Hesperie.

* 219 illos, r. alios.

* 247 Murro, r. mire.

* 260 & duro, r. assiduo.

* 263 sinus, r. metus.

* 272 Sine, r. Absque.

* 274 Dissimulare, r. Et simulare.

* 289 cum veniunt, r. conveniunt.

* 300 en, r. &.

* 305 cessat, r. cessit.

* 306 atque, r. ac.

* 307 Quæstio, r. Quæro.

* 312 tutum, r. tuto.

CHAPTER III.

How the counsel of renunciation was taken and committed to execution by Celestine.

Now the sacred coming of the Lord, to be revered in the orb, was at hand, and the famous days, on which He of the supreme About to shut himself up through Advent, and eternal Father, from the untouched womb of the Virgin, the Son, as a spouse waits in an ivory bridal-chamber, [325] to save the human race is said to proceed. And the sublime Apex remembered, that in the sacred time it is the custom to bind the allurements of the flesh in a cave; and how far apart he should live, now held by an empty din, the Prelate. And for a cause he chose to hide himself in a cell 330] now also under a part of the house, and to see the heaven [he substitutes three Cardinals for himself: removed: for he had conferred that three now supported in the Cardinalate could, and had given as it were in his name all things that they should do; thinking to hide himself in a prison, rarely to be seen again, the Apex, with a glance. As the wild [335] cock when it hides its head, lamentable to see, believing to hide its whole body from the hunters is deceived, and is taken by hand. But the letter not yet of the Pontiff merited its bull, although the acts in figures were written; while going to the Roman Pergama, his step [340] sprung of the Orsini stock and the first Levite returns. The Lord wonders that thus all things perish, which the Cardinal Rubeus bearing ill, he desired him to be made returning, lest the Spouse to husbands be believed to have married three. The letter is therefore suspended, while the Chiefs ponder to apply various remedies [345] to the Pontiff: and a greater trouble drove away this one, although huge: a small motion is put to flight by a greater, and the little torch is darkened by the burning sun. For the Father wavering, once neighbor to Olympus now a fugitive, that he could be taken and the taken one held 350] by the frauds of the Eumenides, advanced to the highest honor, [he himself laments his own lot: had withdrawn into the narrow side of the hall of the Royal summit, and meditating to himself lamentable he says, (as the living voice of the Father taught us) "If to me to be able that whatever I wished, given under the star of heaven, [355] upon the frail souls is reported; why peace can we seek, and care for the stable salvation of life for the subjects, and are compelled, weak, to dismiss the cares of our own evil? Does the Author of the human race so command? so the right, so the lucid order of nature, and did God will it? [360] Under the summit lo, we suffer a fall. Not to know the way it bids the one willing to reign to be precipitated. The concord of the Brothers is distant: it is distant, and we are accused with many discourses thence and thence. Seeing the adverse things by changing 365] thus the mind wanders in doubts: Is it not needful to cut the rope, [and doubtful in mind and better to leave the Roman See to a Pontiff, who holding the scepters in peace may govern the Church, if it be given us to be able the heights of the Papacy to render back, and to demand again the first course [370] to the desert, and a pure life in a cave under the star?" Among these things the Apex sat down, and a small little book occurred, which Morro had as a solace of his ignorance, dwelling in the mountains, kept from of old and teaching some things of Law, taken by labor he falls upon the passage about cession; [375] or by the art of the prudent. With his fingers the Father therefore turns the volume, and gazing learns through each thing the cautious one to yield is conceded to the Clergy, and into the hands of the Prior of the Abbot: whom if any discreet desire moves of yielding, let him implore the good pleasure of the Prelate by suppliant vow; [380] and in like manner let the Prelate proceed to the Pontiff of the City. If a sufficient cause subdues the withdrawal, nor a light cause, he can unbind the bound one this one everywhere: the wings are closed by bonds, that he cannot fly though willing, uncommanded by that one. 385] Turning these things with himself he forged the acuteness of his moderate [inclining toward which genius, persuading to himself, that to yield is right. Forthwith but a great obstacle came under the edicts, while Morro ponders such things: for the near throng of the elders is beheld to have yielded by hand, as all [390] the Order teaches: but the Pope presides, than whom higher another he hesitates because he has not one greater than himself to whom he may make it. is not known. What manner then, if cession first demands? Trembling nowhere does he firm his footsteps, but bids to be summoned before him, to whom he speaks, a friend: "Scatter the darkening cloud, by which light the true [395] we may discern, and begin to firm in doubts the wavering foot. Is it not lawful for us to withdraw from the throne, to which honor obeys and the world is subjected? Say, come, and by God, and by all the stars I call to witness." But understanding also that it is lawful for him He however cautious was compelled to dissemble his mind: [400] "Why, Father, is there need of these things? What hesitation thrusts care into the desired things? Cease to burden the quiet with wishes: these things besides founded, Father, to be cared for through the world." But the watchful one was instant, until he begins with loosed mouth: "If a cause underlie, thou canst; thou canst (indubitable, a cause [405] underlying as we assert) to bind the chain to thy neck, and to demand for thyself the wonted course of living." Forthwith this pleased. "It is ours to inquire the cause," says the Apex; "nor is the cause lacking, but each thing labors goading us." He calls thence another, that more certain might be [410] the counsel. The same firmed it. The panting Presbyter rejoiced all-powerful, establishing in his heart the thing reported. So a bird from a new nest attempting to fly, if it trembles to plow the way, is firmed and dares, while it sees the mother glide very often in flight, he resolves to abdicate the Papacy [415] sitting in the place whither she wished to lead her offspring.

CHAPTER XII

And although taught he chose one part doubtful or the other, willing to return (as the bland dove, to the streams of the fowler, where the snare deceives by chance, or its breast lightly fleeing struck by arrows, [420] tends with wings to the heights of the cut-out rock) yet he lays open the secrets of the hidden bed. To some of the Chiefs, whose counsels he demands upon these things; whether indeed, the Purple which clothes with scarlet, it might be expedient for himself to postpone the rule of the See [425] Roman, to whom so great a quiet has been broken by labor about which the Brothers understanding that he is consulted, not well profitable; to whom thus, alas! a day not many threatens losses unto death. But the words secretly creep into the ears of men, and minds are lightened by the hearing: but a great part, the rustic one, of the Brothers is astonished [430] knowing these things, having embraced Peter (who could deceive the servant continual in obedience) nay more cautiously they strive to turn him by their vow, and bring forth laments. "Why dost thou drive away the sheep, cruel one? why to bites the lambs they beseech that he do it not, dost thou expose, and thy sons, Father? We a faithful throng, [435] we servants, we who followed thy institute through all things: we another, we besides thee know not any one, nor does it please even to hope: we a little plant of the Father cultivated by hand; and the sown seed thou didst tend with piety. The offspring, which thou slayest with the sickle, dost thou so leave, fierce one? [440] Will they not also (we believe thee free from the mishap) dare, the burning ones, long since to toss us with storms of faith, us an unlearned race? Fearful we shall be terrified by their daring."

CHAPTER XIV

Often these things with tears: yet secretly more swiftly all Parthenope they urge, the gates being broken, to burst in [445] into the places of the Castle, in which caves he stays. So it is done: and they bear tables, and unclose the cell and stir up the Neapolitans to resist: the sight of the Prelate, prompt to render the secure ones, that the Divine one would rather stand at his grade, than yield. 450] While they rushed seeking the house, they saw stored [whom rushing violently to him, he esteems. O how many figures the divided one suffered! For the Brothers believe thee to wander the way without light. But the Father, astonished, the elder, not willingly to be seen [460] troubled went out, downcast in face, and the citadel, through the midst the stupid tumult attempting to placate, and groaning; "Greater in mind than words however," he says, "in the archive of the heart we bear: and we confess, citizens, Peter placates the counsel dissembling. thus to give quiet to the foreseen ones, Christ granting; [465] that worthy praise to himself, peace to you, and our salvation may come forth; for the merit pour forth your hearts in prayers,

that He favor by His piety, who founds the ages." After three and two days, the Senate coming together, he commemorates first the course of life passed then on the fifth day after, the Cardinals being convoked [470] of time, and the great virtues of Christ pitying from heaven, and the gifts of God, and the tranquil fruits of leisure: which manners poverty, having obtained quiet, has, he brought into the praises of Christ shining in all things, nor attributed them to himself with pride; thereupon weeping he brings forth: [475] Defects, old age, manners, uncultivated speech, not a prudent mind, not an experienced mind, nor a high genius, warn that there is peril to tremble in the See. he asks their counsel. Wherefore humble he blandly asked the suffrages of the Fathers, and pious counsel; whether it be safe to yield, [480] and whether it may help the Church, if ignorant he flee the art. The wearied Apex had finished, awaiting the mature responses of the sitting Leaders responses of the sitting Leaders: to whom, the learned ones much, and after delays and words long pondered with labor, thus they speak; "Now, gracious Father, although high old age [485] may precipitate and be astonished at new things, yet implanted in the heart They persuade him to be willing to try himself for some time, and weighed it fosters; since our counsels benignly thou seekest; it has seemed good, that for a certain time thy strength thou be willing to attempt a little while in the See of the Monarch, not refusing the Apex of the divine summit, to the World [490] profitable, and giving thee the rewards of a famous place, if free (as we ask) to turn thy mind away from the depraved counsels, by which all evil, and a novelty harmful to the world and they promise all happier things, proceeds; let it please to desist from such things and unheard of, by which thou seemest also to stain [495] the fame of the Pontiff; and to recreate us serene. We hope, praying, the Lord thus with Christ for auspice (if, Father, the suffrages of the sacred Assembly assist) that His own spouse God Himself, whose wounds the bond of Love wiped, and the gore wiped, and the divine piety wiped [500] the wounds of the Serpent, under so great a Prince will protect, and will make placid and render her quiet. Nor does it help to conceal even now, that the bowels of the heart provided he use their counsels. bear in obedience; that (unless prudence turn these manners elsewhere) it is hard, placed in the summit, [505] not to know one's own peril, and the swelling bays to avoid for the ship, which often labors in the waves. Wherefore mayst thou bid the squadrons of the Clergy to proceed, and on that account they appoint Processions. in solemn order voices resounding into the temples, and mayst thou ask God, to whom bright lights are subject, [510] that He first inspire, liquefied with sacred love, what is better, what the Spouse wishes, or what is useful to the world." According to the words of the Fathers the Clergy proceeded in order, bringing forth canticles, and with stretched fibers a license is laid open into voices, and the solemnities of Mass each Cardinal [515] bids to be said at home. God Himself being asked often comes: so the hearts of those asking lie poured out that the applauding voice resounds; nor unaware to deceive the true, attentive, whoever is engaged in the city. Meanwhile Morro after so many counsels of the men

CHAPTER XV

of yielding, and far to extend his cares dissembling, as if speaking the true, and solicitous to be at leisure for other things, until those secret things of the house and the Fathers believed, that he was unwilling to dismiss this grade first. [525] And when faith was generated, and all thought, the King also, that Peter unmindful and changeable had begun the oblivion of the wonderful deed, the Sun shining through the East, on the feast-day of Lucy the gracious Virgin, on the feast of St. Lucy clothed in a scarlet chlamys, and bearing the signs [530] Celestine the Lord of the Pope, sat down together with the Fathers into the bridal-chamber, pale; and learnedly secretly he bore a closed writing (nor was its Author lacking) and beginning he forbade lest the Cardinal to him speaking should oppose, thence reading the closed things he declared to his friends: [535] "Defects, old age, manners, uncultivated speech, not a prudent mind, not an experienced mind, nor a high from the paper he recites the form of abdication, genius, by solicitous care known to us. The causes of yielding subdue, whereby to the mishaps of the world in the present willing to oppose, and the salvation of the soul [540] to seek, I yield to the burden and favor of the Papacy and the fasces, in the Assembly of the Chiefs and the hands of those beholding, lo willing and of my own accord, Fathers: but certain small things opportune for the famous Presbyter of Mass we keep, the ornaments. Leaders, succor the bowed-down world, and grants the power of electing a new Pontiff. [545] and give a Pastor, giving green pastures and offering them to the flock, right, and learned to lay open the perennial way of life, and that he correct our acts, earnestly we ask, since wandering error impelled: for in many and various ways we confess to have erred."

CHAPTER XVII

[550] The discourse of the Father being heard, sighs receive the sweet minds of the Chiefs, and tears down their faces run. Who, seeing wonders, is not bent, I say, though he had hardened? Thou refusest what every one demands, the unlearned and the prudent alike. So therefore to the one groaning [555] the first Levite responded, the Senate commanding. "Gracious Father, if so great a constancy remains certain to thy The Cardinals ask that he remove the appended condition, vows, as by the said discourse openly thou showest, nor is it given to be able to depart, but that this cup we take; let it please that a pure will [560] contain nothing for itself: the decease desires this law, that thou yield to the fasces; nor does it believe a condition to be enjoyed: and this the learned faculty of Law testifies. Moreover (that all doubt be far from the speakers) and confirm by decree that the Pope can yield. mayst thou constitute, that whoever willing for a time, a Roman [565] Prelate, to abide in the grade, can depart in the hands of the Brothers, and also the sacred Colleges of those gleaming in the Cardinalate, may be able to accept the withdrawal of the Pontiff." The Lord conceded, and established that it was lawful, each thing, as the Red one dictating in order set forth, [570] and the Decrees report it now founded in new books.

CHAPTER XVIII

Then Peter going outside, the Colleges ponder upon these things: and seeing that the cession was worthy of one willing to be assumed, they report that the placid Assembly admits and accept by renunciation. the withdrawals: and ask him, that to stand serene [575] he choose, imploring with humble vow the suffrages divine upon the people, the people being sad without a Prelate. Tears were not lacking to the words: for that languid one withdrawing thence, had changed all the habits of the Papacy, clothed his back with a hairy chlamys.

CHAPTER XIX

[580] He is made a Monk, who was Pope; and a simple Priest, the Prelate; and bowing to others, to whom the royal scepters He returns therefore to the private state, of the Empire, the sacred Diadem, and the two-horned Mitres, the illustrious Lord to be beheld, the most illustrious throng, the love of Religion, the Clergy, and the Soldier, the footman, 585] the hard farmers, the wandering merchant, and the world [to which Pontiff all were subject had obeyed, if they cultivate the laws, and have known Christ the Author of salvation as their own. Alas! the wandering mind the Gentile Parthian, and those who wish to themselves the names of Sarah, [590] nearly the whole East, all Africa, and the part under the Bear ignorant to serve God, by right subjected to the rule of the Prelate, bearing all things in Christ's stead. O Muse, although it were time that the Poet could pause from the begun things, who borne through long seas [595] now can recline in port: yet the ardor stirs of genius, the young man to intend his mind to four doubts: Could he? Because he could yield, was it not about which the Author moves 4 doubts, expedient? Why did old Morro, why did he take the insignia of the honor of the Papacy first? What is to be held greater, [600] this one dismissed, or then to have fled the thing reported when the Chiefs had given it? Why at last did the highest power permit Peter to vary, who for a great time in obedience pleased? But lest more diffusely beyond than is fitting we run, the horse we halt, one thing [605] especially having undertaken to narrate in meters, the crown of the Prelate, and the famous pomps of the Clergy through the walls, and passes to the coronation of the successor. while the new Pastor with the notable diadem of Rome shines in the sacred City: for the prides of the Realm to weave these, as it were chief, the meters wearying.

Annotations

p. Who were of the Order of Br. Peter.

q. The Author speaks. The same below is sometimes noted at a similar parenthesis.

r. That is, fervent against us, namely that they should say us to be heretics.

s. For the Neapolitans suddenly burst into the castle, and broke the gates.

t. They believed that Celestine knew not how to renounce of himself, unless he had a paper, which was as it were a light to him.

u. For such was his custom.

x. He bore more in his heart than he showed by word.

y. Cubantum, i.e. of those sitting together.

z. For every Cardinal had Mass said in his own house.

α. If we so ask God in heart as with mouth.

β. His domestic familiars.

γ. It is not easy to divine, who is here indicated as the Author of that writing. Perhaps there will be one who suspects the Cardinal Caetani: but this suspicion Stephen washes away, having before testified that this one dissuaded the renunciation.

δ. For he forbade, lest the other Cardinals impede him speaking.

ε. For Celestine wished to retain certain ornaments for the convenience of Mass.

ζ. Matthew the Red.

η. That is, to accept.

θ. He understands the 7th book of the Decretals, which they call Clementines, ordained in the Council of Vienne in the year 1313. This verse therefore is understood to have been added to the work long since composed, as perhaps several others, of which this cannot equally easily and certainly be established: wherefore neither did we take care to note them from our conjecture.

ι. For according to the truth they are the Pope's.

κ. For the Poet was a young man.

The given Papacy.

Have now the syllabus of the things changed in the context of this Chapter.

* v. 325 divus, I read, dictus.

* 326 quis, r. quod.

* 338 nec dicta, r. licet acta.

* 369 Addere, r. Reddere.

* 387 Ut licet, r. Ilicet.

* 402 funda, r. fundata.

* 414 velata, r. volatu.

* 417 columna, r. columba.

* 423 nescit, r. vestit.

* 426 minantur, r. minatur.

* 441 jaculare, r. jactare.

* 449 præstare, r. perstare.

* 460 armum r. arcem.

* 481 laceratus, r. lassatus.

* 481 cibantum, r. cubantum.

* 485 Præcipiat, r. Præcipitet.

* 486 foret, r. fovet.

* 494 videntur, r. videns.

* 497 Sic, r. si.

* 513 templisque, r. tensisque.

* 531 thalamo, r. thalamum.

* 539 preces, r. Præsens.

* 542 Pater, r. Patres.

* 553 quos, r. quod.

* 557 dato, r. dicto.

* 578 ille, r. illinc.

* 588 cara, r. cassa.

* 605 egressi, r. aggressi.

* 608 metro, r. metris.

OF THE SAME JACOBUS CARDINAL

on the Election and Coronation of our Holy Lord Pope Boniface VIII Two Books.

LITTLE PREFACE.

A work long since promised, In order somehow to fore-taste the matter of this little book, it is to be known, that the Author's intention long ago had been, to weave the Coronation of a Roman Pontiff in meter, for some exercise of genius; and because almost no Author, in prosaic style, or in verse, is seen to have unlocked the triumph of any Prince. And so when he was eager for this in his vow, and this very thing he had promised (as the other little book, on a subject hitherto untouched which he composed on the promotion and cession of Celestine, evidently insinuates) perchance not without divine auspices it came to pass, that the wonderful Coronation of our most Holy Father and Lord Boniface, by divine providence Pope the eighth, who advanced him to the honor of the Cardinalate, should occur to be described, which celebrated solemnly in the Basilica of the Prince of the Apostles of the City, he should dictate in heroic verse: for in this, the celebrity answered to the vow, the debt to the promise, and the suitable fruit to the labor. This matter therefore, advanced in grade, the Author undertakes to describe: and most worthy to be written, this also, the divine protection favoring, he completes begun. So therefore the triumph of the coronation of the aforesaid most Holy Father, the substance of the deeds being preserved, after the poetic manner is distinguished with trappings: for from long retroactive times, the Coronation of no Antistes of the Roman City so famous, so illustrious is recorded. The Proposition therefore and the Invocation being made, as is the custom for Seers, it is come to the Narration, which is distinguished into two books. For the first narrates, how the same most Holy Father elected at Naples, the things which through Celestine had ineptly passed being revoked, in deep winter, the Author divides it into two books. in a certain manner rescuing the Roman Church from servitude, came to Rome to be crowned. But the second describes the solemnity of the consecration, the heights of the Crown, and the solemnities of the procession, as antiquity decreed these to be kept. And that the aforesaid things may shine more lucidly, the chapters of each book are subjoined.

Here begin the Chapters of Book I.

Of the enclosure of the Cardinals, and the Mass, and the election by scrutiny of Pope Boniface. Ch. 1.

The assent of the election, and the assumption of the name. Ch. 2.

A description of the person. Ch. 3.

The oration of the Lord Pope among the Cardinals, when he revoked the deeds of Celestine. Ch. 4.

The withdrawal from Naples, and the arrival to the City. Ch. 5.

Here begin the Chapters of Book II.

How the Pope was prepared, and the Cardinals, and the Prelates, and the Subdeacons. Ch. 1.

How prepared he came to the Altar, and there was consecrated. Ch. 2.

With what words the Pallium was given to him by the Prior of the Deacons. Ch. 3.

How consecrated he began; "Glory to God in the highest," and of the other Solemnities of Mass. Ch. 4.

Of the arrival of the noble Romans. Ch. 5.

Of the coronation and other solemnities done outside the church. Ch. 6.

Of the coronation specially. Ch. 7.

The procession, and the order of the procession. Ch. 8.

How crowned he proceeded, and of the Kings of Sicily and Hungary, attending him. Ch. 9.

How he signed the people. Ch. 10.

Of the arches made by the Romans, and the tilts, and the Clerics meeting him. Ch. 11.

Of the Jews, and the oration to them. Ch. 12.

Of the way which the Pope keeps in the procession, and the arrival at the Lateran, and the praises which are made by the Prior of the Presbyters, and the silver money, which the Pope gives to the Cardinals and Prelates and others the Procession being finished, and the other Solemnities. Ch. 13.

Of the Solemnities which ought to be kept in the dung seat sedes stercoraria. Ch. 14.

Of the Eating in the solemn hall, and his return to the Chamber. Ch. 15.

The end of that work, with the recognition of the divine protection, and of another deed concerning Celestine. Ch. 16.

BOOK I.

Of the election of Pope Boniface VIII, and the return to the City.

Although the Seer, borne in grade, hold their footsteps unmerited, and it be given by titles for his name to grow; The Author now a Cardinal and thereby more occupied, while we enter the number of the Levites, while with the scarlet of blood the fasces; which vast license formerly, [5] is straitened in meters: for public offices ask the time to be spent in common: that is the life of the Senate. Yet mindful of the unfinished, and of the future work promised, the sacred diadem Boniface the Hero invites his own to unlock. Nor by voice are we asked, [10] or by nod: but true love, reverence of so great the coronation of Boniface from whom he was promoted he undertakes, whether genius be at hand to us, or the care of speaking this be. Will a manner be given, whereby the deeds of thy crown we can keep silent, whom in the Cardinalate thou clothest, [15] and placest on the throne of the elders; who the deeds of the Prior have written? Therefore from our hours we will steal times, nor will obedience be wholly lacking then, heaven for auspice, and given to Christ and salutary to many, God being duly invoked. especially if the Muse sing the sublime deeds. [20] But because we are deficient, with thee we trust the daring to bear into the full day, O God Himself: asked let the omnipotent Father give to be able, let the supernal Son give to know, let the Breath give flowing breasts to the begun things.

CHAPTER I.

Now the venerable throng of the Leaders, surrounded by the bands [25] of the Clergy, about to choose a new Father, had convened in the hall of the King: and the tenth light of Phoebus being shaken off, by law given, the Chiefs, the doors obstructed with marble, are shut in a prison: and the times of the elders were kept and of the old manners, and the famous Masses [30] by the Fathers, and the voices of the Leaders to resound through hymns, and discourse diffused. After these things it seemed good to proceed: the Cardinals enclosed after the custom, and scrutinizing their vote through closed silences soon they unlock, and there lay open to the men not the same spirit, but as it were conformable. For very many names of the Brothers [35] in thee convene (although others confessed another) O sacred Cardinal Benedict and Levite formerly, by scrutiny they elect the Cardinal Benedict, thou art chosen: for a worthy concord of voices indeed acceded, gracious Father (nor would one of the Fathers more readily dare another thing than these) and concealing the fault to have been reddening [40] each one submissive to thy foot gave kisses suppliant.

CHAPTER II.

So therefore weeping, and weighing the weights of the mass, he assented to bear the yoke; now taught from before what labor and merit tortures, how public the care, who assenting to his own election, the Pontiff. To roses the bloody thorn to underlie [45] he doubts not, as a Pastor conscious of the age. And when Benedict was to him from the perennial fount the name, that growing he might become, and greater in second things, and so the Hero might convert his praise assumes the name of Boniface, into the praises of deeds, the Prelate thence Boniface [50] is called. Into gracious voices the modulating spirit sounds: but the people hastens: the Soldier tries to run into the hearing; the hope of Charles, conceived by praying, failed, God pitying. These things are worthy of relation, that, both to the Father, and to himself the gifts conferred not very acceptable to the King. [55] by the Church knowing, he averts his face and countenance. Nor is it lawful to violate the Mother, but that free she may betroth a man. Let whoever cast their eyes with sinister frauds beware, and let the very subjected hand of the Powerful dread: so glory excels.

CHAPTER III.

[60] Perchance it is acceptable to fore-taste in verse the fame of the Prelate: that the foreseen poems may make the senses radiate more strongly, and the deeds be tasted with an unknown triumph. He was sprung from Anagni: An illustrious house begot him, whom Anagni nourishes on a hill, the Gaetani man. Rich, as the verses of the Seers [65] insinuate, that city was, and ancient by report: but far set before in a greater grade is reported the flourishing one, to which it was conceded to produce in our time triple plants, which by the See of Peter the Monarch subject all the Chairs by right to the rule. [70] Among whom the Lord shines forth, to whom to mount the fasces was right. And the title of the Laws having obtained from of old and most worthy of such a grade on every side; he often bore laws for causes, and struck the foe often, and rebounding crushing the darts a victor often. The man had a high mind, a fertile youth [75] and a docile genius. Clever astuteness, prompt obedience, secure prudence to speak openly to the Prelates, made the way, by which drawn on high he might grow. Hence having obtained the office of the Papal Scribe, treating all things, illustrious in dictation, once [80] he shone forth in the red Cardinalate, a Levite, a Priest, remaining the Cardinal Benedict the Hero, now at the highest summit he commands. O the piety of Christ pitying in all things the Church! by whose tears and dire wound we are healed, a race blind by evil, blinded by the offenses Christ succoring His Church, [85] of our parents; while so great an Apex, who the ages, manners, Pontiffs, Clergy, Kings, Chiefs, and Leaders, and Gauls and Englishmen afar, and frauds and threats, and the regions of lands, and had reviewed the whole world, and the state of the Roman See; a veteran in it 90] is elected; the medicine indeed being weighed, equalling [then especially needing such a man: the languors; for thee, Christ God, if the nearest to us times we foresee, he succeeded prudent into arduous things in the midst of the floods. The garden of Campania such a one brought forth, and so great an offspring Anagni produced.

CHAPTER IV.

[95] Forthwith at the auspices, gleaming with a rosy veil in a gilded bridal-chamber, surrounded by the orb of the Brothers, who considering the losses, the Prelate having begun says: "The wounds of the lacerated Mother, alas the grief! we behold, and to dread the mishaps to come we are compelled. Alas! who of us would be ignorant of such great perils, such great [100] frauds? Who under a pure Prince would doubt, that the shameless ones tried to defile the color of the Church with stains by their deceits? what Spouse, about to please her husband, will keep for him the bed and the modesty of her brow, Jesus assisting: God is He who, spouse and author [105] and head, and virtue, and also the worthy reward of salvation. brought upon her through the simplicity of Celestine, The keel of the Church indeed suffered to waver by our demerits. For to you is known the virtue of the simple ignorance of Morrone; and how openly ignorant, unbridled, taken, seduced, and inexperienced, [110] prone to every gift, he confused all manners. Nothing of weight pondered, nothing of slow modesty of care, nor a beholder of the matter had there been: nay the virtue of words lay hidden closed. Were they known to himself, Brothers, which the bull had given, to which also now compelled in mind 115] we assented? Although the judgment of the mind dictates [he rescinds his acts, to demand again the offered gifts; nor do we believe," he says, "that it be lawful everywhere for any to enjoy the things conceded without guilt. A way is to be sought, by which rightly to be able to heal the diseases, lest the venom begin blandly [120] to creep. Since indeed, when it is long for us to seek each thing which lies hidden, a like medicine draws out the poison; and the coal, vomiting its lights, may consume every foul thing superimposed; and what is under the caves, may devour into ashes. Therefore we bid to be emptied [125] of strength the things indulged, and which Morro, refusing the Senate, the Cardinal Apexes, then the highest Hero conferred, and lavished gave; as the empty series noted, the limpid one of the Writing, to which a plate of lead by a thread

had clung. Not yours by a vow to demand by chance [130] counsel, O Chiefs, is the care, or to seek a vote: lo, the excess lies open, and the expiations of the people are clear." By the will perchance of God, the orbit then renewed on the 27th day of December. brought the feasts of sacred John, on which these things were done: as they read Rome to have done, when the savage and burning [135] Domitian, the deaths of Christ-worshippers, the Lord sent his soul to hell, extinguished by unjust swords. So desiring sterile lands to produce Ceres the cultivator burns the ferns with fires, or cuts with the plow in wavy furrows made in order; [140] the wounded earth, after the seeds, casts forth multiplied fruits.

CHAPTER V.

And although heaven poured forth the winter showers, and it were the custom rather to warm again the cold marrows then hastening to Rome, with kindled fires, than to traverse the fields with motions; yet that the See of Peter, oppressed with grief, [145] could enjoy liberty and revisit its Spouse; the dwellers of the Realm being admonished with grave discourse and salutary saying, praising the faith; and Charles the second, after monitions left to the Neapolitans and the King, that pious clemency feed the subjects of the Realm, worn by war and driven by vast labors; [150] the Prelate began the journey to Capua, and the mount of Cassino; thence by the bridge of Ceprano he crossed the rivers. And when through the spread fields Anagni was sought, he is received at Anagni, and the native rock receiving the Father, poured forth [155] foot-dances, bidden to meet with palms. Thither a great part of the noble Chiefs of the ancient City had come for the arrival of the Pope to bring the Senate: but, the Senate being taken, the Prelate hastening to reach the Roman walls, leaving his homeland and citizens, [160] continued his journey, until he should discern the high City. Nor did labor, or cold, or expense burden the wearied: so great quiet was to the minds, liberty being restored. Rome, as about to receive its spouse returning from the prison of the enemy, and he enters Rome poured forth to meet him. clothed in front with crowns, [165] goes to meet, and playing the Soldier and the Knight run out into the fields: and the Clergy chanting minister their incense to the Pontiff. First the temples of the Lateran receive the new Father, forthwith the hall of the Prince of the key-bearer Peter rejoicing received him going. [170] This place, this bridal-chamber, the festal seat also for consecrating.

ANNOTATIONS.

p. After the slaughter of Domitian, the Senate rescinded his acts.

q. Saucia, understand, the earth.

r. The castle of Ceprano, the boundary of the Pontifical dominion at the river Garigliano, once the Liris, is distant from Monte Cassino about 9 miles: and hence Anagni is nearly twice the distance away.

s. Namely of Old Rome.

t. That is the arbitration of electing two Senators, about to enter the Magistracy on the Kalends of January next.

u. Sumpto, i.e. elected, namely the Senate.

In the Manuscript this verse was thus read: "Nec labor aut fessos sumptusve gravare labores" and in the margin it was noted, i.e. they burdened. But that the last word, by the defect of the word algor, which had fallen out, was substituted by the copyist, wishing somehow to supply the verse, I altogether believe: I would rather even read, they burdened. The rest which I have corrected are these.

* v. 2 sic, I read, sit.

* 3 ortu, r. ostro.

* 4 quo, r. quæ

* 39 culpans, r. culpam.

* 45 sic, r. ceu.

* 57 senili, r. sinistris.

* 60 carmina, r. carmine.

* 62 gustantur, r. gustentur.

* 93 collem r. colle.

* 92 ortus r. Hortus.

* 102 dolis, r. dolos.

* 106 mutare, r. nutare.

* 112 Spectatrix veri, r. Spectatrixve rei.

* 116 distare, r. dictare.

* 129 Hæserit r. Hæserat.

* 165 laudensque, r. ludensque or plaudensque.

* 170 sacrandus, r. sacrando.

BOOK II.

Of the coronation of Boniface VIII.

Since the things which are described in this Book by our Author cannot be sufficiently understood, The order observed in the year 1191, without an exact knowledge of the ceremonies usual in acts of this kind; besides their declaration to be subjoined below, according to the Pontifical printed at Venice in the year 1561, it pleases from Cencius the Chamberlain (who lived and wrote only a hundred years before Boniface, made afterward a Cardinal and finally in the year 1216 Roman Pontiff under the name of Honorius III) to transcribe the order of the election and the Pontifical Ordination, from the Annals of Cardinal Baronius at the year 1191: and it has thus:

[1] The Roman Pontiff being dead and buried, all the Cardinals return to their own according to the ancient custom. concerning the manner of election, But on the second day they convene in the Church, and the Mass of the dead being sung, all likewise according to the ancient custom withdraw. But on the third day all again gathered in the church, and the Mass of the Holy Spirit being first celebrated there, they treat of the election. And the will of the Cardinals being scrutinized by some of them, upon whom the greater and better part of the Cardinals shall have agreed, the prior of the Deacons enmantles him with the red Pluviale, and the same imposes on the Elected a name; made in the Lateran, and then two of the greater Cardinals lead him by the right hand to the altar, where prostrate he adores, the Primicerius with the school of the Cantors and the Cardinals singing, "We praise Thee, O God."

[2] Which being done, by the Cardinal Bishops he is led to the Seat behind the altar, and in it (as is worthy) he is placed: in which while the Elected sits, he receives all the Cardinal Bishops, and whomever he pleases at his feet, afterward at the kiss of peace. And rising from the Seat, he is led by the Cardinals to the stone seat through the portico, which seat is called the Stercoraria, which is before the portico of the Basilica of the Savior of the Lateran Patriarchate; and in it the Cardinals themselves honorably place the same Elected, after which the Elected is lifted from the stercoraria seat, that it may truly be said, "Raising up the needy from the dust, and lifting the poor from the dung-heap, that he may sit with princes and hold the throne of glory." After a little while, the Elected standing beside the same seat, receives from the lap of the Chamberlain three handfuls of pennies, and casts them saying; "Silver and gold is not mine, but what I have, I give to thee."

[3] But then the Prior of the Basilica of the Savior of the Lateran Patriarchate takes the same Elected, with one of the Cardinals or one of his Brothers. But coming through the same portico, beside the Basilica of the Savior, it is acclaimed: he receives acclamations, "Lord Celestine (namely him about whom Cencius wrote these things, the Third of his name) St. Peter has chosen." And so he is led by them even to the steps of the gate, which gate is at the entrance of the Palace to those coming from the church to the palace itself: and there the Judges, and before the oratory of St. Sylvester he receives the ferule and the keys, receiving the same Elected, lead him through the palace to the basilica of St. Sylvester. But when it is come before that Basilica (over whose arch, which is sustained by two porphyry columns, is a certain image of the Savior, which struck once on the forehead by a certain Jew sent forth blood, as today is discerned) the same Elected sits at the right in the porphyry seat: where the Prior of the basilica of St. Lawrence of the palace gives him the ferule, which is the sign of governance and correction, and the keys of that basilica and of the sacred Lateran palace: because specially to Peter the prince of the Apostles was given the power of closing and opening, and binding and loosing, and through that Apostle to all the Roman Pontiffs.

[4] And with that ferule and keys he comes to the other seat, like and of the same stone: and then he renders back to the same Prior both the ferule and those keys. he is girded with a girdle and purse, In which while he rested a little while, he is girded by the same Prior with a red girdle of silk, on which hangs a purple purse, in which are twelve seals of precious stones and musk. Which Elected indeed in those two seats ought so to sit, as if he should seem to lie between two little beds, that is, that he recline between the primacy of Peter prince of the Apostles, and the preaching of Paul doctor of the nations. In the girdle is noted, the continence of chastity; in the purse, the treasury, by which the poor of Christ and the widows are nourished; in the twelve seals, the power of the twelve Apostles is designated; the musk is enclosed, to perceive the odor, as the Apostle says, "We are the good odor of Christ to God." In which second seat while the Elected sits, he receives all the Officials of the Palace at his feet, and he is led to the oratory, the palatine one of St. Lawrence, and afterward at the kiss: and then sitting there he receives from the hand of the Chamberlain silver pennies of the value of ten shillings, and casts them upon the people: this he does three times saying, "He hath dispersed, he hath given to the poor, his justice remaineth for ever and ever." These things performed he is led through that portico to the icons of the Apostles, which came to Rome by sea with no guide, and enters the basilica of St. Lawrence: in which after he shall have performed a prolix prayer before his own

and special altar, he goes to the Papal chamber; where when he has paused at his will, he goes to the table.

[5] But after these things on the next Lord's Day, the Elected, with all the Orders of the sacred Palace and the Roman Nobles, on the following Sunday he goes to be consecrated at St. Peter's, goes to the church of B. Peter; and before the high altar, as is contained in the Order, by the Bishop of Ostia specially and by the other Bishops of the Curia he is consecrated; this being added, that if perchance the Bishop of Ostia be not present, the Archpresbyter of Porto or of Velletri ought to be present at the consecration. Which consecration being finished, the Prior of St. Lawrence of the sacred Palace places the Pallium upon the altar: which the Prior himself ought to prepare with his own hand: and at once the Archdeacon with the second Deacon gives it into the hand of the Pontiff, consecrated he receives the Pallium, and the Archdeacon alone says to the Pontiff: "Receive the Pallium, namely the plenitude of the Pontifical office, to the honor of almighty God, and of His most glorious Virgin Mother, and of the blessed Apostles Peter and Paul, and of the holy Roman Church": and nothing else. And at once the Archdeacon himself, with the Prior of the basilica, fits the aforesaid Pallium upon the Pontiff, three golden pins being inserted before and behind and on the left side, in the head of which are bound three hyacinth stones: and so adorned the Pontiff comes to the altar, and there celebrates honorably the Mass. And it is to be noted that the praises are said by the Archdeacon with the Cardinals, Subdeacons and Scriniarii, the Latin Epistle with the Greek, the Latin Gospel with the Greek, and all the other solemnities then are done as on the second feria after Easter.

[6] But the Mass being celebrated, he returns to the Palace Crowned, with a procession and the honor of arches, the representation of the Law by the Jews, he returns with solemn pomp to the Lateran, and of the censers by the Roman Clerics, and with as many casts and so great a quantity made, as on the second feria after Easter. And it is to be known that all the Cardinals, the Greeks, the Primicerius with the school of Cantors, the Prefect, the Senators, the Judges and Advocates, the Scriniarii, the naval Prefects, the school of the Crosses, and the Chaplains, receive such a presbyterium and so given, as on the day of Easter above named they receive: where a donative is lavished on each, but the Subdeacons each have single meloquini, which yet is not done in any of the aforesaid solemnities: for there are not given to them, as is found written there, even if they were thirty or more, but twelve meloquini. Also all the schools of the Palace, the Roman Clerics for the censer, and the Jews for the representation of the Law and the structure of the arch, receive such a presbyterium and so, as is given in the other coronations of the Lord Pope. The Butler moreover and the Marshal, both of the eating and of the other gifts, are remunerated likewise, except that they do not have the heads of swine prepared, nor of the claret: the Household also and the Curials have a presbyterium according to the will of the Chamberlain.

[7] But if the election was made in the church of St. Peter, after the nomination the Elected is led by two Cardinals, But if the election was made in the Vatican, singing "We praise Thee, O God," to the altar: where prostrate after he has adored, he is placed in the seat behind the altar: and there he receives the Bishops and Cardinals and whomever he pleases at his feet, and afterward at the kiss of peace: and on the next Lord's Day consecrated, the Mass being there sung with the solemnities above named, and crowned, he returns to the Palace, all the other things being done as is above narrated in order. But before he enters the Palace, he descends to the stercoraria seat: and there sitting as is the custom, some things are changed in the said order; and making the cast thrice repeated as is above said, he is taken by the Cardinals, and led through that portico to the church of the Lateran basilica: and ascending the seat behind the altar, he receives the Canons of the same church at his feet and then at the kiss of peace: which being done he goes through the Palace to the seat of St. Sylvester, and there he sits, and does all things in the same place and beforehand, as is above said ordained.

[8] But if he be elected outside the city and not consecrated, all things are done in the order above said, whether the descent and consecration of the same Elected be made in the church of St. Peter, or in the Lateran church the same Elected descend. also if elected outside the city, But if he be elected and consecrated outside the City, and come to the City from the Lateran side, all the Roman Clerics meet him outside the City clothed, with crosses and censers in procession; and so he enters the Lateran church, and all the other things are done as is above narrated, this excepted that when he shall have descended to the stercoraria seat, and going through the portico shall have entered the Lateran church; and entering it let him descend to the Lateran he does not at once ascend to the altar, or to the seat, but coming lower in the major choir before the Crosses, "We praise Thee, O God" being finished, he says: "Our help is in the name of the Lord," etc. "Blessed be the name of the Lord," etc. This being done he is led to the altar, and prostrate he prays. Who after he shall have prayed ascends the major seat, and there receives the Canons of the same church at his feet and at the kiss of peace. But if he shall have descended consecrated to the church of St. Peter, all things are done as in the Lateran church, this excepted that there is no stercoraria seat there: or the Vatican. and on the next following day the Mass being celebrated not crowned he returns to the Palace: before he enter the church let him descend to the stercoraria seat, and there sitting as is the custom and making the cast (as is above narrated) he is taken by the Prior of the Lateran, and with one Cardinal is led through the portico to the church, and does all things as is above denoted.

CHAPTER I.

Of the ceremonies of the Papal coronation made before the Vatican Basilica.

CHAPTER I.

And now the day to be celebrated by the sacred triumph of the Pope rises. Titan serene had begun to purge the heaven, and the beam of bright Phoebus from the rising The Elected, clothed Pontifically the Aquarius, conquered by the heat, recognized more strongly. [5] And the Father, gleaming with the rosy veil of dawn, enters the sacred temples of Peter: and the Mantle being left, he is clothed, girded with a girdle, the snowy Amice; and his head is veiled with a woven radiant necklace mitre, with all the sacred vestments, not his face, wont to surround the bare neck [10] of the Pontiff: and the carbuncle gleams set in tawny gold, and various gems shine on his breast, and the stole hangs cast over the lowered arms. Nor was the byssus of the tunic lacking, and the sleeved garment of the Levite dalmatic; and the capacious form of the Chasuble from the vault, [15] about to have long folds afterward, drawn together by the ministers. Horns he bears on his forehead, signifying the double law: namely the new Law of Christ, and the old figure of the other, which his own to know, which the same Omnipotent founded. The glove adorns his hand, and the ring 20] his fingers, and the Maniple girds his left elbow. [together with the Cardinals, And also the Cardinal Chiefs, as the distinct order gave to each, took the habits with no difference of dye, for the color tinging the garment in linen was alike. So therefore the day shone adorned: [25] so also the Pontiffs of the neighboring people, into the city summoned, were present at the feasts: so the two-horned throng whether by chance or of free will it were, about to see the rule of the one governing: so the small Roman band attending, girded with the Levites, rushed, and tunicked for the Realm.

CHAPTER II

[30] Adorned with these things the sublime Apex, bearing the sandals, the ornaments of the feet, on right and left sat down in the bracelets of the Chiefs: and in the midst came to the high and excellent honor of the faith, the venerable gift he proceeds to the altar of St. Peter: to Christ-worshippers, the altar of Peter, hewn of marble, [35] and bearing on tawny porphyry columns from the chisel four of silver a heaven ciborium, which time into black had turned; and under the covering of the copper poured beneath holding the sacred bodies, venerable through the whole world, of ethereal Peter, and of Paul also gracious to the Nations [40] the Doctor: where the Apex alone and the Priest alone takes the burning Chrism: for this glory befits the First. And when on bended knee prostrate to the seat, and on the gold the Lord had fallen down (and at once every fillet around of the Pontiffs suppliant on the faldstool had poured after the other ceremonies of the Episcopal ordination, [45] its breast) and had resounded with glad murmur the Turns, and they had pressed the sacred palms on the Leader's head, and the suspended book, not closed, over his head on high should be present; he, the Prelate to whom Ostia is subject, leading the Tiber into the sea, his face turned upon him [50] who was to be consecrated, and the same standing before the altars, begins to pour the liquid chrism of the ampulla upon his head, and with a short finger to compass the crown, he is anointed by the Bishop of Ostia: and to fill the hands. Why not? if the balsams sign mixed with no false deceits, but of free will green. [55] Why these mixed with oil? They note in the Prelate fame the balsam, breathing the odor of the warming citron, and the oil, that the mind shines under the light of God: for it teaches, to conserve fame famous to the people and Christ the house. Why is the spherical neck wet? [60] Why the hands? Lo, the face of works signed through the limbs, which pious, while the palms are consecrated with the bland olive. on his head and hands, But the balsam smearing the top of the head signing the acumen of reason, making the fires of the sacred Spirit. These besides, how venerable is the power [65] of him, the anointed brow teaches: and the smeared hand testifies the act of the office. Now to close the begun work the Consecrator hastened, where the mystic words gleam with dyes, and the senses lie open filled with gravity.

CHAPTER III.

The Pallia then on his shoulders, white with black crosses, [70] the reddening Levite placed, on which golden needles fixed pure sapphires: and praising the necklace, he bears the sublime gift: "Not bounded by a sure limit to be able, but receive the powers poured abundantly into every kind of men, with no difference of sex; he receives the Pallium from the Cardinal Deacon: [75] to the honor renewed of the Father unbegotten, of the Begotten also and of the gracious Breath, of the untouched Virgin Mother from the rising of the born one, and of Peter and Paul the Leaders, by the title of the Roman Church, receive this sign of so great virtue, O Apex, taken from the body [80] of the ethereal Prince." After this consecrated, sitting on the increased bridal-chamber, the highest Boniface the Hero, the Assembly poured at his legs with lowered knee, and the other Fathers he received, and kisses everywhere to the horned ones mitred bishops exhibited; clemency with a worthy countenance he receives the kisses of the foot: [85] is laid open, and the highest power with bent knee: for it befits the fasces to radiate serene to the small, and to show the man to the great, if with their nostrils they breathe pride.

CHAPTER IV.

Thus rising with these things, the canticles of the born Christ he begins, the Angelic voice and the trumpet-sound 90] he brings forth, and completes the solemnities of the famous Mass. [he begins the Gloria in excelsis, Not the other Chiefs: for the anointed Crowns not first in the feasts before the Epistle dictates the senses the throng is silent; or the Prince sings, but the new recruit tastes from the same diapason various voices, the throat being struck:

[95] then the choir resounds, doubles its wounds; this one seeks the unison, firmed on a stable hook, and the liquid voices, with wandering error in modulation, through the middle, and through all the ground, and through the heights it firms. the choir following. That Roman tone is eager; the clear Diapente [100] that one sings; that one strikes the grave fourth, the Diatesseron, slippery into voice; the swift Italian knows not to stand, himself rubbing the notes again, like clouds the drops: but in breath better the Gaulish voice, by law difficult sings before, and doubling the bindings with warbling points [105] has the likeness of bronze struck on hard anvils. Nor only the Clergy, but using the sacred garments the Patrons of causes were present; and with great tumult, while the Levite sings the high praises of the Pope, to exclaim the celebrated Praises piously after the wont.

CHAPTER V.

[110] Meanwhile, crowned with titles, with blood and arms illustrious men, drawing their name from the Roman stock, into the merited honors of so great virtue, The Roman Nobles come over: had borne themselves into the midst, and kept the feast, with a gilded gleaming toga, a band associating. [115] Of these the devout house of the excelling Bear of the Church, and bearing its lofty countenance more lowered the festive Colonna with jests, and also the mild Savelli, the elder Stephanis, the Conti, the Annibaldi offspring, and the Prefect of the city, a great omen without strength, [120] and the other Chiefs, over this the Campanian, and all the Nobility, the Clergy, the people, the commons, the learned, and the infant, and the grave matron, the youth, the one broken by years, the stranger, or the citizen, in troops to behold the triumph sacred in the porticoes, and partly to visit the temple [125] and to hear the trumpets, to confound the beats of voices. Now long it pleases to have unfolded the labors of the office, and the pious triumph of the Masses within the enclosures of the temple, to have described in meter: thence the Realm to weave for the mind and the Mass being finished, and the soul, and the rites, which the Clergy keeps from of old [130] going forth outside, the people applauding the Crown.

CHAPTER VII.

There is a space excelling by steps, paved of marble everywhere under the open sky, to which lies the lowest earth, into a square, and better perhaps into an ample way, on the steps of the Basilica of St. Peter, which great and broad lies open, and which is eminent with high [135] porticoes, and the open dens of the house to the lights. Hence it is easy to behold the Diadem of the Leader, to discern the togaed series diffused: in this place a fit throne and bridal-chamber is set: which forthwith the Hero, as before, distinguished in the chasuble varying the color, [140] sat upon, treading the benches with sacred feet. Then the elder Levite with his hand the Diadem, the ancient sign of the Empire, white with the bark of Peacock feathers, with gold woven with radiant gems fenced about in a circle, on whose top a Coal the new Pontiff is crowned, [145] and beneath the greatest of gems vomits flames, placed on his head: and it took the figure of a Sphere, receiving the frigium, once empty of the splendor of stones, but full of snowy whiteness, with a sharp top woven, now in our time increased with a gem. [150] This Caesar once holding the Roman heights, commanding the world, a Monarch great in piety, [the tiara or kingdom, such as St. Sylvester is said to have received from Constantine.] Constantine the Apex established, when first in the orb the Lord purged in the sacred font, his own Realm or Phrygium with the hands of Sylvester pressed on his head, [155] and humble performed the office of groom, by him cleansed from leprosy, the Prince admonished through dreams. Who, although on earth the successor of Peter the open and closed heaven can hold far from obstacle, yet the sacred Confessor himself lay hidden in caves, [160] zealous for the palm of martyrdom with devout breast: until borne he stood before; and heard the speaking Augustus. By the leadership of Peter and Paul, after the hated crime, and the gates posted in the crime, to Christ and the true faith and the holy doctrine also [165] baptism is given to the one to come, the miracles are clear. O immense piety of God, spacious through all! O virtue! O worthy salvation! to whom it is fair to spare these, to whom inspiring by pitying to know mishaps, and to suffer with the wretched, that men believe themselves great, [170] and Fortune brief, to the subjected to lay open a right hand innocuous; that they believe themselves to have trodden proud things, while they overcome their own minds, now bloody with slaughter.

ANNOTATIONS.

p. By a white spotting: but how this from the chisel? Or does he wish to indicate columns not simply porphyry, but distinguished with insertions of white marble engraving?

q. The silver heaven. This is the Ciborium which so often is read in the Lives of the Pontiffs in Anastasius the Librarian, and namely in St. Gregory, "He made a ciborium for B. Peter the Apostle, with its four columns of pure silver."

r. For at least a part of the small bones of St. Paul were placed in the altar of B. Peter.

s. That is, upon the carpet, in which gold was woven: which in the Roman Pontifical, where are described the rites to be applied in the ordination of a Pontiff, is thus read: "All things being prepared let the Elected come to the altar: and the mitre being laid aside let him lie down upon the faldstool, and pray." But the Faldstool is a folding and low chair, of whose etymology various authors various things. To me it seems a Lombardic word, from Falden to fold, and stoul a seat, in which for euphony's sake l is changed into r, so that Faldestorium is for Faldestolio. But Falden is a certain middle dialect between the German falten, and the Belgic Vauden: and so an etymon is had suited to the thing itself, nor far-sought.

t. But now the Pontifical concedes only stools to the rest, upon which inclined they may pray.

u. So I read, where it was written Vias, and I understand not only the Kyrie eleison, which alternately or in turns is said: but also the Litanies, which after the Kyrie eleison are prescribed, if the Choir did not then sing them, but he with the rest recited them.

x. That is, they had pressed: for the Elected sitting after the Litanies without the mitre; the Consecrator and Assistants and the rest of the Bishops place both palms upon the head, saying, "Receive the Holy Spirit."

y. Yet first the same Consecrator places the book of the Gospels upon the neck of the Elected.

z. The thumb of the right hand being dipped in the sacred Chrism, he anoints the head of the Elected, forming first the sign of the Cross, with which he may embrace the whole Crown: then he anoints the rest of the Crown. But after various prayers, which the Pontifical has, he also anoints the hands.

α. Fucis, i.e. Figuris. For the Preface which is soon subjoined, as it is had in the Pontifical, prolixly mentions the Pontifical habit, prescribed by God of old to Moses, that the following posterity might take the sense of understanding from the examples of the former ones, lest the erudition of doctrine should be lacking to any age, since both among the ancients the very species of significations obtained reverence, and among us the proofs of things were more certain than the enigmas of figures etc., more things pertaining hither.

β. The Pallium is of white wool, which the Pope uses over the other vestments.

γ. He calls figuratively the necklace the Pallium itself, which is to the Pontiff for a torque or necklace appended at the neck.

δ. The words of the Prior of the Deacons, placing the Pallium on the Pontiff, are these: "Receive the Pallium, the holy plenitude of the Pontifical Office, to the honor of almighty God, and of the most glorious Virgin Mary His mother, and of the blessed Apostles Peter and Paul, and of the Holy Roman Church."

ε. Apex, i.e. O Prelate or Pope: for in this sense the Author uses that word again and again.

ζ. The eminent Chair the Pontifical calls the throne.

η. With horns, that is, with mitred Bishops; receiving them not only at the kiss of the foot and hand but also of the mouth, which grace now is done only to Cardinals, and indeed to all, even not Bishops.

θ. That is, if they breathe pride.

ι. Glory to God in the highest.

κ. With the same: but neither thus do I grasp the sense as much of this as of the preceding verses, which I leave to a more sagacious conjecturer to explain: it seems however that something is here said to have been done by Boniface beyond the custom of the other Bishops.

λ. For the diapason is in double proportion as two to one. But these and the other following things require an Antiquary skilled in Music, by the inexperienced, however much the Notes be accumulated, not easily to be understood.

μ. Diatesron, contracted for Diatessaron.

ν. The Guerblae seem to be conjugations of several notes (ours call them hooks), although Querulis is written in the transcript of the Sulmona Codex. That Gu is put for W is most clear, but a gyre to the Germans is called Wirbel, to the Belgians Wervel, which best squares with that musical figure, which twists several notes at once as it were into a gyre.

ξ. The matter will be understood if you consult the Pontifical: for there you will read: "The prayers being said the Pontiff sits, and the Prior of the Deacons with the ferule descends to the confession of B. Peter with the Subdeacons, Auditors, Scriniarii, that is, with the Secretaries and Advocates: who being distributed into two lines, so that in each line there be of every order, they make the Praises of the Pontiff, standing with heads uncovered, the Pope and all the others sitting in their place. The Prior of the Deacons begins alone with loud voice as if reading: 'Hear, O Christ.' The Subdeacons, Auditors, Scriniarii, and Advocates respond, 'To our Lord N. by God decreed supreme Pontiff and universal Pope, Life.' And so it is said thrice by the Prior, and as often responded by the others. And these Praises are closed by short Litanies in this manner, 'Savior of the world,' and subjoining, 'Do thou help him,' and that thrice: then twice, 'Holy Mary' and 'Do thou help him': and finally once, 'St. Michael' etc., naming from each order of the Saints one or another, and subjoining 'Do thou help him.' But note, that the Advocates themselves also used the sacred garments, that is were clothed in Pluvials, as below will more appear."

π. For he who, as now, so also then wholly depended on the nod of the Pope, chosen by him: now however he is called Governor: but of old it was the dignity first after the Imperial, even when the Consuls still stood in name only.

ρ. Turmis, that is, in troops they flowed together to behold etc.

ς. That is, to the Coronation to be made by the imposition of the Kingdom, i.e. the tiara.

τ. The Pontifical: "The praises being finished, the Epistle is said in Latin and Greek, and it is proceeded in the Mass as on other occasions to the end … the Pontiff … with all, as prepared for Mass, proceeds to the platform upon the steps of the basilica of the Prince of the Apostles."

υ. For it could be called not so much a Square, as a Way, which before the Vatican basilica was once stretched, but now is extended into a most ample area and surrounded with porticoes, very many buildings on both sides being cast down.

φ. That the Pontifical Tiaras were once woven of white peacock feathers, hence perhaps you will first learn.

κ. Carbo, i.e. Carbuncle, Pyrope.

ψ. The formula with which the Tiara (which is now triple, of old it was simple) is now given, is this: "Receive the Tiara adorned with three crowns, that thou mayst know thyself to be the Father of Princes and Kings, the Ruler of the world, on earth the Vicar of our Savior Jesus Christ, to whom is honor and glory, for ever and ever. Amen."

aa. It is indicated that this Tiara was once simply white without gems.

bb. That Constantine used a gemmed diadem we have also from some of his coins: but that the Crown led around the lower part of the Pontifical Tiara has an origin of this kind, I would wish to read more certainly proved. Meanwhile I see the images of the Pontiffs, as they are now had, to express all the predecessors of Sylvester with bare head, and him first among them to be seen capped, or covered with the Tiara (which has the form of the old Roman cap): nor does the conjecture displease which long since presents itself to my mind, namely that Sylvester, either of his own motion, or by the command of Constantine, wished to assume that most known sign of liberty, because the Church hitherto groaning under the servitude of the gentile Emperors, was through the Christian Constantine in a certain manner emancipated, and made of its own right and endowed by the same Emperor with very many liberties.

cc. It is difficult to say which of the Emperors first deferred this office of honor to the Roman Pontiff, not therefore the less is the beginning of this rite gratuitously referred to Constantine.

dd. What about the leprosy and baptism of Constantine celebrated at Rome through St. Sylvester, from his Acts even in the judgment of Baronius fabulous, everywhere believed are here assumed, weighed we shall give on the day on which Constantine is venerated as a Saint, 21 May.

Besides things noted enough many: a few changed I indicate:

* v. 4 Portior, I read Fortius

* 14 forfice, r. fornice.

* 28 subestans, r. subadstans.

* 46 presset, r. pressent.

* 58 decet, r. docet.

* 63 oblimat, r. obliniat.

* 72 limine r. limite.

* 87 Est, r. Et.

* 90 complet, r. complent.

* 128 mihi, r. menti.

* 129 animi, r. animo.

* 145 cubito, r. subtus.

* 165 venturum, r. venturo.

CHAPTER II.

Of the order of the Procession from the Vatican to the Lateran.

The order of the Procession was wont hitherto to be observed thus. First the Cross; second the caparisoned horse to the right; third those carrying twelve small banners; fourth two naval Prefects, clothed in pluvials; fifth the foreign Archbishops and Bishops; sixth the Abbots of the City; seventh the Cardinal Bishops; eighth the Presbyter Cardinals; ninth the Scriniarii and Advocates clothed in silks; tenth both the Regionary Subdeacons, and the school of Cantors with the Greeks; eleventh the Subdeacons of the Basilicas, and of the Lord Pope; twelfth the Deacon Cardinals nearest the Pope, go two by two. Before the Pontiff a little apart goes the Prior of the Regionary Subdeacons with a towel; thirteenth the Lord Pope crowned goes: after the Lord Pope the Prefect of the City, clothed in a precious mantle, and shod with one Zanca, golden, the other red; and around him the Judges clothed in pluvials. But the Archdeacon, if there were one, ought to go between the Lord Pope and the Cardinal Deacons, of which Archdeacon and of the Prior of the Lateran Basilica of the Palace, carrying the ferules, it is to order the Procession; but now in place of the Archdeacon the Prior of the Deacons does that office. The Prior of the Basilica, beside the Primicerius between the Cardinal Deacons and the Subdeacons ought to go Lord Jacobus Gaetani etc.

THE ORDER OF THE PROCESSION

From the Roman Pontifical printed at Venice 1561.

First go the Valisarii of the Cardinals in their order, and then their households, and all the laity mixed as it shall please them. Then in order these shall follow: the Barber and Tailor of the Pope with red valises, in which are the garments which pertain to our most Holy Lord: the Familiars and Shield-bearers of the Pope: the lesser Nobles of the Curia and the Nephews of the Lord Cardinals: the stairs of the Pope, covered with red cloth, which a white horse carries, led by one of the Grooms, clothed in a purple garment: who after the Pope ascends the horse with that stair, goes in his order, bearing with the right hand the reins of the horse, with the left a red staff. These are followed by twelve Couriers of the Pope, also clothed in red garments, on horseback, carrying twelve red banners, two by two: then thirteen Banner-bearers of the Regions of the City, with their banners: two others, with two Cherubim upon lances, in red garments, and let all be on horseback. [Here the editor by his own judgment in a long parenthesis bids the order of the banners to be changed, and the Banner of the Order of Jerusalem with a white Cross on red, he bids to follow the Banner of the Teutonics in which is a black Cross on white: but if the Banner of the Crusade were present, a red Cross on white (because it is universal of all Christians), that by best right ought to be placed in a worthier place, that is the last.] Then the Banner-bearer of the Roman People: then the white Banner with a black Cross, which the Procurator of the Order of B. Mary of the Teutonics carries: the Banner with the arms of the Pope, which some great Noble carries: and lastly the red Banner of the Order of Jerusalem with a white Cross, which its Procurator carries. These five Banner-bearers shall have horses mailed or barded, and covered with silken cloth even to the heels of the horses with their insignia: but they themselves shall be armed, as if they were about to enter battle, the helmet excepted, with cloaks of cloth also silken with the insignia: and each Banner-bearer shall have four footmen with buckram cloaks, with the insignia of their Lords. After the Banners proceed twelve white horses without riders, adorned with golden trappings, covered with crimson, which twelve grooms lead, clothed in a red garment, and carrying a red staff in the left. These are followed by four Nobles, carrying four crimson caps upon certain staves, who are called honorary Shield-bearers. The Chamberlains then follow, riding in their habit: the lay Orators and not Prelates, together with the Barons and greater Nobles. Then the Apostolic Subdeacon, with the Papal Cross and his Colleagues, all prepared as in Mass, and beside the Cross two Master Doorkeepers with their rods. After these twelve familiars of the Pope, clothed in a red garment, carrying twelve kindled torches before the Sacrament of the Body of Christ, on foot. Then two familiars of the Sacristan on horseback, also clothed in red, carrying silver lanterns with a light before the Sacrament. And after them is led by a familiar of the Sacristan, also clothed in red and having a staff in his left, a white horse, gentle, adorned as those twelve, carrying the Sacrament, having at its neck a little bell well tinkling: and above is carried a baldachin with the insignia of the Pope and of the Sacrament, by the Roman citizens, who change among themselves thirteen times, that each Region may have its part. After the Sacrament rides immediately the Sacristan, who, as the other Prelates, has a horse wholly covered with buckram; and he and all the others are prepared as in Mass, with the paraments and mitres.

Then follow two naval Prefects, and in their absence two Nobles, clothed as the Advocates and Secretaries except the almuce: and after them the Advocates and Secretaries themselves with almuces. The Cantors then ride with surplices: then the Acolytes, the Clerics of the Chamber, and the Auditors, with surplices over the rochet: the Greek and Latin Subdeacon, and the Greek Deacon and the Latin one as in Mass. Then follow the Prelates with covered horses, and they with mitre and pluvial; the foreign Abbots, the Bishops, the Archbishops: the Abbots of the City: the Bishops assisting the Pope; the Patriarchs and the Deacons Cardinals with Dalmatics, the Presbyters Cardinals with Planetas, the Cardinal Bishops with Pluvials. There proceed two Deacons assisting the Pope and between them in the midst the Prior of the Deacons, if he himself said the Gospel. The Prior of the Deacons ought to carry the ferule in his hand, and to order the whole Procession, and that being ordered to ride in his place.

At length proceeds the supreme Pontiff, upon a white horse, caparisoned, covered from the rear part with a crimson cloth, under a baldachin, which eight great Nobles or Orators carry. When the Pope by the stair, which I mentioned above, ascends the horse, the greater Prince who is present, even if he were King or Emperor, holds the stirrup of the Papal horse, and then leads the horse by the bridle a little. If the Emperor or a King were alone, that is, were there not another King, they alone would lead the horse with the right hand: but if there were another King, the worthier would hold the bridle on the right, the other on the left: if there be no Kings, let the worthier lead the horse: and after the Emperor, King, or other great Prince has led the horse a little, let two other great Nobles be substituted in their place: and let them change. But if the Pontiff were borne not on a horse, but on a chair; the four greater Princes, even if among them the Emperor and any greatest Prince were present, in honor of the Savior Jesus Christ, ought to carry that chair with the Pontiff on their shoulders a little: but there shall be present also four strong familiars of the Pontiff who may sustain the weight; so that the Princes themselves, in sign of pious religion and reverence, rather than to undergo the burden, may seem to have applied their hands; who also shall be changed, according to the disposition of the men and the journey. Likewise also the eight Nobles, who carry the baldachin over the head of the Pontiff, shall be changed after some space, and ascending their horses shall ride in their order; and in their place noble Roman Citizens shall carry the baldachin to the Lateran, and shall be changed in turns, as we said of the baldachin of the Sacrament.

Before the Pontiff the Conservators, the Heads of the regions, and other Magistrates and Nobles of the City on foot shall go before; and Praetorian soldiers with them, girded with swords about a hundred, and carrying a staff in their hands, for the guard of the body of the Pontiff. Around the Pontiff, sometimes before, sometimes after, shall ride the Marshal or Soldan of the Curia, with two little sacks

of moneys before the chair, and shall cast those moneys upon the people, to remove the press. The first cast of moneys he shall make when the Pontiff begins to move himself, another at the Bridge of Hadrian, then in the area at Monte Giordano, thence in the area of Parione, then another at St. Mark's, afterward at St. Adrian's, and finally wherever he shall see a great press near the Pontiff: and that he may more easily be able to pass, to the transverse part he shall cast the moneys. After the Pontiff immediately follow two secret Chamberlains, holding in the midst the Auditor of the Rota the Dean, who serves with the mitre; and then two Physicians with the principal Secretary in the midst, if he is not a Prelate. Then follows the umbrella of red color, which one Sergeant of arms, the helmet excepted wholly armed, on horseback carries. Lastly ride, the Vice-chamberlain if he is not prepared, and all the Prelates not prepared, the Protonotaries, the Auditor of the contradicted if he is not prepared, and likewise the Corrector of letters (who if they be prepared, ride in the place of their promotion) and all the togaed. The Vice-chamberlain carries a staff in his hand: and it pertains to him to take care, that the order given by the Prior of the Deacons be kept in the Procession. And according to the ancient customs, the Chamberlain of the Pope does not carry the ferule, if he is a Cardinal, but his Vicar and the Vice-chamberlain: because it pertains not to the Cardinal, but to the Chamberlain. In this order therefore they proceed to the Lateran. Thus far that order: in whose description occurs a barbarous word of less known signification, Boccasinus, about which the Romans being asked respond, that it is a kind of linen cloth excelling in fineness, just as to the Belgians is that which they call Cambric; and therefore serves for forming lanterns, but is brought from the East, whence also I think the reason of the name to be sought thence from which the city of Bokhara of Asia at the Oxus river also offers itself: but I do not wish here to divine.

THE METER OF JACOBUS THE CARDINAL.

CHAPTER VIII

Therefore when after a little while it seemed good to proceed to the Fathers at the beginning, the high Cross of God, set above the high ones, 175] gleaming with a huge shaft, is borne on high. [The Cross being carried before After it the caparisoned horse, uncovered before, and veiled having obtained the back of red Scarlet, swanlike to the right is borne. The Banners follow in order to twice six: and in pluvials both and the banners, [180] the naval Prefects come; whom forthwith all the fillet of the Pontiffs white with consecrated head follows: the Roman coming swells the number, and the Abbot adds: behind these to proceed with slow step the Prelates follow, the venerable band of the Pontiffs, one part of the Senate, [185] sets about: the other part hedged in with closed planetas the worthy Presbyters to succeed in their gravity. But the throng disputes, stretched in a long order, of the Scribes, and the Learned at once, and one professed in the laws, to follow these so great Fathers; and the assembly of singers 190] with the Greeks and other men, who set the learned one [the Cantors, the sword-bearing Leader, to chant, behind the backs of the former proceed: and a like band, tunicked through the limbs, to the Pontiff of the Roman City bore the last the Cardinals, ranks, where the thread of the straight wing we kept, [195] we the wedge of the Levites, we that of the Senate, clothed with Dalmatic togas, one noble part. Forthwith there follows, mounting horses covered everywhere with white cloths, a legion, but joined the two-horned one two trumpeters, that it might be able to shine on the festal day and in the triumphs [200] it had made. In this series the Chiefs to proceed the rite teaches: this also (lest perchance it perish for the age) the monuments hold in writings; but to go by the straight path who could? It is hard to keep the maniples unlearned and learned men, where very much urges [205] the impetus, and various add themselves to the glad assemblies.

CHAPTER IX

And while it irks that delays be on the way, and the end of labor we ask, hence is the Supreme Apex, to whom so great shines The Pontiff distinguished with the tiara, glory, clothed in the lofty frigium and gold, and sitting the snowy hoofed one, under the covering of cloth, [210] and champing with its cheeks, went where the gladder air was. He was coming on the horse white to the platforms bemata, the cloth fair and gilded above, for with the point needle the plume sewn of Cyprus shines. Then the reins held the illustrious and Gaulish Leaders, and Charles the second 215] King of Sicily, and Charles a boy and an offspring with flourishing [the two Kings holding the bridle, youth, having from the maternal stock the name of King of Hungary: the right the Father takes, and the left the Son; burning in habit, whom the grape-grain reddening dyed; since indeed through the fields of the Terra di Lavoro [220] these Kings came willing to associate with the Father: yet by right: for the Sicilian holds the scepters a vassal from him in fief. And also after the custom in turn, having obtained a divided place, the Roman Old-age the Roman Senators performs this for the Chief of earth and heaven, the Minister. [225] While the consecrated Apex proceeds, whom an ample soldiery surrounds on horseback, rushing behind his back and adorning the feast, the Apulian and the Gaul, the Roman and the illustrious one, all the Campanian Nobility, following the footsteps of the supreme Prince, can anyone lay open the number in meter? [230] We are deficient, and it pleases to be conquered: to succumb to things the words please; it is willed (lest oblivion seize the mind) he proceeds under a baldachin, that with red and saffron lines the awnings veil the Leader, lest a ray cast opposite strike him; and the Companion of his side and a little apart, 235] who may bear the obedience, the precious cloth for the nose, [the Prefect of the City and others following. the Sublevite the Prior, the splendid one in his mantle, girded with one boot of gold, and girded with one of Scarlet, to be placed was the Prefect also of the gracious City beside the Apostolic one, with those accompanying him [240] the Judges, their bodies covered with the cleft Pluvial.

ANNOTATIONS.

So I think from the mind of the Author this verse can be restored hither, which lacking all sense is in the Manuscripts thus read: "Adventabat equo candens diademata palla." For footsteps to the Greeks bemata, from bao I go: that the sense may be, that he came on the horse, a white cloth being spread, even to the feet, and that beautiful and more precious than if it had been woven of gold, because sewn of Cyprian plumes or Cyprian work, of which below mentions the little Gloss at v. 87 of book 2 on the Canonization.

p. That is open in front; since the ancient Chasubles or Planetas were everywhere closed whence it was necessary in sacred things for it to be lifted at the sides by the ministers, and folded over the arms for their free use: which because it was difficult, little by little the use prevailed of girding the side of the chasuble on both sides and finally of opening it up to the shoulders, as is now done: yet there are not lacking in various places examples of round chasubles of this kind, not only painted but real and kept for the memory of antiquity or even of some Saint, as that of St. Bernard at the Scheldt near Antwerp. And so is understood what above v. 14 is — "the form of the Chasuble from the vault — about to have long folds afterward," when namely it shall have been drawn together by the ministers.

q. Because in the Coronation of the successor of Benedict XI made in the year 1303, 27 October, something was changed, and the Author himself was present at the same as Cardinal Deacon, it pleased him to interpose this Prose, which our transcript has after verse 185, I think it more aptly referred to the beginning of the Chapter: and because in the Roman Pontifical, which for the use of the whole Catholic Church printed by the Plantinian presses circulates, those things are lacking which pertain to the Ordination and Coronation of the supreme Pontiff himself, I was not loath also for the reader curious of such things to exhibit the order of the Pontifical Procession to be read, from the Pontifical printed at Venice by the Juntas in the year 1561: where perhaps even the Romans themselves will find not a few things, diverse from the present observance; just as here are found many things, anciently not observed.

A few things in this Chapter corrected I exhibit.

* v. 175 Ingenito, I read, Ingenti.

* 176 quadratus, r. phaleratus.

* 187 His putat, r. Disputat.

* 191 potuere, r. posuere.

* 193 Pontificis, r. Pontifici.

* 201 Et docet, r. Edocet.

* 240 textus, r. tectis.

CHAPTER III.

The rest of the ceremonies of the said Procession and solemnity.

CHAPTER X

So therefore going, his temples crowned with the Kingdom, the Supreme Apex, with the point of his right hand was signing the people devoted to him and desirous to see him; The Pontiff blessing the People, which exclaims praises to the Lord, and to live long

[245] desires. But the Prelate to himself enclosed could speak, while he dreads the heights of the highest mass; the cause of labor honor, fear within, glory beating without; and let whoever presides in the lofty bridal-chamber of Peter into the air, dread; scarce under such a whirlwind is life pondering the burden undertaken he is inwardly compunged. [250] expedient. O how hard it is to dispose of the reins of the world! While the Pastor does these things; the elder Levite and the Prior, and the Proto-chamberlain joined to him, here where the sacred image remains, and at length drawn forth is discerned, gleaming in aspect from the divine power, [255] the image; bearing in their thumb the empty ferules, they seek again the diffused ranks, and run back to them oftener; and they establish a law, lest perchance they wander forgetful, and they return to stand at their own rank.

CHAPTER XI

These do this: but the people had illustrated the City 260] with arches, in the old manner, by which it is the custom to go, [money is scattered upon the people, and frequent running thronged the Father going: into whom was a cast of strong coin through all things, whether of gold, or perchance the shining silver clangs, to the Consuls once it was permitted to scatter everywhere [265] every kind of coin, the gold now forbidden of our time to be cast among the crowd: the Prince holds these insignia. The people renew various games at the sports, and the commons, cutting their minds into contrary studies, is fed with the sight. A part of the youths is fed to have plucked tilts are celebrated, [270] the ample trappings with the hand, the other part of the youth roars that the haunches of the wing-footed ones are bared of garments, and grieves that the purple fillets fall from the forehead: in the field, and to break the oblique lances in their courses. [275] A part is astonished that the unaccustomed pomps of old age grow up beyond hope: so the broken day, having admired the ancient time, is compelled, envious, to extol the present. The men run to the feasts, bearing the banners of the Church, who by the lot of God is called Clergy the Clergy meets the Pontiff giving thanks, by name, offered to the various parts the fragrant incense [280] he the Pontiff offered: he received the offered, and taken into the fires brought, and at the marked hearths received the smoke in his breast; the choir chanting, while the flexible wave of smoke is raised, and the fire breathes with vapors.

CHAPTER XII

[285] Lo, over the Tiber the bridge placed of marble he had crossed, advanced on the horse; and the tower being left of the Field, the Jewry chanting, which is a little blind heart, also the throng of Jews bearing forward the Law: runs mad to meet the Leader, under Parione itself, which showed to Christ the law pregnant and full [290] under the shadow of Moses, and he having venerated the figure, gave this behind his back, having spoken with cautious discourse: "Unknown God to the Jewry, to thee once known; who once a people, now an enemy; who God and King suffers Himself to be veiled, the present one thou preferrest to despise, [295] whom thou reckonest a frail man and hopest to come; and God Himself lies hidden. The Gentiles know to come near, thou fleest: to drive away the one coming into his own savage thou fearest not: lo, for thee the pious one shed his rosy blood on the ground, whom dire thou slayest, and to believe foolish he reproaches them with their unbelief, [300] thou refusest: thou rushest about to die, because ignorant of sense: but mayst thou return, God pitying, while Christ on the altar, the Son and word of the Father, Light of Light, our salvation, hangs with stretched hands under the stock: the time will be in which He will give just things, and the merit of labor [305] in judgment will render, the Judge above the air alive."

CHAPTER XIII

These leaving, by which is also the Sacred way, by which the temples are venerated of Mark, and by which the fierce and youthful Hadrian in arms, by which the temples of Romulus lie, and the lofty Colossus, and by which the pious Clement is venerated, who is on the right to the one going, 310] proceeding the Prince, to the Lateran the highest in the orb [and he comes to the Lateran, he arrived; not the frigium, but bearing the mitre on his head, worn out by the too great weight. Then the Assembly of the rejoicing, as if they took the beginnings of the Father's feast, pomps they show, and renew games, and the brasses of the trumpets [315] clang, the breath of the sides being rebounded through the hollows. But the clarions whistle by turns, and the cymbals clash: where all things are fervid with games and applause: the drums redouble their sound, nor beaten by the blow do they learn to bear the step, but the cornets stand for thee which moved by the fingers thou singest. Therefore the trumpet clanging stirs the youth [320] and the spirits of the hoofed ones extols into the stadium: shields, lances, banners, and togas, and trappings now the crowd has, the skirmishing by the cast of the applauders, as if an end being given to the running arms. But the illustrious house of the Lateran temple rejoicing [325] resounds into praises, looses the bells, and all resound with concord; and the hard metals beaten yet drawn together by a rope tremble. So the temples through the city behind made the way for the Leader, and the First Priest There after the Praises he distributes money: the Cardinal, while the Prince tends to the sacred hall, [330] as the Levite first sang, the praises, hedged by the Judges, declaims to the Lord, and finishes the praises to him. Nay sitting on the threshold of the divine Sylvester, he lavishes the gifts dividedly to those supported in the Cardinalate, and to the other Prelates, the Clergy, and the Lay Ministers [335] the supreme Apex, his shoulders clothed with the rosy amice. These things thus, lest we seem unmindful to seek prides, and to have despised the humble house, the solemnities of the Clergy we lay open: lo, the Seat taking its name from the dung is in the square about the temple, despised a little while he is placed in the Stercoraria seat:

CHAPTER XIV

[340] seen by the new ones, because foul in place: where the greatest Hero this day perchance reclining, where first there he were not placed at his arrival; thrice he casts the missile into the people, and says teaching; "Not gold to us, and the shining silver are not to you for joys: [345] what however is, this the prompt hand attempts to scatter." Therefore he can, without fraud, piously taken from the dung be believed holding the heights, and the throne obtained from the dust, the Apex to be revered by Princes, by the divine Power thence led to the porphyry ones composed. And on such a day he is led thence [350] before the doors of the Temple, where the purple holds two porphyry Seats of native stone: upon those he reclines, and with his right hand the Father takes the ferule of the holy edifice, and the keys of the Saints, and besides the bolts of the sacred palaces; and placed on the left, he renders back the things to be kept, [355] those, to the man: and there the Father is girded with a Girdle, to which a purple purse is hung, bearing twice six precious little stones, sculpted seals, and musk, which note great presages; great, if the sense be discerned by its gravity. Thence 360] with submitted knee, the heights of the Papal roof, [he scatters coins upon the people. and the house of the Empire those who guard from their office vigilant, before the feet of the Lord are strewn: whom with kindly mouth being received, his poured hand thrice to scatter coins begins, and says: "The just one hath dispersed abundantly, [365] and given to the poor: this remaineth for ever and ever the virtue of justice." After these things led under the image, which through the liquid sea with no guide to the City came, the sublime Apex the Laurentian temples he is led to the Holy of Holies; enters, which by right merited for themselves the Chapel [370] a chief name, by the report of the Clergy and people the Holy of Holies, why not? The Sandals of Christ and the head of ethereal Peter and of famous Paul, and where the Savior and author wiped with his blood the stains of the Christ-bearing cross and the crime of the human race, [375] and other Relics, are stored in a famous ark. Before this therefore he poured tears in his breast the sweet love and piety of the man, as it is right to believe. And rising again, and pausing a little while for an hour the Prince reclined in the bridal-chamber, where the Palace he reclines at table in the Palace, [380] extends itself: and the great Leaders and the whole Senate, and the Kings, and the Chiefs to recline at other tables. And each to sit in his place: the roofed house shone with gold. It pleases to keep silent the veilings of the wall, and the garments, and the situations of the table, the gleaming cups [385] of Bacchus, the gemmed Chalices, and the dishes; in what order it was served; what manner the Kings, when they bore the Kings ministering to him. the diadems, kept: and to sit among the sacred Priors of the Pontiffs and Levites, after the first gold exhibited, so great ones standing by: [390] and how the Fathers rising from the table to pour waters began, and to the supreme Leader, and to themselves returned to the tables: again the festive Father to lead back us also under the closed roof it pleases: for much and great labor to come will approach [395] the Pontiff, and he will conquer the evil, and subject the proud.

CHAPTER XVI

The journey flowed into length, which we undertook in a narrow manner to write, while the matter unseen before brings forth placid labors with novelty: the fixed light of the mind varies The Author the work being completed to things to come, because it can set forth nothing certain, [400] unless firmed it hold a stable color, present. But it is for the fates, if indeed the deeds, if the known things the seer express: hence sitting on lofty Olympus sublime, who biddest the small to reign, binding the depressed necks to the proud, having cast the dire dart from the air; 405] thee we seek, cut down the fear (lest perchance through the fields [He gives thanks to God. poured forth, not prompt quiet, but a troubled seat occur) and mayst thou wish the song to succeed our times. Nor ours indeed, but Glory to the Divine Unbegotten, and to the Begotten alike be rendered, and to the gracious [410] Spirit, who gave the power, and the end of labor. Amen.

ANNOTATIONS.

with squibs the famous misshapen statue of Pasquino stands.

p. The whole matter the old Pontifical thus notes: "When the Pontiff has come to Monte Giordano, those Jews come to meet him, kneeling they offer the Law to the Pontiff, in the Hebrew tongue they praise the law, and exhort the Pontiff to venerate it. But the Pontiff, these things heard, responds to this effect: 'The holy Law, O Hebrew men, we both praise and venerate, inasmuch as it was delivered by almighty God through the hands of Moses to your fathers: but your observance and vain interpretation we condemn and disapprove, because the Savior, whom you still vainly await, the Apostolic faith teaches and preaches to have long since come, our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns God, through all ages of ages.' But because it sometimes happens that the Jews are oppressed by the multitude of the people, they were sometimes wont to obtain for their security, that they do this upon the outer wall of the citadel of St. Angelo, in the corner, at the way by which it is gone to the Palace." But they who saw say that they offer the Law, not described in books to be run through leaf by leaf, but in continuous volumes of one membrane, after the ancient manner of the elders, such as some also may be seen in the Vatican Library.

q. Of the Sacred Way, most celebrated to the ancients, much eruditely Alexander Donatus discourses book 2 ch. 12: but as it is here taken, it appears to be in part that which is commonly called il Corso, and to the pomp turning toward the Lateran offers itself on the right, beside the church and palace of St. Mark.

r. The Capitoline mount being gone around in part, the Roman forum occurs, now the Campo Vaccino: in it consequently on the left the church of St. Adrian, who is wont to be painted as a Soldier, and of SS. Cosmas and Damian, once of Romulus (the Author calls it Romulean to serve the verse), and the Coliseum or Amphitheater of Titus, named from the Colossus of Nero once situated nearby.

s. From the Coliseum to the Lateran to those going by the straight way the church of St. Clement is now on the left: but it is established that in these later centuries many ways have been wholly changed by the care of the Roman Pontiffs.

t. Cornubia indeed is the name of a city in England, but the Author by a certain allusion used it, either because he believed it the invention of the Cornubians, to regulate the beat of drums to the pipe; or because he wished signified the pipe, not that straight one in the manner of a tube, such as the Germans use; but reflexed in the manner of a horn, which is commonly called Cornetta.

u. The old Pontifical here interposes the following: "When the Pontiff has come to the Lateran church, he descends in the portico of the church, and is received by the Canons of that one honorably prepared with the Cross. The Pontiff descends from the horse, and the Prior of the Lateran Canons offers the Cross to be kissed to the Pontiff, which the Cardinal Deacon takes, and places to the mouth of the Pontiff, from whom first he drew off the Tiara. The Cross being kissed the Mitre is placed on the Pontiff, and the Kingdom is given into the hands of the Auditor. Then follows about the dung Seat, as here below, and the Pontifical continues. A wooden bridge in a straight line, from the principal gate of the church to the high altar, is raised, with railings on this side and that breast-high (the height about five feet, the breadth six or seven) which is joined to another bridge, constructed in like manner, from the gate by which it is ascended through the church to those coming to the Holy of Holies, which is done, that the Pontiff be not oppressed by the multitude of the people. About the altar, from the steps and above, all things round about ought to be closed with boards, that by the bridge only they enter the chapel. The Canons therefore going before and singing 'We praise Thee, O God,' the Pontiff with the Cardinals enters the church; and before the high altar, lying down upon the faldstool without the mitre, he prays a little: then rising, he will bless the people: thence with the mitre ascending and sitting, he receives at the kiss of the foot the Lateran Canons. Then the Pontiff by that bridge ascends to the Lateran palace, by the gate which is in the church. And when it has been come into the first hall, which is called the hall of the Council, the Pontiff sits in the seat prepared for him at the stone table at the head of the hall, which is called the Measure of Christ: and on this side and that beside him stand the Lord Cardinals."

x. "But the Prior of the Presbyter Cardinals, standing before the Pope at a fitting interval, with the Subdeacons, Auditors, Advocates, and Scriniarii, makes the Praises to our Lord, as the Prior of the Deacons had done in St. Peter's. The Prior of the Presbyters and the others who make the Praises stand with uncovered head: but the Pontiff sits with the mitre, the other Cardinals stand with the mitre." This however was wont to be done at the entrance of that gate, on the first level, before it is come to the aforesaid hall: yet conveniently into this place was this act translated, on account of the narrowness of that place. "The praises being finished the Pope proceeds to the chapel of St. Sylvester." But that chapel was outside the temple, in another place than now.

y. This largition is called the Presbyterium, and in the Pontifical it is prescribed to be done after the Holy of Holies has been entered in this manner: "Thence rising with the mitre he returns to the chapel of St. Sylvester, into which entering he sits upon the seat prepared there. Then he lays down the mitre, the gloves, the pallium, the planeta, and assumes the pluvial and a simple mitre, and sitting gives the Presbyterium in this manner. To the Cardinals two gold and two silver groats. The Cardinals come, and deeply incline their head before the Pontiff, and hold out to him the open mitre, into which the Pontiff puts the money: but they, the money received, kiss the hand of the Pontiff. The moneys the Pontiff takes from the lap of the Chamberlain. The other Prelates kneel before the Pontiff, and receive in the mitre one gold and one groat, and kiss the right knee of the Pope. But the other Prelates and Officials receive in the hand as much, and kiss the foot."

z. That is, unless perchance at his first arrival at the Lateran Palace, immediately after the election he was placed there: for that it was the custom to lead the Elected immediately to the possession of the Lateran Palace, from Anastasius is most known.

α. This ceremony the Pontifical thus explains: "The Pontiff is led by the Prior and the Lateran Canons to the marble Seat standing before the principal gate on the left, which is called the Stercoraria, and there they make him sit: who however so sits, that he rather seems to lie. To whom soon coming the Cardinals lift him up honorably, saying: 'He raiseth up the needy from the dust, and lifteth the poor from the dung-heap, that he may sit with Princes and hold the throne of glory.' Rising the Pontiff takes from the lap of the Chamberlain, assisting him, as much of money as he can embrace with his fist, where however there be nothing at all of gold and silver, and scatters it among the people saying, 'Silver and gold is not mine, but what I have this I give to thee.'"

β. Of these things thus the Pontifical: "The praises being finished the Pope proceeds to the chapel of St. Sylvester: there before the gate of the chapel are two porphyry seats perforated, and there the Pontiff sits upon the first. To whom the Prior of the Lateran church comes, and kneeling gives the Pontiff the ferule into his hand, in sign of correction and governance; and the keys of that basilica and of the Lateran palace, in sign of the power of closing and opening, binding and loosing": where our Poet seems to separate the bolts of the Palace from the keys of the church. "Then the Pope rises with the ferule and keys, and sits in the other porphyry seat on the other side: and there he restores to the same Prior the ferule and keys: and by the same is girded over the planeta, sitting, with a certain red silken girdle, with a purse also silken and red, in which are twelve precious stones with musk": whose mysteries above we saw explained by Cencius the Chamberlain.

γ. Of these things because the Pontifical has nothing, and the imperfect sense stuck, from conjecture we supply the deficient verse.

δ. "Then the Pontiff girded and sitting, from the lap of the Chamberlain takes silver pennies of every kind, as many as he can hold in his hand, and scatters them upon the people saying: 'He hath dispersed, he hath given to the poor, his justice remaineth for ever and ever.' And this he does thrice." In those two seats the Pontiff sits as in the first stercoraria: or reclining rather than sitting? So it seems: for otherwise this would here vainly be added.

ε. That is the image of the Savior, once struck by a Jew as above from Cencius we read; and under the right eye and at the beard still keeping the weals thence left, Raspano testifying in the description of the Lateran Basilica: But of its miraculous transportation elsewhere nothing is read: but it is said both not-made-with-hands, and to represent the Savior at the age of twelve years, as fully Panciroli.

ζ. The oratory of St. Lawrence the same as the Holy of Holies, now together with the holy Stairs placed in another place, of old clung to the Lateran palace.

η. Sandals are called the Pontifical shoes.

θ. The heads of SS. Peter and Paul thence to the Lateran Basilica itself afterward Urban V transferred in the year 1370, as again we shall say on 31 May, at the Life of B. James the Venetian.

ι. This ark is of cypress, says Panciroli, closed with many bars, containing within itself very many little chests and reliquaries: and there placed it, who had restored the place, Leo III.

κ. Namely by internal compunction: for the Author treats not of external tears; and because of internal ones nothing can be affirmed except by presumption, prudently he added, as it is right to believe. The Pontifical only says, that the Pontiff led to the Holy of Holies, upon the faldstool without the mitre kneeling prays.

λ. For with golden crowns they ministered, namely each Charles, father and son.

This is referred to the above-placed "it pleases to keep silent … and to lead back the festive": meanwhile from the Pontifical receive the rite of this reclining. "The Presbyterium being given, of which above at verse 333, the Pontiff with the Cardinals ascends to the Lateran palace, and is led to the table solemnly prepared, and there he sits; the Bishop of Ostia giving him water to wash his hands, two Deacons holding the towel: and he being washed, and the blessing of the table being made, all sit. But the Pope sits alone at one eminent table, diverse great vessels of gold and silver being placed upon it. But at the table which is at the right of the Pope's table, sit the Bishops, and after them the Presbyter Cardinals: and at the table which is at the left the Deacon Cardinals: and on each

side successively shall be the tables of all the Prelates and other Lords and great Nobles. And the Pope shall stand, as has been said, clothed and shod, and shall have the mitre on his head: but the Cardinals shall have surplices with shirts and mantles and simple white mitres, and so they shall eat, and all the Prelates likewise. Before the Pope let the greater and nobler Laymen serve, even if they were Kings; before the Cardinals and all others their worthier familiars. The eating being finished the Pope shall wash his hands as before, and each Cardinal likewise sitting, a server pouring him water. But the Cardinals who assist let them hold the towel, one on one side and another on the other, and so let them serve one another mutually: all of whom being washed they rise, and give thanks to God. Then the Pope by two Cardinals is led back to the chamber, where the sacred garments being put off and unshod, he rests: but the Cardinals and Prelates return to their lodgings, equally with mitres, as in the eating they stood." Thus far the Pontifical, about which many things today must be changed, both for other causes, and because from that time nearly all the sacred and profane buildings about the Lateran basilica (whose ground-plan it will be permitted to see in Raspono) are changed: and in their place now nothing stands except the palace, built by Sixtus V after the edition of this Pontifical, about a hundred years ago, with the Holy of Holies also new.

The things changed by us for the sake of correction in the text are these.

* v. 249 victam, I read, vix tam.

* 278 quo, r. qui.

* 283 Argenti fumis, r. Arrigitur fumi.

* 309 prius, r. pius.

* 332 lumina doctus, r. limine divi.

* 338 sednes, r. sedes.

* 361 domus, r. domum.

* 375 ara, r. arca.

* 394 Magnus, r. multus.

* 400 timeant, r. teneant.

* 404 cælum, r. telum.

* 406 pompa, r. prompta.

OF THE SAME CARDINAL GEORGE

On the Canonization of St. Peter Celestine Three Books.

LITTLE PREFACE.

Long ago the Author of this work, concerning the religious and man of exceeding sanctity, Who once thought he had finished the work, Brother Peter of Morrone the Hermit, while he still drew the bodily airs, had completed a certain metrical solemn work, which is distinguished more seriously into three books; containing his election to the Papacy, his assumption, and his life; his governance and rule in the Papacy; and his wonderful and unusual cession of the Papacy and the highest summit. He thought indeed in these things, as to those things which seemed to touch the aforesaid Brother Peter, to have imposed an end on the undertaking. But the divine height of counsel preceding the human, the merits of the Saint being known, composed it with a far more excellent end: for it both placed him in heaven among the celestial hosts, and on earth by a famous Canonization through the ministry of the Church appointed him to be venerated, his Canonization being celebrated, whereby a more glorious goal might be given to the metrical labor. In the year of the Lord one thousand three hundred and thirteen, on the third of the Nones of May, by Pope Clement the fifth, in the eighth year of his Pontificate, existing at Avignon, examination and deliberation being fore-had, his merits requiring it, the said Brother Peter was famously enrolled in the catalogue of the Saints; in the nineteenth from the cession of the Papacy of the same Brother Peter, but in the thirteenth year of his death. These things the Author with diligent meditation revolving, he undertakes a new one, and esteeming that it fitting befits the praises of the divine Majesty, and agrees with the praises of the Saint's merits, and corresponds to his own devotion properly enough, that again he now fore-sing the same gracious Confessor in verses, the aforesaid Canonization, the faith of the deeds being preserved, in this work with the flowery modulation of meter he sets forth, which he completed in three books. divided into three books, in the first of which the death and burial, For in the first of them, in the cession of the Papacy of the same Brother Peter, once Celestine, and the assumption of Boniface the Eighth, where he had finished the old work, reassuming; he pursues, how for the quiet of his mind, and the tranquillity of the Church, the holy man hastened to come to remote regions; how found, unwilling he is led; how, and with how great benignity he was received by Boniface, and treated with assiduity; how moreover piously and holily, the Castle of Fumone situated in Campania, with the succession of Boniface, Benedict and Clement, that holy man passed to the Lord; and moreover how at Ferentino, in a certain Convent of his Order, decently, religiously, and honorably he was laid up in ecclesiastical sepulture. And because the order of the Narration required the continuation of the history, of the death of that Pope Boniface VIII, and the assumption of Pope Benedict the Eleventh to the Papacy, and his death at Perugia, and the vacancy there after the death he succinctly runs through; and also lastly of the promotion of Pope Clement V to the Papacy (who being Archbishop of Bordeaux, absent in the province of Bordeaux, yet elected at Perugia, summoned the College to the Gaulish parts; and who had decreed Brother Peter to be enrolled in the catalogue of the Saints) he interweaves opportune mention. But in the second book of these, the remission of the inquisition of the life and miracles, and its discussion, approbation, definition, 2 the Canonization or the Canonization of the holy Man, and its celebrated things, and the ancient rites, digested with great maturity (as one who was present at the aforesaid things, and as a Cardinal Levite ministered in them) with witty, veracious, and rhetorical discourse he pursues. But in the third book, the narration of the miracles of the same holy Man, The miracles are explained. as floridly as truly unfolding; and though he mentions the Life of the same saint, having now pursued it prolixly as in the preceding work, he by no means writes it in formulas; but rejoices to have written it in graceful and faithful meter. And finally the Author humbly returning to himself, recognizes the benefits conferred on himself in all his three works by God, by the merits of the same St. Peter, lest he be vainly extolled above himself; and to the celestial consortium, about to feast in that exuberant and eternal banquet of Christ the King of Kings, together with the gracious Confessor, he earnestly asks to be led in. But that the aforesaid things may shine more lucidly, the Chapters of those three books are subjoined.

CHAPTERS OF BOOK I.

The continuation of this work to the end of the other, which the same had made about Br. Peter. Ch. 1.

How when Pope Boniface elected Pope at Naples after the renunciation of Br. Peter of Morrone, wished to lead him with him, the same Brother secretly fled. Ch. 2.

Of the Coronation and Consecration of Pope Boniface at Rome, for the continuation of the work succinctly narrated. Ch. 3.

How Br. Peter was not found in the Cell above Sulmona, but on the shore of the City of Vesta. Ch. 4.

How Br. Peter, found at Vesta, is led to Pope Boniface at Anagni, and at length was placed in Rocca-Fumone in Campania. Ch. 5.

Of the death of Brother Peter of Morrone. Ch. 6.

The miracle of the Cross, which appeared at his death. Ch. 7.

Of his burial at Ferentino, and the exequies. Ch. 8.

How in the time of Boniface Frederick of the house of Aragon and the Sicilians on one part, and the King of Sicily namely Charles the second on the other, came to peace; and of certain kinships made between the aforesaid King of Sicily and Frederick. Ch. 9.

Of the Indulgence of all sins, granted to the Basilicas of the Apostles Peter and Paul every hundredth year by Pope Boniface. Ch. 10.

Of the capture of Pope Boniface at Anagni, and his liberation on the third day. Ch. 11.

Of the Creation of Pope Benedict the Eleventh, who immediately Pope Boniface being dead within ten days was elected at Rome. Ch. 12.

Of the Creation of the Archbishop of Bordeaux as Pope, who was called Clement the Fifth. Ch. 13.

Of the Death of Lord Matthew the Red Cardinal at Perugia, and his Epitaph: whose Body in the ninth year after his death was brought to Rome, and was found entire: who was the uncle of the Author of the work. Ch. 14.

Of the Coronation of Pope Clement the Fifth at Lyons, the King of the Franks being present, and the mishap which occurred in it. Ch. 15.

How Pope Clement, staying at Lyons, committed inquiry to be made about the Life and miracles of Br. Peter of Morrone, the King of the Franks supplicating this. Ch. 6.

CHAPTERS OF BOOK II.

Of the remission of the inquisition, which in the time of Lord Clement the fifth the Commissaries sent, upon the life and miracles of Br. Peter, and its examination by the Pope himself and the Cardinals. Ch. 1.

Of the pronouncement of the Pope, first in secret with the College, upon the holy life of Br. Peter and the proved miracles, that he should be venerated as a holy Confessor. Ch. 2.

Of the convocation of the Prelates in the hall, and the oration of Pope Clement to them, when he set forth to them the holy, proved life of Br. Peter, and the miracles; and the response of the Prelates, and the words afterward said by the Pope. Ch. 3.

Of the day, on which Pope Clement the Fifth went to the Church of Avignon, that he might canonize Br. Peter; and the rain which fell miraculously on that day, when there was an intense heat; and the description both of the access of the Pope, and of the Church, and also of the lights in it. Ch. 4.

A description of the mitre and paraments of the Pope, and of the Cardinals and other Prelates; and the beautiful oration of Pope Clement at the Canonization of Br. Peter, with certain ceremonies. Ch. 5.

How and with what words the Pope pronounced the Canonization of St. Peter of Morrone, invoking the Lord and the Saints. Ch. 6.

The words of that pronouncement, and of the Indulgence given in it. Ch. 7.

How the Canonization being made Pope Clement began "We praise Thee, O God," and of certain Ceremonies there kept. Ch. 8.

How Pope Clement celebrated Mass to the honor of God of St. Peter of Morrone, as of one Confessor, and of the return of each to their homes. Ch. 9.

CHAPTERS OF BOOK III.

The Proem on the miracles of St. Peter of Morrone the Hermit. Ch. 1.

Of the miracles before the Papacy: and first of the miracle of the woman, who recovered her sight. Ch. 2.

Of the miracle of the one cured from mania or madness. Ch. 3.

Of the miracle of the girl, cured from a fistula of the foot. Ch. 4.

Of the Miracle of the woman, cured from the hectic. Ch. 5.

Of the miracle of the one cured from scrofula. Ch. 6.

Of the miracles done in the Papacy: and first of the miracle of the contracted woman freed. Ch. 7.

Of the miracle of the woman, made saffron-colored from infirmity, cured. Ch. 8.

Of the miracles done after the renunciation: and first of him, who recovered his sight. Ch. 9.

Of the miracle of the Cross, which appeared at his death, of which above mention was made. Ch. 10.

Of the miracles after death: and first of the paralytic cured. Ch. 11.

Of him, who could neither stand, nor walk, cured. Ch. 12.

Of the two contracted women, cured by miracle. Ch. 13.

Here begin the Miracles, which were not placed in the letter of the Canonization of Pope Clement, and first the continuation of the things to be said to the things said. Ch. 14.

A beautiful Miracle of the leap from the rock. Ch. 15.

Of the most beautiful miracle of the Angel, appearing in the species of a soldier. Ch. 16.

Of the Spirit of prophecy, which he had before and after the Papacy. Ch. 17.

How he confessed all his sins to Boniface after his renunciation. Ch. 18.

A brief, but rhetorical, and as it were commendation of the whole life of St. Peter and his manners, where the Author speaks. Ch. 19.

A miracle or wonderful gift granted to the Author in versifying, while he described the present work of the Canonization. Ch. 20.

The end of the work, in which the Author narrates the wonderful and unforeseen progress of the whole work, and the end, and gives thanks to God and the Saint, asking to be helped by the merits of the Saint. Ch. 21.

The Author therefore premises to the narration a Proem, which, addressed in direct discourse to the Saint as if present in Heaven and hearing, he divides fourfold. For first to commemorate the Saint of the metrical work, long since composed by the Author himself about him living; secondly to bid the same describe his Canonization; thirdly the Author to be unequal to describing so great things; and lastly fourthly that, ordered, supported by the protection of the Saint, he has undertaken the insignia of the Canonization he announces. Finally craving the patronage of the same Saint, by the protection of his help he hopes to have attained the end of the work; that thus the work may shine with a golden end, which lay hidden at the beginning of the cast-forth seed, and which had grown together in the middle with a green herby color: whence it comes that allusion is made to the exordium of the whole sum, where it had been said:

— may He make the cast seed to grow; and let the gold make clear the new herb.

BOOK ONE

Of the deeds from the cession of Peter to the Canonization.

Now holding the vaults of Heaven, and a star admitted to the supernal Proposition seats, thou recallest, that I narrated the profound and wove the wonderful meter, while earthy nature concealed thy mind, while fervid in the age [5] the divine faith was, the divine hope, and while fiery with thee is the virtue to remain to thee: but now to bring forth to the world the highest things thou biddest, Father to be revered, while thou enjoyest the most sweet airs. Although therefore that I am unequal to such daring I doubt not, yet I will attempt, supported by the protection of so great a one, [10] that I may set about the Monarch seeking the cloisters again, to praise thee again as Father, now by death laid up among the stars, and an invocation. and written in Heaven. Do thou regard our affections, and help them: thy shade will profit, that the yellow gold of the produced seed may grow ruddy.

Ch. I

[15] He had yielded to the ethereal ones, to be fed by heaven and the stars, demanding again the secret deserts of a small place, (that the illustrious mind, fixed at the feet of God, the sweet After the cession of Celestine waters might taste more limpidly, ignorant of labor, of the cares of solicitous Martha, having accompanied her sister) [20] Celestine the Apex; to be wondered at by all, and unaccustomed to the world a tempter; cautious however he himself refuses, having measured the wealth of his genius, when long since the flourishing pastures with shrubs better known to him he demands.

Ch. II

But the highest summit had obtained Boniface thence [25] Apostolic, advanced by a famous honor and the assent of the Fathers, Boniface made Pope, and to be consecrated to the sacred City he hastened the journey; attempting to lead this one by monitions, whom pure and holy he thinks. But fearing lest the learned crafty fraud should take the pure one, by the successes ardent [30] he is made: for in the morning the Prelate willing to depart from Naples, learns that the one bidden has anticipated flight. Lo, the Elder, wavering at the perils of the age and again to violate the cave, under the night the quiet ones deceives and those plunged in sleep, he secretly having departed and his companions in labor [35] or his guards, driven by great windings: and with one accompanying him, who in the institute of the Father and the virtue of mind is vigorous, and was girded with the strength of youth, to the famous heights of the cell of Sulmona he tended, thinking to return and to obtain his wonted things. [40] So the painted bird, having modulated sweet sounds under the prison, learned, invaded by darts, where it is free to the Heaven, rows back into the cage: this is a wonderful thing to those seeing it.

Ch. III

But the Prelate proceeds his journey, and clever through all sends messages cautiously and conceals his withdrawals, he is crowned at Rome: [45] or what he wishes hard: and having entered first in the City, the lofty work of the Pontiffs, and to liquefy with the smeared Chrism the neck, pressed with the diadem of the Realm, and the old rites and sacred and Roman things he completes, the feasts, through Rome poured out applauding to the Clergy.

Ch. IV

Meanwhile the watchful ones learn, apt for runnings, [50] that the man returned to the cell, and seek him enclosed there: nor was it permitted to apprehend so great a Father, whether he was absent, or covered, or wonderful grace veiled the one fearing, Celestine solicitously sought, as the sure devotion of the Brothers holds. At length, much wearied by labor, [55] the solicitude learns, that he wanders on the shore of Vesta, distrusting the sea: for that more holy old Morro hastened to come to the silent withdrawals, and the hidden regions, and to visit the Greek land; that he might lie hidden, and be at leisure for himself, and beware, lest to future [60] schisms he be a cause and so great perils. But the sea fleeing the woodland one and the heaven hated, and obeying the gazes of God Himself, the gracious one and in vain having attempted to cross the sea. thrice it casts back, thrice it poured on the ground, thrice with a whirlwind of wind [65] it dispersed, and thrust the ship onto the dry sands. At which novelty the sailors are astonished, wonder, and stick fast and gaze on the Father: who he be, whither he tends, and whence departed they ask. Why not? Miracles terrify, and the venerable face of the old man, and the supported beard, [70] the flourishing hoariness, the shaggy garment, the shining unlearned Simplicity in folds, and the published fame that the yielding Father lay hidden, and the King's sonorous edict: by which excited they try to learn together, and conjecture this to be Peter, and reveal him enclosed. [75] But who could draw over so great, and so great a name? Undoubtedly the little fire is vigorous and gradually opens, and draws the erect faces of the people to the spectacle. at Vesta he is recognized and honored. On every side it is run together for the sake of seeing, and where he was about to proceed they halt, and revering him [80] they incline and bend the knee, and pluck the hairy quadruped, the rider's horse, and the braying ass, and cut before the gown; so great is the confidence in his manners. For by the merits of the just one the crowd hopes its crimes wiped, and the sick to be rendered unharmed from their languors.

Ch. V

[85] So fleeing the world, to the world he is led back. O how the honor of the world grows, and the insignia of praise are clear, and persuaded to return to Boniface while he returns to the fold, while he heaps up the urn of milk, and prefers to follow the Pastor, where he took the sweet pastures, Morro nourished in the mountain herbs, [90] and consoles the deserted Brothers with his institute.

Ch. VI

This one accompanying the humble one, and surrounded everywhere with troops and others summoned, illustrious in virtue, modest, whom the sublime Apex Boniface and the second by him benevolently received, King Charles sent to him, led him going, [95] Morro, gratefully received, giving very many things if he should desire. And in a more comely apt house first the Prelate places him, and blandly embraces the gracious one, and the Hero addresses the old man with placid discourses: and moves the pious one so far, that prompt to abide [100] in the citadel of the Castle of Fumone he wishes (and so he settled) which is borne sublime on a lofty hill to the air, not easy of step, nor pervious to war and arms: so it is fortified by situation: and there fluently to the same one things being exhibited and companions given, but breathing the celestial things and led into the citadel of Fumone [105] using them sparingly, and sparingly the food, his wonted manner ever he studies to observe, remembering heaven in his breast.

Ch. VI

And now the time was at hand, in which human lot demanded old age, and the old man heaven, and the abiding fatherland there he dies of a fever, [110] a fellow-citizen, and God a servant, rendering his rewards from merit, with gems blooming in thick gold the garlands to gird his head. With dry humors burning compels him to exhale his pious mind to the stars. [115] O happy one! treading the Papal honor and all the highest things, having surmounted and conquering luxury through all things, thou enterest the celestial soil, a cross appearing over the cell, and earthly things for the supernal thou changest, and by the end thou provest thyself to attain the palm.

Ch. VII

At whose departure, in a gleaming light to the small ones, [120] a Cross gleams in the beams. It was seen turned with a whirling; small however, because he was small, for in mind standing out that it may shine more; and to be subjected in single things to the commands, and that he is fixed to the cross to the world, and the world in turn to him it may teach, and mindful of the cross and mindful of labors.

Ch. VIII

[125] Thence the body brought to Ferentino, in an honest tomb is laid by the hands under the institute of the Brothers. and is buried near Ferentino. And in a standing place worthily solemnly the exequies being performed, while the Cardinal presides sent by the Prelate; and, "the celebrated Mass," the sublime Apex Boniface the Hero [130] learnedly says at Rome. The reverence, why not? He merited it of the Father: once he shone with the Papal diadem, and was wonderful in virtues to the world.

Ch. IX

After these things ages grateful to their vows succeed, and they return bowed down, their efforts being removed, those Boniface is reconciled to the Aragonese, [135] who had attacked the Sicilian lands now for a long time, the Aragonese; and they fence the pious peace with the sweetness of marriages, having suffered the troubled sea of wars with floods; and they laugh to this great one agitated through the world the Pontiff, and with various wonders the times are filled.

Ch. X

[140] In one of which, famous by fame, and to the ages salutary, the hundredth, he lavishes wealth, as our verses long he celebrates the Jubilee, sing, and the diffusion of our prose unlocks; learn that in the hundredth year of Phoebus crimes are wiped away; learn, if their mouths the lurking-places of the rough crime [145] bring forth contrite from the bosom, while the circle of the year turns, and through fifteen days the foreigner, and the city's dweller for thirty, the open shrines of the Fathers of ethereal Peter and of Paul also gracious to the nations the Doctor they enter, where the urn heaps up the buried,

Ch. XI

[150] he does many things, and helps many, and many burdened reckon themselves. While so the ninth year glides away, at Anagni betrayed by his own alas! a grave inundation, deadly and diseased, nor heard in our ages a plague bursts forth, and daring rushes in. Lo, he is captured sitting sublime in the high [155] Seat of Peter, the Vicar of the highest and of Christ in the City, his own City, and his own roofs, and the hands of his own, and captured by enemies. and where he was born, the treasures heaped from everywhere being snatched. Who the authors of the crime, what the cause is, or what was repaid what do we speak? The day shining and the third gliding, [160] the people learned rushed in upon the stupid ones with raging arms: these by the brain, some by the hand, some, their noses cut off, it overthrew: he is captured who the greatest of these had been; and the supreme Father, now free of the prison, forthwith looses this one; returning hastily to the gracious and on the third day freed by the people [165] City, surely sacred, surrounded by a wonderful orb, and fenced with arms. O wonderful power, disentangled from such great evils! Never thus glorious in arms, thus festive received by it, and comely with the Clergy, or distinguished was he … [170] The first Seat of the Lateran receives the Father, then of ethereal Peter, whose miracles to the age shine clear; since first to defend his servant and protect the Father is his care, more devoutly to him clinging: and to fall down at his own tomb in the temple 175] the key-bearer commands. For a little time having flowed [he dies and is buried at St. Peter's, and a day run through, prostrate on the bed panting he fell down: and having confessed the faith, and professed the true of the Roman Church, to Christ then is rendered the gracious Spirit, and knows now not the wrath of the savage Judge, [180] but the mild and placid of the Father, as it is right to believe.

Ch. XII

Rome, shaken by new things, roars, and threatens the savage work of Mars, the fear is that the begun flames break forth and shine openly, as the hidden fire the stubble and soon Benedict is substituted: easily kindles; but the clemency of Christ to such great things [185] comes, and casts waters. Benedict at the same time is received, an illustrious man: and when the Crown he had begun and the honor of the Frigium, while the year ran, he is snatched from our world on the Nones of July and the Roman See is vacant, through the Perugian heights.

Ch. XIIII

[190] And the eleventh month flowing under a great whirlwind chose Bertrand, whose times to us neither and to him Clement absent in Gaul: to bring forth is willed, called by the surname del Got. One thing it pleases to weep: now in the ninth year he presided [195] far from the City, advanced by the grades of Rome itself. And his own brother, who of Lyons and thence was called Clement, and distant borne to the heights. At whose commanding the Assembly to cross the Alps, either all, at whose summoning the Cardinals to himself [200] or part; the first Levite, prompt to proceed, fell down dying, the whole Senate being present at the exequies, worthy praise to the man: and I will lay open the memorable things of him, with a brief discourse if it is to close this in meter. If piety, if right faith, if any candid Matthew the Red Cardinal dies [205] grace to be praised to the Clergy adorned with titles, it bore thee before a Father; with thee in boyish years it grew, and put on thee all the garments of virtue. Lo, adversity shows thee strong, prosperity modest, the end prudent, the measure filled; [210] and tears confess thee devout to God, and just the clean hand, sincere love, and the zeal warming of the Church, and that thou hadst believed it to be the head, and to be the mistress, and thou keepest faith: for the Cardinalate bore thee a youth, thee born of the Bear, thee gleaming in the City, [215] and powerful in race: with many things thou art adorned, and thou adornest eloquence with grave discourse, and thou art fervid eloquent in genius and study alike, by which learned in both thou art made: deservedly thou ascendest great honors great, and in these the virtue shines under the increased name. [220] The Bear house also shines, while thou art made Levite Matthew, to whom the surname was the Red and the Cardinalate, and broken by youth and old age thou departest, and layest open to the future ones and buried at Perugia that thou diest when thou diest. Not thus is it given to all one to live, whereby cautious we may watch, and ignorant of our lot [225] and our hour, the mind itself may have leisure to ask for salvation: which thee having merited the pity of the poor extols, in the ninth year after is brought back to Rome incorrupt. and what the sacred Elistaea gave, and thy body dug up again unharmed having wondered, it poured back into thy City, the limbs in the cheeks, and the nails in the hand, and the firm hairs [230] on the head, and the limbs in the ninth Phoebus year fragrant, which played upon a stable mind and a snowy modesty.

Ch. XV

The Fathers convened beyond the Alps, and in that part where the pale and mild Saône flows into the Rhone, Clement is crowned at Lyons. and they render Lyons hedged about with its munition. [235] Here bearing the diadem of the bridle, he is led by the right rein by the illustrious King of the Franks: and a sign to be revered occurs, the diadem falling: for pressed in the narrow, and he fell under the weight of the ruinous wall, and others were oppressed, while they held the reins, [240] the magnanimous ones. To inquire what so great things mean is vain by auguries, and God knows to show the future.

Ch. XVI

He sitting in this, the King moves a great matter and the supreme Apex took it reverently, to commit the venerable deeds of Peter to be inquired afar, the Fathers persuading one [245] that same thing. By various shores we abide thence, neighboring to the sea of the Ocean; before the Crown of Bordeaux, placed at Poitiers, surrounded by a small river; and he undertakes the cause of Br. Peter to be examined. soon we discern the full bed of the Rhone, situated at Avignon; and Vienne receives the sacred [250] Council of the eighth month; and a little we delay at Avignon again. There is given the due glory to our one, which it is our vow to weave for us diffusely.

ANNOTATIONS.

p. Here, namely, the honor of the world.

q. Two hemistichs "frangi perfectius Austris, seque Deo gelidum" here ran between: which because they made no sense, and here it seemed clear without them; I preferred to remove them from the place, than to fatigue myself and the reader in them.

r. Otherwise, "and the end proves, without license." So the author in the margin, elsewhere by no means scrupulous, wherefore here I retained what was more limpid.

s. This verse, described not in its own place, I found before the last verse of Chapter 8.

t. The matter the title more clearly explains, placed in the margin, diverse from that which above is noted at the beginning in these words: "How Pope Boniface, his death heard, celebrated Mass for him": which no one else took care to annotate.

u. Namely Frederick of Aragon, having professed himself to hold the kingdom of Trinacria from the Church, and reconciled to King Charles of Sicily on this side the Pharos, that is of the Neapolitan Kingdom, peace being made in the year 1303.

x. Namely our Verses which follow: "Learn" etc., placed in the hundredth or Jubilee, a book made by the author of this work.

y. In the year 1303 on the Vigil of the Nativity of B. Mary, while Boniface in his native soil, and the city of his own origin, with his Curia resided, where he might deservedly be believed to be more safe, among his own race and people and nation, there, some of his domestics being privy, he was betrayed. So Bernard Guidonis in Raynaldus num. 41; adding, that of his capture and crime the standard-bearer was William of Nogaret of St. Felix, of the diocese of Toulouse, the Colonna being accomplices and consenting, of whom he had once deprived two of the Cardinalate, namely James and Peter above often named, after they, as Ptolemy of Lucca says, at the year 1297, on the occasion of Stephen de Colonna, who had plundered the treasure of the Pope, had scattered a famous libel against him, asserting him not to be Pope, but only Celestine: whence cited that they should appear and made contumacious, in public consistory, deputed as schismatics and heretics, deprived of the red hats of the Cardinalate, their goods also, and of the sons of Lord John, namely Agapitus, Stephen, and Sciarra, were confiscated etc. They were afterward, in favor of the King, restored by Clement V to their place.

z. The cause was, discord between Boniface and Philip the Fair King of France, whom that one had stricken with grave sentences, meditating graver ones: wherefore William, who (as St. Antoninus says) for the King of France had conducted the treaty of the capture of the Pontiff, threatened, that he would lead him bound to Lyons, that in a general Council he might be solemnly deposed. But this one also Boniface signally confounded, and showed himself intrepid in this case, having put on all the Pontifical habit, and so awaiting what the raging ones should determine about him.

α. I understand vengeance to have followed; and the unhappy death of Philip seems to be regarded, in the year 1314 met in hunting: to whom afterward the unhappiness written acceded of his three sons, consequently Kings, who all died without children before the year 1329, the kingdom passing to the Valois. The city of Anagni also from that time fell almost to nothing, as most beautifully describes Papyrus Massonius in Boniface VIII: adding that the citizens recognizing this entreated Clement VII, that, a Bishop being sent to them, he should free the people from that offense of their elders hitherto unexpiated, as also was done in the year 1524.

β. Or William? or rather Sciarra? Of this one only Antoninus says, that he was cast out of the city with his accomplices, several of them being captured and others slain.

γ. The other hemistich, "cunctos ubi ferrea texunt," I omitted, because it has no sense, until the true reading be found.

δ. That is, to be entombed for himself in the same temple.

ε. The fame of Boniface lacerated by many calumnies, not only by the French of old, but also in this century by the writers of that nation, God seems to have wished to vindicate, by the detection of his entire body, after almost 300 years, made in the year 1605, on the same day on which he had died, 11 October: whose finding's Acts see in Raynaldus at the year 1303 n. 44. It is credible that by him dying the formula of faith was repeated, which Bzovius and from him Oldoinus on Ciacconius recite.

ζ. Ceptas, that is, conceived.

η. Benedict XI was elected of the Order of Preachers, Bishop of Ostia, 21 Oct., on the tenth day after the death of his predecessor, on the very day on which the Cardinals entered the Conclave, in the first scrutiny.

θ. Elected absent in Gaul 5 June in the year 1305.

ι. Beraldus del Got, to the French today de Gout, from Archbishop of Lyons created Cardinal of Albano in the year 1294 by St. Peter Celestine, died in the year 1297.

κ. Lord Matthew the Red, Nephew of Pope Nicholas III.

λ. The Author calls it an Epitaph in the title; Urban IV had made him a Cardinal in the year 1261, so that he stood 43 years in that grade.

μ. Sacro, i.e. sepulchre, inasmuch as in ground sacred by the Christian rite: but that Perugia is called Elistaea not Clistaea, we have already said in the first work at v. 386 book I.

ν. Quosque artus, i.e. through all the limbs.

ξ. That is, in the year 1315, but in the following year was created Cardinal, the nephew of Napoleon Orsini by his brother, Matthew Orsini, died at Avignon in the year 1340; but this one's body is said to have been brought back to Rome, and first in the chapel of St. Catherine of Siena, soon in the Sacristy, now in the church of St. Mary above Minerva with the bones of Latinus Cardinal Orsini to be laid up in a marble ark; whom also the Fathers Preachers, whose Order he had professed, reckon among the Blessed, and

say him to have been illustrious for miracles according to Bzovius; whereas Bzovius alleges Ciacconius, who in his twin work of the year 1599 mentions only the translation (a certain Chronicle of the Preachers being alleged) as made into the chapel of St. Catherine constructed by himself. Where if St. Catherine of Siena be understood, it is a grave anachronism; since she only died in the year 1381, years after this last Matthew. All things therefore being weighed, I vehemently suspect, that Matthew the Younger indeed remained buried at Avignon; but that he who was translated to Rome, is the elder; and that he was translated by the action of his brother, there a most celebrated Theologian of the Order, and familiar of St. Thomas, by name Romanus; in whose favor perhaps the chapel of St. Catherine Virgin and Martyr was founded by Matthew himself; but because this one was commonly surnamed the Red, he was confused by posterity with his synonym the younger, known under the surname Orsini only: just as both Catherines are confused.

ο. Dextrarius is called by the Italians and French that horse, which is led by the hand; and so to be dextrari here signifies, to be led by someone holding the reins.

π. Of the Pope's head.

ρ. Who namely had succeeded the King in the same obedience, men of the first rank.

ς. It is an absolute nominative for an ablative, too frequent for that age: This therefore, that is, Clement sitting. So below again book 2 v. 83.

τ. Rex grande movet, understand, a matter.

υ. That is the one of Bordeaux, namely Clement, from that metropolis assumed to the Cardinalate, whence also he was commonly called the Cardinal of Bordeaux.

φ. For the city of Poitiers is placed at the Clain, a small river: which afterward plunged into the Vienne and with this afterward into the Loire, loses its first and second name.

κ. Because it lasted almost for eight months from the Kalends of October of the year 1311 to the May of the following year: the same eight months we have in the proemial Prose, and Bernard Guidonis consents, asserting the last session held in the month of May the day before the Nones, as Gabriel Cossart noted vol. XI of the Councils col. 1596; thus modestly correcting his predecessor Philip Labbe, who in the Synopsis of the Councils first published had said the Council held for a year and a half, or (as others) two years. Perhaps the error gave occasion, that it was indicted in the year 1307 for the next two years, and again the Fathers not appearing as agreed, deferred to another two years, and so only begun in the year 1311.

ψ. For Clement crowned at Lyons went around various cities, Bordeaux, Poitiers, Avignon, where he was in his 4th, 5th, and 6th year, until he went out thence, that he might be nearer to Vienne, and might more conveniently prepare all things for the future Council.

The places in our judgment faulty and therefore changed are these:

* v. 7 quæ dulcius, I read prædulcibus.

* 19 Curæ soliciti, r. Curis solicitæ.

* 44 divum, r. durum.

* 63 turbata vento, r. turbine venti.

* 77 Et trahit avectet plebes, r. Plebisq; arrectos trahit.

* 85 fugiunt, r. fugiens.

* 87 latio, r. lactis.

* 95 dantem, r. dando.

* 105 tulit, r. cibis.

* 105 moresque priores, r. morem usque priorem.

* 119 rutilans in lumine parva, r. rutilanti in lumine parvis.

* 120 insignis, r. in tignis.

* 124 Hunc, r. Huic.

* 127 stantem, r. stanti.

* 142 nostra, r. nostræ.

* 158 qualeve pensum, r. quidve repensum.

* 182 Matris, r. Martis.

* Incendit, r. Incendi.

* 227 repostum, r. refossum.

* 228 miranda, r. mirata.

* 228 res fudit, r. reffudit.

* 235 destratus, r. dextratur.

* 238 minoso, r. minosi.

* 247 positam, r. positi.

* 248 concernimus alvum, r. mox cernimus alveum.

* 252 diffusis, r. diffusè.

BOOK II.

Of the discussion of the cause and the canonization itself solemnly celebrated at Avignon.

CHAPTER I.

Therefore when the committed inquiry of great matters the men completed, and by long labors the acted Solicitude a client; the writings of the deeds in figures The investigative process, public they transmit, and seal the monuments with their own [5] Sculptures, impressed on wax; and send the loquacious little letter, which may bear the deeds, and confesses the sum. But Clement willing to inquire the things transmitted, certain men he committed; and in various ways, and many he challenges Clement commits it to the Cardinals to be examined; of the Fathers, while he asks many things, while perchance he wanders, [10] nor always do the things which are true lie open. We sweated there. Others sweated, nor was sweat lacking to any. No one sits for the Father of Fathers, while he attempts single things. This for many, and in many places, and on many days was the care. To bring forth the frail one laid up of so great a one [15] any to heaven: the See of Peter is neither deceived in these things, nor deceives: to whom alone it is given to be able to decree the judgment of so great a one. Not everywhere does it lavish the ample and immense gift, although there was to many the same spirit, and the manners merited the blessed one to be believed [20] Morro and the sacred end, and the wonderful things of his life.

CHAPTER II.

Why do I delay the ardent minds, that prompt to learn? The gifts of God radiate, now now the miracles are clear who all things being proved, of him discussed openly, and by the assembly in turn, and the life shines forth, and the proving witnesses and the counsel [25] of the Fathers confirm. Nor was the safe Apex lacking thence, to the proved ones: laying down the mitre from the top of his head, and kneeling, that a life gracious with virtues, and great miracles to heal diseases he set forth he reports of him in the secret Consistory, the man to have expended: and also having embraced both, [30] he brought forth that this one famous to the world and to be venerated by the earth was a Father, and decreed him to be called sacred-Confessor, prudently acting, and cautiously reviewing the past. In secret are these decrees. Thereupon he summons into the midst, where extends itself into the hall [35] the Palace, various Pontiffs, and all the ministers

CHAPTER III.

of the Roman See, and also the Senate being present he speaks, "And lo, we undertook immense labors, and then in public: and our Brothers alike, which we think you also to know. The things sought before lo we set forth, [40] and the life, and the sacred manners, and the things confirmed we know by witnesses undoubtedly the miracles of Peter once of Morrone; which known openly, nor do we hold them closed, to the increments of the sacred faith, and your salvation." A few things however the Apex disclosed: nay more cautiously the same, 45] and lest by saying more or perchance less he should waver, [and by the common will, he bade single things to be brought forth with a diffuse dictation. Forthwith the ardent ones, placed under the limit of the seats, the Pontiffs sing the things to be praised, and lay open the wonderful things; each sitting in his place, and alternately rising again [50] each in his place, and they ask. That the pondered judgment of the Church should proceed, all rejoicing together, all belched forth, that the worthy one should rightly ascend to the Divine ones. But the Father, the placid rumors heard, says: the canonization is decreed. "Nor is it of the vow to the See, to which alone to declare the feast [55] belongs, or to subtract from our honor such great things, but we wish to discern with the highest sayings of the Brothers: and what the pious God Himself will deign to us and will pour back, we will promptly fulfil: and bend you this with poured-out minds: the heart asks to do this."

CHAPTER IV.

[60] After all things are filed in their figures, and the digested things about to have easy delays; a little On the 5th of May he halted. And the limit being now placed to the sacred things, the glad day rises, the forerunner of the feast, with the drops of the sun bedewing the heat and with recent rains the heat, [65] grateful to the Father, and pleasing to the Clergy, and pouring back the crops, long awaited, under the threshold of the Bull bearing Phoebus before; where covered with the rosy mantle in the amice, and riding the comely hoofed one white with hairs after the wont, the Clergy going before in order he enters the temple, 70] and Clement more famous than the feasts presses on. [in the Cathedral of Avignon, There rises on the summit of a spread-out and strong rock the sacred venerable house of the Mother of God and gracious Virgin, a temple founded in no great scheme as it were in the middle of the City, so on every side beholding the Citizens [75] the place of Avignon; whose part once ruined was a Castle, now returned to common use. This House gave the burning waxes and the liquids of bees, everywhere cast across by beams, and the dripping torches glad, and at the doors poured their tapers their flames [80] in various places, which by their light showed the true beam of heaven, and that this one by his merits with splendors was in heaven supported by the divine gift.

CHAPTER V

And having entered the sacred hall of the Virgin Mother, the festive bridal-chamber is present; the glory of the feathers shines white, the Pontiff sitting, [85] golden it lies hidden to the head, and with gold is clothed the scarlet by the needle and the beauty of the mantle, and varies the rigid clothing the silken byssus under the image of the Fathers. And he sat down on the throne, more sublime than the narrow bridal-chamber: the Fathers sat down on the low seats, white, [90] and all the Prelates: under the spread dust the crowd. And hence he says: "Exult and praise Sion, because great, he holds an oration on the sanctity of Br. Peter, great, and exult; and in thy midst, because the Holy of Israel. Not by ancient nobility shining does Morro make his race, or breast knowing or doctrine great [95] him: but in the woods a long experience makes him cautious. Since indeed the suffrages of the age to the Just this one were lacking: but he was great, and the great life gave the blessed one, and the zeal warming to be fervid through all, and piety, and the humble manner, and conquering the proud [100] Simplicity, and the brightness of mind, and Poverty subtracted from the world, the wonderful strictness of himself, virtue; these made the man great and to be consecrated to heaven, if God shall assent. To us the miracles are clear, duly proved, and the Brothers knew openly, and that long [105] day and great labor discussed them. You therefore ask, and know us about to pray, that God may be present granting every good, and repaying whatever is perfect, nor let Him suffer the Spouse redeemed by blood to wander in such great things, but having pitied may direct our acts." [110] He had said, and rising, we standing by, he says and proclaims, "Come Creator Spirit filling the pious hearts," and intones, Come Creator, and he laid himself on the dust on his knees, bent, and the others also; and rises again: to whom on the head the mitre I placed with my right hand, the least Levite, but the order [115] indeed gave it. He stood thence, until the Choir completes the canticles, then he bids that the scribe unlock the wavering woven things, and read with true discourse the deeds as much at the summit and the Acts being bidden to be read, as after, and as before. The learned one lays open the dictations which the writing of the Bull holds, referring the life, [120] which shines in our meters. The miracles too the Bull holds: we will compose them also more diffusely below, to its increase by our modulation of praise, if the pious Morro assist dictating his songs.

CHAPTER VI.

When these beginnings took a perfect end, [125] and God breathed upon the wishes, and a firm judgment to the petitions; the sublime Apex begins to set forth he openly announces, his vow. "To the eternal Father, and the coeval Son, and the eternal Breath (to whom one power, the highest, omnipotent) the praise, of Mary the gracious Virgin, [130] and of Peter, and of Paul the Leaders, and of Michael and all the celestial Militia the help; and of the salutary faith the increments of the sacred, supported by the divine munition, of the Saints Peter, Paul, supported also by ours,

and by the counsel of the Fathers, and by your suasions," he says,

CHAPTER VII

fame teaches, and famous proclaims to be lifted above the air of the Saints, by the bridal-chamber, his lofty merits persuading, we sanction worthy to be enrolled, and the Just one of the pious we write this one in the number, establishing that everywhere the people [140] celebrate for him the day of his death, and more devoutly all the assembly perform for him the feast of a Confessor, we, to whom alone this faculty for Peter is granted: moreover to the contrite and those confessing their sins, to those present he grants Indulgences: whom the year shall have given to behold the sacred sepulchre [145] on whatever day of his death, five years and five Lents, and within the octave forty and one moreover we relax, if indeed the weight placed for the crime."

CHAPTER VIII

He spoke, and thence the Father jubilating rises into the canticle, "And we praise Thee, O God," he says, and of his sonorous voice 150] the comeliness does not soothe in the image of the peacock: all [he intones the Te Deum: perform this, and glad they sing, and the following verse the Levite sitting at the left, and the Clergy in turn responds. Then the supreme Apex poured the Collect also on high, and it being completed our Amen is poured to him. "I confess" the Levite thereupon, and at the bridal-chambers reverently I compose the Apex to the lofty ones; and the blessed name of the soldier inscribed they recount. Keeping his times the Prelate lavishes wealth, and lavishes those as it pleases indulging, and by prayers the new Saint [160] he invokes, and a recruit is joined to those veterans.

CHAPTER IX.

And the throng being signed with the hand, he predicts openly that he is mindful of Peter, and that he will fulfil the solemnities of the famous Mass and dismisses the people with a blessing. the feasts, and by words he repays the deeds. For the Apex celebrates solemn, he shone with the white ones. [165] And hence with white all to be white: hence the waxen ones with flames shone, and the lights with wandering and tremulous hearths consumed the wonderful smoke, their own fuels being fed. The foundations also here give pious canticles, voices hence resound with praises, the heavenly things are filled with the divine [170] Offices: they return from then for joy glad each to his home; to rejoice is pious, to hope salutary.

ANNOTATIONS

p. So in the preceding book the last verse it is said "to us it is of the vow": yet perhaps also here it would there better be read, votum.

q. Dicere, i.e. to declare.

r. Tantis, i.e. in so great a business.

s. Summis, i.e. the extreme being heard.

t. That is so digested, that they could easily be perfected.

u. For the sun then was in Taurus, inasmuch as the 5th of May: but the sun enters the sign of Taurus about the 20th of April.

x. After the wonted manner, the Cardinals, Prelates, and the rest of the Curials going before the Pope to the church: yet they did not go prepared, but in woolen cloths.

y. For the torches and tapers represent Christ the Lord, who is the true light.

z. So above book 2 of the Coronation v. 142 the Tiara is described, "white with the bark of peacock feathers."

α. Golden, namely the crown woven before the tiara itself, and that broad.

β. Because in the pluvial of the Pope were images of the holy Fathers, of silk and gold worked and with the needle, of Cyprus or English work.

γ. The little gloss, "great low ones": that although lower than the Pontifical seat, yet they may be understood to have been great.

δ. White, i.e. clothed with surplices, as I esteem.

ε. Because he sat on the ground.

ζ. Because the theme of the Pope was: "Exult and praise, O habitation of Sion, because great in thee is the Holy of Israel." Isaiah 12, 6.

η. Because the Pope used these words, "Br. Peter of Morrone to be canonized, if it shall please God," before the canonization.

θ. In every discourse and letter the Pope calls the Cardinals, Brothers. If however specially he calls some, he calls the Bishops alone "Our venerable Brothers"; the Presbyters and Deacon Cardinals he calls in letters etc. "beloved sons."

ι. Here again superabounds for the sake of completing the verse the conjunction, que.

κ. The Pope, after he rose stood, until the choir completed the Hymn, which the Pope had begun, "Come Creator."

λ. Labantia, i.e. running: for the dictations waver and run, although not so, nor by that law as meters: but he understands the Bull described in prose.

μ. Culmine, i.e. in the Papacy.

ν. That is, the universal Church; for the universal Church is subject to him: and on that account the Pope can command, that at the death of some Saint he make a feast.

ξ. Quadrages, i.e. Lents.

ο. That is forty-five, namely days.

π. Of the penances enjoined on him.

ρ. For the Pope had not a tuneful nor placid voice: nay he sang badly, in the manner of a peacock, which sings badly.

ς. "Pray for us, Blessed Peter, Alleluia."

τ. The Deacon serving the Pope on the left side.

υ. "That we may be made worthy of the promises of Christ, Alleluia."

φ. In the order namely to the Blessing, with the Papal Indulgence to be received, the Deacon in the name of the whole people makes the Confession.

[χ]. After the wonted manner saying, "The blessing of almighty God" etc.

ψ. Because about to do of a Confessor he took the white paraments.

There follow the corrections made by us to this book:

* v. 1 Magnis, r. Magnarum.

* 13 His, r. Hæc.

* 19 en, r. &

* 38 nostriq; simul, r. nostri pariter.

* 56 dictum, r. dictis.

* 59 facile, r. facere.

* 67 Acta feres, r. Anteferens.

* 76 spatium, r. sacrum.

* 85 lactescit, r. latescit.

* 93 An, r. Haud.

* 94 Pertusve, r. pectusve.

* 97 Hæc, r. Huic.

* 104 decessique, r. discussit &.

* 105 ergo, r. idque.

* 106 omne, r. adsit.

* 112 pectore, r. pulvere.

* 113 Quique, r. Quoque.

* 114 dextris, r. dextra.

* 116 cotecta, r. contexta.

* 119 quidni, r. quin &.

* 128 summus, r. summa.

* 161 apertum, r. aperte.

* 163 repensant, r. repensat.

BOOK III.

Of the Miracles of St. Peter, both those proposed in the Bull and those certain to the Author from elsewhere.

Hitherto diffusely the praises of the great feast, in which the pious one in the empyrean, and the gleaming host above is inserted into heaven, the famous Confessor and gracious, we have composed, and the merit of his life, and the rustic things long ago, 5] afterward confirmed in certain ways: now it is right to say [About to narrate the Miracles of the Saint, the wonderful things of the man, radiant to the age with solid signs, and above nature: by which two things is made patent suffice (because often to the evil to show the true [10] is given to these) but the name only more readily to those is conferred, to whom nature itself is lacking, or the learned hand of art, or perchance the manner: for the times confirm whatever they do; but our wonderful the instant perfects. The life also not alone proves, because known only [15] to God alone is the life of man, by whom whatever work is done with intent, the more perfect end to him known, whence we ascend the ample star of heaven: nor do we desire to unlock the wandering, but to lay open the certain we are deficient; and faith very often believes, what a narrow [20] genius does not prove: to abide in the stable is grateful, and what the consecrated sentence of the See of Peter teaches.

CHAPTER II.

A woman afflicted with bleary labors, and now blind in her eyes, and lacking sight, whom no of the blind woman illumined, art could heal; trusting that by the gift of Peter the blemish [25] could be wiped from her eyes, was led to the heights of the desert: and when a small Cross, sent of the Saint's gift, she had placed on her empty lights, and anxious herself had signed with the help of the Cross, her husband carrying her; forthwith, God pitying, her lights the sight [30] receive, and she rejoices seeing, and they rejoice seeing.

CHAPTER III.

When a huge madness had so vexed the panting mind of another, that often bound of heart, the mad one restored, and with the knots of chains everywhere binding he was, lest perchance to himself, or perchance to a companion [35] he should be a hindrance; led to the spectacles of Peter mad, the bread being exhibited he feeds himself, which the Saint to him had conferred: and quiet returned, through each thing master he is made, and at no time afterward the boy feels the course of that huge or the madness.

CHAPTER IV.

[40] Lo, a girl gravely, while a putrid fistula her cheeks inveterate makes, trembles fixed with pain, the fistula cured, lest she lose her flowing foot, or the small one cut off: for the fearing physician compels the parents to tremble, so great love for children, piety, so great compassion is. [45] What the Father himself? he groans: what the Mother? she lays open murmurs: what the woman? she retains tears, but troubled pours them. It had come to Peter, the little girl carried before him: thence the pious one afflicted suffers, thence he heals. For making three signs of the Cross over the ulcers, sound [50] he rendered her, so that in a little while no traces remained of the ulcer: it is not doubtful that the clear expiations cure.

CHAPTER V.

Another whom a consuming Hectic fever makes likewise the hectic woman, weakened to recline in bed, nor to rise, although she wish it, her life suffers; by the favor of a minister [55] reclining under a cloth an hour, which Morro to her lying had sent; rising, distrusting the physician, her parent she gladdens, and rejoices in the pious one, and reveres the gracious one.

CHAPTER VI.

And the deformed scrofula on the hand, being signed by him he goes away sound, cured by him: that tumor standing above scrofula. [60] hid itself in a little while, most like to a hen's egg.

CHAPTER VII.

These things he performs dwelling in the deserts, and staying in the desert Morro; but assumed to the heights of the supreme dignity, as Pope he cures the contracted,

he ceased not from signs. A woman contracted through her limbs and not able to bear herself, carried by the help of her father [65] whence he was about to make his way; the devout signs of the Father receiving with the right hand, is cured in an hour: the faith fruitful, and the honor fruitful, the most fruitful reward lying upon his merits from the divine power.

CHAPTER VIII

And in like manner is cured, suffused with color [70] a woman somewhat saffron-colored, sick, not trusting her steps. and the jaundiced one, but the blind one being deprived.

CHAPTER IX.

After also on the throne of the Papacy's summit the Hero placed himself, the injured sight restored by the light the Cross of the Father, smeared on the eyes and hands of the powerful one.

CHAPTER X.

The precious Cross to the man, at the time of death a sign [75] flashed forth, but small, shining, turned with a whirling in the middle of the little door; not set in the posts, but in the empty air flying, until the body thence was removed. At his death a cross appeared.

CHAPTER XI.

After death holding the celestial secrets, a poor man, rich in wealth, and a powerful star, and filled with gifts, 80] he renews signs. For a man lacking voice, and trembling in tongue, [afterward the mute and paralytic is aided, and trembling in every act, nor firm in his steps, clinging to the little couch (because his members flow, nor do the joints resist) led back to the places, in which he passed his wonderful life of the desert, and girded with the Father's girdle through each [85] member, lying he rose rejoicing, and rendered praises sound, and from all knows not the perils of disease.

CHAPTER XII.

And so another had lost the conveniences of standing and walking, sensible, and the use of his swift hand (and more sadly): deprived of walking, reclining in the church by night, where the body was buried [90] of the gracious Morro, rising in the morning he finds himself sound forthwith, and confesses himself. But two women, by a phantasm of the night, drawn contracted, had lost the right side: and lying at the tomb the two contracted women. forthwith, and by the merits and prayers of the Saint they are aided. 95] These decrees Clement gave, these the Bull also with sonorous [To these the Author adds those known to him, little letters lays open. The clemency of Christ in speaking what is willed, may give the power; knowing thus to proclaim the true, as we desire faithful. For things seen by the faithful from now, nor suspect to the eyes we will belch forth, known long ago [100] to these, before whom these things had been digested, or by whom these things expended, dear to their own and to us through all.

CHAPTER XV.

For on a certain day, full of sweetness Morro and of an ardent mind, hastened to go to the lands, that being about to cross a place among rocks, that he might behold the crops, cultivate them, water them with the rain [105] honey-flowing, or perchance seek a place for the strict Brothers, or shut himself in a cave of the desert: nor would he believe anything else worthy of himself ever, in the wonted mountains not prone to run everywhere. While the ridges, with the rocky woods white on every side, 110] he goes through, two companions accompanying him; [impeded by snow, lo the snows hide the way, and the dark snow darkens the heaven falling, and pathless things meet the wearied while the summit of the hill splits itself. To proceed Morro is not able: but trusting and supported by the help of Christ 115] he leapt across, and turned stood; and his companions paternally [he leapt across it, that they wish to cross he exhorts, and more swiftly both the fearful ones he solicits, and the astonished to see the new and wonderful thing of the Father: and to these hesitating, he says, [120] "Let the son earnestly now obey forthwith there, warm with the fire of faith, supported by a staff and praying, by the merit of virtue; which prefers to subject its own and made his companions leap across. to the wishes of another's commands. Trust ye: safe is the way; and the subjected one will firm the doubtful paths." Trusting these things the youths cross over the cut-off perils, [125] and wonder at the man, nor do they know the instruments of the leap. Great is the virtue of the mind and great the power: free thou art made, if thou wilt be a servant; the servant also free is raised, if the balance falling so falls down to the lowest, so it may lift the side raised through the windy air.

CHAPTER XVI.

Gregory ascended the sublime honor, and ardent held the venerable Council the Rhone and the Saône surrounding the City; this one, all his wishes everywhere completed, prepares to return to his cell, returned through the fields [135] both of the city of Lucca and of the cultivated regions around Pistoia. To the man a youth, crowned in face, and on a white horse white sitting, with curls reddening with gold hair, and fortified with the point of a smooth right shaft, which he often brandished with his hand and shoulder, [140] made himself a companion to this one going, and says, "Wherefore through places suspected, and not pervious to your steps, further through a way beset by robbers, do ye tend into death, or great perils of things?" But Peter and the Brothers (for three are associated going) said, "And aided by Christ as leader we tend this way, [145] by which we hope a safe journey: let there be a formula to us and a faithful protection to his own." Then forthwith that one pledging obedience, glad departed; the going ones he exhorts. While Morro attempts to proceed the way, and by them attacked, three, to whom an uncertain doubtful one to commit his life, [150] joined themselves to him. Fearful they accompany, and those men they held suspect. It is proceeded: a narrow way they found. Then to the followers seemed apt the narrow species of the place: each invades his Companion: whom three famous serpents with foul cuirasses, thrice by miracle defended, [155] grim in their eyes, and roving in their tongues, nay with mouth cut off invade the trembling ones, and labor to devour those. Then Morro favors with piety, and the Brothers in turn pray, and each protected his own friend: and the robbers walk by the ways. But thence with quickened [160] courses, and moved by sluggish piety, of harming while the dire way offers itself with the limit closed, they invade again the safe ones with pure sweetness: whom also the divine custody pious covered so again. Then Morro attempting to precede his own 165] (for he studied to keep the bull, by which his vows followed [and led by an Angel; holy were, the strong one) is withdrawn from his companions, with difficulty that they should take counsel, because to trust the depraved is death. Lo a following youth, comely in gesture and face and cheerful returning, meets, and laying open hidden things; [170] "Did fear invade? Had I not preferred to associate in the withdrawal? Now therefore let us stretch the way, and lo me a companion: I will protect the journey, because there will be no cause of fear": and weaving the sweet things of words, the Brothers he addresses, and glad going, having embraced the reins [175] of the hoofed one, and casting the shaft far through the ample air, as a learned one, with no effort with his right he takes it up, and firms the spurs of his feet in the stirrups. appearing in the form of a horseman, A beautiful horse, and a pleasing gesture, and a comely face is the countenance, and sweet to speak, and the sincere level [180] of his manners: and those placed in the place he dismisses, the friends. "Now know yourselves to stand in safe places, Brothers," he said, and turned away disappeared. Thence serene, "Forthwith praise this Minister of the highest King, Morro says, "O how wonderful is the protection of God to His servants! [185] An Angel all-powerful, sent down from high heaven, came, and consoling the afflicted in the time of the mishap this one was; meeting not known, ever the supreme Christ is present to the doubtful ones tending more swiftly to Emmaus." And prostrate on the earth the Hero pours sighs: [190] he pours, and the oppressed ones from then the sacred visions soothe. Therefore be faithful to God, hoping; He restrains; He covers; and firms His own, nor does the Author desert.

CHAPTER XVII

Did the Father know things to come? His mind is conscious of the pure, unlocking the secrets of God foretold to Latinus; [Likewise that he foreknew the death of Cardinal Latinus and that he would be Pope,] [195] whether the death of the Father of the neighboring death, that he should believe himself rather ash, than supported in the Cardinalate; or because also he had been bidden, as to Brothers, the arduous things to all the Cardinals to write, to propose the sacred Pontiff to the See they should hasten; which unless they hastened, [200] the wrath of God would gravely rage, and the wrath fervent. And as to him death quickly came, so glory a little after also. Nay remaining Pope he prophesies things to come and that Boniface would succeed him to the gracious successor, whom Pope and now to be future he hints, and to others more expressly that also he reveals. [205] By the mouth of the Pontiff thus it goes, and others confess "O happy one! to thee a great thing is given, to thee a great thing desired the now true Elias affords to Elisha as a gift, that a twin Spirit be to thee, and the gift of speaking, and the gift of ministering miracles to us." [210] But thy simplicity, perfection, and the pure religion of mind, the devout faith, the firm hope of salvation in that one unlock themselves, that sweet, in all things truthful, all the sins committed of thy age thou layest open to whom also he wished to confess after his abdication. to the supreme Apex: which cause compelled the old man to remain, [215] after the Papal honor yielded prompt to depart.

CHAPTER XIX.

If perchance thou wouldst wish to know greater things, the life inspect: if the life, the inveterate times survey: if the times prudent thou embracest, receive the fame: Synopsis of the virtues of Peter: if the fame the odor regarded, do thou look up to the Brothers: [220] if the Brothers, mayst thou also read the institute: the institute of the desert also if thou shouldst grasp, thou wilt love greatly: if now by sweetness drawn thou art allured, measure thy strength through each thing: if thy strength, the examples of the law, follow: then perennial modesty, and candor, and the loose modesty of the tongue, [225] poverty, and strict sustenance, curbing luxury; and piety, and the humble manner, and the fraternal integrity of mind, to be imitated by thee, to be venerated by thee will occur. Do not halt thy step: but look back cautious, that the supreme Apex was chosen after the times, and that [230] so suddenly, knowing so little, by the help of so many knowing; and ruling the world's orb he knew himself, casting off the summit: that to the Brothers he confessed the hidden things: no less worthy of an encomium, nor of a lesser praise I esteem, that a fugitive, that the flourishing cause of the fugitive: [235] and that willing, and unwilling to prolong his flight summoned, hither he returned, and spurned the wrong; he avoided the inept sloth; and the old man having embraced the Eastern celestial manners, pursues them; and seeking the ancient life through the times, having performed which he enjoys heaven, and beholds ruling [240] all things God, and Christ the Leader. Not he repeats the judgment, which often is given, and the author purged what perhaps was of the Throne: and the same filed, whatever errors willing to comb, while he breathes on high.

CHAPTER XX.

And when I unfold the things conferred with the other merits of Peter, [245] I am compelled in weaving to diffuse the given gift; lest as ungrateful I be silent, or perchance proud The Author confesses, I ascribe, or perchance wandering, the gifts which I took, when the hope is to attain things greater than its merits. Lo I unaccustomed for a long time now to the Muses, [250] after as it were fifteen years, many running, undertook to narrate the holy Peter above the air. that being long unaccustomed to versify, A wonderful grace helping acceded to our small verses. Lo, long ago turning over verses very often, to have made fifteen in a glad day and at most [255] twenty, or more rarely more: now the orbit to us of forty often hastened, of Six Saturn?, to write as I could, or another slow one would write, twenty: and more feet sometimes within an hour unforeseen I, four times revolved by the circle, [260] to pour, as a slow one I marked the meters with figures. The matter not cultivated before, nor the verses long ago these the last work he completed. turned by the hand: and we gave days above all five and twenty over. Not to us the glory, to us,

but let it be to God and Peter. To men who undertake great things, [265] these things perchance would be little: we esteem them gifts. Glad in these let us praise the one placed in heaven: and thence let the heavenly fasces, the Clergy, and the people following the institute of the Father, and the situations of the world, and of the Terra di Lavoro whence sprung, and the beginnings of so great a man rise.

Many indeed and illustrious miracles Celestine the fifth did, which are not in this book, or did not come to the ears of the Author, or he was unwilling to write them.

RECAPITULATION.

[270] Now to myself now I return, and seem to see what did the highest piety of God, what the grace, or what of the supernal counsel the abiding loftiness, while it made me grasp the work of so great a Saint. Since indeed, who ignorant of these things, or what I should do, began, I sang the pious things sown of Peter; [275] ignorant, who should bear back the diadem of so great an Apex the sacred Pope, to whom the pomp at the sacred things should allude in the City, or what end should grow clear everywhere to the age of Morro, and whither our Sabas should tend even; whither a youth I should delay, eager to consume the begun thing, [280] or in what place: for (I will speak the true) we undertook, I say, this work, and twice took the twin ones Nicholas the fourth presiding, and turned the verses in their own circle: and because to crown the highest triumph with pompous trappings was the intent of the mind, to mount three hundred verses [285] there was no hope: moderation curbs such great things. Thence the grief of the delay of the Roman See: and those we wrote, as the slow fate demanded in order: and the wonderful creation of Peter occurred, wonderful: but the wonderful decease of the same Father in our [290] measures explained: nor was it permitted to take a pause, to take it, we now long ago borne to the heights of the Cardinalate. Hence our Boniface himself triumphing, in the sacred City unlocked the Apex, after the times, why not? impatient by his novelty to run through in meters. [295] I myself prostrate to pause thereupon and an end to the little book to place: nor was it permitted: for after a time laid up among the stars that sacred old man, by surname Morro, stood forth, three times five years gliding being completed. There occurred, how lofty a day, how grateful to one wishing [300] to write: nor had it been placid to dismiss to the lands, whom inserted into heaven God Himself, more powerful than all, caused to be written above the air by the hands of the Church. Thence the songs of Peter once of Morrone again, while it was permitted, while the sad Spouse vacant looks up to her friend [305] afflicted by deceits, the consolations of the mishap we composed, and the gracious one placed in heaven and to be venerated by the lands. Now therefore the pious Supernal one to ask: we can, and to bend to us the divine mind especially, that by his merits the realms gleaming of quiet [310] his, the omnipotent Father may grant, and that the coeval Son, inspiring us may the gracious Spirit give. The honor of praise, and the glory of praise, and the sonorous of praise be expended on the Three; let the glory of praise be to Peter the gracious Confessor, wonderfully giving his songs, [315] with whom joined to the heavenly ones may we reign for ever. Amen.

ANNOTATIONS.

c. That is, miracles.

e. For an hour only.

p. Namely the virtue of humility and obedience.

q. Because they did not see by what instruments, or in what manner they crossed.

r. The preceding miracle is found indicated by no other author: the following also Ailly and Maffei book 2 num. 6 have.

s. Why he should say Gregory IX (for of this one it is treated) who was Capuan by origin, led from the East, I would not grasp, unless below v. 236 the Eastern things the Author himself by a marginal little gloss interprets Celestial. He hints therefore that Gregory was given from heaven.

t. That is, at Lyons.

u. Namely Br. Peter.

x. For they were robbers or evil men.

y. The famous ones seem here to be said, the hungry ones, although the quantity of the first syllable being short opposes: for in these the Poet is not everywhere scrupulous, as has appeared by more than one example.

z. For Br. Peter and his companions helped those robbers, as friends.

α. Because a third time the robbers invaded them.

β. The Papal privilege which he obtained in the Council.

γ. So that they stuck doubtful what was to be done by them.

δ. Namely the Angel who first had offered himself to them.

ε. Stapiae, stapides, staphae, as unknown both in thing and name to the ancient Romans, are not found among the writers of purer Latinity: the origin of the word seems to be from the Teutonic stap a footstep, a step, whence stappen to fix the step, to form steps: opstappen and asstappen to ascend and descend.

ζ. For they were always rejoicing of the grace done to them.

η. For the prophecy was verified: because Lord Latinus died, and that Br. Peter himself was elected Pope: and it seemed to consonate with what was said, that he should write to all the Cardinals, as Brothers.

θ. For from the mouth of Lord Boniface the Author heard, that Celestine being Pope hinted to him that he would be future Pope after him: and also the same more expressly the Author heard from others: which it is wonderful was not observed by other writers.

ι. Namely Christ. But this unless it were so placed in the margin, deservedly Elias would be understood as Celestine, leaving to Boniface, as to Elisha, a double spirit, of teaching and doing miracles.

κ. The Author addresses Celestine.

λ. That is, to Celestine the cause of remaining at Naples after the abdication was the will of confessing to the new Pontiff, when he was elected.

μ. Again superabounds, que.

ν. That is, after the long vacancy of the See.

ξ. Huc, i.e. into the Pontifical dominion, nay to the Curia of Boniface.

ο. God did not severely judge Peter, but purged whatever perchance in the Papacy he transgressed.

π. Br. Peter himself also chastised himself, willing to expiate all his errors.

ρ. To Br. Peter.

ς. Morarer, i.e. how long I should delay to consummate the begun things.

τ. For he began at Rome, and finished at Valence.

υ. That is, the four years in which Pope Nicholas IV sat we expended in the Poetic study, intending to embrace the ceremonies of the Pontifical Coronation of any one in about three hundred verses.

φ. Pausam carpere, i.e. to cease from work: but for the sake of completing the verse the verb Carpere is repeated.

[χ]. Because not immediately after he was a Cardinal he made the work of Boniface, but several years after, namely about the year 1300.

ψ. The state, namely the Cardinalitial.

ω. After namely he had written the work about Boniface.

aa. Supernum, i.e. Saint Peter.

bb. There follows the wonted clause: "Of the famous Canonization of St. Peter of Morrone the Hermit, who of his own accord yielding the Papacy returned to the desert, the book ends. Thanks be to God. Amen." And a verse is added, used by several cloister writers after the completion of any codex: "Who wrote let him write, let him ever live in the Lord": and finally: "Lord Celestine of Aquila made the first," that is, wrote it, doubtless a monk of that Order.

But what we thought to be corrected in this third Book, these were.

* v. 25 lentum, I read lecto.

* 54 Ille, r. Illa.

* 54 nisi, r. sibi

* 77 quid, r. quoad.

* 78 tenent, r. tenens.

* 91 te templo, r. extemplo.

* 95 his r. hæc.

* 97 dat, r. det.

* 107 inquam, r. unquam.

* 108 ne, r. non.

* 118 nec nec, r. & ad hæc.

* 122 quod, r. quæ.

* 149 sed mittere, r. committere.

* 155 vocare, r. vorare.

* 160 sævi natu, r. segni motu.

* 166 inquam, r. ægre.

* 177 scapiti, r. stapiis.

* 187 atque, r. usque

* 210 perfecto, r. perfectio.

* 219 suscipe, r. suspice.

* 238 senes complevit, r. senex complexus.

* 247 munere, r. munera.

* 260 signabat, r. singulam.

* 272 pendere, r. prendere.

* 272 Sanctum tantum, r. Sancti. tanti.

* 275 tantus apex diadema reportat, r. tanti apicis diadema reportet.

* 279 moratur, r. morarer.

* 309 Præcipuam, r. Præcipue.

* 312 sonorus, r. sonorum.

Thus far those things: in which perchance the Reader will find some, which either he would not have changed, or would have otherwise and for the better changed: wherefore about the punctuations also I would have him warned, that all were formed by our judgment, and often most diverse from those which the transcript had, contrary to every sound sense: so that nothing hinders but that anyone wishing to read or correct something otherwise, may freely do it, without any respect to our punctuations; these being changed thereupon about to find something of better sense, which lay hidden from us.

THE OFFICE OF THE SAINT

Composed by the same Jacobus Cardinal.

To the Religious men, dearest friends, the Prior General, the Definitors of the General Chapter of the Order of St. Peter of Morrone, Jacobus, by divine compassion Deacon Cardinal of St. George ad Velum-aureum, health and the affection of sincere love.

The history, which long ago begun by us in heroic meter, in this time of the past vacancy we completed with devotion; the life, manners, rule, election to the Papacy, deeds in it, renunciation, death, canonization; lastly also the miracles of the holy Father, Confessor and Pontiff, Brother Peter of Morrone, formerly Pope Celestine the fifth, of your Order and especially observance under the rule of B. Benedict the Founder, supported (unless we are mistaken) by an arduous rhetorical and veracious description; and the succinct prose, unraveling the matter of the same history, to you first and to your Order we decreed to destine. But the manifold occupation of business, while it did not permit us fully to attend to the correction of the aforesaid work; was the cause, that now to you and to your Order

the same narrative little work corrected should not be sent. But lest meanwhile the little measure of our devotion be silent, nay rather under the music of sweet harmony I and your choir may jubilate with praises to the same excellent Confessor; the three Responsories, together with the Verses, the Alleluia in letter and chant, and the three Orations composed by us about the same Confessor, through Brother Peter of Romano, Prior of the monastery of St. Mary of Collemaggio, of your Order, the bearer of the present, who lately for the business of the same order had come to the Roman Curia, we destine. To the praise therefore and glory of the same Saint, what we send, gratefully receive; and apply them to his festive Office to be chanted; weighing not devotion from the gift, but (as we ask) somehow the gift from our devotion; and have him a propitious intercessor for me with God by your prayers, whom both to be asked for me a sinner, and to deign to intercede for me we trust entreated. Given etc.

RESPONSORY I.

Thee, cultivator of the desert, we venerate as the beginning of our espousal: whose flagrant simplicity of truth, or a cloud filled with the founts of heaven, flowed down honeyed and dewy. Alleluia. V. For thy wonderful sweetness in the bringing back of sinners, and drawing them back from death; ruling by word, raising by example. Honeyed flowed down etc.

RESPONSORY II.

He is made a Monk, who was Pope; and a simple Priest, the Prelate; and bowing to others, to whom the royal scepters had obeyed. Alleluia. V. The sacred diadem of the Empire and the two-horned mitres: To whom etc.

RESPONSORY III.

We unequal to thy praises, Father, demand to be helped by thy prayer: that whom we celebrate as having obtained the celestial things, we may follow thee in the humility of virtue. Alleluia. V. For every one, who humbles himself shall be exalted, and who exalts himself shall be humbled. Thee in virtue etc. Glory be to the Father.

ALLELUIA.

O happy one! treading the Papal honor and the highest things, and having surmounted whatever things, and conquering through all luxury thou enterest the celestial soil, and earthly things for the supernal thou changest, and by the end thou provest thyself to attain the palm.

Oration.

May, we beseech Thee, O Lord, the prayer of Blessed Peter Thy Confessor and Pontiff intercede for us with Thee acceptable, which may both make us imitators of his humility, and lead us to the consortium of his felicity. Through our Lord etc.

Secret.

The obedience of our devotion, O God, having pitied admit, which by the intercession of Blessed Peter Thy Confessor and Pontiff, may be rendered to Thy Majesty so much more acceptable, by how much it is supported by the interpellation of a greater patronage. Through our Lord etc.

Postcommunion.

May the celestial Sacraments taken, O merciful God, purify us, which on this present day, for Thy honor, in the sanctification of Blessed Peter Thy Confessor and Pontiff we have received reverently. Through our Lord etc.

Antiphon at the Magnificat.

Gracious Father, remember thy sons, whom sacred Religion has brought forth, and remembering teach, and the learned ones preserve, lest they perish, but go, into heaven direct the paths. Alleluia.

Antiphon at the Benedictus.

Thee inserted into heaven we ask to assist us on the lands, that we may follow the famous Father into the heights. Alleluia, Alleluia.

ANNOTATIONS.

e. That is, from death.

THE LIFE

By the Author Peter of Ailly Bishop of Cambrai, afterward Cardinal of the Holy Roman Church, with the title of St. Chrysogonus.

From the Manuscript of Rouge-cloître, collated with the edition of Lawrence Surius.

Peter, Celestine V, Supreme Pontiff (St.)

BHL Number: 6751

A. BY PETER OF AILLY.

PROLOGUE.

To the Religious of the Order of St. Celestine.

Inclined by the charitable prayers of certain venerable Fathers of your sacred Order, dearest Brothers, fearing although and trembling, I presume to write: who about whom? Surely Peter about Peter, a Bishop about a Bishop: but a small one about a greatest, a lowest about a highest, a wicked one too and a most unworthy sinner about a celestial and most worthy Pastor of your holy Flock the first and chief, nay rather of the whole once Christian Church the most holy Prelate Celestine. Whose life and wonderful deeds, now radiant throughout the whole world, while I am eager to commend to letters and with my words polluted, rather than polished, to illustrate with praises; a thing surely unequal to my strength and also to my merits I undertake: and I fear lest, overwhelmed by the weight of the praise which he merited, I rather detect the imbecility of my genius and the rudeness of my eloquence, than represent his virtues, as is fitting. But trusting in the supernal help, and the suffrage of this Saint and of your prayers, I begin the history.

INDEX OF THE CHAPTERS OF BOOK I.

The first book about those things which were written by himself with his own hand concerning his early conversion and conversation, and left in his cell, contains the following Chapters.

THE HISTORY OF BOOK I.

In which are adorned the Writings by the Saint himself.

[1] There was therefore a man laudable for exceeding virtue, in thing and name Peter, on the rock, which is Christ, firmly stabilized, and stably firmed: who upon the indissoluble foundation of this solid rock from his boyish beginnings profiting through the increments of virtues, merited to come even to the perfect man. He therefore born of Abruzzo in the parts of Apulia, more noble in spirit than in flesh, and in mind than in origin, of parents humble in worldly nobility, but noble in Christian virtue, arose. But to his father, Angelerius by name, by Mary his wife, there were, like the Patriarch Jacob, born of pious parents: twelve sons. The devout parents were free, as much as their means was, for the hospitality of the poor, and the largition of alms, and other pious works: and they asked God with assiduous sighs and unwearied prayers, that of the offspring given to them by Him He would choose some one, to be more specially devoted to His services. Nor were they frustrated of their hope: because God does not desert those hoping in Him. This one indeed of the twelve Brothers, like another Joseph, singularly beloved by God and to be foreordained to His services, the divine providence, wisely providing all things, by many indications, and wonderful and memorable signs declared. For at his birth to his mother, while the boy went forth from the womb, as if clothed with a certain religious garment he appeared. And when he had scarcely attained the sixth year, he profits in wisdom and grace: so great and so wonderfully did divine grace shine in him, that he perceived nothing holy and religious by hearing, which hidden in his heart he did not keep. Whence also bringing forth good things from the treasure of his heart, he was often wont to say to his mother; "I wish to be a good servant of God." So the spirit of liberty, breathing where it wishes, sweetly inspired into this boy the divine servitude. So the holy boy profited in age; but above his age, the Holy Spirit cooperating, more and more he profited in wisdom and grace with God and men. Wherefore his mother magnified the Lord, and in God her salvation spiritually exulted.

[2] But his father now being dead in a good old age, his wife being left with seven sons (for then the others had died) the blessed mother, and truly blessed with such offspring, decreed to deliver this her son to the school and study of letters. the father being dead he is applied to studies, But on that night, on whose former day the boy began to read, the dead father appeared in dreams to a certain godmother of his, saying to her: "My wife has resolved to deliver our son Peter to literary studies. O how well for me and for him and for many others! Say therefore to her, that if ever she truly loved me, now in this let her show it, that she constantly perfect what she began." Nor is this to be believed to have been done without a special provision of God: for the enemy of the human race, envying the happy successes of this boy, strove to impugn the holy purpose of the mother through himself and his ministers. He tempted first the boy, that he should not give his mind and effort to study. He tempted also from envy his brothers, the demon attempting in vain to impede this. as once the brothers of Joseph, and they reproached the mother, that while they labored, he was free for leisure and quiet. He tempted again a certain rich man of that land, who flattering the boy, said that he would constitute him heir of all his goods, that so through secular desires he might lead his mind away from the love of Religion. He tempted finally his mother through a certain divine, or more truly diabolical man, who persuaded her to take this one from study, and to instruct another lesser son in letters, because this one would soon die, nor would become, as she had hoped, a servant of God. But not even so could the constant and strong woman be changed from her purpose; for she remembered and thence was comforted, and thought and oftener revolved in mind, the things which had been said about the boy, and there was verified in the handmaid, what the Gospel speaks of the Lady: "Mary kept all these words, pondering them in her heart." Luke 2.

[3] But the faithful God, who permits no one to be tempted beyond what he can bear, after the aforesaid diabolical temptations, applied also divine consolations, and gave (as He Himself promises in Scripture) with the temptation the issue. 1 Cor. 10. If thou seekest the manner, hear a thing wonderful to say, and new and unusual to hear. He enjoys divine consolations while still a boy; That boy was still most simple, and now first in a short time had learned to read the Psalter. When the most blessed

Virgin and St. John the Evangelist standing beside the cross of Jesus he often saw, He seemed to descend to him, and consoling him to chant the Psalms with him most sweetly. The Angels also fallen from heaven, as his pedagogues instructing him, he saw in dreams to assist him; and if perchance after the manner of a little boy with his coevals he had been tempted by the devil to say or do something less seemly, to correct him with a sweet rebuke and pious chastisement. His mother moreover saw in dreams, that this boy was the keeper of many sheep, white as snow: which she understanding too literally, was a cause to her at first of no small trouble: but afterward this trouble was turned into admiration, and the admiration into consolation. For the son, when he was scarcely twelve years old, now as it were by a prophetic spirit spiritually expounding the dream, foretold that he would be the pastor of many good souls.

[4] But neither are the stupendous miracles to be passed in silence, which for the consolation of the mother and son the Lord deigned to do. The mother had been for the space of thirty years and more held by so grave an infirmity, that she had lost the due vigor and use of her right side. She, the mother being healed by miracle, as devout to God and full of faith, in hope of cure sets out on pilgrimage to a certain holy place, and in one night being restored to her former health is cured. Here also her son, while he was still a boy of three years, struck with a sharp wood in his right eye, is blinded. But the physicians despairing of its natural cure, the mother did not despair of the spiritual medicine: but trusting in the blessed Virgin; carrying the boy to a certain church of hers, there one night she watches and prays: and while the maternal eye amid the devout suffrages of prayers weeps, the eye of the son in the morning itself sound and without blemish is restored. What more? Another son also now grown, while he was binding the harvest, an awn of grain clinging to his eye, for many days running here and there, his and his brother's injured eye is healed, and seeking help and not finding it, day and night for excessive pain cried out. The mother pitying him, turns to the former physician, and that to this son, as also to the other, she apply a remedy, humbly entreats. And lo, the light of day coming, the younger son looks into the brother's eye: and the awn, which was in the middle of the eye, without any medicament, taking it with his fingers only, casts it out, and restores health. Again the devout mother, in a certain time of great famine bread failing her, when for sustaining the life of herself and her own no human remedy remained, fled to the divine, and now in herself and her sons experienced, succor; and turns herself to the Lord, and suppliantly prays, that to this necessity He mercifully provide. But in the morning she commands her son, that he take a sickle, and go into the field. He refused, saying: "To what shall I go? The harvest indeed is still green: I shall profit nothing": for it was not yet the time of harvest. At length however he enters the field, obeying his mother; in the middle of which so great a harvest white and ripe, as had been necessary for them, is found. Nor do I think to be passed over another memorable miracle, which happened to that same little woman. and the domestic necessity is succored. For when she was most devout to the Saints of God, and venerated their festivities with great honor, on the feast of the beheading of B. John the Baptist, because on the following day it was needful to make bread, that evening wishing to dispose the leaven she began with fear to put water into the flour: and lo, the whole mass of flour suddenly seemed to teem with worms. Then she trembling and falling to the ground, prays pardon of God: and immediately the flour returns to its former state. Great are these and wonderful works of Thine, O Christ, and whether by the merits of the mother, or of the son, or (as we piously believe) of both they are sacred, to the glory of Thy name and in reverence of this Saint, they will be to be proclaimed for perpetual ages.

[5] Hitherto therefore the boyish years being passed, henceforth we proceed to the deeds of a more advanced age. And so the holy boy, made an adolescent, so now fervid with the love of the eremitic life and of solitude, that to his heart that prophetic word might deservedly be believed divinely inscribed: "Lo, I have gone far off fleeing, and abode in the wilderness." Ps. 54., Ps. 83. And again that: "I have chosen to be abject in the house of the Lord, rather than to dwell in the tabernacles of sinners." But because at that time there was no servant of God in his homeland, Peter exhorts his companion to the solitary life: with whom he could have suitable counsel of executing his purpose, beyond the twentieth year of his age he deferred to satisfy his burning desire. But at length to a certain companion of his he opened the secret of his heart; "What," he says, "are we doing? Let us go out from our homeland, and parents and all things being left, naked let us follow the naked Christ, and to serve Him more freely let us come to a far solitude: but that we attempt nothing rashly and without the counsel of the Church, let us consult at Rome the Apostolic See." To these suasions that one acquiesced, and they began to walk together. But the journey of one day being completed, badly tenacious of the purpose he repented, and persuaded to return to the homeland and kinsmen. Why so? Surely because he had not been sufficiently drawn by Him, of whom Truth says: "No one can come to me, unless my Father shall have drawn him." John 6. But this our Peter, drawn and inspired by the heavenly Father, to the inconstant companion with a constant mind thus responded: the other leaping back he goes on alone, "I trust in the Lord, that if thou dismiss me, He will not dismiss me, who deserts not those hoping in Him." Alone therefore and destitute of human, although not of divine, consortium, he sets about the proposed journey: in which after many labors, terrors and perils, one thing is read to have happened to him worthy of relation before the rest. There was on a certain mountain a Hermit, to whom while glad and rejoicing he disposes to come, chiefly for this, that he should say himself about to go to Rome; before he entered the eremitic cell, the Spirit of the Lord forbade him, lest he lay open to him the secrets of his heart, and showed him the dishonest life of that hypocrite, and forbade him from his dangerous consortium. But in the same place on a certain other day, when the holy adolescent, the Hermit being absent, had entered his cell; and when, night being come, not without much fear, and refreshed by celestial chant, as long as he could, he had watched in prayer; weighed down with sleep, falling to the ground, he fell asleep. And lo, suddenly a great throng of Angels and Saints seemed to be present to him, and in the mouth of each of them red roses appeared: they too resounded celestial measures and sweet songs, delightful beyond measure. A wonderful thing; but what follows is more wonderful. with scant food he lives 10 days: For he heard songs of this kind for some space, even after he had been roused from sleep, and was made so glad and secure, that satiated with spiritual joy, sustained only by two loaves and two fishes which he had brought with him, he remained there alone for ten days.

[6] But after these things God, the keeper and chief companion of his ways, deferred the proposed journey to Rome, and showed him on another mountain a place, he dwells three years in a little ditch: in which he found a great rock, and under it dug a small pit, in which he might be covered, which scarcely could suffice for him to raise himself up and stretch out: and there for the space of three years he passed in great austerity of life. In this place therefore, amid many consolations of the divine goodness, you would scarcely believe, how great temptations of diabolical malignity at the beginning of his conversion, waking and sleeping, the unconquered soldier endured, and how patiently, like another Job, as good things from the hand of the Lord, so also evil receiving, with the blessing of the divine name he overcame the diverse and adverse battles of the world, the flesh, and the demon. Job 1. But to narrate all would be long, and the intent hastens to other things.

[7] These three years therefore being passed in the said place, in which he was tried like gold in the furnace, those who knew his sanctity persuaded him, initiated into the Priesthood at Rome, that he should take the Priestly Order. For which cause he goes to Rome, and there is made a Priest of God: and then he comes to the mount of Morrone, there finding a certain crypt, in which it pleased him to dwell. Of which holy guest the wonderful virtue is declared also by a wonderful sign. For when first he entered the place, he dwells on the mount of Morrone 5 years, lo, suddenly before him a great serpent goes forth: which not bearing the presence of his virtue, departing from that place, utterly disappeared. There therefore the holy man remaining for five years, from Him, of whom every best gift and every perfect gift is from above, received very many gifts of graces: and yet humbling himself more and more before God, and esteeming himself an unworthy sinner, sometime thought to leave the office of Mass, fearing to handle the sacrament of so great a mystery, by the example of the supreme Hermit, than whom among those born of women there arose not a greater; by the example also of the blessed Confessors Paul, Anthony, Benedict, and other Saints, to whom the solitude of the desert was friendly. Matt. 11. And so he often and much thinking these things with himself, that he might be able to receive salutary counsel upon these, disposed to come to Rome to the Apostolic See. divinely encouraged to sacrifice. But lo, the day approaching, on which he ought to undertake the journey, by night there came to him in a vision a certain Abbot lately dead, who first had conferred on him the habit of Religion. Whom he, adjuring by the living God, what was to be done by him, humbly asks. But he persuaded him to say Mass with fear and trembling, and so disappeared. On the same day also a certain holy Monk, to whom he was wont to confess, counseling the same thing, which the Abbot in the vision had said, drew him to the confidence of celebrating the sacred mystery. Alas good Jesus, alas with how great bitterness of heart and blushing of brow these things will deservedly be heard, by those who still wrapped in great vices, presume intrepidly to minister so great a Sacrament.

[8] Surely from this rash and damnable presumption, how studiously the humble servant of God guarded himself, and taught not to omit it on account of nocturnal pollutions: not only the premised things, but also those which follow show. For from reverence of this sacred mystery a great perplexity again arises for him, what was to be done by him, when by a nocturnal pollution his body should happen to be stained; although however his mind most pure, strove as far as it could to resist such uncleanness. And when from religious Brothers he sought counsel, whether on the same day it should be celebrated, or the celebration should be ceased from; nor was there one opinion of all, some feeling thus, others otherwise; his pious mind fluctuating in doubt, recurred to the divine help. And lo, in dreams Christ seemed to assist him, dissolving the perplexity of this doubt; and instructing him with a parabolic similitude, that if his ass, that

is, his brutal and irrational body, by an innate custom should make its own uncleanness; not on account of this his ruler, that is, his rational mind, alien from consent to the allurement of the unclean flesh, ought to grow torpid from the ascent of celestial things, that is from the contemplation of divine things, or from the exercise of spiritual mysteries. By which vision the servant of God consoled, resumed the quiet of mind and spiritual gladness, understanding that on account of an involuntary pollution of the flesh and repugnant to the law of his mind, it did not behoove him to cease from the communion of the divine Sacrament.

[9] But this example we ought not to receive without a great moderation of discretion: inasmuch as we are very dissimilar to this most holy Priest, that this may be done safely, and far distant from his perfection and the purity of his mind. Wherefore it is to be diligently considered by us, that nocturnal pollution can proceed from a fourfold cause. Sometimes from surfeit, sometimes from some previous thought of sin, sometimes from superfluity or weakness of nature, and sometimes from diabolical illusion. And although none of these of itself seems to be a sin, because since in sleep the use of reason is bound, there cannot then properly be a sin, which is not voluntary; yet sometimes pollution of this kind can be an effect consequent to sin. Therefore we ought chiefly to advert in ourselves, whether in the cause of the pollution can be found any preceding sin, whether venial or mortal. But we call it venial, if the sin ends in delight only without deliberative consent: a threefold rule is assigned. but mortal, if to the delight a deliberate consent is added. With this consideration therefore premised, a threefold rule is to be observed by us. The first, that when it is certainly established, or even probably doubtful, that the pollution has its origin from a mortal sin, then from Communion it is to be abstained of necessity. The second, that when it is established or verisimilarly believed, that the pollution had not its origin from a mortal sin, but only from a venial, because expressly it is found that consent in delight did not precede, then it is to be abstained of decency; so that he does not sin mortally who communicates, but venially, except when urgent necessity or another reasonable cause excuses. The third, that when it is certain or verisimilar, that the pollution arises not from sin, but from natural weakness or superfluity or diabolical illusion, the mind not consenting but rather resisting, then it is in one's choice to communicate or to abstain, so that he who communicates is not to be vituperated, but also he who abstains for reverence of the Sacrament is to be praised, and seems to act more safely: because it is not easy to discern, from what cause the pollution proceeds, and whether it happened without sin, or from mortal or venial sin. Yet it is special in those living holily and religiously, just as it is established this one lived, of whom our discourse is: for if such feel through the fervor of penance and devotion their heart purged from such a stain, and from its sequel infective of the spiritual taste, they have no need to be constrained by the said rules, that they may the less salutarily be able to come to the altar. If also from diabolical illusion to any one of such pollution happen, the cause of this illusion not preceding in him, but rather a contrary cause preventing, and this happen to him frequently, and especially on those days on which he is most bound to communicate, on account of this he ought not to cease from Communion; because it is a sign, that the devil strives to take away the fruit of the Eucharist, which by communicating he would receive. And to this is to be drawn that example of this saint, which we narrated above: and also another example, which about another certain holy Monk we read in the Conferences of the Fathers, to whom it was counseled in the premised case to communicate: and so the devil seeing he could not attain his intent, confounded and deluded from the illusion ceased.

[10] These things therefore, an occasion incidentally occurring, being interposed, let us return to the history. Therefore the holy man, the five years on the mount of Morrone being passed, On the mount of Maiella, because the adjacent woods had been destroyed, and cultivated by men, desiring a greater solitude; from that place transferred himself to the mount of Maiella, and there under a certain great crypt decreed to dwell. But the two companions departing from him, who had come with him, because that place pleased them by no means, he nevertheless alone remained. But they after a few days, followed him whom in Christ they loved from the bowels. What wonder? For how would they not love and follow him, who loving them in turn, if they were infirm in body, supported them: if small of heart, comforted them: if slothful or negligent, roused them: he hedges a cell for himself and two Companions: if forgetful or improvident, admonished them? O happy that society, coupled by the bond of mutual charity, to which though there was a trinity of bodies, yet to it was a unity of minds! Acts 4. To which agreed that proclamation of Apostolic praise; "They had one heart and one soul, and all things were common to them." Ps. 132. To which finally it was worthy to chant that Davidic verse: "Behold how good and how pleasant it is, for brethren to dwell in one." These three Brothers therefore being gathered in the name of the holy Trinity, not the amenity of the place, but the charity of the mind, made that deserted habitation to be pleasant. For the aforesaid crypt of that mountain, utterly rough and steep, but whence there was a level way for them to the supernal fatherland, not with a pompous circuit of walls, but with a humble enclosure, composed of bundles from the thickets and thorns, they fenced; and in it made for themselves a most poor and modest dwelling, that from it at length the most ample palace of heaven rich they might merit to enter.

[11] But the adversary of fraternal charity the devil strove to stir up for them a new occasion of temptation. For in the month of June, while a now fervid summer scorched that land, lo, on a certain night it seemed to the man of God, whose appearing fire, that the whole cell round about was set on fire. But he calling his Brothers: "Rise," he says, "quickly, and cast all things outside." But they rising, and seeing the cell burn, carrying with them what they could, fled as quickly as possible, and again began to murmur against him, that he had come to inhabit such a place: for they believed the fire had descended from the high summit of the mountain. But the holy man comforted by God, proposed in his heart to leave that place on the occasion of no adversity, even if his body should happen to be tortured by fire. O great work of virtue! by his constancy he makes it vanish, As soon as this fire of charity kindled in the secret of his heart blazed, the other fire from the place of the exterior dwelling, as if it had been a dream, vanished. But although several of his devout friends, sometimes visiting him for the cause of spiritual consolation, dissuaded that inhabitation, as grievous and difficult for them, to the servant of God; he however not reproving those reproving him, but, as he was mild and humble of heart, with a placid countenance, a tranquil mind tempering them through mild words, responded: "O dearest ones, then to this place you will come gladly and easily, when the will of coming shall have proceeded from a great fervor of devotion." Which word, as if prophetically said by the Holy Spirit, and admits more companions: was efficaciously fulfilled. For soon after, so great an ardor had kindled many of them and of other devout ones, that vying they hastened to the desert and that sacred solitude, and thereafter came to him about to leave the world. Who although, as much as he could, he refused to receive them, humbly alleging his own imperfection, and saying himself simple and less skilled for the pastoral rule of others, and therefore desiring always to remain solitary; yet conquered by charity, sometime gave assent, and received certain ones to the consortium of the eremitic and monastic life.

[12] But by many great and wonderful signs the Holy Spirit wished to declare, that He had chosen that place, as a special habitation for Himself. on account of a dove there familiar, First indeed, when the Brothers began to dwell there, a certain dove appeared, which always seemed to take food in that place, in which afterward the altar of the oratory was situated: and there often dwelling, even while the Office was sung, was so domestic to the Brothers, as if it had been reared by them. And that this apparition might be believed to be true and not sophistical, to the honor of the Holy Spirit he constructs an oratory. that Spirit of truth working, who above Christ in the species of a dove appeared; this dove remained there not for a small time, but for the space of three years, in the name of the holy Trinity, under that domesticity which was said. Matt. 3. Nor was this sign without a worthy effect. For afterward to the honor of the Holy Spirit a beautiful oratory was constructed there, and to obtain His spiritual gifts, thither very many with enormous devotion even from far parts came, to whom the consolation of the Paraclete and the grace of His munificent largity was not lacking.

[13] But how great and how magnificent gifts of graces the Holy Spirit afterward conferred in that place, we can rather admire than relate: yet a few of many the following narration will declare. For on a certain day, in which the sound of bells is divinely produced, when some from the neighboring homeland had convened at the said oratory, and the servant of God was speaking to them about the word of life, there came four men from another homeland; at whose arrival so vehement a spirit of charity blazed in him, that he could scarcely contain himself. Whence quickly the former neighbors being excluded from him, and those who had come being received, with the Brothers to render praises to God they entered the oratory together. And while they were saying the divine Office, lo, suddenly they began to hear the sound of many and great and sweetly resounding bells. Whence they greatly astonished wondered: for that place was so remote from every habitation of men, that no sound of a bell could thence be heard. But they going out from the oratory, with ears erect and eyes raised to heaven, moved by so great a novelty of the thing, devout for joy pour tears, and render due thanksgivings to God. What more? After having had with the holy man colloquies of salutary erudition, all their goods being dispersed and given to the poor, about to follow Christ poor, they take the habit of sacred Religion. But neither is that to be passed over in silence, that the sound and din of bells of this kind, not then, or only once, but very often by night and day, and that greater on the more solemn feasts: especially at the hours of the divine Office, was heard: nor only by those Brothers, but also by several others from the neighboring cities and adjacent places: nor always equal: nor by all equally: but on the greater festivities a greater ringing was heard: also at the very elevation of the Lord's body a greater bell, and one which more sweetly than the rest resounded. And when that sound was so great, and so filled the hearing, that it could scarcely sometimes without

injury be borne: yet (which is wonderful to say) the more attentively anyone accommodated his ears to it, the more remissly he heard. Whence if these things are true, nay because they are true, we can sufficiently know, that that sound was not phantastic, but truly celestial, and formed by a divine miracle. Which also from this we evidently conjecture, that by this sound it is established that some were healed from a double infirmity, namely of mind and body, and freed from diabolical infestation. O therefore true, and of true and wonderful virtue sound! which not only the ears of the body, but also the ears of the heart, and the powers of the other members, and also the virtues of minds so efficaciously penetrated.

[14] But now we, who have narrated the sounds of the celestial bells, ought also not to keep silent the voices of the celestial spirits. and the songs of Angels heard, celebrating a dedication: For there were heard there very often most sweet voices, and most suave Angelic songs, sometimes in the cell of the holy man, sometimes in the oratory of the Brothers, while they themselves sang the divine Office: but sometimes even while they themselves ceased and paused, as if bringing them help, they resounded more strongly. The holy man saw and heard there many celestial secrets, which to express singly would be long. But one among the rest by right cannot be passed in silence. For when he once at the dawn of day sat solitary in his cell, and the window being open read in his book, lo, suddenly there appeared outside the cell several glorious spirits, who going around the place, chanted the Office of dedication. Which finished, their vision immediately vanished. Afterward however to a certain one of the Brothers a certain splendid man appeared, saying to him: "Know, that this oratory was built and dedicated by God. And this sign I will give thee in testimony of the truth: for this morning, when thou shalt have entered the sacred place, the lamp, which is kindled before the altar, no one appearing who carries it, full of oil will be moved here and there." Which also was done, all the Brothers seeing and admiring.

[15] But just as this place was specially chosen and beloved by God, by the preceding signs and several other indications it is declared; so it is not doubted to have been singularly hateful to the devil. demons also seen hostile to the place. Whence several of the Brothers often saw throngs of demons, roaring in the wood about this place, and wishing but not able to enter. Moreover in a certain Lent, when the Brothers had given themselves much to fasting and prayer and other good works, as much as they could, so much the more that malign spirit tempted to subvert them: but the Holy Spirit helping them, he could in no way prevail. Who when he could not injure them interiorly in the heart, as is read of B. Job, attempted to injure them exteriorly in the body. Job 2. For on the Sunday in Passion-tide by night, before they rose to vigils, he openly appeared to them, nor is it easy to express with how great fear and trembling he struck them. But one of them, the fingers of his hands turned over, was believed to have lost their use. He cried out, and with him the rest: there was for them nowhere security: not in the cell, not in the choir, not in the church, because everywhere they saw most foul demons. But the holy man perceiving these things, praying in his cell, sent to them, saying that they should persevere in the divine office, nor succumb to these contrivances of diabolical fraud, but resist strong in faith. But morning being made all these phantasms vanished. So therefore the best providence of God dispensing it, these His servants, for the proof of their faith and the exercise of virtue, amid various consolations of the Holy Spirit, also these and very many other temptations of the malign spirit endured, like the great athlete of Christ, who says: "Lest the greatness of the revelations exalt me, there was given me an angel of Satan, to buffet me." 2 Cor. 12

[16] But these things, which hitherto piously and faithfully, Christ being witness, I have related, therefore I confess myself to revere with a more certain faith and greater devotion, faith is to be given to the above because they were written by St. Celestine. because by this holy man, not to his own glory, but to the praise of God and the edification of the neighbor, purely and simply the truth of the history being narrated, and written with his own hand, in his cell they were found. For I do not think anyone, who has even a slender sense of religion, would wish to commit so great a crime of sacrilege, as to suppose that he in this writing had lied. Far be from anyone, who lives under God, that suspicion: let the human mind shudder to hear this, because this is not the voice of a man, but of a demon. For neither did that holy man seek this or need it, that either by himself or by others he should be praised with any lies. For although many of his deeds became known to the world, because they could not be concealed: yet they are said to be innumerable, which, as is read of B. Martin, while he avoided boasting, he concealed, nor suffered to come to the knowledge of men: inasmuch as he, having surmounted human praise, and treading the glory of the world, enjoyed the conscience of his virtue, heaven being witness. But if perchance in these things, which with him as author about his deeds I have above mentioned, a rather rustic discourse offend the too delicate ears of some, upon you, dearest Brothers, will be my excuse. For you who granted to me to narrate the deeds of this Saint, ought also to have conceded this, that it might be permitted me, by his example, to despise the trappings of discourses and the ornaments of words.

ANNOTATIONS.

PROLOGUE OF BOOK II.

I am now compelled, dearest Brothers, and deservedly constrained to say with the Prophet: "Lord, I have heard Thy hearing, and feared." Hab. 3., Eccli. 15. For I have heard the Lord teaching with the voice of the Wise One, that "praise is not comely in the mouth of a sinner." Ps. 49. I have heard again through the Prophet saying to the sinner: "Why dost thou declare my justices, and take my testament through thy mouth?" I have heard therefore, O Lord God, this hearing of Thy erudition and commination, which if with the ear of the heart, as of the body, I have perceived, surely I feared. For how would I not fear, an unworthy sinner, when the holy Prophet asserts himself to fear? How, I say, would I not vehemently fear, or how, so forgetful a hearer of the premised things, or so unmindful of my condition would I be, that without fear and blushing I should rashly arrogate to myself to express the praises of this holy Peter the Confessor, and to declare his, nay rather of the glorious God in His Saint, the virtues, I who loaded with many and great sins, and still subject to the passions of the flesh, have not yet felt the sweetness of the Spirit, unworthy to taste so great a sweetness? Therefore not undeservedly I had proposed to draw my hand back from the pen, and in those things, which in the former little book are narrated, to terminate the audacity of writing. But now I see, most beloved Brothers, that the premised discourse of my narration has not yet been able to satisfy your desires; unless I also write those things, which about this holy man by his devout Brothers, veracious indeed and faithful authors, have been delivered, and in testimony of the truth confirmed also by Apostolic authority. In this therefore obeying not my own, but your will, to resist which charity forbade; trusting also in your, not in my prayers and merits, to the writing of those things secure and bold, would that not presumptuous and rash, I proceed.

INDEX OF CHAPTERS.

Here begins the second book, of those things which were done by him up to his death, and approved by his Brothers and other authors worthy of faith. Which contains the following chapters.

CHAPTER I.

His rare virtues. The Rule for his monasteries approved by Gregory X. Zeal for souls.

[1] But whence rather should I begin, than from prayer, of which in this holy man so fervent, and so continual and frequent was the devotion, Assiduous in prayer, that I may rather admire than relate it? For he was free night and day for devout prayers: and although inhabiting the earth in body, the heaven however in mind, now as it were he seemed to enjoy divine colloquies. Ps. 118. He rose at midnight with the Prophet, to confess to the name of the Lord: and the matutinal office being completed, he read the Psalter with litanies and very many suffrages, nor were lacking to the voices of the mouth the groans of the heart, and abundant rivers of tears. But at dawn he celebrated Mass so devoutly, he celebrates Mass most devoutly, that he kindled even the minds of those standing by with a certain ardor of charity. Which finished, again, as before, he recurred to psalmody and the suffrages of prayers. And then at each hour paying the office due to God, not only seven times in the day, but as it were continually he was instant on the divine praises with tears and genuflections. But if any time remained, in which he ceased from prayer, he gave it not to leisure or rest, he labors with his hands: but either to the necessity of nature, or to a useful exercise and labor. For he wrote books and bound them, or sewed his garments, or those of his confreres, that the tempter of evils the devil, might always find him occupied in the labor of good works.

[2] But that the holy man of God might be free more freely for prayer and contemplation, he compelled his flesh in wonderful ways to be subject and serve the spirit. he never eats flesh, Whence studying with all his strength to subdue it as a domestic enemy, neither well nor sick did he eat flesh. Wine also he drank most rarely, yet so mixed with water, that it seemed to have lost the appearance of wine. He always also, except on the Lord's Days, fasted; nor those things, which would taste to the palate, but those which scarcely sustained the weakness of his body, on the 6th feria he fasts more strictly: he took for food. And when he did these things daily, yet specially on the sixth feria with a stricter fast, namely on bread and water, he afflicted his flesh, exercising in himself compassion of the Lord's passion. But although he used most sparing food and drink, of them however, as of great benefits of God, he exhibited devout and abundant thanksgivings to the Lord. And as he fed his body sparingly, so he fed his soul abundantly, refreshing it continually with the reading of sacred Scripture and other holy books, as with spiritual food and drink, firmly bearing this in mind, "Not

by bread alone does man live, but by every word that proceeds from the mouth of God." Deut. 8.

[3] But although that abstinence which we have mentioned could deservedly have sufficed, yet by no means content with it the man of God, every year observed six Lents, he observes six Lents, in which he used only one insipid dish: and in three of them fasting on bread and water, sometimes on the leaves of cabbages alone without bread, sometimes he fed on raw fruits alone. Nor can it be easily enumerated or narrated, with how great austerity day and night he bound himself with the greater curbs of abstinence, with which he afflicted his human frailty as if inhumanly curbing it, so that he seemed to pursue death itself and to wish to snatch it. For one deed is delivered as done by him, which to very many perchance, as Eusebius says of Origen, will seem to be of a less perfect sense, but containing an indication of a perfect faith. For at a certain Lenten time, and one in a pit constrained by cold, as if devising stronger kinds of torments, that he might fulfil the fast more austerely, and be free for divine contemplation more attentively, descending into a certain pit, he brought in for sustenance only ten loaves and eight onions. And lo, when there the excessive harshness of rains and snows and cold had prevailed, his garments by the tenacity of the ices so clung to the surrounding walls of the pit, that for twenty days he remained immovable, yet persevering in the praises of God. And this Lent being completed, when certain devout men came, who to receive his holy blessing were then wont to come to him, they found him as it were half-alive: and thence with weeping and lamentation drawing him, and refreshing him with a kindled fire, finding still there five loaves, which had remained over, they wondered. O how wonderfully for so long a time He fed him with five loaves in the cave, who had satisfied many thousands of men with five loaves in the desert! and living on five loaves alone. Afterward however he heard a voice saying to him, and divinely teaching him: "Brother Peter," he said, "do not impose so heavy a burden on thy little ass: because if thou kill it, thereof before God thou wilt have to render account." Which heard, he thereafter somewhat tempered himself from burdens so heavy and unbearable to his corporeal frailty. But here I address thee, O wonderful providence of God. For Thou who disposest all things wisely and sweetly, why didst Thou wish to draw the mind of this Thy servant into so great and so immoderate, so to speak, penance, from which afterward by Thy pious moderation Thou didst decree to draw him back? Surely for this, that Thou mightest show the great zeal of his faith, and through this arduous, and more to be admired than to be imitated example, mightest provoke us too soft and slothful, to some kind of penance. So Thou didst stir up Abraham to immolate his son, not that immolating he should kill, but that by willing to kill, the justice of obedience might become known, and the obedience of the just one might demonstrate an example to the rest.

[4] Nor only in much abstinence, in unceasing fasts, in nearly continual vigils, he is clothed in a hairshirt, but also in other things did the faithful servant of God strive to observe an austerity of penance to be admired by all ages. For he, clothed in very cheap and rough garments, used hairshirts of horsehair netted and knotted, just as John the Baptist was clothed with camel's hair. He was a great doctor and preacher of penance: but this one was a great imitator and disciple of him: yet we narrate certain great things of the disciple, which we do not read of the master. and with an iron chain, For this one next to his bare flesh wore an iron chain, or sometimes an iron circle: this one spurning the softness of a bed, upon the ground and bare boards, or latticed gratings, clothed with a hairshirt and his loins girded with an iron circle or chain, sleeping lay: and for a pillow he put wood or a stone, or something of this kind under his head. And, which is wonderful to say, even when sick he is reported never to have used a softer bed. What more? This one in certain of the aforesaid Lenten times used a hairshirt alone for all clothing. But in certain ones a hairshirt, with a cuirass placed over it, by whose weight his flesh through the entering knots of the hairshirt was often wounded, and teeming with gore and worms putrefied. What do we say here? and wont to lie hard, Whence so great fortitude in a mortal and frail body? Whence so strong a virtue of endurance in a weak man? Surely so long and so austere a kind of martyrdom the man of God above man, not by human, but by divine virtue specially assisting him, is to be believed to have been able to bear. And therefore it could come to pass, that so burdensome a yoke not only strongly and willingly, but lightly and sweetly he bore by the grace of Him, who says: "My yoke is sweet, and my burden light." Matt. 11.

[5] It was fitting therefore, that this burning and shining lamp should not be hidden under a bushel, but be placed upon a candlestick, that it might shine to all who are in the house of God. And therefore when he had for some time lain hidden in the desert, Many companions he draws to himself: afterward he became openly known to the world. For the splendor of his virtues, and the gleaming flame of charity, and the odoriferous fame of his all-round sanctity so generally to be scattered and far and wide to be diffused merited, that to the society of his holy life, and its imitation they allured many. Whence it came to pass, that so great a multitude of Brothers, to be subjected to his mastership and to be taught by his example, flowed to him, that for their suitable habitation it behoved to construct various places. Which although they were most poor, the holy man did not cease to console the poverty of the Brothers by his visitation, and to propose to them the documents and examples of the blessed poverty of Christ, and to teach with the highest diligence the other precepts and Evangelical counsels, which he himself had fulfilled singly with the highest love and zeal, to be fulfilled. And lest the little flock which he had so gathered into the sheepfold of Christ, dispersed should perish, when the man of God had heard that all Orders, not approved by the Apostolic See, ought to be annulled, in the general Council of Lyons, then to be celebrated under Pope Gregory X; in the Council of Lyons he obtains from Gregory X the confirmation of his order: he himself as a pious and true Pastor, laying down his soul for his sheep, not sparing himself nor his labors, although weak and broken, not riding, but going on foot, two Brothers being taken with him, undertook that long and harsh journey with great peril of his life. But by the helping grace of God arriving there, beyond what he hoped, he merited to find grace in the eyes of the supreme Pontiff, and obtained the privilege of the confirmation of his Order under the Rule of B. Benedict. Which blessed God by a pious dispensation willed to be done, that the blessed Rule of that holy Father, then much, and now more by certain ones (alas the grief!) monks in name only trodden down, by the new institution of this holy Order being relieved, might be reformed for the better.

[6] in his return he is kept from various molestations. Nor by a prosperous end and fruitful event was the most regulated ordainer, and most ordered regulatrix of all orders, the will and disposition of God, frustrated. For after the immense labors of that journey, after the innumerable perils of the way, after the ambushes of robbers, from whom miraculously, a messenger being divinely sent to him in the effigy of a soldier, sitting upon a white horse and directing his way, he was rescued and freed, after also other various tribulations and molestations, which not only in himself, but he being absent also in his Brothers and their monasteries and goods, from certain Bishops of those places he endured; after these, I say, so diverse and adverse kinds of labors and perils, at length the divine grace protecting him, returned to his own, with enormous joy and all exultation he is received. And soon after, his Brothers being gathered from everywhere, in the monastery of the Holy Spirit of Maiella he celebrates a general Chapter: where the same Spirit inspiring, treating much with them about the observance of the commandments of God and the said Rule, he establishes statutes, he usefully ordained very many statutes very salutary for the reformation of monastic discipline. And from then and thereafter many places and monasteries, even certain ones which had been of the black monks, he attached to his Order. And his holy Religion grew so much, that in a short time he dedicated thirty-six places to the Lord, in which nearly six hundred Brothers and oblates, with many a devout household, sweated in various exercises of virtues and good works. he has under him 36 places. And because many devout seculars, not able to assume the habit of religion, were zealous to have the society and participation of the Order, he constituted a certain Confraternity: in which under certain salutary observances, in several cities and places, an innumerable multitude of both sexes, profiting in works of mercy and other virtues, exhibited to Christ and His members pious obediences. So God to the new vineyard, which through His servant He had planted, willed to give a great increment in so short a time, and at the same time multiplied the people, and magnified the gladness. he institutes Confraternities: For at the multiplication and magnification of this Religion the whole world exulted, and the man of God and his Brothers, as Saints, all the people exalted: inasmuch as God not only through him, but also through very many of his Brothers, deigned to bring forth many and great miracles by His wonderful grace.

[7] Nor only, as we have foresaid, but in other wonderful and unspeakable ways was there to him a great zeal of charity: with great zeal he procures the salvation of souls. not only for the salvation of his Brothers, but also of all souls. Nor is it easy to narrate, how many souls he drew out of the jaws of the devil, how many from the way of depravity to the way of piety, from vanity to truth, from cupidity to charity, from proud elation to humble subjection he drew. Whence it came to pass, that by his doctrine and example, the men and women of the surrounding places seemed nearly all religious. And if among them any strife or discord arose, if any scandal, if anything adverse to good morals were born, by his authority and counsel as it were terrified by a certain divine command, all were converted to amendment. But who would suffice to express the zeal of mercy, which he specially bore toward the poor? For he cherished them not only with spiritual, but also with corporal refection. Whence when they flowed to him from everywhere, pitying them beyond what can be said, he distributed alms. benign toward the poor, And when much was given to him and his poor Brothers, he as a faithful dispenser, following the doctrine of the Prophet, dispersed all and gave to the poor: and therefore his justice remains for ever and ever. Ps. 111. So therefore everything which he possessed, was as it were the common patrimony of all. For that he might lavish food on the needy, dowries on virgins, remedies on the sick, and subsidies on the oppressed, he commanded his Brothers to sell not only the sheep and oxen and other animals of his monasteries, but also the silver chalices and silken garments and other precious ornaments of the churches

to sell: that he might commute the prices of these things into the rewards of more precious alms. But he was unwilling that his Brothers should either abound in riches, or delight in precious things, but should hold the poverty of Christ, and that their poor life by the example of the Apostle and according to the rule of B. Benedict and the documents of the holy Fathers, should be sustained by the labors of their hands.

[8] But there flowed to him not only the poor, but also the rich, and men of all states, both ecclesiastical and secular: those coming to him he most excellently instructs, whom according to the exigency of their condition devoutly, reverently and humbly receiving, with spiritual alms, namely the word of holy doctrine, as with the food of spiritual nourishment, he strove to feed and abundantly to refresh. And although that man simple and upright was not much skilled, or endowed with great science of letters, namely that which is folly with God (because, as the Apostle says, the foolish things of the world God has chosen that He may confound the strong) yet filled with divine wisdom, he salutarily instructed all, erudite each according to the congruity of their states with special monitions. 1 Cor. 1 And when he spoke about divine things not only to the simple and popular, but also to the eloquent and wise; he attempted to bring forth words not eloquent, but strong: nor for the allurement of the popular hearing colored with ornament, but for obtaining the divine grace and glory with a rude truth simple and with a simple purity useful. Whence because the purity of his doctrine and voice, and the pure sincerity used not the powers of eloquence for the arguments of virtue, but things: therefore manifestly and evidently the divine grace was present to him, through which he provoked innumerable ones by his imitation to the works of virtues: inasmuch as he furnished examples of consummated discipline not only in word, but also in work. but without the dye of words, But this is narrated of him singularly to be admired, that there was no one ensnared in so many snares of vices, or pressed with the weight of so great sins, who, his holy face being beheld, and his honeyed words heard, did not return to compunction of conscience, or depart from his presence without the grace of consolation. And he who had once seen him, desired to see him again more ardently: and therefore so great a frequency of peoples ran together to him, that there was not to him the faculty of speaking to all; but that they might be consoled by his sight, they ascended some higher place, that a blessing being given by him they might depart: where sometimes several sick and demoniacs were healed by his prayers and merits. he dismisses them compunged and consoled.

ANNOTATIONS.

CHAPTER II.

The flight to more secret places. The supreme Pontificate admitted, and laid down.

[9] At certain times wont to speak to no one, But although the man of God on the fourth and sixth ferias of the whole year, and in the four Lents, separated from men, free for God and himself, admitted the colloquy of no one; not content with this however, not bearing that disquiet which we have foresaid, and the molestation of the popular frequency, but desiring to have a more secret life, that he might unceasingly cling to divine meditations; he deliberated to flee the multitude, and from the common convent of the Brothers, which he himself had founded, to depart to another deserted place. Which when he had indicated to the Brothers: yet wishing to live more solitary, "Why, Father," they say, "dost thou desert us? or to whom dost thou leave us desolate?" But he consoling them weeping and groaning: "Not you," he says, "little sons, do I leave, but what I dispose to do, I do for my and your utility. For I am old, and the burdens hitherto accustomed I cannot bear: but absent from you, I will always be present by help and counsel." he withdraws to St. Bartholomew of Legio, Therefore when, a few Brothers being taken with him, he had withdrawn to the most secret place of St. Bartholomew of Legio, where he believed himself unknown to men; the lamp placed upon the candlestick could not however be hidden: but much more than before, there sought and frequented by the people, he was compelled to declare to the world the works of his virtuous light. But he, loathing earthly things, thought to ascend yet to a higher and more difficult place. And one companion being taken with him, coming to the summit of the mount of Maiella, he descended to a certain crypt, thence to the mountains of Maiella. to which without peril access could not be had; that wherever he dwelt, no one might know; or knowing, might dread to come thither. And there an oratory being constructed to the honor of St. John the Evangelist, building cells for himself and two companions, he remained for several years. In which place many miracles through him the Lord deigned to show. And when not even thus he could lie hidden, and a greater multitude of men ran together there; that he might spare their labors and perils, he disposed to return to the mount of Morrone, where at the first time of his conversion he had been wont to stay. Whom the inhabitants of that place, God instigating their minds, with an innumerable multitude of both

sexes, with the solemnity of processions, with the devout offering of gifts pertaining to the worship of God, with the jubilee of praises and exultations, as an Angel sent from heaven, officiously and honorably received.

[10] Therefore the holy man there enclosed in his cell, more than ever anywhere else, lived with great austerity: and seeing himself to approach the end, he studied more and more to offer to God an odoriferous holocaust. But when he had dwelt there for the space of a year and one month, it pleased Divine providence to draw him from the cell, and to direct him to the field of a new contest, that the strong athlete might receive the crown of a greater glory. For when the Apostolic See, after the death of Pope Nicholas the fourth, on account of the discord of the Cardinals, for two years and more had been widowed of a Pastor and vacant, and they gathered at Perugia, again treated of celebrating an election; one of them, who held the honor of the first voice, named Brother Peter of Morrone to be supreme Pontiff. At which voice the rest stupefied, He is elected supreme Pontiff, the Holy Spirit inspiring and instigating, concordantly elected him: which is read most rarely to have happened otherwise. For often that malign spirit of discord impedes the concord of this election, who with blind ambition imprudently and impudently impels proud men to desire the summit of this honor. That so wonderful and unusual election therefore being made, when at it singly they exulted with enormous gladness and unspeakable joy, he alone the holy man was filled with excessive grief and great lamentation. And when at this honor of his the whole people glad, the Lord inspiring, leapt forth; he humbly strove to refuse, esteeming himself unworthy of the title of so great an honor, that he might be made more worthy: for he is made more worthy, who refuses what he merits. Nor was it enough for him to excuse himself, but secretly with one companion, to whom he had betrayed the secret of his heart, taking flight he is retained. he attempted to take flight. But surrounded by a sudden multitude of the people, when there was no hope of escaping, the Papal dignity, more constrained, than voluntary, he accepted: for he testified himself not as fit summoned to that office, but as unworthy bewailed expelled from that discipline of the monastic life.

[11] He therefore from the assembly of the monks to the supreme Pontificate snatched, he receives the Kings of Sicily and Hungary: kept the purpose of solitude through all his age with such strictness, that he relaxed nothing of the tenor of his past humility, or was flattered by the honor added to him. Whence when, the fame of his election heard, the Kings of Sicily and Hungary with a swift course had come to him, and the cell being left to the monastery of the Holy Spirit he had descended with them, and some days being passed there he disposed to go to Rome; he commanded not a great apparatus of horses, but a small little ass to be applied to him. Which the Kings admiring and the Cardinals, on a little ass he comes even to Aquila: and others accompanying the footsteps of his way, persuaded that he should not inflict this injury on the Church of God. But from the begun purpose of humility they vainly attempt to draw him away: for even to the city of Aquila sitting upon the little ass, accompanied by an honorable and innumerable throng he came. But this was done by him, not indeed with proud singularity, as if he wished to reprobate others, who had done otherwise: but with a singular humility, which from the monastic custom of holy rusticity neither easily nor quickly could be plucked away. For these magnificent apparatuses, whether in horses or in garments and other exterior ornaments, which most call pomps, (although it is lawful for Pontiffs to bear before them certain apparatuses) from the time of B. Sylvester Pope the holy Father, not only the supreme Pontiffs, but also other lesser Bishops, are to be believed to have introduced not for their own, but for Christ's and His Church's glory to be exalted: which to observe exteriorly with the moderation of temperance, humility however being kept interiorly, is not of vanity or vice, but is of virtue and merit. Whence gravely to be rebuked are those and especially monks, who under the pretext of humility, on account of the observance of this custom, proudly detract from the Episcopal state. For many things in such matters befit Bishops, which do not befit monks, or their Abbots or Prelates, as B. Bernard testifies, saying: "One indeed is the cause of Bishops, another of monks. For we know, that they, since they are debtors to the wise and the unwise, the devotion of the carnal people, because by spiritual things they cannot, by corporal ornaments stir up." But that Christ that singular humility of this His servant did not impute to Himself or His Church as an injury, but as an honor, He willed to declare by a singular miracle. For when many sick were carried after him, that they might at least be able to touch the hem of his garment (for there was of the whole people a wonderful devotion of faith toward him) a certain man carrying his son, lame in both feet, he heals a lame one: when on account of the multitude he could not come to the holy man; placed the boy on the little ass, from which he had descended: who health being received, from that hour walked firmly.

[12] In the said city of Aquila therefore, the assembly of Cardinals being called, the holy Father, on the feast of the Beheading of St. John the Baptist, he is crowned, the name of Celestine being assumed, received the Crown and other Apostolic insignia. And because dwelling on earth he was now celestial, and with the Apostle truly could say, "Our conversation is in heaven"; at his coronation, God (as we believe) inspiring, he received the name of Celestine. Phil. 3. He too, as truly Celestine, the celestial treasure of Apostolic Indulgences liberally opened. And when the Prelates and Princes were importunate to him for seeking Ecclesiastical benefices, he thought to impart not only temporal to the rich, but also spiritual riches to the poor. But then, when at the prayers of the King of Sicily he had come to Naples, he creates 12 Cardinals, there with his Curia for some time residing, he made one ordination of twelve Cardinals: among whom from his Order he chose two Brothers, that with those in the Pontificate he might have a spiritual consortium, with whom from the very tirocinium of the spiritual warfare, either in the convent or in the desert, he had had companionship. For he was so diligently instructed and inflamed with the conventual profession and the perfection of anchoretic sublimity, as it were in solitude he lives. that even in the Papal chamber and the august palace he willed a wooden cell and a narrow and eremitic dwelling to be made for himself, that humble on high, solitary amid throngs, poor amid riches he might live, and so more freely be free for prayer and contemplation.

[13] There therefore he began assiduously to think, how, this Pontifical honor as an unbearable burden being laid down, and temporal solicitude being cast off, he might go back to his ancient solitude. And when by the counsel of the skilled he had learned that this could be done by right and without peril of his soul, he so firmed his heart and mind in this, that from that purpose no one could move him. What more? When he had presided over the Apostolic See for almost half a year, at length on the vigil of holy Lucy, the consistory of his Brothers being celebrated, there he freely yielded to the burden and honor of the Papacy. The Papacy being abdicated, And the Pontifical insignia being laid down, descending from the high See of Peter Celestine, that he might ascend the celestial seat, at the feet of those over whom he had presided humbly Peter prostrates himself. O singular humility! rare indeed, but therefore deservedly precious, not only in heaven with sublime rewards exalted, but also on earth with singular praises to be extolled. Whence that between the execution of this deed and its praise and admiration, none might fluctuate with the doubtful judgment of the mind, the miracle, which on the first day after his renunciation the Lord deigned to do through him, was a sure indication. For when after his Mass a certain lame man with contracted members prostrated himself at his feet, by his blessing he heals a lame one. a blessing being received from him, he was raised up sound: which surely would not be done, if what had been done by him, the Lord as unworthy should reprobate. Let them therefore blush, who proudly detracting from this humility, have dared rashly to say, that this proceeded not from virtue, but from vileness of mind. O worthy renunciation therefore of the Papacy, which, as far as pertains to solid glory, is to be preferred to many Papal dignities! O glorious man, who if he had done nothing else worthy of the honor of memory, yet by this deed so to be admired and by few, alas the grief! to be imitated, abundantly would have commended himself to posterity! For much more of commendation and glory the rejected, than the received dignity conferred: and to him that very casting-off of the honor, than the acceptance, was more honorable: and therefore happier, because not only of a temporal, but neither of an eternal reward could it be lacking. Alas! alas! would that this example of humility to be honored these had merited to imitate, who in this our so wretched and so mournful time, have striven to pursue the summit of proud honor: not now for nearly thirty years would the Church of Christ remain lacerated by their horrendous dissension and nefarious schism. But the lamentable complaint now being omitted upon this miserable and equally to be blushed-at state of the Church, let us return to the proposed matter.

ANNOTATIONS.

CHAPTER III.

The private life: the strict custody. The death, the burial.

[14] After therefore the Papal honor, which the wretched proudly snatch or being obtained desire to retain, that happy man had humbly studied to renounce with a covetous eagerness; He returns cheerful to the desert: that greatest honor, as a deadly burden being driven away, to the sweet yoke of Christ, to be borne in his former solitude, he strove to return glad. Whence (as those who saw narrated) he fled with so great joy, and bore such signs of spiritual gladness in his eyes and brow, while restored to himself free he departed, that in his countenance I know not what Angelic shone. Therefore, as was said by a certain illustrious man: "His ascent, how mournful, and how against his own mind it was, his descent glad and spontaneous declared." But what an unworthy storm with these so worthy merits and his manners he met, let us hear. For that Boniface, who had succeeded him in the Apostolic See; which not mournful, like himself, but glad, inasmuch as ambitious, he had ascended, and whom the holy man had foretold would succeed him; when the license of returning to his cell, prostrate at his feet reverently and humbly he had asked of him, with terrible words denied it him: for he feared, lest perchance the holy man should be venerated by the people devoted to him as Supreme Pontiff, especially because it was turned into doubt, whether he could have resigned the Papacy. Therefore when from the sight of that timid and terrified, and therefore terrible man, the simple and upright man from Naples by secretly fleeing departed, that fulfilling the purpose which before the renunciation he had disposed, he might peacefully and solitarily serve God; lest either he himself or another should believe this flight guilty of disobedience or another fault, God deigned through him to do a miracle. For on the way, the Abbot of the monastery of Cassino assisting him with several others, a certain woman her daughter, paralytic in both hands, weeping crying and asking his help, By the sign of the Cross he heals a paralytic. presented. To whom he, as he was pious, mercifully compassionate, made the sign of the holy Cross: and from that hour suddenly healed, she received the perfect use of her hands. But after this, when at length he had come to his cell, before the altar humbly and devoutly prostrate, he rendered thanks to God. Whom also singly with thanksgiving, and so great exultation and veneration they received, that embracing his presence or aspect as a certain celestial benefit, no less to him, than to an Angel, if fallen from heaven he should offer himself to men, they expended veneration.

[15] Therefore Boniface, that one swollen indeed, but timid, and with the swelling of the obtained glory turgid, and with the fear of its being taken away troubled; hearing, I say, that the man of God to be led back to Pope Boniface, he flees: without his license had departed, feared, that he had migrated not to his cell, but to another place, to resume the Papacy, which he had renounced. And therefore he quickly sent after him his Chamberlain and the Abbot of Cassino: who finding him in the cell asked, that he should quickly return to the Pope, lest he incur his indignation. But he alleging the protestation, which before the renunciation he had made, suppliant prayed, that the Supreme Pontiff would permit him to live peacefully in solitude, promising himself about to speak to no men, except his own Brothers only. Which promise being received, the Chamberlain departed to report these things to the Pope. But lo, another messenger came, bearing Apostolic letters to the Chamberlain, that without delay he should lead the holy man back even unwilling. And when the same Chamberlain returned to the cell not without impetus and fury, he, perceiving these things by a relation worthy of faith, hid himself and clandestinely fled; by the example of Christ, who fleeing the persecution of Herod, willed to be carried into Egypt, and in the Gospel is read to have hidden himself from the Jews wishing to stone Him, and to have taught His disciples, that when they persecuted them in one city, they should flee into another. Matt. 2., John 8., Matt. 10. O wonderful and to be pitied persecution! He himself destitute of bodily strength, and on account of extreme old age more fit for leisure and quiet, than for the labor of journeys, to the parts of Apulia into an obscure wood, where certain servants of God were said to dwell, through hidden and unknown places, accompanied by only one Brother, most cheaply clothed he is honored by all: for the sake of lying hidden is compelled to flee. But what is stupendous, although in a changed accustomed habit, clothed in a most cheap chlamys, and hidden also by other ways which he could, he went; yet wherever he proceeded, he was recognized: and sometimes by boys, sometimes by advanced men, who had never seen him, was called by his proper name. And when in the wood with the Brothers in the time of Lent he had remained, those coming who that they might find and lead him captive persecuted him, thence he was compelled to depart. And seeing himself in those parts not able to be concealed, he disposed to cross the sea: and a vehicle being prepared, but with a badly prosperous wind, when he had sailed for fifteen miles, to the land again he is driven: and near the city, whose name is Vesta, he landed.

[16] But after about the seashore for some days the holy man had vainly awaited a tranquil time for sailing, by the command of the King of Sicily led to the Pontiff, the Captain of the said city hearing these things, detained him captured, and intimated this to the Pope and several Princes. But the King of Sicily, then dwelling at Rome, received a command from the Pope, that he should cause him to come from his kingdom to himself, and to be led securely and quickly. To execute which, he sent the Patriarch of Jerusalem and the Prior of the holy militia, with certain Religious and noble men, by royal authority. But he, when with so reverent and so great honor he was treated, everywhere also an innumerable multitude meeting him, with so great alacrity of heart by all is received, that scarcely by day, the importunity of the people opposing, being able to go out, at midnight they were compelled to set about the journey: nor yet thus could they escape, but that before daybreak again they were surrounded by the people. There were then many, who persuaded the man of God, that he should cause himself to be named Pope, saying that he by right could not have renounced the Papacy. But he of a constant mind, and undeclinably tenacious of just and right counsel, although upon this again afterward and oftener interpellated, firm in his purpose persisted, asserting that what he had justly done, even if he had not done it, voluntarily he would do. O voice of a man truly constantly humble, who the honor, through which he could have escaped so contemptible a persecution, perseveringly despises, and constitutes for himself the highest honor in the highest humility! Therefore Christ, who promises to exalt the humble, made His servant illustrious in this persecution, and glorious by many miracles: which all here I should be content to keep silent, did not admiration compel me to relate one. most strictly held at Anagni, For after he had gone out from the kingdom of Sicily, after by the said Royal messengers being delivered to the Chamberlain of the Pope he had entered Campania, by night most secretly sent to Anagni, near the Chamber of the Pope in a certain house he was most strictly enclosed. In which place, that he might show how great he was, who was there held captive, the Lord willed to declare this by a miracle. There was in that Curia of the Pope the Archbishop of Cosenza, with so intolerable a pain of the stone and various infirmity burdened, that he being left by the physicians, he frees the Archbishop of Cosenza from the stone, he himself and all who saw him, despaired of his corporal salvation. And now his household had prepared for itself mourning garments, and for its master the exequies: while he pouring devout prayers to God, through the merits of the holy man asked the help of health. And lo, suddenly, the prayer being made, he was made perfectly sound, and so fully recovered, that the following day he announced this to Lord Thomas, whom that holy Father had assumed a Cardinal of his order, to the glory of God and His servant.

[17] But whom Christ so honored and showed glorious to the world, how that Vicar of Christ dishonestly and injuriously treated, let us hear. For he had had many colloquies with the man of God, and had received so holy and humble responses from him, that he deservedly ought to be moved to compassion of him. But a mind hardened by blind ambition, is with difficulty bent. Therefore in the consistory of the Cardinals he feigned to seek counsel, what was to be done by him about that man. To whom when several said, that to the cell, which he had always desired, he should freely permit him to return, as he humbly asked; he, using the counsel not of pious charity, but of his own cruelty, deliberated to detain him in a strict prison. He was therefore sent to the castle of Fumone, and enclosed in a most strong tower: enclosed in the castle of Fumone, and six soldiers being applied, and thirty other satellites for his custody, day and night he was so kept constrained, that to no men could access to him lie open. But he asked, that two Brothers be given to him, with whom he might do the divine Office: who being granted to him, not able to bear long the narrowness of that prison, were drawn out thence sick. For so great was the strictness of that tower, that the holy man, where he had his feet while he celebrated Mass, there he reclined his head while sleeping he rested. But, for shame! so that Boniface, another Herod, kept Peter in prison: so unjustly is it decreed that the innocent man into a prison and such a prison be kept, who

lately was the keeper and Pastor of the whole Christian fold. O truly horrendous sentence, nay truly Herodian savagery! By what storm of words therefore does so impious a wickedness deserve to be overwhelmed? Surely for this monstrous crime our weak tongue fails, for which not even the eloquence of Cicero would suffice. But to be admired and with the highest praises to be extolled is the virtuous constancy of the holy man, who not only patiently, but even gladly bore the ignominy of this prison, much more than before the glory of the Papal hall. Nor on account of the wickedness of the guards or another molestation, he exercises a patience to be compared to martyrdom. did a murmur in him or a complaint resound, or another sign of impatience appear: but that word rather of spiritual gladness he brought forth; "A cell," he said, "I desired, a cell I have." O ineffable man, neither conquered by labor, nor to be conquered by death: whose virtue could not be conquered by prison, whose patience by disgrace. Let others therefore feel, what shall please; but I judge, such a prison in such a man, not undeservedly to be equaled to martyrdom. Nor can I esteem in him, who so horrendous an opprobrium so equanimously willed to bear, that also a voluntary purpose of mind of sustaining martyrdom was lacking: and this, than that, I think was for him more tolerable, by which it is easier to bear a brief than a long torment. And so what should I more rightly say of him, than what of another most holy Confessor we read written: "Although the sword of the persecutor was lacking to him, yet the palm of martyrdom he did not lose"?

[18] But after the faithful athlete had long and legitimately contended, the just and merciful Lord, willing to render to him the palm of his combat and the crown of victory, in this manner to the labors, which through sixty-five years of his eremitic life he had endured, his death being foretold, disposed to impose an end. The holy man had been wont from the Ascension of the Lord to Pentecost, out of reverence of the Holy Spirit, to be free for fasting, prayer and silence more instantly than usual, and to exercise himself to all devotion more fervently. Which observance even in that prison, in which for the space of ten months he had been constrained, he kept. And when thus on the holy day of Pentecost he had celebrated Mass most devoutly; he caused the soldiers, deputed to his custody, to be called to him, and foretold to them that the dissolution of his body impended within the next Lord's Day. But from that day he began most gravely to be infirm, and certain of death, caused to be ministered to him the Sacrament of extreme Unction. he receives the holy Unction. Which received, the holy man lay not upon a mattress or straw, but upon a bare board with a cheap carpet, covered with a chlamys. O wonderful fortitude of a sound mind in an infirm body! O strong and insuperable love of poverty and humility! But his death-agony approaching, his departure with psalms and prayers, as much as he could, against the snares of the devil he studied to fortify; and that with him assiduously they should be free in them, his Brothers instantly and humbly he exhorted. Whence when they themselves likewise persevered in the divine praises, on that very day of Saturday at the vesper hour, he saying the Psalm: "Praise the Lord in His saints": immediately the verse being completed, "Let every spirit praise the Lord," with a most slender breath he sent forth his spirit, and happily departs from life, with the holy and blessed spirits about to praise God for perpetuity. Ps. 150. O blessed death! O happy and glorious end of life! nay rather not the end of his life, but the beginning of another and better one: for now he is born, who so dies. The news therefore of his death being heard, Pope Boniface, although he greatly thereof rejoiced, yet feigning sadness, celebrated his exequies in the church of St. Peter of the City with the Cardinals solemnly. And he sent one Cardinal and his Chamberlain, who with all the Bishops and very many Religious of the province of Campania his body to the church of St. Anthony of Ferentino, which he himself had newly constructed, buried in St. Anthony of Ferentino. honorably transferred, where beside the high altar with due veneration it was buried: for it did not befit so great Relics of that Saint to lie unhonored, whom the admiration of a pure and sincere life made so venerable.

[18] But that the omnipotent Lord might prove the sanctity of his life to be grateful and acceptable to Him, He insinuated this to us by a manifold miracle. But here let it suffice to recite only two, A Cross of golden color seen before his death, which accompanied his death. The first. Certain soldiers, who guarded him in prison, related both to the Pope and to several others, that from the sixth feria to the hour of his death, they saw before the door of his little chamber a Cross of golden color, not affixed anywhere, but wonderfully hanging in the air. By which miraculous sign of the Cross it was plainly shown, that the Cross of penance, which he through the mortification of the flesh had continually borne, pleased the Lord. But also of how great merit with God he was, another miracle declared. For there was a certain disciple of his Robert of Salento, namely that one, with whom the holy man, when first he had been elected to the Papacy, attempted flight: but when he could not escape, he asked of him, whether he would wish to follow him drawn and constrained to the heights? But he, who from his master had learned to spurn the world, but Christ and those things by which one comes to Christ, to love: "I ask," he said, "that thou spare both my labor and peril, and prefer me rather the successor of a needy and safe leisure, than a partaker of a rich and solicitous glory." Which also was done: for that one going away to Rome, this one persisted in solitude. This therefore worthy disciple of his, and his soul seeking the heavens. not long after, his blessed soul, rescued from a twin prison, ascending to the starry seats merited to see. Who astonished at so great a miracle, asked, whether he should then also follow him, or do something else he commanded? But he admonished him, that he should remain in solitude: and so seeking heaven, amid the words disappeared. But this one mindful of the counsel, at length consumed by long old age, departed after his master, a great opinion of sanctity and the fame of wonderful works being left. But other nearly innumerable signs of virtues and miracles, by which the holy man before and after death was illustrious, here we omit to narrate, and to those things, which upon these are diffusely written, and by diligent examination by sure authors and veracious testimonies approved, we remit the reader. From which let it suffice to conclude this, that on account of the brightness of his miracles and merits, he is enrolled in the Catalogue of the Saints. after a long disceptation about his canonization to be made, at length by Pope Clement the fifth, he was numbered in the Catalogue of the holy Confessors, in the year of the Lord 1313 on the third of the Nones of May, but from his death, about the 11th year. And his festivity was instituted on the 14th of the Kalends of June, on which day after the labors of this life, in the peace of Christ he rested.

[20] These things therefore, God helping, to his and his most glorious Confessor's praise I have written. But whatever I shall have said less, it is necessary that it be derogated rather to my ignorance, than to his glory: for more widely the merits of his virtues and the proclamations of his praises are diffused, than that they can be enclosed by my discourse. But if anyone shall have wished to deliver his works and the honors of his works to the monuments of letters, it is certain that so great and such things are there about him, which require both a greater work and a greater workman. I however here, with as much brevity as I could, have inserted a few of many, among which also are some, which could be judged nearly to exceed the credibility of truth, unless true and sure testimonies had approved them. But that an end may be imposed on this work still in his praises, the single titles of the Saints, because as an Apostle, Martyr, Confessor, and Virgin, which singly in himself he embraced, let us briefly under a compendium gather. Therefore as an Apostle, he preached the doctrine of Christ by word and example to the peoples; as a Martyr, he endured the torments of the body and the punishments of prison; as a Confessor, day and night to prayers and works of penance most fervently to be free he studied; as a Virgin, the concupiscence of the flesh with a robust and entire tenor of cleanness and sanctity he trod down. What more? As a Pontiff and good Pastor, to the fold of Christ he desired to be of profit, he was also Pontiff, Priest, Doctor, Hermit, but to preside he despised; as a chosen Priest, a sacrifice worthy of God he offered; as an illustrious Doctor, the manners of his disciples with salutary documents he instructed; finally as a most holy Hermit, solitude, poverty and humility, and the austerity of penance with a singular fervor he was zealous for. But in this last he so preceded all, that when I hear the Monks of Egypt proclaimed, the Anchorites praised, the Hermits admired, this one however I always dare to except, nor to compare to him any of the Monks. For from infancy, after the first rudiments of faith, when he had begun to desire a greater grace of perfection, in monastic discipline, by a preposterous velocity of charity, he began almost to be perfect before he learned. Finally so great a perfection in it he attained, which no letters ever will pursue with worthy praises. In which matter since to run through single things and to number all is burdensome, for the proof of perfection of this kind I think this only to be enough, that the highest grade of the Priesthood, to which by God's judgment and with the favor of all the people he had been sublimated, for the love of the solitary and monastic life he deserted. That holy and contemplative solitude however, which to active solicitude, choosing with Mary the best part, and Founder of the Celestines. he preferred; profited not himself alone, but very many, and made for the whole Church of God a useful fruit. For from those, whom in solitude he spiritually begot, there lasts today a religious succession; which continually growing not only in number, but also in merit, by fruitful works of virtues and examples, not only feeds and recreates the militant Church, but also gladdens the triumphant one: to the participation of whose gladness may He grant us to come, who is blessed for ever and ever. Amen.

ANNOTATIONS.

on the contrary alluring with gifts, that they should manifest him to him. A certain most simple Brother moreover, who had with Celestine assiduous companionship, he bade to be cast into bonds, that there he might cause him to be consumed by a most wretched end. After these things about two months being passed in that hiding-place, when Celestine understood a certain wood in the region of Apulia to be inhabited by good and holy men, he turned thither his mind; and accompanied by one companion, the habit being changed, at length thither within four days he came."

p. That is St. Martin, Bishop of Tours.

q. Maffei says, the Saint died in the 87th year of his life: the aforecited Italian Manuscript numbers 81 years of age: and it could easily be that the numbers thus written by ciphers, were badly transcribed, at least where 1 and 7 disagree: yet so great an age seems by no means credible, nor is it admitted by any of the writers.

r. Lelius Marinus names the Cardinal of St. Cecilia Thomas, namely that disciple of the Saint himself above mentioned.

s. Maffei these things, in the Epitome of the Summary nearly all omitted, thus touches: "Nor truly were signs lacking to the dead one which had rendered him living most famous. For there was healed from dropsy, which grave he had long suffered, a certain Gerard of Velletri, when he had been brought to his sepulchre. Likewise also two Gauls, one from fever, the other from a long spasm of the hand. Also certain women of Ferentino, one of them an Abbess having utterly lost all force of one side, another Margaret a married woman having an enormous scrofula in the throat, another lacking the strength of one arm, and another being utterly blind; Leonard also a certain boy of the same city, when he had been lame three years; Marca likewise a certain girl of the same city, nine years old, when she could neither speak nor move herself on the right side. There was also healed James of Rieti a Priest, by grave want long, by graver sickness oppressed: likewise also the Archbishop of Milan, when by a quartan fever long and most badly he was tortured: likewise also Antony Bishop of Lucca, when no safety of his life was hoped by the physicians: nor less another Campanian, who on account of a bad and long sickness had lost the light of his eyes: another also from beyond the Po, when without any hope of the physicians, his breast was transfixed by a scorpion: likewise also a certain Tuscan, who most gravely sick, could not eat or drink, nor moreover speak anything. But also Antony a Carthusian monk, who by a cardiac disease for fifteen years even to the exhaling of his soul had been vexed: a servant also of a certain monastery, who while he wished alone to place a burden on a horse had been ruptured, his help being implored and the sepulchre being touched, escaped unharmed. There will be no place for speaking, if I shall wish to follow out all: but lest I omit that, which was of all the most celebrated spectacle. For Philippa a woman, born of noble birth, who now for six years had lain in bed, so that she could neither raise nor move herself in any way; when to her sleeping thrice a certain old hermit venerable with hoariness had appeared, and admonished that to the tomb of the holy man, about to obtain health, she should come, she obeyed; she bade herself to be carried; and being carried, as soon as she touched the iron chain, with which he was wont to be girded over the bare flesh, to her former health she was immediately restored."

t. That it is to be read in the 17th year above at the Bull of Canonization we noted.

HISTORICAL SUPPLEMENT

From the Italian of Lelius Marinus.

Peter, Celestine V, Supreme Pontiff (St.)

FROM THE ITALIAN OF MARINUS.

PREFACE.

[1] Among those who write the acts of their own time, and bring to light things long past, there is commonly this difference, that the former easily find faith, on account of those things which each of the readers remembers as seen and known by himself, or heard from friends and elders; the others with difficulty, unless they exhibit as it were sureties of their faith ancient and fit witnesses. And so the Life of our holy Father Celestine (to which, About to write the Life of the Saint, to be digested through all the minutiae of times and circumstances, I see no one hitherto to have intended his mind) which as most diligently as I shall be able about to explain, I have thought it congruous to teach the reader, by what helps supported I have come to write. I have seen therefore that which Dionysius Faber a Frank wrote, more than a hundred years ago Prior of our monastery of Paris; in which he professes himself to have especially followed the most learned Theologian Peter of Ailly, Cardinal Bishop of Cambrai, a most ancient author, and near to those times, formerly Confessor of Charles V King of France; whose writing Lipomanus and Surius reported among the Lives of the Saints, he reviews the Lives published by others and the Cathedral church of Cambrai most honorably keeps; celebrating the festivity of the Saint himself with enormous reverence, as Faber testifies ch. 32. The life of the same also wrote Octavian of Bologna a Celestine Monk, printed at Bologna in the year 1500, and the Neapolitan Poeta Nocturno, in Italian tercets, in the year 1520, asked by Lord Alexander a Cruce, then Prior of Bologna, and about the year 1550 Abbot General. Finally Father Benedict Gonon, a Monk of our Congregation, added to the Life published by him some Annotations, opportune enough. But not content with these, I read moreover whatever about the Saint the Historians wrote, Platina, Blondus, Sabellicus, Martin the Pole, Pandulf Collenuccio, Paul Regius, Bugatto, and others more ancient and more recent, with whom much true is to be found, certain things also from the opinion of the crowd little certain, or even from the fabulous tradition of the elders. Alfonso Ciacconius, the most recent author of the Lives of the Pontiffs, took much from antiquity, especially about the Pontificate of Celestine; certain things however, delivered without a fit foundation, without due discussion he received; to which deservedly may be preferred those things which Ptolemy of Lucca

among the histories of his time left to us, as in part seen by himself in person.

[2] A greater and clearer light brought to me the history of the stupendous election to the Papacy, and the manuscripts by contemporaries, and of the abdication which followed, minutely and most sincerely written in hexameter verses and divided into three books, by the Cardinal of St. George Jacobus Caetani, who was to the Saint himself before the Papacy most devoted; and by the same now Pope promoted to a Prelacy: who wove through whatever at Rome was done the See being vacant, and many things done in the Pontificate, with a brief narration of the life; and moreover in two books set forth the Coronation of Pope Boniface VIII, and in three other books the Canonization of the Saint and his miracles. This work is found in manuscript, and dedicated to our Order by the author Cardinal, with Father Coabbot and our Vicar General Lord Francis de Agellis; which formerly I read entire at Aquila, and afterward transcribed by himself received, with many other instructions to be related in their place. I have moreover two most ancient manuscripts, in which sufficiently minutely the life of the Saint is set forth; one on parchment, which on the occasion of a visitation I found in the Archive of our monastery of Bergonia sacred to St. Nicholas, and from the proem it is established to have been composed by one of the disciples of the Saint; the other, compiled from various tracts, having as authors various disciples of the same, according as each committed to paper what he had seen and known; in the head of which is placed that little Commentary, which about his youth and first progress the Saint himself left after him.

[3] There are also in our Congregation many other most ancient manuscripts, of which very many on various occasions I have seen, and finally the Process for the Canonization of the year 1306. and they are believed most worthy of all faith, on account of their highest conformity among themselves, and because it appears that they were made by the disciples of the Saint themselves; in a simple style indeed, but congruous with the Process formed for the Canonization, and approved by the testimony of Francis Petrarch a most grave and ancient author in book 2 of the Solitary Life Sect. 3, Ch. 18; where he mentions the works of the Saint divided in three ways, according to his triple state, before the Papacy, in it, and after it, but worthy (as he himself says) to be run through with a more sublime style. Having then scrutinized the most ample archive of the Holy Spirit of Morrone, very many helps I found there; but none more certain and more excellent than the Process, in the year 1306 by the command of Pope Clement V in order to the Canonization formed; in which were examined more than three hundred and twenty Witnesses, most worthy of faith: among whom many distinguished in condition, grade, and prelacy, many also glorying in the discipleship of the Saint himself: of which Process, although by antiquity corroded and mutilated, a copy with my own hand I described; but the Summary I found in the archive of the monastery of Collemaggio near Aquila, with the aforepraised our Vicar then there Prior, who also had himself redacted it into a briefer epitome, not undiligently read by me and collated with the original text: and to these consonate those things which are reported in the Bull of Canonization. From these and many others I have compiled the present history: to which of my own I have added nothing besides the order, the declaration, and the examination of the arguments, which I willingly submit to the Church, the Superiors, and the wiser.

[4] Thus far in the Preface Marinus, General Abbot Prepositus of the whole Congregation of the Celestines about the year 1630, What thence is to be given in this supplement. in a work then printed at Milan in Italian, with a dedicatory to the Most Serene Prince Maurice Cardinal of Savoy with the title of St. Mary in Via-lata, Protector of the Order. That is distinguished into four books, of which the first comprises the private life of Celestine, the second the beginnings and progress of the Order instituted by him up to the Pontificate, the third the election to the same and his abdication and the miracles which followed this, the fourth finally contains the persecution endured from his successor, and the death and glory which followed. From which it is the plan to excerpt only those things, which in the foregoing monuments of the Life and Acts of Celestine are not had sufficiently clearly expressed, as one perpetual Commentary upon them: wherefore no other title, than of an Historical Supplement, I have thought to be given to this collection: but what for the sake of illustration I myself have added is distinguished by [ ]: the rest are Marinus's, in sense rather than in number and order of words.

CHAPTER I.

Of the birth of the saint and his withdrawal into the desert.

[5] Born in the County of Molise, In the year of human salvation one thousand two hundred and fifteen (in what month or day of it is not found written) into this mortal light came Peter, afterward surnamed of Morrone, and then Celestine Pope V; the Christian Church being governed by Pope Innocent III, the Roman Empire being held by Frederick Roger the second of his name, and the same King of both Sicilies. That his homeland was Isernia, an ancient city of the Samnites, common opinion holds: there are however ancient manuscripts (of which the prior part is known from the Prologue to have been written by one of the disciples, and this is thought to have been B. Robert of Salento) where he is said to have been born in the Castle of St. Angelo: and the Poeta Nocturno makes Limosano the homeland of the saint: one day's journey from the castle of Sangro [which two places most closely conjoined in situation, scarce eight miles from Morrone, but more than eighteen distant from Isernia] but at once all are of the County of Molise, of old also under the name of the Terra di Lavoro that is of Campania felix comprehended; just as also sometime by the name of Apulia or Abruzzo, the Neapolitan kingdom even to Calabria was called. And hence it came to pass, that Jacobus the Cardinal book 2 ch. 6 sticks ambiguous, whether to Abruzzo or to the Terra di Lavoro the County of Molise is to be assigned, [whose head since it is Isernia, by a certain as it were chief right this Saint, as her citizen, with statues erected and public monuments she venerates, although otherwise the whole day's journey, by which his homeland from the Castle of Sangro the Saint himself indicates to be distant, the above-named places being remote 25 miles, favors more than Isernia, distant only 15 miles from that Castle].

[6] His father Anglerius, his mother Mary they were called: of whom what surname, what family it was, hitherto remains in obscurity. For that some of the nephews of the Saint are afterward found named with the addition of Anglerius, the family obscure, this is to be believed taken after the manner of the nation from the father or grandfather, but not to have been proper to the family. [So also that armorial token, which in Ciacconius and other pictures is added to Celestine, having a silver Lion, climbing on the high of a blue field, and with a red band crosswise hedged, by some one of the nephews rather afterward assumed, than before by the elders employed it can be said. For it is scarcely credible that Peter employed it in the Papacy: and he who more diligently scrutinized these things Claude Francis Menestrier of the Society of Jesus, denies that he found any certain examples of such use among the Pontiffs, before Boniface VIII, and from this he esteems the example to have flowed to the rest. scarcely is he known to have had kinsmen. ] But it is notable, that so abstracted from flesh and blood the Saint always lived, that after he departed from the paternal house, nothing with those joined to him is ever read to have had any business in any of his acts; nay also elsewhere with difficulty is found memory of any of them, and only from Lord Francis Agellis I heard, that in the royal archive of the Neapolitan Mint there is found registered, in a certain parchment Codex, a diploma of King Charles, related by Ciarlanto in the historical Memoirs of Samnium book 4 ch. 22 by which the same King testifies that he had formerly by patent letters enjoined the Secretary of Apulia and the Bailiwick of Foggia, that for Nicholas Angeleri the brother, and William and Peter Robert Angeleri the nephews of the late most Holy Father Lord Celestine, formerly of the sacrosanct Roman and universal church supreme Pontiff, and their heirs, legitimately descending from their bodies, provision should be made; for Nicholas indeed an annual income of ten ounces of gold, but for Peter and William or any of them an annual income of five ounces of gold, to be received by them in the lands or fiscal goods of the Kingdom, under due military service to be rendered by them, in contemplation of the said most holy Pontiff. Where that simply from the father's and grandfather's name Angeleri the brother and nephews of the Saint are surnamed, without any more honorific appellation of Spectabilis, Providi, Circumspecti, or the like, and that they are obliged to military service, makes an indication that altogether all even then were of plebeian condition.

[7] His father Peter while still a boy lost; his mother who took care for him to be educated in studies, could have lived even to his twentieth year, when the counsel of deserting his homeland and seeking the desert, Twenty years old he begins the solitary life, long agitated in mind, he began to commit to execution. And first at the church of St. Nicholas at the head of the Bridge near the Castle of Sangro having stayed very many days, then ten days in the eremitic cell of a neighboring mountain, the Lord showed him another mountain, where he remained for the space of three years. Indeed I confess nowhere to have found written, which that mountain was, yet in Abruzzo, where he passed nearly all his eremitic life, that this also was I can scarcely doubt. But it is credible that to that one which is called St. Mary of the altar, and is of our Order above Palena, this prerogative can be conceded. For an ancient tradition of the inhabitants holds, that when that place abounded with serpents and other venomous reptiles; the Saint there dwelling while still a youth, drove all away forever; which agrees not badly with the most troublesome temptation, which from animals of this kind at the beginning of his anchoresis he writes himself to have suffered. But the place is on the summit of the mountain, and after a triennium passed on the mountain, on the Eastern part where the Adriatic sea is looked down upon, having beneath a huge precipice, and in it a valley; out of which just as it cannot be ascended thither, so neither can the sight be let down into it without horror; which the frequent bears would augment, coming thence even to the Saint's oratory, were they not there as if tame familiarly wandering. The dwellers say moreover, that a spring gushing there by the prayers of Peter himself was elicited; and its water against every kind of diseases they experience as salutary.

[8] Here having attained the mature age for receiving the Priesthood, he was persuaded to offer himself to be initiated: made a Priest at Rome, just as he did at Rome, either because he wished to pursue his first intent, with which he had gone out from his homeland, about to take there counsel of the rest of his life; or because he desired to receive all the sacred Orders without intervals, that more quickly to the beloved solitude he might return, which without some dispensation could not be done. But because in the former place he was more frequented than he wished, he resolved to seek another for himself. And understanding that on the Mount of Morrone, two miles above Sulmona, a certain holy man had dwelt, called Br. Flavian of Fossanova (perhaps a monk of that Abbey and of the Cistercian Order) he believed it would be convenient for him also: he passes to Morrone and

near Sulmona he fell in with a youth of about fifteen years, Raynald Gentilis by name, afterward a physician of Sulmona. This one in the 80th year of his age, of Christ 1306, brought forth as Witness 23, under oath asserted, that being asked by Peter to show the hermitage, in which Br. Flavian had done penance; not only showed him the way, but even led him thither: then that being requested, that after three or four days he should return thither, he promised himself about to return; just as also he did, bringing to him some loaves. Then him indeed there he did not find, having entered the cave however he noted the place, in which the Saint seemed to have lain down, strewn with flints, and awaited his return; but on his return asked, for what cause he had been absent. "For the cause of seeking a harsher place," he said, "I went around the mountain." But Raynald, "Wait until it be winter and it begin to snow: then thou wilt experience how harsh the place is." And so he says the Saint did, and for no small time there abode, in the exercise of the penitential life which he had chosen to lead.

[9] The same Raynald added that Peter when he first came thither, was clothed with a Monastic habit and shaved of beard; now then clothed in a religious habit, but since from the relation of the Saint himself no time is found intermediate, between the Priesthood received and the access to Morrone, it does not seem able to be received, what by conjecture Faber ch. 5 interposes between both thus writing: "On his return at the monastery of B. Mary of Faifoli received with much charity, and edified by the religious conversation of the Brothers warring under the mastership of Lord Benedict, he took the monastic schema and habit. There moreover examined by the wonted probation of the monastery, to fight from afar under the yoke of obedience, not so much by human erudition, as by divine unction he had been sufficiently instructed: wherefore from the fraternal battle-line to the singular battle of the desert by the leading spirit again he returned, and leave being asked and obtained he withdrew to the mount of Morrone." Surely in these words appears a studiously affected obscurity, of one wishing to seem to establish a most brief delay in the monastery, and yet to suppose the wonted (surely of one year at the least) probation, as already long since completed: for which if any time were to be found, it is uncertain from how long a time: it could not be found except before the twentieth year of his age: which Marinus does and bids us to believe that from the sixteenth or seventeenth year Peter was made a monk, from the vow and desire of his mother then still living, and there even after her death remained. But neither does this the Saint's narration of himself suffer, as if uncertain of counsel, nor having any servant of God whom he might consult, fluctuating between fear and desire of the eremitic life, he remained in his homeland even to the twentieth year; and at length with one only privy to his counsel as companion he went out, no mention being made of any monastery, or Abbot without whose license to have gone away it is wrong to believe.

[10] Marinus recognizes the difficulty: but yet because soon it is narrated that at Morrone appeared to the Saint a dead Abbot, and whether in a monastery sometime a Novice, who to this one first had given the habit of Religion: and because the same now Pontiff in the Bull of privileges, granted to the monastery of the Holy Spirit, thus speaks; "The Order of B. Benedict, in which, while the progression of our youth began, we devoted the vows of our profession, with a singular and chief devotion we love": because these things, I say, to him seem so clear, that the entrance into a monastery and the profession cannot be denied; he thinks it consequent, that his opinion about the earlier time ought to be received. But the Benedictine Order has certain ones (whether you call them Monks or Hermits matters little) nearly in the manner of those who among the Mendicants are called Tertiaries: or rather from the beginning a Benedictine Hermit professed. who, a habit being received from the hands of some Abbot or Bishop, just as they have decreed to live outside a monastery, so also outside it perform their probation; after which they pronounce the vows as it were of some profession, bound to them equally for perpetuity (in which they differ from the aforesaid Tertiaries) as the rest living in a monastery, except that of obedience, not indeed by vow, but by exercise they lack, left to their own judgment. Such on the 21st of May we shall find St. Godric in England, a hundred years before Celestine: such also in this our age once from earliest boyhood familiar to me, this our city of Antwerp has, Lord Gaspar van Herstraten, for nearly thirty years within the very frequency of the city in a hermitage procured for himself living solitarily, and in this in which we write the year 1681 at the petition of the Duke of Mecklenburg the Catholic named Bishop of the church of Schwerin, now from the rise of the heresies widowed of a Pastor: who from the hand of the Bishop of Antwerp took the habit, and among his hands the observance of the Benedictine Rule, according to the use of the Hermits of that Order, was professed. In this manner therefore I would say St. Peter did, in the time of that triennium, which he passed in the first abode of his anchoresis; namely from some neighboring monastery's Abbot, who either came to him, or received him running to himself, took the habit of Religion, and devoted the vows of his profession; which because it was of little labor and delay, the Saint neglected to refer in his writings, equally as infinite other things, which in that triennium happened.

[11] However it be, Peter came to the Mount of Morrone about the year of the Lord 1239, His first abode at Morrone seems to have been there, in the 25th year of his age: but what place precisely was chosen by him then nowhere is found expressed: but he is known to have inhabited several at various times, whose names were St. Mary of Morrone, the Holy Cross on the higher summit of the mountain, St. Onuphrius after the first mile in the ascent above Segezano, which about the extreme of his life was founded. And indeed for the place of St. Onuphrius many make, because there is beheld his little crypt, scarcely capable of one man: but also that this situation was chosen in his last old age we shall prove below. Wherefore most verisimilar it seems to me, that the very place of the Holy Spirit, at the beginning was called St. Mary of Morrone: for there were crypts and caves, apt for an eremitic withdrawal, as may be seen in the subterranean oratory below the Choir and Presbytery; and whatever round about now is cultivated, before was thorny and woody, and so exceedingly harsh. But the Saint is known to have left the first place, where now is the church of the Holy Spirit: for this reason that being adapted for cultivation it was now less rough; and yet in the upper part of the mountain, no place is found which refers any trace or indication of human cultivation of old. Nor is it known that on that mountain there was once any church, although various ones to be built afterward the Saint took care round about; among which was the church of the Holy Cross, of which still the ruins remain, and to which he often betook himself: but in the first ascent of the mountain beside its roots he found or immediately from the beginning erected a chapel called of St. Mary of Morrone, from which our Congregation took its origin. Surely Nicholas Berardi, a mason of Sulmona, said, that Peter caused to be built two churches, contiguous to themselves and roofed with a vault, of St. Mary and St. John: which I would believe, by the succession of time the place being amplified, to have been converted into one greater church of the Holy Spirit.

[12] Here therefore daily celebrating Mass, he used the ministry of a certain lay adolescent; here he sees the sin of his absent minister, whom when sometime he had sent to Caramanico his native town about five miles to the North remote from Morrone he, conquered by the concupiscence of the flesh, fell into fornication. This his sin Peter taught by divine revelation, the one returning he prohibited from access, and bade him to have his own things: then to the one asking the cause, he objected the crime, and the one cast down on his knees clemently and paternally he corrected, a penance being imposed: after which persevering in a good purpose, he was made a Cleric; and what had happened to him with his own mouth he testified, as is had from the ancient manuscripts, and Faber Maffei and others narrate. Some disciples being there gradually gathered, it began to be called the Consortium and College; and Peter himself, Rector and Prior; just as the public instruments have of the donations, and he receives some companions and estates. made in the place of St. Mary of Morrone into the hands of Br. James of Sulmona, in the year 1251 on the 9th day of May; by Ludovic Manfred, Knight and Royal Counselor, and his wife Isabella de Luco. Whence also it is confirmed, that this is the place afterward called of the Holy Spirit: for there are donated certain cultivated and uncultivated things round about, which it is established are situated about the present monastery of the Holy Spirit. Nay also by the same instrument the donors reserve to themselves the right of pasturing a hundred goats, which they had in a house, even now near the said church, on this condition, that after their death, both the house and the gardens adjoined, and the goats themselves pass into the power of the said College: and now the Abbey of the Holy Spirit, as by a certain hereditary right, pastures a certain number of goats and sheep in that place, which the donors had reserved for their own use.

ANNOTATIONS

* nay Faifoli

CHAPTER II.

The withdrawal into the Mount of Maiella, and the rigor of the life there led, and the miracles done by Peter.

[13] In the year according to our reckoning 1244, Morrone, In 1244 he passes to the Mount of Maiella. now more cultivated than befitted his purpose, after five years there passed, the Saint deserted: and two companions being taken (whom we can conjecture to have been of the three afterward inseparable to him, Francis and John of Atri and Angel of Caramanico) he withdrew into the parts of the mount of Maiella, in the diocese of Chieti: and there (according to the relation of a certain old Manuscript in the monastery of the Holy Spirit of Maiella) first he abode, in the place which commonly is called the Wall-of-the-Bear. But when also hither to him, now known by fame and miracles, flowed many; he asked God to show him another place, and passed to Ripa-rossa or the Red Rock commonly called, where he began to construct a modest hut. But admonished by an Angel, he ascended into the mountain itself; and in it a hovel of turfs and the branches of trees he fabricated: which scarcely yet covered with a roof was, when the devil cast fire into it, so that the whole seemed to be consumed, the companions fleeing apart for fear. But Peter praying, an Angel sprinkling water brought in a caraffa or phial upon the fire,

extinguished the flames; Where a little edifice being built and the hovel being restored to its former state, confirmed the Saint in his purpose of building there a sacred edifice. Nay also a dove divinely flying, in its beak brought a paper, signifying in what place the foundations ought to be placed: and for two years there having dwelt at length it disappeared. So that Manuscript, of which I would have nothing more now said.

[14] But at the beginning that oratory was small, verisimilarly in that place, which today is called St. Margaret's; to which by many stone steps it is ascended; he recovers the book taken away by a raven, where also a little cell Peter built for himself, which now also keeps his name, and is under the major church. Of this little cell when sometime the Saint had left the window open, his manual little book, covered with a hairy hide, left in it, a certain raven took away and hid, by its innate rapacity. He returning sought the book, very well remembering the place where he had put it; then the raven being seen, understanding what the matter was, "In the virtue," he said, "of Jesus Christ I command, that thou bring back at once the book taken away." The raven obeyed, and the book immediately whence it had taken it brought back: but the Saint soon the following day, the Brothers being convoked into Chapter, narrated the deed, instructing them to praise God, by whose will at the nod of man the birds of heaven and the fishes of the sea obey. Quickly grew the celebrity of the place, and a larger oratory had to be made, whose fabric in the year 1247 was first completed. he resuscitates a workman dead from a fall, Meanwhile it happened of the workmen one to fall from on high, and crushed by the fall to expire: which when the sad companions had related to the Saint, running to the place, the cowl which he had put on he took off, and with it covered the corpse. Then all present being bidden to pray to God, he himself before the altar prostrate, after some delay rose to his feet; and his countenance being relaxed forming the sign of the Cross over the dead one, resumed the cowl; and soon life and strength being received he returned to the work, who had lain dead.

[15] There ran together to promote the fabric men of every kind, among whom from the neighboring town of Rocca-Morici was a pious priest, he causes oil to be brought forth from an empty vessel, Thomas by name; who (as all the ancient Manuscripts relate) when with his own hands he worked, on a certain day of the monks' fasting, on which nothing of foods was wont to be cooked; the Saint commanded Br. John of Atri, that he should prepare something, at least for Lord Thomas. He answered that oil was lacking: so great then was the want of those Fathers. To whom the Saint, "Is there nothing," he said, "left in the gourd?" "Nothing," said John. "Yet thou," said the Saint, "take it and bring it to the fire, perchance being heated it will drip only as much, as will suffice for making the cooking for Lord Thomas." John obeyed, and the little vessel being received heated from the fire, found it full of oil. Nor unlike is another, which from the same Manuscripts I relate, narrated by Robert of Sala, and wine for Mass; whom we call Blessed, as heard from the Brothers Nicholas of Serra, Angel and Rainald of Gesso, who were of the first disciples of the Saint. It happened sometime in the same place wine to be lacking for the Sacrifice, for the custom is not to lay up wines for the whole year, because little is needed: nor in that place is there whence it may be received. Nevertheless to the altar the Saint, furnished with the sacred garments, came; and coming to the Offertory asked for the ampullae. Which when the ministers answered to be empty, he yet bade them to be held out to him; and they about to show them empty, found them both with water and wine full, and were astonished at the miracle.

[16] Br. Nicholas of Serra, one of the first disciples, not able to keep the silence which had been enjoined on him, related, he refixes a fallen tooth, that to the Saint reclining at table one tooth fell out. But he holding it grateful and accepted, with his hand took it; and after a little prayer put it back in its place, so firmly clinging, as if it had never fallen out. But he did that so dexterously, that no one could observe it, except the next sitting Br. Nicholas aforenamed and Br. Angel of Caramanico, that one who afterward died in the prison of Boniface VIII, for this is expressly added in the Manuscript. But the anonymous disciple, the loaves given out he receives multiplied, who set down the Saint's actions and life in writings, diffusely narrates that which from the deposition of Br. James of Pacentrano, Witness 191 reported in the Summary I read about three loaves, which alone in the place of St. Margaret were remaining, distributed among as many poor; for which at the very time of dinner two unknown men brought two sacks full of loaves to the door and disappeared. But the place of St. Margaret is distant by a modest interval from the church of the Holy Spirit, from whose posterior atrium it is ascended thither by a stair of many steps of living stone, on account of the eminence of the situation; and it has a small oratory with a cell, where perchance the Saint stayed for three years, in which the fabric of the Holy Spirit was under the hands of the workmen. Whence it would follow that at the same time was done the miracle, which followed not unlike another, by the same disciple of the Saint in the manuscripts, and by Br. James in the Process and then in the Summary, which I saw, related.

[17] But the fabric being perfected (as I said above) in the year 1247, he understands the edifice divinely consecrated, that it itself was divinely consecrated (as the Saint wrote, and then to another Brother by a vision was confirmed) is found also in the manuscripts, and there is added the day on which the thing was done, the 24th of the month of August, sacred to the Beheading of St. John the Baptist in the year already noted falling on the 5th feria. There is added also that after the Introit of the Dedication was sung, "Terrible is this place" etc., there appeared John the Evangelist, about to say Mass with two others, clothed in the manner of Deacon and Subdeacon; while they performed the sacred mysteries, there came the divine Majesty with the Most Blessed Virgin and St. John the Baptist and immense splendor; but the Mass being finished, the Blessing was pronounced by the Majesty of God itself; and then three Angels going around the church visibly sang, "What was done, was consecrated, by the Testimony of the Angel was confirmed." The same thing soon the following Sunday was to another Brother, as the Saint himself related by a vision and by a new miracle confirmed, and thence by common discourse celebrated. There was nevertheless a certain Priest, James of Castellione (this place is at the river Pescara near the Abbey of St. Clement 15 miles from Maiella) who vehemently doubting of the truth of a dedication of this kind, asked a certain disciple of the Saint, in manners and life most approved, by name Roger the Englishman, that he should divinely obtain for him a greater certitude of that fact. Roger assented, and prayed: but James on a certain night deeply sleeping, about which the doubting Priest is confirmed by a vision. saw in dreams the Most Holy Benedict himself in a sacrificial habit standing at the altar in the church of the Holy Spirit, and himself ministering to him; but the Father ascending the said Confession, from a certain pyx placed upon the altar, with three fingers taking a certain powder whiter than snow; of which placing on one horn of the altar, he said, "What was done"; then on the other, "was consecrated"; and finally in the middle, "by the Angel was confirmed." But the vision disappearing that Priest awaking, related all in order to the Brothers in Chapter, and thereafter held the place in the highest veneration. But it seems, although no time is signed in the Manuscript, the thing happened after the death of the Saint himself; for otherwise that good Priest would not have needed, for a more certain knowledge to recur to the aforesaid Roger the Englishman, verisimilarly the same, who afterward about the year 1350 with the title of Provincial is found named in the foundation of the monastery of St. Jerome of Cesena.

[18] How harsh a life there the Saint led, from the very aspect of the place best, How horrid was then there the solitude? not badly however can be understood, even from the bare verbal description. Let us say therefore, that that part of the mount of Maiella, which for his habitation the Saint chose, looking to the East and North at the Adriatic sea, seems as it were to overhang it; above all the neighboring mountains and the Apennine itself raising itself, and so steep and precipitous, that when first I passed there along the shore into Apulia, it seemed to me as it were a wall, continued with cut crags. But the interior bosom to the South, where our holy Father stayed, besides other harshnesses, has many valleys, with most dense and most high woods from the bottom upward rough and overgrown; whence if anyone even to the middle height of the mountain, not to say even to the summit, ascend; and with eyes turned around consider, how far from every human habitation withdrawn he stands, through ways nearly impassable led thither, it is necessary that he shudder, especially in winter, while he beholds all things overgrown with snows and stiff with frost. And yet even today that place is inhabited by our monks, nay even is frequented by externs, wont through the abundance of snows, the vastness of the valleys, and the density of the woods to make the journey with certain instruments, which they themselves make for themselves of ropes and wood in the manner of circles, and made tie under their soles, to overcome the snows; and this that they may either satisfy their pious religion toward the place, or succor the necessities of the Fathers when there shall be need. In the month of July however and August a far other face smiles there, where the church of the Holy Spirit is; and the soil then clothed as with vernal flowers, presents a certain image of an earthly paradise.

[19] As to the clothing of the Saint, it also was most cheap and most harsh; how harsh the garment, namely over an iron cuirass, a tunic woven of threads of twisted wool, and a scapular and cowl, of the more procurable cloth which among those mountains was found. Of the color nothing is read, nor would I believe this was of great care to the Saint; but from the very cheapness of the cloth it can be judged also of the color, that it was ashen, and nearer to black than white. The tunic however was without doubt more white: because this use persevered in the order, and such are certain garments of B. Robert one of the disciples, which even today are kept for Relics. and of what color? In France however from of old has been kept the use, of wearing under the other garments a habit of lion color, and this is said to be done in memory of the first habit, which the holy Father in the desert wore: and such I saw under the other garments of a certain Br. Benedict of Evoli, in the year 1505 with a great opinion of sanctity dead. But when anything of his garments was torn, he himself was wont to repair them with his own hand; nor was he ashamed to fit to it a part of any other color, or to a worn tunic to put several pieces of new cloth, so that sometime you would call it a patchwork rather than a garment. For the most part he walked barefoot without stockings and shoes, unless he made a journey or celebrated Mass, or from the house he had to go out for some necessity. In winter

however he used cheap woolen socks, and wooden sandals.

[20] With great zeal he had in manifold ways increased for himself the Sacerdotal task: how assiduous the psalmody since to the daily Office he joined the Hours, in honor of B. Mary the Virgin more than two hundred years ago ordained by Peter Cardinal Damiani, and brought into use by Pope Urban II. Also the Lauds and Vespers of All Saints, in imitation of the Cluniacs from the institution of St. Odilo. And all this not privately, but in the choir commonly with his other Monks: which use both nearly even to these our times lasted. From the same fount it can be believed flowed the custom, that after the reading of the Martyrology at Prime and the Prayers following, a peculiar Oration be made for the Abbot General and the whole Congregation, and to it be subjoined the Psalms, 122, "To thee I have lifted up," 128 "Out of the depths," 141 "With my voice I cried to the Lord," besides the canonical hours? and 145 "Praise the Lord, O my soul," for the deceased brothers, kinsmen and benefactors of our Congregation; which although in part changed by the edition of the monastic Breviary by the command of Paul V, yet so far still flourishes (and indeed propagated to all the Nuns, by the care of Lord Celsus Amerighi our then General, and applied to reforming the Breviary) that the Psalm "Out of the depths" be recited for them. The Offices being finished he subjected his shoulders and back to wicker rods, which we call disciplines, not only on Lenten days, sixth Ferias and Vigils of the Saints (as our use bears) to expiate daily faults, and those which in our Chapter are wont to be accused: but at other times he himself inflicted on himself sixty strokes, using thonged scourges for it.

[21] His colloquies, seasoned with a singular devotion, were most efficacious for the conversion of souls, for persuading penance how efficacious his discourse, the emendation of manners, and persuading penance for sins: which it pleases to confirm from the Process by some examples. Caranea, wife of a certain Notary John Rizardi of Sulmona, related, that when her husband was a flagitious and impious man, he was sent to him, that he might commend her, deprived of the sight of her eyes, to the prayers of the Saint, of which also afterward she brought back the desired fruit; but he despised the Saint, indignant, that he would not permit the woman to come into his sight. But benignly invited to a colloquy, and amid talking rebuked about his perverse life, of which every order had been prophetically revealed to the Saint; he felt in himself so great a change, that, plainly another than he who had been, to fasts, penances, prayers and works of piety thereafter he was free: and into a part of this benefit by her husband's example came that same Catanea, after sight recovered.

[22] Peter Grassus, Notary of Charles II King of Sicily and Naples, likewise testifies, or even the simple aspect. that the Count of Montefeltro Guido, a man most illustrious in wars, who acquired for himself the Lordship of the city of Urbino, and even to these times in his posterity held it; a man as military so sanguinary, understanding that all who came into the sight of Peter, elected to the Pontificate, were translated to a better life; wished himself also to experience this. But having set out to his Coronation with other princely men, he returned with the purpose of dismissing the world and taking the habit of St. Francis; just as also he did, in no wise afterward solicited by Pope Boniface VIII to resume arms, for him against the people of Palestrina and the Colonna. But of himself Grassus himself affirms, that the first time he wished to visit him dwelling in his desert, as soon as he showed himself before the little window, from which he was wont to bless the people, asking it with a suppliant cry, even the hairs of his head bristling he trembled; and conceived so great an ardor of devotion in mind toward the Saint, that unless he had known himself bound by matrimony, immediately he would have assumed the religious habit. Peter also Thomei of Sulmona, Witness 22, related, that he saw and heard all those, to whom the Saint afforded some corporal benefit, also bore the spiritual fruit of an amended life: in which all the rest of the Witnesses assent to him.

[23] But with a great affection of charity he was borne to the subsidies of the poor, how great the care of the poor and therefore caused a little list of them to be made for himself, through pious and faithful men, in those places in which he stayed, distributing among them even unasked what was sent to him; no less liberal toward those who came to him for another cause. Thus Francis John of Rocca-Morici Witness 125, both says he saw it often, and that he sometime received money from the Saint's own hand. But to the women whom from his sight and colloquy he kept away, and to marriageable girls whose modesty he knew to be endangered on account of want, he succored through others, and that as secretly as he could. But the more he lavished, the more God provided that there should never be lacking what he might give out, nay also things given by him sometime grew among the hands of the receivers. always having what to lavish: An evident proof of this thing took sometime Lady Catanea, different from the former, who for her singular affection toward the Saint had chosen a habitation not far from his cell. For she when sometime she had received three pilgrims in hospitality, and had asked the Saint to lend her loaves, received from him two blessed (for there was not then a supply of more) of which when she and her husband and three pilgrims had eaten and were satisfied, one of the guests noticing what was being done; "What is this?" he said. "We had only two loaves, and lo we being satisfied there is even more left over than was at the beginning."

[24] Moreover for the corporal as well as spiritual help of his neighbors, By a prophetic spirit he foresees of great aid to him was the gift of prophecy, which the Author of all gifts had conferred on him, and of which various examples are brought forth in the manuscripts. Among these is, that when the church of St. Mary of Morrone was being built, one of the workmen, who under a certain cave dug out sand, meanwhile while the Saint after his manner enclosed in his cell was free for prayer; admonished through a messenger sent by him to him to go out of the cave as quickly as possible, the collapse of the cave, understood by no means in vain to have obeyed, when behind himself he saw the cave to have fallen down. Of Caramanico there was a strong and sound man, to whom coming to him Peter said, "Confess thy sins, because soon the Lord will visit thee." He returned home, and after two days thence carried out to the sepulchre confirmed the faith of the prediction. The Order being afterward increased, a certain novice of the Aquila monastery gravely tempted, and the death of certain neighbors near. revealed his internal struggle to his Prior: who sent him to the holy Father for the cause of counsel. But he having consoled him, and bidden him to migrate to Rome animated him, saying: "Go, son, in the name of the Lord, because there soon thou wilt attain thy end." Which he returned to Aquila said to many, and the event taught it had been truly foretold to him, on the tenth day after he had come to Rome, having died. James of Molisio, our Monk, dwelling near Rocca-Morici, in St. George at the foot of the Mount of Maiella, for the cause of taking consolation coming sometime to our Father, among other things heard these words from him: "Son, go, and be strengthened in the Lord: but thy soul diligently prepare and cleanse from sins, for it is near that thou be freed from the prison of this mortality." He then sound, vigorous, and cheerful gave no faith then indeed to such words; but within a few days having fallen into sickness, learned death which he had believed to be nearer to him.

[25] And these and other things related by various persons, are found to have been written by the disciples of the Saint, The hernia of one coming to him he cures absent, who orderly comprised his life: which also relate this which follows, as confirmed by the oath of him to whom it happened. At Lanciano (which is a city of Abruzzo at the Adriatic sea, on the part where it looks toward Maiella) a place most celebrated for its annual fairs, there lived a certain Notary Pamphilus: who after testimony given about various miracles of the Saint, said he had suffered a rupture in the right side exceedingly painful; from which to be cured, he delivered himself into the hands of a certain most expert Surgeon of Guardiagrele, famous for the fame of similar cures, and for more than five months remained without fruit under his care, who had cured many others similarly affected within the second or third month. When therefore both he and the physician had no hope left, and the habit of adultery he knows and corrects. remembering the miracles which through Peter were said to be done, he vowed to go to him. It was then a Thursday, and on the next Saturday he had resolved to go: but on the morning of the very prefixed day about to rise from bed, he felt himself sound. He recognized therefore that he had been anticipated in the benefit; to whom that he might not be ungrateful, a companion being taken he went out brisk, about to give thanks to his deliverer. But coming, and not admitted except the following day, when he saw him bend his knees, he said with a severe voice: "Wretched Pamphilus and unhappy: thou hast a good and chaste wife, and still with another woman dost thou defile thyself? How dost thou suffer thyself thus to be deceived by the devil? Thou sinnest mortally, and dost a most evil thing. Now therefore do penance for thy sins, and amend thyself": for he saw that infirmity to have been sent to him as a punishment of sin. Pamphilus recognized the true things to be said, but denied that he could be plucked from that custom. Then the Saint, moved by mercy, withdrew somewhat; and after a brief prayer before the altar returning, "Be," he said, "of good mind, son, I hope that thereafter thou wilt not relapse into that sin," and to the penitent imposed a congruous satisfaction and dismissed the man. But he not only abstained from the sin, but neither would afterward see the face nor hear the discourse of that woman.

[26] At what time Pope Nicholas III migrated from this life, that is in the year 1280 on the 22nd day of August, A sick disciple at Rome he heals, returning from Tuscany the Saint, in the monastery which his Order had at Rome, called of Montorio, found so gravely infirm a certain Robert a monk, a tertian fever also acceding to the disease, that he could neither move himself, nor receive from the physicians any further hope of living. This one therefore visiting and consoling; "Be," he said, "of good mind: for however weary and exhausted thou mayst seem to thyself, thou wilt not die": then he admonished that he should commend himself to God: and this said he departed, the sick man himself greatly commending himself to his prayers. The next day, when Robert expected the fever about to recur, he on the contrary began to be better: and to the Saint revisiting him the next day, and asking how he was, he said, "Well, Father, by the grace of God and thy prayers." Then Peter: "To me," he said, "no thanks are to be given, but to God and B. Bartholomew the Apostle," whose day had preceded: and by all for a miracle was held so sudden a convalescence. To the same Robert working in the fields had come an infirmity,

which not only the body but also the spirit a grave accidie occupied, and his grief appearing he soothes. and made the man useless for all spiritual exercises, which tormented him more than his disease. Therefore prostrate in prayer he began to ask a remedy from God through the merits of the holy Father. But he appearing to him through a vision, seemed to hold out an ample thong and to say, "Gird thyself, son, and thou wilt be more robust." He obeyed, and at the same time awaking felt himself more cheerful and animated than ever at other times: and more than all the rest he exercised himself that Lent, with fasts, silence, prayers and vigils, to the astonishment of all the other Brothers. Which I wished here inserted, perchance less conveniently to be placed elsewhere.

CHAPTER III.

The institution, confirmation, propagation and governance of the Order instituted by the Saint.

[27] At what time the Saint began, and in what place to receive his first companions; and who also those were, nowhere is found written. One thing is established, that their number was not the least, when from Morrone he departed to Maiella, leading only two companions, leaving the rest under the governance of a Vice-rector constituted by himself. Companions at Morrone beginning to be gathered from the year 1250 The writers then for the most part affirm, that in both places the number so grew, that when two places so slender and narrow could not hold him, he was compelled gradually to receive several others. Meanwhile with us nothing is more certain, than that the first was the place of St. Mary of Morrone, in which he began to receive stable goods. Of these the first were those estates, which we said above were donated by the pious spouses, Ludovic Manfred and Isabella de Luco, on the 9th of May in the year 1251, of King Manfred the 3rd, Indiction 15. There are found also other writings, which contain donations made to Br. Peter Vice-Prior of Maiella and Hermit there, of all the estates and rights pertaining to the church of St. Mary of Morrone, signed in the year 1263, on the 8th day of September, in the 5th year of King Manfred. Which writings, and gradually multiplied, that they may be verified with the former, a double beginning of Manfred must be distinguished, the first in the year 1248, when his father still living, but at Parma afflicted with a grave disaster, and Enzio his other bastard son King of Sardinia afflicted with captivity, he usurped the tyranny; which then his father being dead, he confirmed against his brother Conrad, everywhere held for King, except by the Neapolitans, Capuans and people of Aquino: the other, when after the death of Innocent IV, arrogating to himself the guardianship of Conradin his Nephew, again he reduced all into his power; and a rumor being scattered about the death of his nephew, in a Royal habit publicly appeared at the end of the year 1258 or the beginning of the following.

[28] According to this other beginning of King Manfred, are found letters given, first by Br. James Bishop of Valva and the Chapter of St. Pamphilus of Sulmona on the 5th of June, in 1259 the faculty is given of building a larger church, in the year of the Lord 1259 and of Manfred 1: by which to Br. James and Br. Peter Hermits (who doubtless were of the first companions) in the name of Br. Peter Hermit of Maiella (namely our holy Father) accepting; and to his successors the faculty is given of building a church, to the honor of the most blessed Virgin in the Morrone region. Understand a larger new one for that which before there the Saint had had, and which then still subject to the Episcopal jurisdiction, in the year first 1263 was dismissed free to Br. Peter Vice-prior and Hermit of Maiella: nor yet quickly completed, since even in the year 1268 Pope Clement IV granted Indulgences of a hundred days, to those about to extend helping hands to the work (as he speaks) costly. Nay neither in the year 1274 brought to an end, since even then it was so: in the Privilege of Pope Gregory X, on the mount of Maiella, to be the head of the Order. it is still called the church of St. Mary: which fully perfected and dedicated afterward bore the name of the Holy Spirit, and by Peter himself in a general Chapter was declared Head of the whole Congregation, Onuphrius of Como being elected Abbot, the former name being from then wholly abolished; so that thereafter no more mention is made of St. Mary of Morrone. But the cause of changing the name was that which we said above, and on account of which also all places thereafter constructed by him he dedicated under the name of the Holy Spirit. The title of Prior of St. Mary of Morrone being also omitted, in distributing Priors through the places Peter employed the title of Prior of the Holy Spirit of Maiella, until his Order, by the authority of Pope Urban IV in the year 1264, was incorporated into the Order of St. Benedict.

[29] The tenor of the Urbanian Constitution, directed to the Bishop of Chieti (this one was called Nicholas) is of this kind. It is in the year 1264 incorporated into the Benedictine Order: "Since as on the part of the beloved sons the Rector and Brothers of the desert of the Holy Spirit of Maiella of thy diocese, it was set forth before us, that they, who are bound to the observance of no Order, desire to profess the Order of B. Benedict and to be incorporated into it, and to be informed also by its institutes: We desiring to pursue their purpose with benevolent favor, to thy Fraternity by Apostolic writings we command, that, if it is so and their own means support them, so that the same Order can there be observed for perpetual future times; the same Order into that desert, if thou shalt see it expedient, thou introduce, and incorporate them into the said Order, without prejudice of another's right. Given at Orvieto on the Kalends of June, in the second year of our Pontificate." The Bishop soon did what had been commanded to him, and declared it done by letters given at Chieti on the 21st of June, of the 7th Indiction, in the year 1264, and that thing is in the year 1274 confirmed, of which an authentic transcript, written on the 28th of October of the same year, is kept in the Archive of Morrone. And this was the first Apostolic confirmation, after which the Order grew in the number of monks and places, which in the second confirmation of Gregory X, about the year 1274, were sixteen, and a little after thirty, and the Monks six hundred; the Saint extending his pastoral care to all things. Who although for the most part stayed at Maiella, yet at the beginnings of most of the foundations he presented himself present, not only in Abruzzo, but also in Roman Campania, at Florence, Anagni, Sculcula and Sora: nay also at Rome from time to time he was, for his own or another's devotion visiting the holy places, or satisfying devout friends; we know not however at what times precisely.

[30] The occasion of seeking the second Confirmation gave the fame widely spread, The Saint therefore having set out to the Council of Lyons: about the new Orders to be suppressed in the Council of Lyons: wherefore companions being taken John of Atri a Priest, and Placid of Morreis a layman, in the month of November of the year 1273, although in mid-winter, thither he betook himself; uncertain when, but at the least before the end of the following March, arriving at Lyons. Here in that house, which then was of the Templars, while lodging, as Benedict Gonon says in the Notes to the life, by night by an Angel it was revealed, that his Brothers ought to possess it, and there construct a monastery. But although he was ragged and in exterior clothing contemptible, yet by the supreme Pontiff he was honorably received. Admonished indeed (as Faber says) in spirit the supreme Antistes, knew something divine to lie hidden in the blessed man; nor so much to his exterior countenance, as to the dignity of the interior man he attended. where by a twin miracle before the Pope honored, But that in the sight also of the whole Council the Saint might find grace, the Lord worked about his person a notable miracle in the church of St. Paul, in which the assemblies were held. For when, the Pontiff commanding, about to celebrate Mass before him, he had taken off his cowl about to be clothed with the sacred garments, the cowl remained divinely suspended in the air at a ray of the sun, passing through a glass window: and it is established from the Manuscripts of the monastery of Lyons, that both the altar at which he celebrated, and that glass, were in veneration even to the times of the heretics, who destroyed both. Moreover the simple man blushed at the splendor of the most precious garments, which for such a ministry, on such an occasion to be performed, were offered; inasmuch as accustomed to cheap only, yet clean ones, in the desert. Therefore his spirit being not a little anxious about this, forthwith there appeared divinely brought those same simple paraments, with which the divine mysteries he celebrated, the Pontiff assisting and astonished with many others present.

[31] He obtains the Bull signed on the 22nd of March, This could have happened on the day of St. Benedict, and by that miracle the Pontiff have been moved to command the swift dispatch of the Bull, signed the following day the 22nd of March 1274, of which a part it has seemed good here to attach. So therefore it has. "Gregory Bishop, servant of the servants of God, To the beloved sons, the Prior of the monastery of the Holy Spirit of Maiella, and his Brothers as well present as future, professed of the regular life, in perpetual memory of the matter. To those choosing a religious life it befits Apostolic protection to be present, lest perchance the incursion of any temerity, either recall them from their purpose, or break the vigor (which God forbid) of sacred Religion. On that account, beloved sons in the Lord, by which the Order is exempted from the jurisdiction of the Ordinary, to your just postulations we clemently assent, and the monastery of the Holy Spirit of Maiella, not having its own Abbot, but wont to be governed by a Prior, of the diocese of Chieti, in which you are devoted to the divine obedience, under the protection of B. Peter and ours we receive and by the privilege of the present writing we fortify; first indeed establishing, that the monastic Order, which according to God and the Rule of B. Benedict in the same monastery is recognized to have been instituted, for perpetual times there inviolably be observed. Moreover whatever possessions, whatever goods the same monastery at present justly and canonically possesses, or in future by the concession of Pontiffs, the largition of Kings or Princes, the oblation of the Faithful, or in other just ways the Lord granting it shall be able to obtain, firm and unimpaired to you and your successors let them remain: among which these we have thought to be expressed by their proper names.

[32] the single churches being reviewed. The place itself in which the aforesaid monastery is situated, with all its appurtenances; the church of St. George of Rocca-Morici… of St. John of Mount-Maiella, of St. Bartholomew of Logio, of St. Cletus of Motillulo, and of St. Mary of St. Angelo Inter-montes… of St. Mary of Morrone, of St. Antoninus of Campo-Jovis, of St. John of Aquasanta, of St. Comitius of Acziano, of the Holy Spirit of Isernia, of St. Mary of Agello, of St. Anthony of Ferentino, of St. Antoninus of Anagni, of St. Leonard of Sculcula, and of St. Francis of the city of Antena… and whatever right in the dioceses of Chieti, Valva, Isernia, Anagni, Ferentino, Sora your monastery is known to obtain… Surely of your fresh fields, which with your own hands or expenses you cultivate, of which hitherto no one received, or of the nurslings of your animals, let no one presume to exact or extort tithes from you…" There follow also very many other Privileges, such as now nearly belong to free Orders and those exempt from the jurisdiction of the Ordinaries, with the subscription of the Pope himself and twelve Cardinals. On the journey in various places Peter does miracles, Furnished with these the Saint, and the various perils of the ways being overcome,

returned to Maiella in June, the eighth month after he had departed thence. But there is a fame at Florence, that in his going or return visiting after his manner the hospitals, he there signed all the sick with the sign of the Cross; and therefore that city chose him there as Patron, and instituted a feast to be celebrated with singular array and games, the magistrate convening yearly to his church there. So delivers Lord Theophilus Basilii Discourse 18, and again confirmed it to me by a letter, as said to him by the Prioress of the Nuns ministering in the hospital of St. Boniface, who affirmed that she had often heard this very thing from the mouth of the Prior a little before deceased, a most pious and learned man; and likewise from the Nuns of the hospital of St. Matthew, of which also the same Prior bore the care. It is said likewise that to him passing through Mantua was conceded by the Governor the place, which there now the Order possesses: and that at Como he celebrated Mass upon the major altar of that church, which there also our Order has.

[33] But the Father returned with gladness, and the Privileges which he had brought with him being published, and returned he placates the Bishop of Chieti, those were seized with fear who had with impunity plundered the goods of the poor little ones, and led by penance restored the things taken away: but neither did any of the Bishops dare to inflict any molestation on the Order, so solemnly confirmed. Only Nicholas Bishop of Chieti, interpreting its exemption from the Ordinaries as his own injury, so blazed against the holy man and his companions, that he thought to overturn the new Order wholly, and moved every stone to that end. Wherefore Peter, imbued with the gift of humility and patience, besought God, that He would avert the wrath of Nicholas, and render him placable. Meanwhile the Bishop falls sick, and is nearly led to the gates of death: who returning to heart, caused the holy man to be asked, that he would have mercy on him, about to be thereafter a benign protector of the new Order. But Peter commending the Bishop to the Lord by his prayers, obtained for him health not without a miracle: who corrected by the divine scourge, embracing him and his Order thereafter with the highest charity, made it immune from diocesan jurisdiction, a diploma being struck, in that same year 1274.

[34] Thence the Order being more increased, and the Archbishop of Benevento Capoferro desiring the monastery of St. Mary of Faifoli [perhaps at first called of Fagifolia, let him be Abbot of the monastery of Faifoli by Faber wrongly written of Fiesole] restored and reformed, donated it to the Saint about the year 1276, constituting him there Abbot: and under that title is found in the year already said Br. Matthew Bishop of Isernia to have written to Br. Peter of Morrone, Abbot of the church of St. Mary of Faifoli of the diocese of Benevento, and to all his Brothers, dwelling at Isernia in the church of the Holy Spirit newly constructed, of the Order of St. Benedict. [But in Ughelli vol. 8 col. 219 of Capoferro himself is found a judicial rescript, given in the year of Christ 1278, in the 11th year of Pope Nicholas III, to Br. Peter Abbot of St. Mary of Faifoli, and his successors regularly entering, on the question of watering for the use of the monastery, brought into controversy by the Steward of the church of St. Nicholas; by which it is established, that the irrigation both of the gardens and of the pastures be left to them at pleasure, provided it be done with such alternation, that the mill of the aforesaid church, in respect of which the question had been moved, cease not from its work.]

[35] Here when the Saint was, a certain peasant from Castelvecchio [this is nearly midway between Benevento and Cosenza by the way near the city of Montemarano, to a mute he gives speech whence you may understand the monastery of Faifoli was not far off, of which now the name and memory has perished] a peasant, I say, having a five-year son mute from birth, moved by the fame of the miracles which about Peter was scattered, came to him, imploring help, even employing friends as intercessors. To whom when the Saint had answered, that he was not he who could render speech to the mute, let them go and each take care of his own business; nor did the wretched father cease from prayers, but moved even the monks standing by to commiseration; moved at length even the Saint, turned himself to the altar, and bade that with him all on bended knees should recite the Our Father. Then rising he formed the sign of the Cross over the boy's mouth, and loosed the bond of his tongue, all astonished and the father moreover giving many thanks: who then after some days returning, from his stock brought two she-goats in acknowledgment of the benefit. At which smiling the Saint, the gift offered indeed he forbade to be received, but to the poor little man even an alms he bade to be given, and returns to Maiella. that he might learn the graces and gifts of God not to be remunerated with a temporal reward. But after some time St. Peter, another of his 110 disciples being there constituted Abbot for him, returned to Maiella; and so the instruments of the years 1281, 3, 4, and 6 call again Br. Peter with the title only of Prior or Rector of the Holy Spirit of Maiella. But our men seem to the number of forty, after six years of persecution there endured from a certain Simon, to have emigrated thence about the year 1285 to the monastery of St. John in the plain, at the foot of Mount Gargano, near the Castle called Porcina, of the diocese of Lucera.

[36] Meanwhile the Saint, wearied of the frequency of those coming to him in the Maiella monastery, substituting in his place there a Vicar (for no one while he lived wished to assume the title of Prior) had withdrawn to St. Bartholomew of Legio, he departs to more secret places in 1284 about the year 1284: and thence after two or three years went away to Orfonte, and there remained to about the year 1292, when he returned to Morrone, as below will be said. But when to St. Bartholomew he transferred himself, he took indeed some companions, with whom for the divine Offices and Masses he might use, yet their names nowhere are expressed: only it is permitted to presume, that they were the same, who at the last of his life are read to have clung to the Saint, and are named Francis of Atri, Angel of Caramanico, Nicholas of Serra, and Berard della Guardia. But where the place of St. Bartholomew was, on the very summit of the mountain: I would not easily determine, on account of the various manner of speaking by which the Witnesses treating of it speak: yet from all collated among themselves this seems to follow, that it was in the upper part of the mount of Maiella. Here when sometime he wished to celebrate Mass, the minister (who was the aforenamed Berard della Guardia, and who among the sworn Witnesses 190 related the deed) signified that wine was lacking: wherefore by the Saint's command the boy was soon dispatched toward the place of St. George, near Rocca-Morici at the roots of Maiella, who should seek wine. And now the hour of Tierce had come, and the boy had not yet returned, yet for Mass the Saint began to prepare himself. Admonished therefore again of the lack of wine, the empty ampulla, by his blessing he fills with wine, and that he should wish to wait for the boy sent for it; he answered nothing at all, but beginning Mass, pursued it even to the Offertory. But then a sign being given he admonished the minister to hold out the ampullae. He who had washed both, and filled one with water, showed the other empty, denying that even in the house there was wine. Again however a sign being given the Saint insisted, and the sign of the Cross being made over the empty ampulla, poured into the chalice as much as pleased him from it, now containing only as much wine, as would suffice for two Masses. Which seen the minister was so moved with the affection of tender devotion, that he ceased not from tears the whole time of the Sacrifice: but this performed when the remaining portion of wine, as about to be salutary to mind and body, he himself wished to take; again he found the ampulla empty as before.

[37] That several other miracles there the Saint worked, he heals the sick, is established from the sayings of the Witnesses; but they express none in particular; but distinguishing this place from the place of Orfonte not clearly enough, they make it probable to us, that many of those things which are related as done at Orfonte, pertain hither. For in two places at Orfonte they say the Saint was seen, of which one ought to be understood the place of St. Bartholomew, in which the manuscripts say signally there came a certain one from Castello Paterno, laboring with a most grave infirmity: whom having consoled with bland words, when also with the Cross he had signed him, within a few days the sick man recovered perfect health. But to that spring, he wards off a fire. which is called of Orfonte, and gushes in a certain valley existing between the highest summits of the Mount-Maiella, Peter Philippi de Luco Witness 57 says it happened, and that it is established by public fame, that while the Saint stayed there, that part of the mountain, which is most dense with woods, a fire seized, making a great destruction round about with the enormous din of the burning trees. Aroused by which one of the companions, and putting his head through the window, immediately full of horror began to exclaim, "What are we doing here? lo it is necessary for all to die: Come, Father, and see the deadly thing." He came, saw the fire, and to the companion said; "Do not fear: God will be a help to us, and will free us from this fire." A wonderful thing! The flame consumed whole woods, but the holy place it never touched. But before we pass to other miracles of the Saint in those places, it pleases in few words to explain when and how the governance of our Order was changed, after the Saint's withdrawal to more secret places.

[38] As to the time, no writing after the year 1286 is any more found, the Saint abdicating the governance, in which the Saint is called by the title of Prior or Rector. Whence it seems certain to us, that he from then utterly abdicated himself from all governance in some general Chapter; and that there was then subrogated to him that Robert, who in the instrument of the election of the first Abbot is called Prior of the monastery of the Holy Spirit of Maiella, without any mention of holy Br. Peter. But of what homeland that Robert was, is no more found, than of what country was the other Robert, whom of St. Peter of Montorio at Rome Prior the holy Father healed in the year 1280: but of Robert of Salento, there is no place here of thinking, in 1287 is created Abbot General of Maiella because this one had not then yet taken the habit: but at the same time others elsewhere also were Priors, as from similar writings is established, and namely Br. Sinibald, as in the year 1285 Prior in the Holy Spirit of Morrone. And in this manner the Order continued to be ruled by Priors, even to the year 1287, when on the 13th day of September of the first Indiction, into the Maiella Monastery convened twenty-two Fathers for the election of an Abbot, who that monastery and the whole Order with a worthier title might govern, presiding in the said Chapter Br. Robert Prior there, by whose hand also the instrument is had written of the election to be made the following day.

[39] But then it seemed good to proceed by the form of compromise, Br. Francis of Atri, and there were elected by common consent Br. Stephen of Calvelli, Br. Gualterius of Guardia, Br. John of Tucollis: who withdrawing to the major altar, the votes and opinions of each being heard, and mature deliberation premised, unanimously agreed

upon the person of the religious and discreet Br. Francis of Atri absent, a monk of the same monastery of the Holy Spirit of Maiella. This one when Br. John by the consent of his two colleagues had announced Abbot, according to the form inserted in the acts of the Election, after "We praise Thee, O God" was chanted, it was gone into Chapter: where were deputed Br. John of Tucollis and Br. Bernard del Como, who should ask at Rome the confirmation of the election from the venerable Prior and Chapter of the Basilica of St. Peter, to which immediately the monastery was subject. Present at all and in writing receiving it Antoninus Berardi of Caramanico a public Notary, before the witnesses Lord Thomas of Rocca-Morici Chaplain of St. Angelo of Vicenne, Lord Peter of Rocca-Morici, Lord James Chaplain of St. Angelo de Raort, James Gualteri of St. Angelo: subscribing the twenty-two Fathers, Br. Robert Prior, John the Sacristan, John of Tucolli, Gualterius of Guardia, James of Penna, Placid of Morreis, Robert of Guardia, Anselm of Guardia, James of Molisio, Roger of Monte-Rosso, Nicholas of Pacentro, Robert of Lama, Nicholas of Caramanico, Philip of Rigo-nigro, Gualterius of Serra, Peter of Aversa, Matthew of Manoppello, Peter of Rocca of Montis-plani, James of Manoppello, George of Genoa. Died a little after that Francis the Elected with an opinion of sanctity, and after him Rainald of Rigo-nigro. and among others is painted with the title of Blessed, or certainly of his own accord he abdicated, and received as successor Rainald of Rigo-nigro, who still in the year 1290 is found to have been Prior of the Holy Spirit of Morrone; and yet in the year 1293 a successor even he himself had Br. Onuphrius, the third Abbot of the Order.

CHAPTER IV.

Miracles done in the eremitic withdrawal before the return to Morrone.

[40] The Saint at Rome raises a dead man, About to make a relation of the miracles done by the Saint, I begin from the dead raised: of which the first, happened at Rome, while there was the Saint in a certain devout place, which even now (says the ancient writer) the Order has there, and so verisimilarly in St. Peter of Montorio. There was dead a certain lay Brother, by name Placid, perhaps that one to whom the surname of Moreis, and who having accompanied the Saint into France even to death afterward clung to him. This one when the Monks wished to bury, the Saint commanding the thing was deferred to the following day. But he the others sleeping remaining alone in the oratory, beside the dead one in prayer passed the night. In the morning he performed the sacrifice of Mass; thence coming to the corpse, consigning it with the sign of the Cross, the hand being seized, with great confidence and fervor of spirit, he cried, "Br. Placid, in the name of Jesus Christ rise." And that he who had been dead rose, is had in various most ancient Manuscripts, and the same in the Process asserted Br. Bartholomew of Transacqua Witness 162, a disciple of the Saint himself, as heard from the mouth of Br. Gualterius of Sulmona, and of Br. Placid himself and many others, who at Rome then dwelt. This only between his relation and the manuscripts there is a difference, that Bartholomew says the Saint stood in prayer the whole day even to Compline.

[41] and on a journey a dead host, I remember also, that when at Rome I gave attention to Theology, and everywhere I sought out the memories of the Saint, about to take care that they should be engraved in bronze, just as afterward was done; in a certain old Manuscript I read, what also in another similar one Lord Francis de Ajellis asserted himself to have read, that to the Saint making a journey it sometime happened in the evening to enter a lodging, where he found the whole house in mourning, on account of the death of the father of the family. But the Saint with his companion, the whole night beside the corpse persisted intent on reciting Psalms; and this being past, when in the morning he had bidden the dead man to rise in the name of the Lord, he withdrew as secretly as he could, and turned aside from the public way, that he might not be recognized by those, who the miracle being recognized were about to follow, just as they did follow, but their benefactor they could never overtake. Now the miracle of the mason, fallen from the wall of the church of Maiella, has been related elsewhere: therefore there follows here immediately, the fourth resuscitated in the place of Orfonte, as the ancient Manuscripts of the archive of Bergomo have. There was labored there a scarcity of waters, and at Maiella another. wherefore two certain pious men, of those who followed the Saint, when they had noticed from a certain place of the mountain a drop of water dripping, decreed, for the convenience and refreshment of those ascending, to hollow a certain most hard rock, in which it might be received. While they do this, to one of them springing from the handle an iron hammer, with so great violence struck his forehead, that he fell down dead. The companion ran weeping to the Saint; who the cause of the lamentation being understood, bade the man to be of good mind, promising himself about to go with him; just as he did, after a little prayer in the cell; and leading his hand over the head of the one lying, and beholding the lamentable wound, he too broke forth into tears, and signing the wound thrice invoked the most holy Trinity. Nor was there delay, the man rose to his feet brisk, but in sign of the miracle bore a scar on his forehead some days afterward: just as is related in the Manuscripts seen by me.

[42] He illumines a blind girl, I come to the blind illumined, among whom first offers herself from the castle of Sangro a girl by name Trotta, daughter of Benedict, who from a certain infirmity had retained a blindness now for three years endured. She, the fame of Peter's miracles spreading more widely day by day being heard, confidence being conceived in him, because by herself she could not come to him, was led by her mother into the Mount of Maiella, accompanying her her kinsmen Francis Cavalerius and Robert de Raone: of whom the last, as more known to the Saint, going before, related to what end they had brought her. And he indeed somewhat moved, "How," he said, "didst thou bring even females? Know therefore that in these places they neither are nor ought to come." At length however he added, "I will ask God"; and blessed the girl, the sign of the Cross being formed over her. But the blessing being received, she said, "Immediately I began to see nor did I need a guide to return." And thence she always saw well, and saw well, when she herself 13th in the order of the Witnesses declared the thing, attesting to her the aforesaid two, Witnesses 15 and 16. James son of Stephen of Caramanico had utterly lost the faculty of seeing, after a grave disease endured. This one led by his father John to St. Peter, and asking mercy; by him, lifting his eyes to heaven, signed, received perfect sight, according to the testimony of Peter Berardi Guinisii, and the common fame in that place affirmed in writing.

[43] A Priest with darkened eyes, A Priest of twenty-four years, called James, of St. Euphemia in the diocese of Chieti near Maiella, by a grave infirmity had his eyes much darkened, and in vain had been under the care of physicians for a year and a half. At length his father Stephen, devoted to the Saint, brought this his son to him at St. John of Orfonte. But he said to him, "When thou sawest rightly, thou never wouldst come to me: but now blind thou standest by." Then he asked about the manner of food and the care which they had applied, "And all these," he said, "make void, because they will profit nothing: but I wish that thou lay aside those blue garments, and renounce the world, and the iniquities by which thou art held." Then he commanded that he should remain in the church, where he caused him to be covered with a certain cloak even to the hour of Matins, when there entered he himself with Br. Francis of Atri, Br. Nicholas of Serra, and Br. Angel of Caramanico, with a book and a kindled candle to recite the Office. And when he had begun to say, "Rejoice, ye just"; the Priest also began to see all things clearly and distinctly: and with them having pursued the Office and the rest of the prayers, thereafter always used sound eyes. So he himself now of fifty-two years about himself James the Priest related, Witness 43, attesting to him Peter de Lisa Witness 73, and Frederick Nicoli of St. Euphemia Witness 74; and adding that it is public fame in the towns of St. Euphemia, Caramanico and Rocca Giberti. And hence is understood, that even before the last withdrawal sometime the Saint was wont to stay at St. John of Orfonte, even from the year 1264.

[44] a one-eyed boy About the year 1289 at Caramanico a certain Sinibald and his wife Gentiluccia had a son by name Matthew, a boy of eighteen months, to whom an infirmity coming had extinguished the right eye. But Sinibald was exceedingly familiar with the Saint: wherefore he brought the infant to him, supplicating that he would render him sight. But he, "This," he said, "is the work of God, brother, nor am I of such merit: yet I will pray for him." There was there also Lord Thomas, Abbot of St. Clement near the river Pescara, who also himself

interceded for the boy with the Saint. Then he took him into his arms, saying, "May almighty God bless thee, son"; and gave the father a little wooden cross, which he should tie to the son's neck, and with it he signed him, and at the same time restored him sound to Sinibald. But from that time the boy advanced also to a greater age, had a clear eye, which before had had it covered with a film: and the Archbishop of Naples in the year 1311 inspected that eye lacking every blemish. But Sinibald the father Witness 80, and Gentiluccia the mother Witness 81, with Lord Gualterius Thomas of Caramanico Witness 63, said the thing happened in the year 1289.

[45] and another. Peter son of Sir John Lord Peter of Sulmona, a ten-year boy, for the space of a whole month suffered so grave an infirmity in the right eye, that scarcely or scarcely indeed with it he saw anything, and going out from his place he would fall outside: the physicians of Sulmona and others, after all the attempts of their art applied in vain, denying it could be done, but that the use of that eye he should utterly lose. Understanding meanwhile the boy, how great things at Orfonte God through the Saint worked, asked his father to lead him thither, because he firmly hoped there to be healed. The grandfather of the boy, Peter also himself called, set on a horse brought him to Nicholas son of James of Sulmona, a Cleric exceedingly familiar with the Saint, asking that he would present the boy to him. To the one asking Nicholas assented, and the boy taken by the hand led him to the Saint, setting forth the case and adding mediating prayers. Moved at these things the Saint, received the boy, and signed him often, very many prayers meanwhile reciting. Then he gave him three sacrificial hosts, and a little bread, saying, "Every morning eat one of these hosts with a morsel of this bread, thy knees first bent to the ground reciting thrice the Our Father." Then he sprinkled him with holy water, and immediately the boy began to be better: and when he had fulfilled what had been enjoined on him, he was wholly freed from the evil. The miracle being soon divulged through the whole city, filled with joy all who knew the boy; but he himself of twenty-four years Witness 55, and Nicholas son of James of Sulmona Witness 88, said it happened fifteen years before, and so in the year 1291.

[46] At Sulmona also there was a certain Catania, daughter of Master Benedict the Physician and wife of the Notary John Rizardi. A woman suddenly blind and deaf To her on a certain day sitting and spinning among the neighboring women came so great a disturbance and vertigo of the head, that her sight utterly lost, she did not now even see those among whom she sat, nor discern their voices; but heard them as it were proceeding from a certain cave. But they crying with a more strained voice, she answered that her head ached, nor did she see anything. A girl being therefore given her who should lead her home, from her she understood that her right eye stood out more than the left. She lay for several days amid sharp and great pains (eight or ten days her father said) as it were alienated from mind, nor did the applied remedies profit. At length confidence being conceived in the Saint, by the fame of the miracles everywhere celebrated, she was more confirmed by a vision of this kind. It seemed to her that she was in the church of St. Pelinus near Sulmona, by a vision she is admonished to go to Peter: and there beside the altar to behold an old man clothed in the same garments, in which afterward she saw B. Peter; to hear also voices of those saying, "Come to him who stands by the altar, for he will show thee the way": and the old man to take the hand of her coming, and to say, "Go through that square," pointing out the straight way by which she had to go. Then awaking she began most instantly to ask her husband, that she be led to the Saint: but he, most alien from giving faith to the wonders which were related, the prayers of his afflicted wife received contemptuously; at length however yielding to her importunity, appointed a day and a manner by which she should be led, namely tied upon a horse, lest she could fall, inasmuch as blind.

[47] So going to Orfonte he with the sick woman, in the company of Master Rainald Gentilis the Physician, James Benvenuti, Master Angel of Trano, Nicholas son of Master John, and one maidservant; her husband leading her to him, when they had come to the place, Raynald, as from earliest youth familiar to the Saint (as we saw above), together with the husband of the sick woman entered to him, and set forth the cause of his coming. But he took ill the women brought, and the more because Raynald was conscious of his custom, wherefore he bade them to be removed; John Naritus being more vehemently indignant, as one savoring only carnal things, and addressing the Saint with little reverence. But Rainald modestly excused the deed, and insisted humbly that he would deign to beseech God for the sick woman. "But thou," replied the Saint, "knowest, that this is not my work, but God's." And turned to John (for to his spiritual necessity he attended more, than to the corporal one of the wife) drawing him aside about his life, what kind he led, he asks. To whom he: "But let us," he said, "take care of that for which we came hither." Then the Saint, placidly resuming the discourse, but kindled with a greater fervor of spirit, "Hear," he said, "son"; and began to preach to him many things pertaining to the state and salvation of his soul, which were of so great efficacy that sooner were his spiritual wounds healed, than his wife's corporal eyes illumined; and converted into plainly another man, with the admiration of all, he thereafter led an exceedingly honest and religious life. he is converted to good fruit, Meanwhile sitting in a neighboring place and waiting the woman fell asleep, and saw the Saint carried to her by a great multitude of men, and over her form the sign of the Cross, as is done at the Gospel, and so her sight to be restored to her; there remaining however over her eyes a certain as it were weight, about which to her asking what she should do, the Saint seemed to answer, "Take, and bind, and put it back for thyself."

[48] At these things her husband stood by her awaking, bringing from the Saint a little wooden cross to be hung from her neck: then she herself is healed, which when she had devoutly received, and with it from head to foot had signed herself; suddenly she began to see clearly, every infirmity being loosed. Wherefore soon to Rainald John returned, narrating the thing as it had been done, and to him hastening to see it crying out from afar Catania, "Master Rainald," she said, "I see thee"; and when she wished to give thanks to the Saint himself in person, these to render to God Peter bade, and to depart home. But she: "Thanks," she said, "I give to God and to him: but certain to serve God thenceforth, I wish to ask him by what manner I can do it." But the Saint to John reporting this to him answered: "Return, nor say to anyone aught else, than that the omnipotent God has healed thy wife, but let her every day on bended knee say in thanksgiving several times the Our Father." Similar things also impressed on him said Master Rainald. But to Catania the Saint also sent two loaves, returning she is received with admiration. one round, the other oblong, bidding that with her company thence she should eat: for so he was wont to do to those coming to him. But the woman for joy and certitude of recovered health would not be carried back on the horse, but on foot descended from the mountain: at whose roots she found more than ten boys, who before had seen her blind, and led by others. These, beholding her seeing and walking by herself, with a clear voice began to say, "Blessed be God: because lo a woman, who ascended the mountain blind, returns illumined." But the miracle being divulged through the city, before she entered it, men and many women went out to meet her, desiring to understand the series of the thing; and wherever they passed, all went out from their houses, praising God for such a miracle.

[49] Catania said, that even now she devoutly kept the little Cross, The same one helps several by the little Cross received from the Saint, by means of which she had obtained health; and afterward had placed it over the badly affected eyes of many, of whom some had been wholly cured, some had felt much relief: nay also applying the same to other infirmities, she had experienced a like effect, sometime entire health being restored to the sick, and at least great solace always brought to them. She added another thing even more wonderful, namely that when she and her husband, and the others above named companions of the journey with the maidservant, in all seven, had eaten of the two loaves given by the Saint as much as they wished; there was left over more bread, than there was before they had tasted of it. Which she noticing, began to exclaim, "Do you not see the miracle? and how after we all have eaten of those loaves, and she wonders that the loaves given were multiplied. we have still more than we had before?" She gathered therefore devoutly the remnants, and even to the year 1306 and the end of May, when she said this under oath, keeping the same, still she said there was left to her of that bread. But Catania was Witness 19, and to her attested her father Witness 18, and the aforepraised Physician Witness 23: and all said the thing happened fifteen years before, and so about the year 1291.

[50] A certain woman of Ascoli in Picenum, had incurred blindness, Two blind women and drawn by the fame of St. Peter had caused herself to be carried before the cell, waiting there together with several others, seeking the Saint's blessing: who at length opening the window, signed the people with the Cross, and suddenly the woman was illumined, as the old manuscripts relate. In the city of Penne among the Marrucini, the peoples of Abruzzo, another woman, Civitas by name, wife of Richard John the late Porphyrius, in the fifth year blind, brought into Orfonte by her husband, departed not thence before she had recovered sight by the merits of the holy Father; nor did she need a guide of the way returning home, as in the Manuscript is said, the Witnesses being alleged Richard the woman's husband, Jacoba her godmother, and Matthew Nubilo, and many others. At Ortona at the sea, a certain man by name Genuensis, and an injured eye are cured, while in his vineyard he labors on the day of St. Anthony, a vine-shoot rushing into his right eye he was so gravely injured, that he saw nothing more with it; nor by medicines applied for the cure could he profit anything, the evil growing worse daily. At length he went to Orfonte, presented himself to the Saint, and by the sign of the Cross by him benevolently signed, began perfectly to see even with that eye, attesting to him Master Dominic Gregorii and several others, as the Manuscript relates.

[51] Francis Cavalerius from the castle of Sangro, having a three-year son by name Frederick, likewise a deaf and mute boy, from birth deaf and mute; a companion Robert de Raone being taken, came to Maiella with the boy to the Saint, and set forth the cause why he had come. To whom the Saint, "Why did you bring him to me, who am only a simple man? you ought to have commended him to God, and He would have afforded help: yet I hope in His mercy that He will bring aid." There was then by chance the Saint in an assembly of several monks, and Cavalerius was very well known to the Fathers. They therefore taking the boy into the midst, began to ask the father about his infirmity, about his family,

and about other things; and the hour being passed they dismissed the guests, rendering the boy to the father and saying, "Go and pray God for him." So departing from the monastery they began to call the boy by name, and he to hear and answer, in both profiting daily more and more; with however some impediment of the tongue: which clung to him even when more grown, from this that the infant once had fallen into the hearth. The same affirmed Francis and Robert aforenamed, Witnesses 15 and 16.

[52] Richard Berardus of Rocca-Morici, was greatly afflicted on account of his daughter Bartholomea, and a mute and weak girl. who born to him mute and weak, for nearly the tenth year lay in bed, able neither to speak nor to move herself. And when many molestations thence existed to the whole family, the same Richard sometime narrated to the Saint. But he compassionate of him, "Do not be troubled," he said, "for perchance God will console thee." Then the father Richard began to ask and to say: "Why dost not thou, Father, pray God to deign to console me about this daughter? because truly she is the greatest burden to me." "But I," answered Peter, "am a sinner, unworthy whose prayers God should hear: but thou art juster than I. Nevertheless go to the table, and after dinner return to me." He obeyed, and dinner finished returned to the Saint: who gave him a little crust of toasted bread, smeared with oil with salt and pepper, which blessed by him he should bear to his daughter. So dismissed and returned, he had scarcely touched the threshold of his house, when the girl her tongue's bond being loosed called him saying, "Give me the little crust." To whom the father, "I will give," he said, "if thou rise." Therefore she raises herself to her feet sound and unharmed, takes the little crust, and received eats it, speaking clearly and distinctly, and in every direction so freely moving herself as if she had never been infirm; and so she lived afterward for five years. But all these things accurately set forth Richard the father Witness 3, attesting to him the Notary Philip Witness 112, and his brother Gentilis Witness 113, both sons of Richard, brothers of Bartholomea, and their fellow-citizen and coeval Nicasius Witness 114; and they said it happened sixteen years before, and so in the year 1290. A certain Manuscript adds, that many Monks were present, I believe when Richard received the little crust to be given to his daughter at Maiella from the Saint.

* perhaps to his paternal uncle.

CHAPTER V.

Other miracles of the same time.

[53] William de Colle, of Alto, a town of the diocese of Penne, The Saint heals a swollen knee thirty years old, related that before the Pontificate of the Saint his knee swelled up so gravely, that it rendered the whole leg useless, and the remedies profiting nothing the physicians judged this had to be cut off. His parents could not bring their mind, to behold their son thus mutilated; and preferred him to die rather than to be long tortured. When therefore placed beyond hope of human help the wretched man, on a certain night lay in bed, in which he could not even move himself; he heard and saw in dreams a woman saying to him, "Rise, William, and go to Peter of Morrone, he will heal thee." And when he replied: "But how can I go to him, who cannot even move myself from the place in which I lie?" she added: "Rise, rise: easily thou wilt go thither." At these things awaking and full of confidence, when he had set forth his vision to his parents, and persuaded them the same; tied upon a beast lest he could fall, he was brought to Maiella, where the Saint then was, accompanying him Bartholomew Simeonis of Causano Witness 160, and Landolf Simeonis of Causano Witness 161: who when they arrived, the Saint was occupied with saying Mass, wherefore only from afar, not being able to come nearer, with difficulty William could behold the Saint. The Mass being finished to those setting forth the cause of his coming, by bread given by him; the Saint said, that they should be of good mind, nor doubt. Then he gave them nine hosts with a little bread, bidding for nine days daily to take one of the hosts with a morsel of that bread. When on the same day William had begun to do this, he began also to tremble in his whole body, and as if he had suffered a swoon had to abide there the whole day. Afterward the tremor ceasing, about to set out on the way, he himself mounted the horse by himself, which before he could not have done, and returned home; then through the remaining nine days, always taking one host with a morsel, was healed; and walking very well, only some slight sense of pain in the knee he perceived: but this also within a month ceased. So William himself Witness 14; who since he adds that he began to know the Saint three years before the Papacy, we can conjecture the thing was done in the year of Christ 1291.

[54] Thomas John Gualterii of Rocca-Morici, for five continuous months remained so weak and dissolved in all his members, likewise inflated in the whole body and useless with so enormous an inflation of the whole body, that he could neither stand on his feet, nor walk, nor sit, nor touch anything, much less seize with his hands; and so whether he had to eat or drink, or to serve any other corporal necessity, he had need to be helped by others' hands in each thing: nor had the remedies copiously applied profited. Wherefore allured by the fame of the miracles which was scattered, he wished to be carried to the Saint; and by his kinsmen Gualterius de Granella Witness 92, and Bartholomew of Abbateggio Witness 93, tied upon an ass, and brought to Orfonte, on account of the multitude of men who had run thither, he could not as he was be offered to the Saint: but loosed from the ass, through the hands of those assisting he was advanced even to the rails of the altar, at which Peter was making the sacrifice of Mass, wailing meanwhile on account of the most grave torments which he bore. contrecting him with his own hands; But the sacrifice being finished the Saint came to him, and him asked about his evil heard long-sufferingly, and finally all his members handling with his own hands, the sign of the Cross he impressed on him, and prayed God. This being done, suddenly Thomas rose to his feet, and walked and ate before all there present, and crying out, "Blessed be the Lord, Blessed the Lord: Have mercy on us, holy Father, have mercy on us." But Thomas departed thence on foot, many leading him to his home, for admiration of so great a miracle. But after three days even all the swelling vanished, nor did he bear any more remnants of the evil; afterward by himself all things before the Apostolic Inquisitors he declared Witness 90, attesting also to him Leonard Berardi Witness 91, who although he was not present at the miracle, yet bore a special care of Thomas, when he was to be tied upon the ass.

[55] Gualterius de Montone of St. Valentinus, Witness 116, narrated that sixteen years before, a Baron also paralytic and so in the year 1290 having set out to Orfonte to the Saint, found there a certain Baron from Valle-prete, for seven years paralytic from the waist down, so that without another's help he could neither stand on his feet, nor move himself from place to place. Except as far as creeping upon his buttocks he drew himself along the ground; but he had been brought thither upon a horse, and lay on the ground before the altar, praying with tears, meanwhile while the Saint sacrificed. But Gualterius himself then at the same table with that noble ate: who after dinner having spoken with the Saint from him returned, the Witness himself seeing, plainly free from the disease; and by himself mounting the horse, expeditiously returned home.

[56] Blasius Rainellinus, whom some manuscripts make of Lanciano, others of Ortona, weak in the feet, was not from a certain grave infirmity perfectly healed, but there had remained to him from the soles of the feet even to the knees a certain coldness, by which he was impeded from walking, or even from standing on his feet on the ground; and this happened to him from the feast of St. Andrew the Apostle, even to the Thursday before Carnival, falling on the 18th of February. But the following night there appeared to him, as to one waking, the Saints Julian and Rufinus, illuminating the whole house with a wonderful splendor; and they said to him, "Wilt thou be healed?" But he desiring that such might be the will of God, but if not that He should quickly take him out of this world; "Therefore," they said, "go to Br. Peter of Morrone, that is to the monastery of the Holy Spirit there situated, and tell the Prior, that he give thee something of the things which were in use to him." sent by SS. Julian and Rufinus; The man did in the early morning what had been commanded him, and caused himself to be carried thither, and set forth the vision before all the Monks: and placed before the altar, in that same place and the same moment of time he felt himself healed, and glad for the benefit received returned home. There exclaim here certain manuscripts, "O how worthy is he to be honored by the peoples, whose sanctity while he still lived was published from heaven by the Saints": and hence I seem able to infer, that the thing happened while Peter still was among mortals. [So Marinus, whose conjecture is confirmed by an evident reasoning. For the Thursday before the Sunday of Sexagesima (for from this their Hilaria the Italians begin, which they call Carnival) concurring with the 18th of February, cannot be had, except when Easter is celebrated on the 1st of April, or the preceding day if it be a Leap year: but in all that time, about which there could be doubt, each happened only once, the first in the year 1274 with the Dominical letter G, the other in the year 1252, with the Dominical letters G F, nor again was there a like concurrence, except after about eighty years. But the Saints who are here said to have appeared, Julian Martyr of Sora, on 27 January, and Rufinus, Bishop of the Marsi among the Peligni, on 11 August have a celebrated cult in those parts.]

[57] a contracted woman, Granata, wife of the Judge Leonard of Sulmona, for four years so contracted in arms and fingers, that she could in no way use them, nor yet was any remedy found for the evil; understanding the illumination of Catania the blind woman, made at Orfonte in the year 1281, conceived also confidence of obtaining health through the Saint, and asked her husband to lead her thither. Which when he refused to do, fearing to be reprehended (for he knew how greatly Peter abhorred the meeting of women) she sent for herself and her husband her kinsman Philip, who should indicate to him the disease and desire of the woman. a hectic boy, This one from him some hosts with a piece of bread, and a powder made of herbs, brought, to be eaten by Granata with the recitation of the Lord's prayer: which being done, that the desired health followed affirmed the Judge Leonard himself and his wife Granata Witnesses 40 and 41. And likewise the same deposed, that in like manner through the said Philip having besought Peter for their son then seven years old Marinus, on account of an incurable hectic given up by the physicians, they received a little wooden cross, to be hung from the boy's neck, with an apple to be eaten: who at the first taste of this apple recovered, and survived for a whole six years.

[58] Bartholomew, of Pamphilus Rizandi of Sulmona

and of Gemma his wife a two-year son, by a certain biting infirmity was so corroded, both in other members, and in the face itself, that his lips being eaten through his teeth were bared, and he was esteemed a leper, the physicians abandoning the evil as incurable. and another eaten by leprosy, His kinsmen therefore, having often experienced the virtue of St. Peter, persuaded the sad mother, that she send him to him; which was the more easily persuaded her, the more certainly she knew, what had happened to her kinswoman Catania the wife of the Notary John of Sulmona. So with John himself accompanying she brought her son to Orfonte, where the Saint asked John entering to him, whether he had a son: but he, "I have not," he said, "but my brother has, whom as my own I love: but lo he is held by a grave infirmity, for which that thou make a remedy I ask." To whom the Saint, "Trust, because God will help and free him." And this said he formed over the body of the boy the sign of the Cross before and behind, but the boy within a few days fully recovered, the miracle attesting after the death of the husbands Gemma and Catania; with whom testifying together Mary Gualterii of Sulmona, said the 13th year was running, which number would reach to the year 1292: but all together deposed, that being made a youth innocently and laudably he led his life.

[59] When sometime the Saint after his manner, in the time of Lenten observance, was enclosed; a leprous matron, there came to him from Calabria a certain Priest, Simon called, from a noble matron of those parts, whom the divulged fame of the miracles had made to have confidence in him. She through the aforesaid Priest asked, that wherever the Saint stayed, she might merit to receive water in a little vessel, likewise sent for that, with which he should have washed his hands. The Priest could not speak with the Saint, but through the Monks assisting him he indicated the business committed to him: nor was there delay, a flask filled with water blessed by himself he bade to be rendered to the Priest: with which when the devout woman had washed, she was cleansed from the leprosy with which she greatly labored: and after thirty days she sent back the same Priest to give thanks. This was done by him before Master Gentilis the painter, then occupied in painting the Saint's own cell; and that he had it likewise from the mouth of a certain monk equally present testifies the author of one manuscript. Nicholas, incurable scrofula, son of Peter Balduini of Sulmona, a twelve-year boy, deformed with a double scrofula constricting and inflating the throat, after various remedies applied in vain, was led by his father to the Saint: who the boy being bidden to confess his sins to him, a little cypress cross taken in his hands signed his throat, and soon healed the evil; his parents Peter and Gentiluccia Witnesses 83 and 87, and Nicholas himself now 28 years old Witness 84, and adding that that same little Cross had been donated to him by the Saint.

[60] Gualterius Thomas of Caramanico a Priest, two years before the Papacy of the Saint suffered most grave colic and pleuritic pains, nephritic pains, to which acceded no lighter torments from the stone and gravel: and these now raging for the twelfth day yielded to no remedy. And so upon an ass he caused himself to be carried to the Saint at Orfonte, accompanying him Lord Rizard Berardi and Lord Berard Elizaei, afterward Witnesses 64 and 65: before whom pouring out prayers and tears, he asked help from the Saint. He bidding the man to be of good mind, with his hand touched the sick man, and impressed the Cross on him, saying, "May God by His mercy help thee." The Priest departed, and the following night he discharged with the urine an enormous abundance of gravel and stones, but in the morning he felt himself plainly free, and was free thereafter, as he himself related Witness 63, equally as the two aforenamed companion Priests, asserting it happened about the year 1292: and the same testify together Joanna of Angel and Alisia of Thomas, sister of Gualterius himself Witnesses 66 and 67.

[61] Laboring with a hectic Lady Florentia, of whom both in the Summary by name and without a name in the Bull of Canonization mention is made; an inveterate hectic, not only rose from her bed after she had had over herself for one hour a linen cloth, on the Saint's part brought to her by her father in the year 1291; but the same wrapping about her head, went forth into the sight of the neighbors astonished at the prodigious thing: but returned into the house when she had reclined on the bed, again in the morning without anyone's help rose strong in her whole body, and full of flesh, and surviving eight years more even bore children. So testify Giffred her husband Witness 82, the Notary Odo of Sulmona Witness 104, Gemma wife of Benedict Angel of Sulmona Witness 105. That at Orfonte also happened what in the Summary is had about the cured inguinal fistula, of Gualterius John of Casale Comitis, of the diocese of Chieti, testified Leonard Berardi of Rocca Moricii Witness 91, and Lord Oliver of Casale-Comitis Witness 153, and three others next following in the order of the Witnesses.

[62] an enormous hernia, James John the late son of Daniel a fifty-year-old, Witness 59, deposed under oath, that fifteen years before, that is about the year 1291, to the holy Father staying at Orfonte he brought certain Sacerdotal paraments, together with a chalice, by the testament of a certain deceased to be donated to him. But while he was there, he saw an old man coming thither, and crying in a nearly mad manner, "Holy Father, pray God for me." James ran to see what it was, and by sight and touch knew, the wretch to be so enormously ruptured, that nearly all his viscera with the intestines hung outside his belly: wherefore touched with commiseration of him, and seeing him badly affected by cold, on account of the rain which on the way he had endured, a certain doublet of his own he lent him for clothing and warming, and helped him so that he could penetrate into the church, where the Saint celebrated Mass. While the end of this was awaited, he saw the image of the Crucified, the Crucified meanwhile sweating; near the altar, incline its head, water flowing from it even to the feet in the manner of sweat. Which admiring, he came nearer to the same image, and applied to it the grains of a certain prayer-garland, donated to him by the Saint; which afterward he says he used with many sick of both sexes, with their notable solace. But the Mass being finished, that unhappy man asked the Saint, that he would beseech God for him: who to him through Br. Angel (of Caramanico called, as I think) sent a certain powder to be taken with food. He took it immediately before James himself, and went away together with him for four miles even to St. Sianus who this is or when he is venerated I know not and asked of him, how he was. "Well," said the other: and so it was: for there remained no trace in his body of that so enormous rupture. Which seeing James gave thanks to God, and pursued his way by another route.

[63] Master Grimald of Aquila, a mason, while the church of St. Mary of Collemaggio was being built, he heals two ruptured men, lifting a certain great weight burst, so that he could no longer work. He grieved himself, and the Monks condoled with him: but after several days he went to the Saint, and what had happened to him weeping set forth. He the sign of the Cross being made over him, gave him a certain powder, which he should use, and dismissed the man. Who the same evening at the village of St. Eusanio took lodging, but in the morning took of that powder with wine: and immediately rejoiced that he was healed, as the manuscripts have, and from them Faber: whence it is understood the Saint was at Orfonte, at the time at which the aforesaid church was being constructed. At Bucchianico also, as the same manuscripts have, a certain Simon son of Leonard, said that ruptured in the left groin sometime, by his father he had been brought and offered to the Saint: who after Mass came to him, and signing him over him prayed: which being done his flesh was consolidated, attesting to the miracle Leonard the father and mother of the boy, and also Bartholomew Gentilis.

[64] When at the Holy Spirit of Maiella sometime the Saint stayed, he frees an energumen, some from the place which is called Carceres, brought a man possessed by a demon: who coming into his sight, began to cry out and to struggle, lest he be forced to come nearer. But the Saint sitting at the rails of the altar, bade the wretch to be drawn to him, and inflicting a slap, "Go out," he said, "devil, from the creature of God." Nor was there delay; the energumen fell to the ground as if dead, and the Saint praying after half an hour rose sound; and thence devout to the holy Father lived, as the manuscripts relate. But of himself narrated Nicholas, called Zaurellus of Sulmona, he cures epilepsy, Witness 45, in the 31st year of his age; that when he was nineteen years old, he labored with the epileptic disease without hope of health; but his mother Margaret persuading he went to the Saint at Orfonte, who bade him to put his head upon certain wooden rails, and began to read from a book. But after an hour asking for holy water with a censer, sprinkled and incensed dismissed him, commanding that for a whole month he should abstain from fire and water and high places, then take no human medicine. And from that time he said he was free: the same of him asserted his mother Witness 46: but Matthew Simeonis the late son of Rainald Mancini of Sulmona Witness 123, said, he had often been present when he fell, and over him thus fallen had several times recited some Psalms; and to him attests also Sulmontina, of John Peter of Sulmona.

[65] Stephen Gerardi of Acziano furious, as is said in the Summary, with hands bound, madness, and feet tied under an ass, brought to the Saint, Valens son of Peter, cousin of Stephen Witness 51, Peter son of Alexander Witness 34, Thomas son of Peter the late John Poteti of Galliano, Gerardinus Berardi, and the mother of the furious man Velleta of Acziano Witness 35. To whom when he answered, that they should go thence, because the Saints Peter and Paul could help him wherever he was; they said, that night now impending, they dared not withdraw unless some grace were obtained. Then indeed he gave them bread, to be offered to the sick man: of which when he had eaten avidly, he began by himself freely to walk: and thence was master of a sound mind. But this happened about the year 1288, and attested to the miracle besides those already said, Odorisius John of Acziano a sixty-year-old Witness 37, and Gemma Witness 36, he the paternal uncle this one the widow of Stephen himself then dead, absent indeed while the thing was done, but for a whole month having suffered her husband thus infirm, and intent on his services. paralysis, Petruccius de Abmamonte of Rocca Moricii, for three days was so gravely afflicted with epilepsy, that although by night he slept well, yet the whole day he was as if dead without sense, and so weakened, that the physicians believed it was over with his life. This one his brothers Matthew and Raimund, tied on an ass, with great confidence brought to Orfonte, about the year 1293; whom when the Saint,

as he was asked, with his holy hands had touched, and over him had formed the Cross; he rose to his feet, and the bread given to him by him he ate, and thence was very well. But Matthew adds, even then when he deposed these things, in the year 1306, on the 2nd of June, that Petruccius lived sound in a monastic habit, but he did not add in what Religious Order.

[66] likewise epilepsy, Further on the following day, the 3rd of June, related Peter Romani of St. Valentinus, a sixty-year-old Witness 138, that twenty years and more before, when he was at St. John of Orfonte, where then the Saint stayed, he saw a noble Neapolitan, bringing a boy so gravely epileptic, that he could not even for one hour hold himself on his feet unless he were sustained: but after by the holy Father at the prayers of the parent he had been signed with the Cross, he sat, stood, ate sound. Likewise Francis John of Rocca-Moricii Witness 125 narrated, that his daughter Francisca, and a vertigo. labored with a certain vertigo of the head so, that for a whole six months she could not hold it firm. For which evil finding no other remedy, the girl being left at home, he himself to Orfonte went to the Saint, and asked the suffrages of his prayers. Peter promised benignly what was asked, and in fact fulfilled it: but the prayer being made dismissing Francis: "Go," he said, "and that God may free her, recite the Our Father devoutly." Which when on the way he had done, he found his daughter sound at home.

CHAPTER VI.

The return into the mount of Morrone and the deeds even to the Pontificate.

[67] To him returning the people of Sulmona run to meet, After several years passed in the most harsh place of Orfonte, and seeing himself not able there to keep the beloved solitude Peter, into Morrone in the month of June returned: but to him returning ran suppliant the people of Sulmona, whose matrons offered him a silver Cross with a censer of the same metal; likewise also the neighbors from Pacentrano, by common decree having gone forth with lamps and tapers and much concert, exhibited precious gifts. But a cell he chose for himself above Segezano, which now is seen destroyed, on the ridge of the mountain to the south, which he called St. Onuphrius's; and where he himself afterward made Pontiff consecrated an altar, in that most narrow little cell, which there even now is visited. That place has a most pleasant prospect into the plain of Sulmona, and the traces of cells still remaining there show that frequent monks dwelt there. and they build him the cell of St. Onuphrius, But testifies Rittus of Master Roger of Sulmona a Barber Witness 94, that when the place of St. Onuphrius was being constructed, there ran together from Sulmona and from the neighboring places vying men and women; and he esteemed himself blessed whoever could carry with his own hands either one stone, or anything else making toward the fabric. Gemma also daughter of Gualterius of Pacentrano Witness 101, numbering thirty years when she was heard, professed herself also to have been one of these: and likewise Galitia, wife of John Pilosi of Sulmona, thirty-five years old, Witness 99.

[68] while the new church of the Holy Spirit is built: Meanwhile at the root of the mountain proceeded also the fabric of the monastery of the Holy Spirit, which he thought to make the Head of the Order, and being afterward made Pontiff established to be had for future times, just as today it is, increased and endowed by the munificent liberality of certain pious Kings and Princes. Yet too narrow was the church, that it might be able to hold the people, to hear the Saint's Mass and receive his blessing, flowing from every side. And so in an eminent place, conspicuous and level before that church, there where now the atrium is, surrounded by lodgings and edifices built magnificent in appearance, he caused a platform to be raised; whence sacrificing he could be beheld by all standing on the very slope of the mountain. Hither the holy old man in the year 1293 on a Sunday, where when Peter had made Mass in the field, on the fifth not of June, but of July of the month descended with his disciples: and seeing so great a multitude, mindful of his frailty broke into such copious tears, the disciples following the example, that with difficulty could they raise themselves to their feet for the tenderness of affection. At length however rising, he offered himself to be beheld by the people, crying with great voices, "Kyrie eleison": for many wept profusely on account of the excess of devotion. Then he put on the sacred garments, prepared there by the ministering disciples; and said Mass, which he could scarcely complete on account of the affluence of tears, which not any vain joy, but the knowledge of his own vileness and the affection of charity stirred. This his notable virtue and humility on such an occasion God illustrated with many miracles.

[69] he heals a girl deprived of walking, The Mass being finished and the confession and absolution being made, in that manner in which Prelates are wont (so the manuscripts relate) he blessed the people, his hand extended expressing the Cross, and with a clear voice pronouncing the wonted formula: which was followed by an enormous congratulation, of those exulting that they had merited to receive and see him, especially on account of the evidence of the signs, in that act and time divinely shown. Among these was that which John Ricardi, called Collus of Sulmona, Witness 84, narrated about his daughter Florisenda: who in one foot for the space of a whole year so weak, that she could form no step; when it had been understood, that the Saint was about to say Mass in the open field; carried thither by the father himself, and lifted up between arms when the blessing was given; as soon as she was brought back home, set on her feet before the very house, she began to walk by the vow of the father, who with that confidence had brought her to the place of sacrifice. Benevenuta also Witness 126, wife of Gualterius Mancini of Sulmona, likewise a woman's weak foot; some days after childbirth her foot slipping had moved the left foot from its place or even broken it; to whom when the surgeon had applied such care as he could, the woman had nothing better thence, and so for a whole seven years remained deprived of the faculty of walking. She then the fame being heard of the Mass, to be said by the Saint in an open place, besought her father John of Bugnara, very friendly and familiar to the Saint, and her husband, that they would cause her to be carried thither. Nor in vain: for whither she had been brought on a beast, thence she returned on foot, at the Saint's blessing the bone, which was badly affected, being consolidated or refitted.

[70] Antonia of Pratola, on a certain night eating too greedily, was beset (as was believed) by the devil, others he frees from a demon, and began beyond custom to act shamelessly, madly taking off her clothes, and offering herself naked to be beheld by the eyes of the household, with great confusion of her kinsmen, seeking help for her from human remedies for four months in vain. She brought to the same place by force, at the sign of the Cross which the Saint formed, vomited up three coals, and dashed to the ground for a whole hour lay as if lifeless; then sound rose, and with her own returned home cheerful; as is had from the deposition of Augustina wife of John of Sulmona Witness 42, Nicholas Simeonis the late son of Rainald Mancini Witness 31, and three other Witnesses namely 30, 53, and 25. This is related also in the Summary; where what follows about another energumen, can be confirmed by the asseveration of those there present Margaret Witness 46, who was the mother of Nicholas Zaurellus of Sulmona, and Sulmontina of John Peter of Sulmona Witness 47. But Margaret added, seen to vomit coals; that she saw also coals vomited by her, but Sulmontina, that she beheld smoke coming forth from her mouth, and certain ones who with their hands handled the coals, ejected (as they said) by the said woman. About another energumen unknown to them also said Catania, wife of John Rizardi, Witness 19; Pandolf John Palumbi, Witness 69; Lord Gentilis Archpresbyter of Sulmona, Witness 71; Berarda wife of Rainald Mancini, Witness 96, Donnadabene wife of Machabeus, Witness 97; Aemilia daughter of Leonard Avelli, Witness 100; Lord Francis Gualterii the late son of Albert, Witness 127; all born at Sulmona; they said, I say, an unknown woman, brought thither by force, exclaimed, "Do not lead me nor set me before him, who burns me wholly, and than whom no better has been found from the time of St. John the Baptist." And when Peter turned had blessed the whole people, at the prayers of the same people he blessed that energumen singularly; who likewise as it were vomited coals, and remained free. But the aforenamed Archpresbyter adds, that for the whole time in which the Mass was sung, she could not be restrained, but that she uttered disordered cries, and turned herself in every direction, desiring to struggle from the hands of those holding her.

[71] Finally when the holy old man, the people being dismissed, had betaken himself to the monastery of the Holy Spirit; there came to him from those who had been present at the Mass, John Pilosus and Lord Francis Gualterii the late son of Albert of Sulmona, brothers, bringing to him a three-year boy Nicholas, and to a mute boy he gives speech, the son of John himself; who hitherto had never spoken and seemed about to remain mute. Him touching with his sacred hands the Saint, and signing him with the Cross, "Return," he said, "son, return with God": and suddenly he began to speak, and to call his father by name. But they that night indeed there remained; but in the morning returned home when they were, John calling Galitia his wife, "Know," he said, "our son speaks." Who leaping for joy, began to ask how it happened; and as she heard under oath related it, Witness 99; just as also deposed John himself, Witness 128; and his brother Lord Francis, Witness 127; and Aemilia and Gemma aforenamed, Witnesses 100 and 101.

[72] The Order being multiplied The celebrity of that day being past, when now the Order (which although it was of Benedictine profession, was everywhere called of Br. Peter of Morrone) was dispersed through several places, numbering many monks; and the Maiella monastery of the Holy Spirit, which hitherto had been chief with the title of Abbey, was situated in a harsher place, than that thither the Fathers could often be convoked to celebrate the general Chapters; the same convening at the monastery of the Holy Spirit of Morrone, decreed that this rather should be erected into an Abbey, and the primacy of the Order thither be transferred; and in place of the second Abbot Rainald of Rigo-nigro either dead or abdicating himself, they elected a third Abbot Onuphrius of Como, whom we said was already from the year 1290 and the following named Prior of this Morrone monastery. But the same is found on the last day of February of the year 1294, at Morrone the 3rd Abbot general is elected. the Apostolic See being vacant, noted as Abbot of the monastery of the Holy Spirit in the diocese of Valva (which is the Morrone monastery) of the Order of St. Benedict, and head of the monasteries of the Holy Spirit of Maiella and St. Peter in Vallebona; and to him are inscribed the Apostolic letters of Celestine V Pope himself, given in the month of September of the same year. Whence to one conferring the antecedents with the consequents, it becomes verisimilar, that that Chapter was celebrated about the middle of September of the year 1293. And to this conjecture favors, that the creation of the preceding and subsequent Abbots was nearly done in the month of September, as afterward in the Chronology of the Abbots we shall note.

CHAPTER VII.

The miracles of the Saint dwelling in the cell of St. Onuphrius.

[73] But meanwhile the charity of Peter was not idle about externs: An asthmatic is cured, for when at the time at which the Chapter was celebrated, Master Rainald of Alife had brought his son John, laboring with a difficult asthma and bent; signed with the Cross and likewise raised up by the Saint he was, and freed from that molestation, as the manuscripts have. From these also is had, that from the same town of Alife by Master Matthew was brought his five-year son, hindered in passing urine by a great stone: whom by a similar blessing healed by the Saint, the father led back home rejoicing. The Chapter being dismissed the Saint betook himself to St. Onuphrius and that narrow cell, which besides the altar scarcely holds a man, but has a window with an iron grate, through which there is a view into a larger place, fabricated for those, who wished to see him or address him through the said window. A Sodality is instituted: But although there enclosed he stood and rarely gave himself to be seen, there grew nevertheless in piety and number, the pious Confraternity of secular men which he had instituted; so that in some places a thousand heads, elsewhere six hundred gathered were reckoned, with great fruit of public example: which thing rendered Peter more famous everywhere, besides the miracles, which there done it now pleases to commemorate, one of a little earlier time being premised.

[74] Sir-Alexander Berardi of Sulmona, Witness 44, a Canon of Valva and Sulmona, A girl's ulcerated foot is healed, had a niece Francisca, by his sister Gentilitia Witness 45; who three years and a half old, while among her equals playing she throws stones, by one of them was struck on the ankle of the left foot, whence a wound was made to her, and from the wound an incurable infirmity of fistula, the skin gaping in several places. But for a whole triennium so nothing toward her cure was effected by the physicians, that Master Richard a surgeon of Sulmona Witness 50, called to the girl, as soon as he had seen the foot refused to undertake to treat it; and some lenitive medicaments being applied dismissed the girl as desperate. Much confidence in St. Peter had her paternal uncle Sir-Alexander, knowing however how much he abhorred the meeting of women, into a boy he transformed his niece by changing her garment; and so with himself led her to the Holy Spirit near Sulmona, and set forth the cause of his coming and the atrocity of the evil. To whom the saint: "Why hast thou brought a boy to me?" "Because," said the other, "the physicians despair of the medicine to be made for him, therefore I seek it from thy prayers." "But this," said the Saint, "is with God": at the same time he uncovered the foot and with the sign of the Cross thrice signed it. Then the girl began, who hitherto could not form a step, somewhat to walk, and after a few days entirely recovered; so that not even a scar or another trace of the former wounds in the foot remained. To the aforesaid attests also Gentiluccia her mother a seventy-year-old, the girl's grandmother, Witness 49; but she herself and all the others on the last day of May of the year 1306 say, the thing happened thirteen years eleven months before and more, and so in the month of April of the year 1292; whence it is consequent that this did not happen, when to the monastery of the Holy Spirit the Saint had descended, on the occasion of the general Chapter, but at another earlier one, namely by reason of the fabric which was being built.

[75] Pandulf John Palumbi of Sulmona, Witness 69, had by his brother Sermentinus a nephew Nicholas, so deprived of the light of one eye, that the boy saw nothing at all with it was established by many experiments. Certain therefore of the miracles which the Saint very many worked, to him enclosed in the cell of St. Onuphrius he came, and to his prayers commended his little nephew. To whom the Saint, taking a candle placed beside the altar, and a boy's blinded eye; one of those which had been blessed at the feast of the Purification; "Go," he said, "and from this candle form a Cross, which wrapped in a little cloth thou shalt tie to the boy's neck, so loosely that hanging from the neck it can conveniently be raised even to the sick eye, nor be it necessary therefore to take it from the neck: and doing this thou shalt recite thrice the Our Father, meanwhile often leading that Cross over that eye, for perchance God will provide a remedy." Pandulf immediately returned home: but before he did anything, for the cause of a new experiment he closed with his hand the seeing eye, and then objecting various things to the other, asked the boy whether he saw anything, before the mother herself Thomasia Witness 70. But he denying that he saw anything, Pandulf did what the Saint had commanded; and again the former experiment being taken, with the eye which had been blind the boy now seemed to see; less clearly however, said the mother, than with the other: wherefore he was brought to the presence of the Saint, and then with each eye equally saw. But to this miracle, besides the already said paternal uncle and mother of the boy, attested three women of Sulmona Berarda, Donnadabene, and Gemma, elsewhere mentioned, Witnesses 96, 97, and 98.

[76] Joannuccius, son of James the late John Cavacensis and of Aulens his wife, likewise a mute and weak boy, indeed in his whole body had been born perfect, but for a whole triennium speaking nothing seemed altogether to be mute, nor could he stand on his feet. To him brought to him at St. Onuphrius, and through a Monk companion commended, Peter sent through the same Monk a piece of candle, with a piece of bread and some prayer-grains. Which when the mother had given the boy into his hands, immediately he uttered a voice, calling his mother; and vigor being received in his legs, he began to walk; and to both he thereafter had the free faculty of tongue and feet, using the same for the eight years in which he survived, as related his mother Witness 102, and his brother James Falcus Witness 103: who also said, his brother had lived even to the very year of the testimony given 1306; whence it is gathered the thing happened about the end of the said withdrawal to St. Onuphrius, or even after the Pontificate was abdicated. Juliana, wife of Camplitus della Torre, a grave quinsy, suffered a quinsy so grave, that the tonsils being too much inflamed even the throat itself was corroded, and no remedy was now hoped from medicine applied in vain, and so the woman was believed about to die. Therefore for that devotion which she bore toward the Saint, she asked John of Bugnara, father of Benvenuta, married to Nicholas Mancinus of Sulmona (that one who is this Witness 126, as seen with her own eyes) which John frequently and familiarly was wont to go to the Saint, that for the love of God and the most blessed Virgin, he would send her something, because not otherwise she hoped to be healed. John went, and the case being set forth, took a little Cross made of a candle with a piece of bread, and a command that Juliana every Saturday thereafter in honor of the Mother of God should fast: which when she had undertaken to do, and the little Cross to her neck, the bread to her mouth had applied, she was freed from her infirmity.

[77] an ulcerated shin, Angel John the late son of Albert of Sulmona, about thirty years old, Witness 107, related, that in boyhood he suffered for two whole years a most grave wound in the left shin, and it was necessary to cut it in six places: but by his father and his paternal uncle Angel carried upon a horse to the cell of St. Onuphrius, he was received by the Saint: who the bandages being loosed touching the wound and signing it with the Cross, suddenly healed him so perfectly, that he who had come on horseback, could return on foot. But the mother of the boy Matthea a fifty-year-old, Witness 109, added, that the son's shin, when he was brought from home, was plainly withered: but since he was sixteen years old when he was cured, this could not have happened except about the year 1293. Attested moreover to the miracle Rainald Ursi of Sulmona, Witness 108. for 18 years contracted, A certain woman, Sister Gemma Incarcerata by name, from the Castle of Montebello, eighteen years contracted and thither brought, by the great devotion which she had toward the Saint was freed, as the manuscripts relate. Of his brother Angel moreover relates Francis John of Rocca-Moricii, Witness 125, that he labored with a troublesome fever more than two months: wherefore Francis himself went to the cell of the Saint, and to him after various things commended his sick brother: who gladly receiving himself about to pray for him, gave a morsel of bread to the man, and bade him to offer it to his brother to be eaten. This when the sick man in the name of Peter had done confidently, immediately he recovered.

[78] a paralytic boy. Benedict Thomas of Sulmona Witness 60, had a son by name Nicholas; who also himself twenty years old, personally appeared, in the order of the Witnesses Witness 68. This one when he was seven years old, made from the belly down paralytic, had his legs so rigid, that like wood they seemed to lack joints for bending, and had no sense of them; and for the whole year in which that infirmity lasted for him, for all the necessities of the body he needed others' hands. Many remedies to be applied his father had taken care of, but all in vain: at length remembering the Saint, doing miracles in the Onuphrian cell, he brought his son tied upon an ass thither; and there found so great a multitude of both sexes, that with difficulty could he with his son penetrate to the place where the Saint was. But when he came hither, he so dealt with Br. Angel of Caramanico, that he himself took the boy to be carried in; who there for one hour held him, then brought him back to the father, having in his hands certain dry figs, with a little wooden Cross donated to him by the Saint; and he said, "Return with that boy, and wrap this Cross in his bandages, and hope well, because Br. Peter has touched him and prayed for him." Immediately the boy began to be somewhat better, and a certain sense of the members hitherto useless: but brought back home, day by day he advanced to full health, which finally within a month he obtained, walking wherever he pleased. But the father and son testifying this, attested also the mother of the boy Aldruda, Witness 68; and likewise Rittus of Master Roger a surgeon, Witness 94; and a neighbor of Benedict, Lord Gualterius a Canon of Sulmona, Witness 110.

[79] Melioratus John of Sulmona, sixty-five years old, Witness 39, Offspring is obtained for a barren woman. narrated that he had a barren daughter, for whom, fourteen years before the said testimony, he asked Peter staying in his cell near the Holy Spirit, that he would obtain offspring for her from God. To whom when the Saint had answered, that it was just what he asked, and Melioratus had withdrawn from him; eight days after the woman felt that she had conceived, and at the legitimate time bore a son Nicholas by name, who then was thirteen years old: but afterward she ceased to bear, that the miracle might more evidently appear. The same Melioratus adds, scabies is healed, that when to his aforesaid nephew Nicholas still a yearling there came a scabies, so tenacious and malign, that it covered his whole face like leprosy, and was feared about to extinguish his sight; he sent the same to the Saint by Rainald Ursi of Sulmona: who returning home with the infant, said to Melioratus, that on account of the crowded multitude of men, for the cause of devotion standing by there, he could not indeed

by himself deliver the infant into the Saint's hands; but the people themselves having beheld him received and delivered him through their hands, until he was carried to the Saint's cell; where he kept him with himself, until Rainald himself should come and receive him. But within the eighth day from thence he was purged from that scabies, nor did Nicholas suffer anything such any more. But to Melioratus affirming these things under oath, attested another certain Witness 133.

[80] Elizabeth, daughter of the Notary Bonhomo of Sulmona, made three years old, an incurable hernia in a girl, incurred a dangerous rupture in the groin, nor could she on account of the too great tenderness of her body be conveniently cured, and so she remained another triennium; when Bartholomea, wife of Bonhomo and the girl's mother, Witness 76, trusting in the merits of the Saint, a certain neighbor of hers Master Rainald Gentilis, a friend of the Saint, earnestly asked, that he would commend to him her daughter, whom she would have sent to him, had not the Saint forbidden the female sex to be introduced to him. And when then the brother of Elizabeth herself, another Rainald, also went to the Saint, to confess to him his sins, and the penance being received had declared his sister's infirmity; the Saint asked whether he was eating. But Rainald affirming, he gave him a host which he should take, and a little wooden Cross with two bone grains from a prayer-garland, to be hung from the neck of the sick girl. Which being done and the host eaten, suddenly that rupture was restored whole. But Rainald son of Bonhomo, when he deposed these things, was a Witness 75, forty years old [and therefore it must be that these things were done at the beginning of the resumed habitation at Morrone. To the same, and indeed to the cell of St. Onuphrius, came Master Andrew Bartholomei of Sulmona, Witness 117, and to a man: from an unlucky fall ruptured about the member so gravely, that he could not conveniently walk, nor was a remedy hoped from art applied in vain; for it could not be cut in so dangerous a place. And when he had shown the rupture itself to the Saint: "See," he said, "son, lest perchance because young, thou be also a sinner, and this happened to thee divinely, that thou do penance and correct thy life"; then into the rupture, signed with the Cross, he impressed his finger, and dismissed the man: who from that time feeling himself sound, divulged the miracle through the whole city, and to affirm it came his wife Bartholomea a fifty-year-old, Witness 118.

[81] an epileptic boy, Odorisius, son of Benedict the late son of Eustace of Sulmona, sixteen years old, suffered the evil of incurable epilepsy: wherefore his kinsman James of Pacentrano, who then Odorisius being dead deposed this, Witness 72 a sixty-year-old, led him to St. Peter, at Morrone, where it is called Vallanitium, dwelling, and with the boy bending his knees said: "May it please, I beseech, Father, this youth, who suffers the falling sickness, to enchant." But he placidly: "Not so," he said, "son, speak not so: I know not to enchant": and the sign of the Cross over the boy he made, and another contracted, who thereafter never relapsed. Mary Gualteri of Sulmona a forty-year-old, Witness 21, said that her son Lawrence, contracted from the fifth year of his life, she carried to the spring, gushing beside the Saint's cell, and in it in the name of God and Br. Peter washed him: but washed and drawn out from the spring, his feet now loosed from that contraction he walked to Sulmona, whence hung from her neck the mother had brought him: but afterward of another disease he died.

[82] A year and a half, says Dionysius Faber, and the ancient manuscripts confirm, From every side it is run to the Saint. the Saint remained thus enclosed even to the Pontificate; whence it follows, that not long after the general Chapter celebrated at Morrone, that enclosure began, to end about the middle of July of the year 1294. But if some miracles are related, as done a whole two years earlier in the place of St. Onuphrius and the Holy Spirit, these only prove that he sometime was there before his enclosure, for the sake of directing and ordering both fabrics. Meanwhile innumerable men ran together to him, because (as Master Stephen Briccii of Capua a surgeon, Witness 10; and Manfred Gilberti of Luco, Witness 38, said) they were borne with a great affection of devotion to behold him, their own affairs being therefore intermitted, and beholding him they exulted with spiritual joy, and were moved to tears and lamentation: which was a special prerogative, divinely conceded to the Saint. even in troops, Hence it is read, and this very thing related Master Nicholas Berardi a mason of Sulmona, Witness 56, that to Peter enclosed at Morrone came Charles II King of Naples, and his son Charles Martel King of Hungary. But because he could not hear nor address individuals, therefore he had made for himself a window, through which he might impart his blessing to those asking; and he reckoned himself happy (as says Benedict Thomas Witness 60) who could even behold him: nor to any other one was seen at that time so universal a devotion of the peoples, as says Lord Gualterus Thomas of Caramanico a Priest Witness 63. Whence it came to pass that the ways leading to him were always full of people going and returning, as deposed John of Acziano Witness 37. And Master Peter Thomas of Sulmona, the ordinary Physician of our monks in the convent of the Holy Spirit, added, that whatever man of evil life gave himself into his sight, immediately was moved to penance.

[83] But it will be worth the while to hear Peter Grassus the Neapolitan, the Royal Notary, and more than the place could naturally hold, Witness 8: who after praising the life of Peter, as harsh, holy and exemplary, "Hence," he said, "it came to pass that from neighboring and remote places frequent the people ran together to him: so that sometime to the going and returning multitude the ways and paths were narrow. But as often as the Saint showed himself to the people, scarce any was present, to whom there did not break forth tears and sighs, proceeding from internal compunction. But it was especially wonderful, that when the brow of the mountain, and the level on which the cell was constituted, scarcely held a hundred men, yet without any one's injury there were sometime gathered to three thousand men: nay also through that path, by which it was ascended thither, men and women of the last age ascended like youths, swiftly and expeditiously. Nor was the confidence less, which everywhere in his intercession and prayers the peoples had placed, than if he had been already then canonized." and indeed here in an evil time. But adds Francis Gualterii the late son of Albert of Sulmona Witness 127, that at that time in those parts there was almost no discourse except about B. Peter. But that concourse not only was made in pleasant and placid weather, but also in mid-winter; so that it was needful for the citizens of Sulmona to come with mattocks and hoes to level the way through the snows. And John Pilosus Witness 28 asserts, that even he sometime performed that office of leveling the way: and John Pilosus asserted, that it was a care to him, that all the snows be taken from the middle of the streets.

CHAPTER VIII.

The election of Peter as Pontiff, the coronation at Aquila, and other Acts there.

[84] Meanwhile by the death of Pope Nicholas IV the Apostolic See made vacant, After a long vacancy of the See, on the 4th of April of the year 1292, drew apart the votes and minds of the Cardinals, manifoldly discordant about the election of a new Pontiff; until at length, God wonderfully working, upon Br. Peter of Morrone the suffrages convened, in the year 1294 on the 5th day of July: which signed by a public instrument were brought to Morrone. The original charter of this instrument is today kept in the Apostolic archive, within a little box, lined inside with silken cloth, by the care and expense of Lord Penia of good memory, in the year 1603 brought thither by the command of Pope Clement VIII, Peter being elected since hitherto it had been kept in the archive of the Holy Spirit of Morrone, hanging from it the seals of each subscribing Cardinal in red wax from a white thread. It had, for a certain cause, been brought to Rome, and had come into the hands of the aforesaid Lord Penia then Auditor of the Rota, a most erudite and most pious Prelate. Hence when it had come to the knowledge of some Cardinals, and they desired to see it; Lord Penia requested it from the Fathers of the Morrone Monastery, and received gave it to Cardinal Fachinetti; he delivered it to the Cardinals Bellarmine and Antonianus, then Baronius had it, and finally Pope Clement VIII, who having commended with many praises the memory of the holy Pontiff Celestine, and the example of the abdication made by him, bade it to be put back in the Apostolic Archive; saying, that it was there to be kept more safely, and with the convenience both of the holy See itself and of the Order of the Celestines.

[85] The news of his election being received, the holy Father went to Aquila. he comes to Aquila: By what way he went thither is not found written, yet by a verisimilar conjecture it can be said, that he passed the plain of Pratola and Rajano, and the mountains succeeding to that plain: since it is read that he descended from the ass at Castelvecchio, which first after the said mountains occurs: and that this his descent gave the convenience to a rustic, carrying his son weak in both feet, of placing him on the empty beast, and receiving him sound. On the same journey, near the burg called Aczano, only one league distant from Aquila, by his blessing the holy Father healed an epileptic boy, by name Doricellus, son of Berardellus the late son of Jordan of Aczano, as from the mother of the boy Gemma they related themselves to have heard Velleta Witness 35, and Odorisius John Witness 37, both of Aczano. On what day the Saint came to Aquila nowhere is found expressed, where the Cardinals being invited, it is verisimilar however that a little before or after the beginning of August he arrived there. Here while he awaited the Cardinals bidden to come to him from Perugia, he created various Ministers of his Curia, all subjects of King Charles, and first a Scribe or Secretary a certain layman Bartholomew of Capua, the Vice-Chancellor the Archbishop of Benevento, and others. But the Cardinals, who had invited him to Perugia, fearing lest on the way he should delay, or perchance decline to come to Perugia, by other written letters asked him, that after the manner of other elected Pontiffs he himself would come to the College of Cardinals. He should consider that they would have to be exposed to the perils of diseases, if all were forced to so long a journey, amid the excessive heats of that time: and how costly and harmful it would be, if at the time of harvest the whole Roman Curia were to be transferred to a remote city, and one less apt to its rites and manners. They protested also that there were other grave causes, which it would not be fitting to commit to letters, dissuading the journey.

[86] But the letters of their Legates being received, and made more certain of Peter's mind, they greatly excuse themselves. again they wrote to him, then first calling him Father, far more submissively and modestly than before; excusing however the journey, because it seemed hard to all and by no means safe to deliver themselves into the power of King Charles, by entering his kingdom, on account of the diversity of opinions which had been in the College even from the time of Pope Martin IV, in bringing aid to Charles against the Aragonese; nay it had then been decreed, that the Pontiff with the College should not depart

from the city of Rome to succor others. "The Fathers ought not," they said, "to be drawn to any place whatever, even remote, although that Kingdom be subject to the obedience of the Apostolic See." Let him deign to remember, what they had before written, that it was to be guarded against, lest a new thing pass into an example for posterity, against ancient usage; let him consider the losses about to come to all, the complaints of the peoples, and the want of provision in those places through which it would have to be passed at harvest time; nor let him esteem that his old age and health were of little care to them, at such a time to be exposed to no doubtful peril; yet they trusted that God's help would not be lacking, for whose love he had accepted so troublesome a burden. They added that he could even be carried in a litter, and to one coming by short journeys there would be less peril; and that they themselves were prepared to await his arrival even a longer time.

[87] But he himself constant in his purpose, Scarcely had Peter received these letters, when of their own accord came to Aquila two Cardinals, Hugo of Auvergne and Napoleon Orsini; whom the holy Father commanded, that they should write to the Cardinals the causes for which he was unwilling at such an age and at such a time of year to come to Perugia. There came moreover the Bishop of Orvieto, sent by the College with other letters, by which he was asked, that, if not to Perugia, at least he would come to some place of the Ecclesiastical State. Through the same legate King Charles was asked, that mindful of the benefits received from the Apostolic See and the sacred College, he would persuade this very thing to Peter; it was indicated also that it could be, that for various causes about to come up he would still have need of the help of the Fathers, whom it would not then be expedient to have offended. And he indeed feigned that he would comply with them, but it quickly appeared that the prayers of the Cardinals were of little care to him, nay rather that he did this so that for his own convenience he might keep the Pontiff with himself. Peter therefore remained firm in his purpose, and with the counsel of the Cardinals who were present, the Cardinal of Ostia being dead, decreed at Aquila to receive consecration and to be crowned, even if the others absent should either refuse or delay to come. While back and forth the letters pass, there dies at Perugia on the 10th day of August the Cardinal Latinus Bishop of Ostia, the first author of the election, and long since known to the Saint and well affected, inasmuch as wont to send to him and his monks every year a liberal alms. This death being understood, and the impediment being removed which the absence of him brought, on whom by office it lay to crown the Pontiff, Celestine substituted for him Hugo a Presbyter Cardinal, and bade him to be consecrated by the Archbishop of Benevento Bishop of Ostia.

[88] At the same time Peter received from the hands of Cardinal Napoleon Orsini the red pallium and other insignia of an elected Pope, there he causes himself to be declared, one being assumed for this in place of Cardinal Matthew the Red not yet present, to whom as first of the Deacon Cardinals it would otherwise have been to be deferred: and his name being changed he was called Celestine, Cardinal Napoleon proclaiming him. Then vying all, as well ecclesiastical as lay Prelates and Princes, came to the kisses of his feet; and the whole people, who almost infinite had run together, the Pontiff with extended hand blessed: but a new and new throng succeeding, it was necessary for him often to return to the window, and a cry being raised to impart the blessing to those asking it. And all these things I would believe were done after the feast of the Assumption of the Virgin, unless one prefer to think them done on the feast itself: when also was designated the day of the future consecration the 29th of August, sacred to the Beheading of St. John the Baptist, and the same in that year, having the Dominical letter C, a Sunday. This determination being heard, the Cardinals, who still seven remained at Perugia, seeing all things to be performed without them if they delayed, changed their counsel, and one after another, having said nothing to each other about that matter, came to Aquila, namely, Gerard of Sabina, Matthew of Porto, John of Tusculum, Peter of St. Mark, Matthew Orsini, and to be crowned in the church of Collemaggio. James Colonna, and last of all in coming Benedict Caetani. These and the rest assisting, on the said day he was crowned in the most capacious, if any other, and most elegant church of St. Mary of Collemaggio near Aquila, which the Saint himself had taken care to be built. Then brought forth to the infinite multitude of the people, standing on the level before the aforesaid church, then most ample, but now far narrower with the walls of vineyards and gardens drawn round, he received the auspicious acclamations of all, and blessed them.

[89] The ceremonies of consecration and coronation being performed, all the Clergy and the whole Curia solemnly led the new Pontiff to Aquila, borne on a white horse, the Kings of Sicily and Hungary holding the reins on this side and that. But Celestine remained at Aquila the whole month of September: at which time King Charles, wishing his affection toward the Pontiff to declare, on the 30th day of September donated to the Morrone monastery of the Holy Spirit the Castle of Partola, and to the monastery of St. Mary of Collemaggio certain other castles and estates, with most ample privileges for both places: which also Celestine increased, the spiritual jurisdiction of his monks being increased, through many places and towns, independently of the power of the Ordinaries. But on the preceding day, namely the 29th of September, where he grants a perpetual indulgence, in favor of the church where he had been consecrated, he dispatched the following Bull. "Among the solemnities of the Saints, the memory of St. John the Baptist is so much the more solemnly to be honored, by how much he, proceeding from the womb of a barren mother, a fountain fruitful with virtues and sacred eulogies, the lip of the Apostles and the silence of the Prophets, on earth the presence of Christ, the lamp of the dark world, the darkness of ignorance having arisen, by the heralding of the word and the wonderful sign of indication announced (on account of which his martyrdom, enjoined at the regard of an impudent woman, mysteriously followed) We who in the beheading of the head of that Saint, in the church of St. Mary of Collemaggio of Aquila of the Order of St. Benedict, received the insignia of the diadem placed upon our head, with hymns and canticles and the devout prayers of the faithful desire to be more venerably honored. That therefore the festivity of that Beheading in the said church may be extolled with chief honors, and the devout frequency of the people of the Lord may be the more devoutly and fervently honored, by how much there the suppliant petition of those seeking the Lord will find for itself the gems of the Church, gleaming with spiritual gifts, about to profit it in the eternal tabernacles; all truly penitent and confessed, who from the Vespers of the Vigil of that Festivity, even to the Vespers immediately following the Festivity, shall have come to the aforesaid church annually, of the mercy of almighty God and the authority of His B. Apostles Peter and Paul trusting, we absolve from the guilt and penalty, which for their crimes and delicts committed since baptism they merit. Given at Aquila on the 3rd Kalends of October, in the first year of our pontificate."

[90] How grateful to the divine majesty this kind of institution was, confirmed afterward by various miracles, by the frequent miracles thereafter He manifested: of which here I will relate some, as they are found in the old manuscript, by an author professing himself to write them with the highest faith. At Rocca-Moricii of the diocese of Chieti, many years being passed after the Indulgence given, there lived a certain Notary Firmus by name (but the Notaries in those places are above the crowd lettered and wise) afterward also made a Priest. This one while to Aquila from every side it is run together for the aforesaid Indulgence, and he himself in the market played, having in his hand a crossbow, a bow, asking the people whither they went; and understanding that to Aquila for the Indulgences, "O foolish and fatuous people!" he said. "Do you not see yourselves to lose the labor of the journey? So is there an Indulgence from guilt and penalty, as I shall be able to fix this dart in that living rock." And this said he armed his bow, and directed the dart at the rock; but directed it penetrated so deep, that unless by a violent hand drawn out, it could not be removed thence. Glad at once and astonished at these things the people praised God; but the Notary turned to himself, hung that rock with the dart cleaving to it from his neck, trembling and weeping; and joining himself to the rest going to Morrone, there publicly confessed the sin of his incredulity, before the Monks and all the people; and showing the rock transfixed by the dart, left it there to be kept under a key, for the memory and instruction of posterity.

[91] those despising it being punished, At another time two Brothers of the Order of Preachers, sent out to collect alms from village to village, fell in with a like throng of pilgrims, going to Morrone for the cause of the Indulgence, and tried by every means to persuade them not to labor going in vain. But on the following day, when they wished to pursue the journey begun, suddenly blinded they sought a guide of the way: whence admonished they said to each other "By a just judgment of God this has happened to us, because yesterday we hissed at the Indulgence, to which that people hastened." They vowed therefore, that if they recovered sight through the merits of St. Peter, they themselves also would come thither to gain the Indulgence, nor speak any more contemptuously of it. But heard by God and His Saint, they received the former faculty of seeing, and fulfilled their vow. The ancient author adds, that never or rarely does the anniversary of that Indulgence recur, which is not honored by some notable miracle. But the Saint, afterward existing at Naples, on the 28th day of November granted many particular Indulgences, to be obtained on certain days by those, who should visit the churches of the monastery of the Holy Spirit of Sulmona and of others depending on it, which churches from his name in the Papacy are commonly called of the Celestines.

[92] or those making it doubtful. [Nor only the truth of that indulgence, says in the Italian Life Tellera, did God will to be proved by miracles, but also its value: for it is related that Br. Vincentius Frederici, a famous preacher of his time, present at Aquila on the anniversary day of the recurring Indulgence, asked the Superior of the monastery, that the sermon to be held at first Vespers be committed to him, which he easily obtained. But when the day before he had indicated to some of the citizens, that with strong reasons he would prove their opinion who maintain, that Indulgence is not greater than the usual Plenary one, and indeed antiquated in the general Councils, and so the custom of promulgating it to be abolished, the fame being scattered through the city of words so rashly said, so stirred the commons against him, that from laying hands on him he could scarcely be restrained by our Fathers. But he from that time seemed to have lost all human sense and memory: so that when some of his friends, wishing to recall him to themselves, sometime read to him verbatim the Hail Mary, he could never repeat the words. Meanwhile he seemed to be urged to death by a deadly infirmity which had come upon him, but in this a lucid interval being granted by the Saint, he himself recognized his fault; and the Saint being invoked he received sense and memory, and so much strength that he could through the middle of the city suppliant to the church of Collemaggio go on foot, a rope tied to his neck, and there beg pardon. Which he indeed obtained, not however health: since the disease growing worse he returned to his homeland, and not long after exchanged life there with death; about to give an example to others, too easily wont to hiss at the Indulgence of Celestine, that they beware the indignation of the Lord and His servant about to come upon them, unless they repent.] Now these things being said as in passing, let us return to Celestine.

[93] He indeed had learned the Latin tongue, but by long disuse had lost the faculty of speaking promptly and elegantly;

He provides for vacant churches: hence he more willingly used the vulgar idiom: and the Cardinals, esteeming him unlettered, spoke in the same language with him in the consistory. Yet he made public speeches only most sparingly, and now to one now to another of those assisting enjoined that they should say in his stead and name that which was to be answered, just as today many Princes are wont to do in public audiences. But because through the long vacancy of the Apostolic See also many churches, not only Cathedral, but also Patriarchal and notable monasteries were vacant of Prelates, he took care to provide for them as soon as possible without respect of persons. Striving also to provide for the necessities of the Pontifical dominions in both states, he instituted Governors and Legates. And a specimen of this solicitude is extant in the History of Bologna of Cherubino Ghirardacci the Augustinian book 10, he sets over Romandiola where the Noble man Robert de Gomay he constituted Governor of the whole of Romandiola, by a Brief given at Aquila on the 5th Ides of September; which even for that reason it pleases here to insert wholly; and that it may be understood that Celestine, although he lacked the fallacious and fraudulent prudence of the age, and through the same was often himself the son of light deceived; was yet not inept for administering public affairs, but provident and prudent. So therefore, after the formula of the wonted salutation, to Robert already said the Pontiff writes.

[94] "Although by the demand of the Pastoral office's debt, of the state of all the lands, in which the Roman mother Church obtains the principality, by preserving them for the next successes, we are bound to provide; yet about the land of the province of Romandiola, hitherto vexed by the long molestations of wars, agitated by strong storms and lacerated by the dire incursions of dissensions, so much the more cleverly we extend the art of intent consideration, and so much the more readily are rendered about the state itself happily to be directed solicitous, by how much more specially to us and the same Church it is known to pertain, that by the remedy of our provision suffraging the aforesaid province may feel the sweetness of stable tranquillity, and rejoice in the events of Rectorial prosperity. Lifting therefore round about the eyes of our mind, thy person adorned with the insignia of strenuousness, endowed with discretion, and distinguished with the titles of manifold probity, to execute in this part the desire of our heart, we have thought to be chosen. And therefore thee in the said province of Romandiola and in the parts of the city of Bologna, Bertinoro, and their appurtenances general Rector in temporals we have thought to be established; in those committing to thee fully the office of Rector of the province, of asking nevertheless and receiving, in our name and that of the Church itself, the cities, castles, fortresses, and any places, and all goods and rights, which in those parts pertain to us and the Church itself, and which are due to us and the Church itself; and of defending them and preserving them for the Church, of disposing also, ordaining, commanding, punishing, imposing penalties, and exacting those imposed, of mandating, and moreover of doing and executing all and singular in the aforesaid parts, which pertain to our and the same Church's temporal jurisdiction, and which thou shalt know to be expedient for the prosperous state of those parts; and of restraining the contradictors also and rebels, with the temporal discretion which befits, appeal being postponed, the plenary power being expressly given thee by the tenor of the present. So therefore the office of the aforesaid Rectorship and the other things committed to thy diligence, as an industrious, faithful and strenuous man, constantly and solicitously pursue, that by the laudable execution of thy office and of the others committed to thy industry, grateful to God and to us to be commended thou mayst appear, and our and the all-round grace of the Church more abundantly to obtain mayst merit."

[95] But learning that the Rectors of the same province and their officials, at various times of the Rectorate, and he bids the fines imposed by others to be moderated; made condemnations and inflicted various penalties, for whose satisfaction or payment the means of those condemned did not suffice; "We," he says, "although we wish not to pass the excesses of the delinquents unpunished, yet by a pious meditation pondering, that in the Ark of the covenant the Rod was contained and the Manna, wish upon penalties and condemnations of this kind that moderation and due temperance to be observed, that the delinquents being punished with congruous chastisement, the alleviation of mercy be by no means lacking, nor to others be given matter of delinquency." And so to the same Robert by a Brief, likewise signed on the 5th Ides of October, he commands, that the excesses, injuries, offenses, delicts, conditions of the persons or places being more attentively pondered and considered, he study to moderate the aforesaid penalties and condemnations, as according to God by the judgment of his discretion he shall see to be done, upon these making full and free power for him. Then on the 3rd Ides of September to Master Peter Archpresbyter of the Church of Buclanico of the diocese of Chieti, in spirituals Peter the Archpresbyter, Legate by himself chosen for the same parts, he caused thus to be written: "Since thou art held endowed with discretion and circumspect with solicitude, we have thought it worthy to depute thee to our and the Church's services, whom thy merits represent to us as industrious and faithful. Desiring therefore that the state of the province of Romandiola and of the city of Bologna, Bertinoro and their appurtenances be prosperously preserved, and their affairs be salutarily directed by the Rector, to thee in the same parts the jurisdiction in spirituals by Apostolic authority we have thought to be committed, even to the good pleasure of our will." Finally on the same day writing to the Archbishop of Ravenna, the Bishops, Abbots etc., and also all the Noble Powers or Rectors of the Province, he commands, that the same Peter benignly receiving, and treating with due honor, in all things which pertain to the same jurisdiction take care to attend and obey him.

CHAPTER IX.

The various constitutions of Celestine, the setting out to Naples.

[96] He renews the law of the conclave: By what reason he provided for the government of the city of Rome itself, is not found expressed: it is verisimilar however that he sent thither Matthew Cardinal Orsini, a man of great experience; whom we find to have been at Rome when at Naples was the Pontiff. But considering the paucity of those who then were Cardinals, and the small concord among themselves, the liberty also which they had arrogated to themselves of changing the place the See being vacant, and of making the election where and when it pleased; desiring to remedy both evils, first he decreed to increase their number, so more easily about to have faithful ministers, by whom removed from those contentions the Ecclesiastical affairs would more easily be cared for. And so after the Ides of September, the King knowing it and only three Cardinals, he creates 12 Cardinals, Hugo of Auvergne, Matthew Orsini, and James Colonna, the rest being summoned into the Consistory, and their opinions being required, he named twelve Cardinals; the King rejoicing, at whose suggestion most were believed to have been chosen, and among these Franks seven; rejoicing also Cardinal Caetani, whose nephew by his brother Benedict among the other five was one; not likewise the Cardinal of Ostia, seeing frustrated the hope, which for a certain nephew of his he had had. The law also of Gregory X passed in the Council of Lyons, about the rite and form of holding the conclave, suspended by Pope Adrian V, and abrogated by John XXI, he renewed; which afterward Boniface VIII, no mention of Celestine being made, inserted in the sixth of the Decretals title On Election, Chapter "Where peril." But that it was truly the work of Celestine, recognized Jacobus the Cardinal of St. George: who although he vehemently disapproves the counsel, as most full of peril, on account of those things which Clement V being dead in the year 1314 happened at Carpentras, the conclave while the Cardinals were in it being burned and their houses despoiled; yet its very observance even to the present time, never intermitted, shows it was plainly most useful and necessary.

[97] Afterward he began to think about the Congregation which he had instituted to be more and more stabilized, [he confirms the statutes of the order instituted by him, and increases its privileges,] led by a great hope of the whole Benedictine Order being reformed to its example. Therefore there at Aquila on the 5th Kalends of October he conferred on it ample privileges, which everywhere are extant in the Bullaries, writing "To the beloved sons Onuphrius Father Abbot of the monastery of the Holy Spirit of Sulmona of the diocese of Valva, and his Coabbots and Priors and Prelates, of the monasteries, priories, members and places subject to the same monastery of the Holy Spirit, and their convents, colleges and Brothers of the Order of St. Benedict, present and future for perpetuity," with this beginning: "Although we pursue with paternal affections all Orders, planted in the field of the sacrosanct and universal Church, and solicitously intend to their tranquil and prosperous state: yet the Order of Blessed Benedict (in which, while the progression of our youth began, we devoted the vows of our Profession) with a singular and chief affection we love, and with the zeal of a sincerer and stricter charity we are affected about it: and to the happy increments of its stability and promotion expending solicitous help and labor, we hope in the Lord, that the same Order, from ancient years founded in the charity of divine praise, through the zeal of your solicitude … restored, will be able to reassume the brightness of its own lost light, in the power of the highest light (which is Christ). Desiring therefore that about the aforesaid Order the affection of this our charity may shine forth through the effect of work, the Statutes, Constitutions, Institutes and Ordinances, in the same Order made for your salvation, by Apostolic authority we confirm, and those canonically to be made hereafter we will and command from then inviolably to be observed."

[98] This hope afterward he more promoted, on the occasion of the Naples journey turning aside to Cassino, and he aggregates to it the Cassino monastery. where Thomas de Rocca then for the twelfth year was Abbot having exhorted the monks that they would suffer the Cassino monastery to be aggregated to the Congregation instituted by him, and at the same time admit a habit, of the same color as that of the comrades of the same institute. But how this succeeded, Arnold Wion found written among the Cassinese, and indicated in the Annotation to ch. 9 of book 1 of the Lignum vitae, asserting that in the exposition of the Benedictine Rule, written by Lord Richard a Monk there, upon ch. 21 of the Rule about the Deans of the monastery, thus is read: "In the year of the Lord 1294 in the month of October, the 7th Indiction (nay the 8th already begun from September, but Celestine and Boniface his successor are not found to have noted the years of the Indiction) Lord Pope Celestine V, who before was called Br. Peter of Morrone, a man of great sanctity, came to the Cassino monastery; and wishing to unite the said monastery to his Religious Order, induced the Monks for the greater part, that they should receive the habit of his Religion, which habit was of camel color and of most cheap cloth, and he sent of his monks about fifty. First we had been black, and he changed the name of the Dean, who after their coming was called Prior. yet he did not constitute a new Abbot there: The next feast of St. Lucy coming he renounced the Papacy in the city of Naples, whom there succeeded Lord Boniface VIII, who first was named Lord Benedict Caetani, a man of greatest science and probity, of Anagni: and he revoked all things done by the said Celestine, except the Cardinals whom the same Celestine had made: and I was one of those revoked, who had been made Abbot of the monastery of St. Justina of Padua." [Thus far Richard, whence Wion and from him Marinus introduce Angelerius II, of the Order of the Celestines, the 62nd Abbot, as in this very year instituted, and in the following year in the month of March dead. But who after them wove the elogia and series of the Cassinese Abbots Marcus Antonius Scipio of Piacenza

in the year 1630, retains Thomas the 60th Abbot among the living even to the Nones of June of the year 1296; to whom in the same year and month was substituted by Boniface Pontius the 61st Abbot, and the sixth month after dying he received a successor in the year 1297 Angelerius, of the number indeed of those whom Celestine had directed to Cassino, but consecrated by Boniface: to which author, having followed public documents, we so much the more certainly believe, by how much in Richard we find less any mention of an Abbot changed or constituted by Celestine.]

[99] he fosters the zealots of Franciscan poverty, And on this occasion let what has been said about the Order confirmed by Celestine suffice: who while he still stayed at Aquila, certain ones of the Order of Friars Minor zealots of primigenial poverty, as Mark of Lisbon narrates part 2 of the Chronicles book 5 ch. 27 and following, of whom the chief were Conrad of Offida, James of Todi, Peter of Monticulo, Thomas of Trevi, and others, esteeming the elevation of Celestine to be their occasion, with the consent of Br. Raimund, not long before created Minister General, decreed of their number to be sent to him Br. Peter of Macerata and his companion Br. Liberatus, who had been familiar to him before the Papacy, and had greatly proved their zeal to him, that from his Holiness, in the name of all the Religious wishing to live in a stricter observance of the Rule, they might obtain the faculty of living outside the obedience of the laxer ones; so that these, using the privileges conceded to them, could not be an impediment to themselves, wishing to keep to the letter what by professing they had vowed. But Pope Celestine, who had known many Saints of the Order, and exempts them from the obedience of the Order. a sincere man and a most studious emulator of Evangelical poverty and humility, their petition being understood vehemently praised the counsel, commanding Br. Liberatus and his companion, that they should try to lead as spiritual a life as they could, according to the Rule of St. Francis or even more: adding that he himself also had wished to introduce poverty of this kind among his own, but because he desired them to be multiplied, he had thought it congruous to concede to them property of temporal goods. And so he absolved them from the obedience of the Order, with the faculty of similarly absolving others, and joining them to his observance. But in the letters dispatched thereupon, he commanded, that to them as to himself obedience be given; for the good however of peace to be kept, he willed that they be called, not Friars Minor, but Poor hermits: whom others afterward called Hermits of Lord Celestine. Beyond these he gave them commendatory letters to Lord Napoleon Orsini, Cardinal of St. Adrian, a liberal man and benign promoter of pious causes. Which so prosperous beginnings of the reformed observance, although they were almost dissipated after the abdication of Celestine, yet from these the Clareni had their origin, who even today persevere, says Mark, writing about the year 1560.

[100] At Sulmona he creates one Cardinal, These and other things being performed Celestine had decreed to migrate to Rome with the whole Curia: but Charles, more studious of his private convenience than of the common, persuaded that he should first go to Naples. Which when it had been indicated to the Cardinals and approved, several of them, lest all setting out together they should make all things at table and lodging straiter for themselves, went thither beforehand: but Celestine himself gave himself to the road and sought Sulmona at the beginning of October. But when he was here, it happened that one of the two, whom of his Order Celestine had created Cardinals, died, Peter by name: in whose place when he, not waiting for the ordinary recurrence of the Ember-days of the next December, nor a consent of the Cardinals being sought, or account of the absent ones being had, in the very monastery of the Holy Spirit had substituted the Archbishop of Benevento; this was the beginning of the grave molestations which he suffered. At the same time and perhaps the same day, sacred to the Holy Martyrs Dionysius and his companions, was made the dedication of the high altar in the church of the Holy Spirit, whose anniversary continues to be held festive for the whole Order, and the faith of the deed is found described in these words: "These are the Relics, which are stored in this venerable high altar of the Holy Spirit of Morrone, and at Morrone he dedicates an altar, which Celestine V consecrated, under the name of our Lord the Savior 1294. First of the wood of the holy Cross, of the milk of B. Mary the Virgin, of the Apostles Peter, Paul, Andrew and Thomas, of Stephen the Protomartyr, of Cosmas, Felicissimus, Anthony and Agapitus the Martyrs, of Gregory and Leo the Pontiffs, of Agatha Virgin and Martyr, of Restituta Virgin. And in the same year died a certain Cardinal, and it was on this 9th day of October: and the following day was dedicated the altar of St. Onuphrius in the cell: and there is here and there a plenary absolution of all sins, granted by Pope Celestine, to all visiting this church annually." But after some days passed at the Holy Spirit with his monks, as it is right to believe, he celebrated also at Sulmona in the church of St. Pamphilus the sacred office of Mass: and there, just as before and afterward on the journey, he did various miracles, of which some I will now commemorate.

[101] Setting out to Naples He retraced the same way by which he had come, and passing Rajano (it is a place in the valley of Sulmona) on the same or rather the second day of the begun journey he healed that contracted Amata, brought to the public road by her father, of whom elsewhere it is said: and when to the Holy Spirit near Sulmona had come Angela, also elsewhere mentioned, for a whole four years swollen in her whole body and useless, by Thomas her husband she caused herself to be led thither upon an ass: but the Pontiff had already gone to Sulmona for the cause of celebrating Mass. Anticipating him the husband, before he reached the Cathedral church, his wife taken from the ass placed before the doors. This one therefore crying out with a loud voice and saying, he heals a sick woman, "Holy Father, help me for I am sick," the Saint entering and going out benignly regarded, and singularly blessed. But after the throng had passed, Thomas wished again to place her upon the ass; but she now free and sound wished to go on foot, and went: and the miracle perhaps she herself also testified after the death of the Saint; certainly testified, from the same castle of St. Euphemia whence she had come, Lord James Witness 46, Frederick Nicolai Witness 74, a leper, Peter de Lisa Witness 86. From the parchment manuscripts also it is had, that William a royal Knight, in the whole body a leper and in face and neck miserably deformed, likewise went to meet the Saint; and the blessing being received immediately appeared changed in the whole countenance, and led his deliverer thence even to Naples, joined to the others accompanying the Saint.

[102] Lady Mary Gualterii of Sulmona, Witness 21, and a contracted man, had a son Lawrence, five years old, when the Saint said Mass in the fields before the church of the Holy Spirit, and thence had remained even to the eighth year of age, contracted in his members and deprived of walking. Him she, when she heard him now made Pontiff to be there, carried on her shoulders to the spring, near his own cell, and in it washed: who immediately healed returned on his feet to Sulmona with his mother, but was dead when Mary deposed this before the Apostolic Judges in the year 1306. The same promotion being heard, a certain surgeon of Capua, by name Master Stephen Bricii, for the great fame of sanctity which was spread about, he appears in dreams to one desiring to see him, desired to see Celestine; and when in this desire he had fallen asleep, in sleep there appeared to him the Saint, kneeling at the seashore: from whom Stephen asked the indulgence of his sins, and that for the sins of the people he would beseech the Lord. But the Pope answered, "Gladly I will do, but do thou also pray for me." To whom Stephen, "But what can I say?" "What," he said, "God shall inspire thee." Then Stephen, the sleep still lasting, conceived a certain form of prayer; and soon awaking, and fearing lest it should slip from his memory, called the maidservant, that she bring him ink and a pen; and these words he wrote, daily thereafter devoutly to be recited, "O God who B. Peter, a Monk and Hermit, and dictates a prayer to be said for himself: to the Papal dignity, not by human, but by divine provision, didst deign to sublimate; grant, we beseech, that as Thou didst constitute him in the flesh for Thy holy services humble and faithful, so the same Thou mayst cause in mind to attain celestial glory, and that we for his merits from the snares and judgments of infernal and earthly things may be freed. Through our Lord etc." So he himself related Witness 10.

[103] The Judge Antonius de Aversana, a Physician of Capua, Witness 12, about a certain man of Maddaloni related, he illumines a blind man, that having his eyes covered with scales he had utterly lost the faculty of seeing; to cure whom called himself, he had in vain tried his art on clearing those eyes, with which he saw nothing for a long time (Faber and the Manuscripts number four years) and this before Peter was created Pontiff. But when he passed through Capua, the same physician saw that same man of Maddaloni all cheerful and rejoicing, as if he had found a great treasure: who being asked whether he saw well, "Most excellently," he answered, "I see, and this I attribute to the sanctity of Br. Peter." Likewise Master Stephen Bricii aforenamed, asserted that he saw the same man, and heard him say, that he had been blind; and publicly before many professing that he was then illumined, when the holy Pope over his eyes the sign of the Cross in particular formed. Rizard de Pelegra, servant of the Saint in the Pontificate and perhaps also before, Witness 5, and cures a mute, says he saw a boy of the town of San Germano, mute from birth: who when he had been healed by the Saint's blessing, all the people ran to the boy, desiring to hear him speaking and answering.

[104] It is credible that about the end of October Celestine came to Naples, Arrived at Naples and received in the new castle, where he found the Cardinals vehemently moved, on account of the promotion of the Beneventan, made without consulting and absent them; for pacifying whom this reason at length was entered, that the Beneventan should renounce the Cardinalate, with the confidence of receiving the same the rest consenting, which also was done. But whether there he did anything in favor of Charles, no one explains: but he lodged in the Castle, as they call it, new above the sea, where within a certain hall of that most ample palace even now sculpted is seen the renunciation of the Papacy, there made. The Lent of St. Martin then approaching, that same and the time of the Lord's Advent about to pass in a stricter silence and penance (for the Lent of the holy Cross, on account of the distractions of the journey, he had less been able to observe) he caused a wooden little cell to be fabricated for himself in a more secret part of the palace, which besides himself and the altar scarcely held anything. But into this enclosing himself lest it should be needful to be disturbed for any business, he builds a cell for himself for withdrawal. to three Cardinals he had delegated all the necessary power, to treat any causes whatever: whom although no one names, we can presume that there was one of each of the Orders, and verisimilarly Hugo of Auvergne Bishop of Ostia, Benedict Caetani Presbyter of St. Martin, and one of the Deacons perhaps Jacobus Caetani himself in place of the absent Matthew

Orsini the first Deacon: for the Beneventan discharged the office of Vice-chancellor. But before upon this delegation the Apostolic letters, already made, were confirmed by the wonted Bull; returning from Rome Orsini disturbed the counsel, lest for one three Popes should be said to rule the Church.

CHAPTER X.

Celestine, the Papacy being abdicated, after the election of Boniface VIII, secretly flees from him to solitude.

[105] While in this manner the Cardinals altercate, The frauds of the Curials being noticed, Celestine himself began to notice, that many things by the ministers of his Curia by fraud against the laws and Canons were committed; and sometimes one and the same favor to two or three persons conceded, many also less worthy promoted; and what is graver, there were found certain blank charters, for whatever favors it pleased to be inscribed, already bulled: which although in the courts of Princes, however watchful, are nearly ordinary vices; he however attributed to his own old age and inexperience more specially each thing, and was anguished in mind more than can be said. I believe also that then there came into his hands, and increased his solicitude, a certain letter of B. Jacopone, which among his rhymes printed in the vulgar tongue holds the fifty-fourth place. and a letter of B. Jacopone being received, For in this that notable contemner of the world, and whom before Peter had greatly esteemed, admonished him; that he should see again and again, that he, elated by the Pontifical dignity, had been brought to the Lydian stone, where his sanctity examined, whether true or feigned, would be made plain; that he had been placed for a target, at which the eyes of all would be directed; and that the Roman Curia was to be likened to a furnace, in which gold is tried and the dross discerned. That it was indeed a great unhappiness, if anyone should lose God on account of such a morsel; and that he had taken on his neck a yoke, by which perchance he would be drawn into eternal damnation: finally let him beware of the frauds and tricks of the curials and flatterers, looking to nothing other than their own conveniences.

[106] Impelled by such monitions exteriorly, and agitated by an internal conflict of thoughts; he puts his hands into a book, he thinks about abdicating the Papacy: which he himself in solitude had written, and for his own private solace had brought from the desert, containing a Psalter, and certain collectanea from Canon law, with a tract about vices and virtues, and various examples and sentences of the holy Fathers, by himself digested by titles: which book even now is venerably preserved in the monastery of Collemaggio [but now also under the title of Opuscula is had printed at Naples, in the year 1640 by the care of Celestine Telera of Siponto] whence it appears Celestine was not so inexperienced as some esteemed, but rather in the Canons as well as the Scriptures versed conveniently enough. But there seeking something for his instruction in this crisis, and he reads what he himself had written upon that matter: on folio 99, under the title On renunciation and the numbers 130 and 133 noted in the margin, he found these very words. "A simple benefice anyone can renounce as he wishes: but a Prelacy not except for cause and license, namely on account of humility and a better life, on account of conscience of crime, weakness of body, defect of science, the malice of the people, and the irregularity of the person. But a Bishop cannot renounce except into the hand of the Pope: but another renunciation ought to be made into the hand of him from whom is held the institution." On folio 121 also under the same title and marginal number is found written; "Likewise if anyone wishes to renounce, let him call the Superior by a messenger, that he receive the concession of him." [Those words are had now under one title together edited p. 419 of Opusculum 11 part 2 ch. 6] and are extracted from the sacred Canons in the Decree at Cause 7 question 1, and in the Decretal of Gregory On Renunciation Chapter "He admonishes"; and specially related in the Decree of Innocent III Chapter "Except when formerly."

[107] But all these did not solve the doubt, which afterward also the Schools and Universities distracted and tortured, whether these fell into the renunciation of the Papacy, to which there is no superior dignity, which the places already signed suppose. But after by the effect itself it became plain, what counsel Celestine had agitated with himself; a fame was scattered through the city (as deposed Peter Grassus the Royal Notary Witness 8) that divinely there glided to Celestine these voices of Christ, "What does it profit a man if he gain the whole world, but suffer the loss of his soul?" And hence perhaps was born the more shameful fable, believed by Genebrard and others, as if by an evil fraud someone through a reed had sounded to him sleeping that he should abdicate the Pontificate. The manner of the deed and the whole order of the deliberation most clearly set forth Jacobus the Cardinal, and how after some days the Consistory of Cardinals being convoked, he set it forth to them; who first absolutely dissuaded the cession, then asked at least so little a delay, until a public supplication of the clergy and people being appointed the divine will might be more certainly inquired. What thence followed we have from Ptolemy of Lucca who was present at the Procession, made about the feast of St. Nicholas [verisimilarly the day before, that is the fifth of December, then falling on a Sunday].

[108] And now Celestine seemed to think all other things, whether truly bent by the prayers of the peoples, especially Benedict Caetani, or rather by a prudent dissimulation wishing to lull the troubles arisen among the people: when Cardinal Caetani being summoned more secretly, again he consulted him: who (as says St. Antoninus part 3 Tit. 2 ch. 8 before art. 1) knowing the desire of the Pontiff about resignation, persuaded him, that before he proceeded to this, a Constitution being edited that it is lawful for the Pope to abdicate himself, to remove the scandals which could happen, he should first make a Constitution, by which it might be declared, that the Roman Pontiff could when he wished for his salvation yield to the Papacy and renounce, inducing the example of Pope Clement, who created Pontiff by B. Peter renounced the Papacy, lest that be drawn into consequence and example, that by the will and election of a predecessor a successor in Ecclesiastical dignities should be instituted: whence Linus sat after Peter, after Linus Cletus, after Cletus Clement then received the See. This pleased Celestine, and a Decree upon this he edited, which is had in the Extravagantes On Renunciation book 6 where Boniface says. "Since some curious ones, disputing about things which do not much profit, and to know more than is fitting against the Apostolic doctrine rashly seeking, into a solicitous doubt, whether the Roman Pontiff, especially when he recognizes himself insufficient to rule the universal Church and to support the burdens of the supreme Pontificate, can renounce the Papacy and its burden and honor, seemed less providently to deduce; Pope Celestine V our predecessor, while he presided over the government of the same Church, wishing upon this to cut away the matter of any hesitation, deliberation being had with his Brothers the Cardinals of the Roman Church (of whose number we then were) by Apostolic authority established, that the Roman Pontiff can freely resign… The aforesaid Constitution therefore being made, on the feast of B. Lucy following in public consistory before all the Cardinals he laid down the Papal mitre, and the other Papal insignia, publicly renouncing the Papacy and all its right."

[109] Thus far Antoninus, who would that, or another for him, he does this in fact on the 13th of December had related the Constitution itself verbatim! Certainly what seems to indicate it read to the Cardinals the day before St. Lucy, does not accord with the relation of Jacobus the Cardinal, saying that the renunciation itself happened unexpectedly to the Cardinals, and that then first at the suggestion of Cardinal Orsini was made mention of a Constitution to be founded for the future: which being written by Orsini himself, and signed by Celestine and the rest of the Cardinals of the Order, first the renunciation was accepted and perfected. Its formula, we know not whence taken, first brought forth Ciacconius of this kind. "I Celestine Pope V, moved from legitimate causes, from a preconceived formula. that is, for the cause of humility and of a better life and of an unharmed conscience, by the weakness of body, the defect of science, the malignity of the people, and the infirmity of the person, and that I may repair the quiet of my past consoled life, of my own accord and freely yield to the Papacy, and expressly renounce the place and dignity, the burden and honor; giving full and free faculty from now to the sacred assembly of Cardinals of electing and providing, only canonically, for the universal Church a Pastor." There are however those to whom this formula is suspect, or at least seems interpolated from the little book above alleged [but since nearly all the same things are related by Cardinal Stephaneschi --- "Old age, manners, uncultivated speech, not a prudent mind, not an experienced mind, nor a high genius ---" I do not see, except only the Malignity of the people, which can be called into doubt, because Stephaneschi does not mention it: nor is it unlike the truth that all those causes, which he himself in his little book had once noted, the Saint for his humility believed in himself sufficient for abdication; although truly they were not in so pregnant a degree, since from what has been said it is established, that he was not altogether mediocrely lettered and lacking the Canons.]

[110] The renunciation being performed, it is credible that the Saint betook himself to some cell, Boniface the successor being elected where what remained of the Advent fast he might complete, and await the event of the future Election, that he might confess his sins to his Successor, and receive full absolution from him. And there was elected indeed on the Vigil of the Lord's Nativity Benedict Caetani, called Boniface VIII: who first benignly received Peter: but having in mind to lead him away with him to Rome, or at least outside the dominion of King Charles, by no means held it grateful, that he asked to be dismissed to his desert: [nay rather he seems to have commanded him, and this Cardinal Stephaneschi insinuates that he should betake himself to Rome, committing the care of leading him to the Abbot of Cassino. he bids him go to Rome. This one certainly accompanied him, nor could he have done it Boniface being unwilling, much less would there have followed that honorable and numerous company of Cardinals and Princely men, which ch. 33 Faber describes, if against the express command of the Pontiff a flight had been secretly entered. This leading therefore, in appearance done for the cause of honor, was truly for the caution of custody ordered by Boniface. Which Peter understanding, and esteeming it to be against the faith given to him, or at least beyond the intention with which he had yielded to the Papacy; he resolved that it would be not only without crime, but even with impunity for him, if to King Charles's kingdom and his wonted solitude he should betake himself: nor would anyone dare there to inflict on him molestation, where he was about to have such a protector.] However it was, the intention of flight then still hidden God freed from all suspicion of fault, when at his blessing passing through Casalenovo, he healed a girl contracted in both hands. He, a paralytic being cured, But the Abbot desiring to experience the girl's cure more fully, threw two silver Carolins on the ground, bidding her to gather them for him: which the girl with hands loosed and free did just as if she had never been contracted by paralysis.

[111] But when to San Germano, at the foot of

the mount of Cassino situated, it had come; by a nocturnal flight he deceives his guards seeking again the cell: and there in the hospitable house of that monastery the night was to be passed; to a certain Priest good and long known, Peter revealed the secret of his counsel, adjuring that he should open it to no one. This one fulfilled not only faithfully what he was adjured, but also extended help: for a beast being provided that same night secretly he led him into his own house, verisimilarly disjoined from the common way, with one only companion, where he passed that day; but by night again fleeing, carried on a horse, he sought again the former cell of the Holy Spirit. But the citizens of Sulmona and the rest of the dwellers met him coming with incredible exultation: and to all the sick their physician seemed to have returned, among whom John de Lisa a paralytic ran thither borne on an ass, but afterward Witness 175 deposed under oath, that by the blessing and touch of the Saint he was healed. The same affirmed his wife Gemma, Witness 176 in the Summary of miracles after the renunciation. whence he is to be drawn out Meanwhile Boniface, from the city of Naples as best he could extricating himself, at the beginning of the year 1295 met the Abbot of Cassino and the others, who to lead Peter to Rome had gone before; and his nocturnal flight being understood, he dispatched after him his Chamberlain, not Thomas, but Theodoric of Orvieto; who found Peter now brought back into the cell, and heard him rendering the cause of his withdrawal by a reasonable answer. One Manuscript adds, that Peter immediately laid aside the garment which he had used more delicate, namely white, and took a cheap tunic such as he was accustomed to. [But this seems to have been done at the very Renunciation. Cardinal Stephaneschi seems to indicate, when he says that the Saint on that day --- "had changed all the Papal habits, clothed his back with a hairy chlamys."]

[112] Meanwhile the Chamberlain had departed, but by a messenger meeting him with new commands compelled to return, when he could not find the Saint, for some months he lies hidden, the two most simple Brothers found in his cell he led to questioning; of whom one being sick, when he could not follow, was dismissed; the other to Anagni, whither the Pontiff had appointed, was brought and consigned to prison: whom indeed Angel of Caramanico I find named in certain Manuscripts. But the Saint after passing in his hiding-places the months of January and February, betook himself to a certain wood of Apulia, in a cheap habit and the cowl which he was wont to wear being laid aside, with one companion, who seems to have been Thomas of Sulmona, for he both afterward followed the captive, and being made Prior of the Holy Spirit gave testimony about the miracles done on that journey. He related moreover, and again fleeing is everywhere recognized. that when on a certain evening they sought lodging in one of the castles they met, all the boys, who at that time (as is wont) in the streets and squares played, suddenly all together and often began to cry; "Br. Peter of Morrone, Lo Br. Peter of Morrone, Lo that holy Br. Peter of Morrone." On another day, when in a certain town they stayed, the Parish-priest of that place saw them, and following to the lodging where they had turned aside, said to the Saint, "Surely thou art Br. Peter of Morrone." But on the fourth day coming to the wood whither he tended, they found an eremitic cell, in which lived two Hermits; one an old man and weak in health, the other a youth; who although they had never seen the Saint, yet recognized him, and saluting said, "Surely thou art Br. Peter of Morrone," and joyfully received him. There was then running the time of holy Lent, begun on the 16th of February; there therefore the Saint enclosed himself even to Palm Sunday, falling on the 27th of March, because the Easter of that year was celebrated on the 3rd of April.

[113] perceiving himself again sought, The fame meanwhile of the Saint, lying hidden in that wood, breaking forth by I know not what way, came to a certain Abbot of the Benedictine Order and black habit of the monastery of Corata: who whether for the cause of devotion, or from the zeal of exploring and gratifying King Charles who had bidden Peter to be sought and led, ran thither with seven monks; and scrutinized the whole wood indeed, but that he found the Saint, as Faber believed, is not verisimilar. But what that wood was, neither is it written, nor easily wouldst thou divine: for they say that to one going from Abruzzo into Apulia the whole region appears woody. Yet before thou enterest the plain of Apulia, through the inland mountains, among the very mountains about Aricia there is a great wood, which extended even to the plain is inhabited by many Hermits. There are also other woods there, both that which is of St. Leonard, and that which has the name of the Incoronata between Foggia and Cirignola, equally frequented by Hermits; which since it is four days' distant from Morrone, but near the monastery of St. Mary of Corata, gives a conjecture nearer the truth, that it is that of which we treat. about to cross the sea Here therefore by the aforesaid Abbot understanding himself sought Peter, did not believe it safe to remain there: but began to think about crossing the sea. One therefore of the companions faithfully clinging to him (whose names would that they had been commended to memory!) he sent to the monastery of St. John in Plano toward Mount Gargano, near the castle of Porcina (which the title of Abbey being suppressed he had once joined to his Order) and consulted the Prior of that place: who approving the counsel, treated about the fare with the boatmen near, that they should have a ship prepared at his nods.

[114] Holy Saturday was being kept and the second of April, when to the wood returned the companion, he passes to Mount Gargano: and announced what he had done. Therefore delaying no longer, the Saint bade farewell to the Hermit hosts, and to the aforesaid monastery of St. John on the very Paschal Monday came: but it is a day and a half's journey between it and the wood of the Incoronata. Whom when the Prior and Monks saw, who about forty then were there, they broke into lamentation, as the disciples of the Saint himself write, and it is of itself very credible: and among them Peter passed nearly a whole month, awaiting weather opportune for sailing. When such at length seemed to shine, and he was now about to embark, again the sea rose, as if refusing to bear so great a treasure outside Italy. driven back to land once and again But on the sixth day after, when it now seemed pacified, and the Saint had ascended the ship, again the sea cast him back on the shore, five miles from the city of Vestia, where for nine days they remained hidden; until at length, fame betraying them and the suspicion of the sailors themselves, he was revealed to the Captain of the place and led into the city, and there detained until Boniface being consulted, what he wished done with him, should announce. That delay was not useless to the people of Vestia: at Vestia he is apprehended. for the Judge James Pasquitius Witness 7 narrates, that among many, running for recovering health to the Saint, there had come also a certain one called Judge Thomas, son of the Judge Lawrence, bearing a grave abscess or hardened tumor in his neck, for which the physicians could make no cure: whom he both saw freed, and from himself heard by the merits of the Saint this conceded to him. It is said also that near the city is a well, at which the Saint was captured (and perchance already captured there for the cause of rest somewhat sat down) whose water devoutly taken, by daily experiments is found to be a useful remedy for various diseases.

CHAPTER XI.

Celestine drawn back from flight is illustrated by miracles, and shut up at Fumone holily dies.

[115] Charles having followed Boniface to Anagni, had obtained from him the investiture of the Sicilian Kingdom on the 25th of February; wherefore from the same, To be led to Boniface in the month of March the crown of the same Kingdom at Rome having obtained, he not difficultly obtained, that he should take care for Peter to be led to him safely and honorably, as his disciples write the deed, just as if even then he had been Pontiff. But what to those suggesting, that the dignity, as not rightly laid down, he should resume, he is said to have answered; this also from his mouth one of the disciples says he heard, who committed the rest of the holy Father's life to letters. But from the miracles which happened on the way, thou mayst easily understand, the journey from Vestia was to Rodi, thence to Foggia, and hence perhaps to Troia (for Lucera still the Saracens held [says Marinus, but is mistaken: for it had been recovered by the Christians in the year 1266]) then through Valle-gaudii and the Beneventan borders; finally to Maddaloni, Capua, Teano, Miniano, Venafro, Aquino, San Germano, Florentino, Anagni. he does various miracles on the way: [These miracles have already been described partly from the Summary in the Sylloge, partly from Maffei in the Annotations to the Life by Aliaco: and of these indeed the first about Peter the paralytic, cured at Valle-gaudii, by Marinus is said to have happened on the 7th day of June, as also about Mary the energumen, and the faith of Peter of Cremona Witness 1 is alleged. But on the 9th day at Capua two boys are said to be cured, one deprived of speech, the other of walking, of whom the same Maffei. To the cure of Raimund of Vairano suffering scrofula, from the ampler Summary, is added the faith of Raimund himself Witness 211, and of another Witness 215: and the cure of Robertina, likewise scrofulous, is said to have affirmed Witness 213, and three others next following in order. The man of Venafro also Peter, for himself freed from blindness, appeared Witness 207; and to him testified together his father Nicholas Witness 209, the surgeon Simon de Casale Witness 207, and Nicholas of Lady Terentina of Venafro Witness 208. John also the asthmatic in the castle of Florentino cured they affirmed they saw, Witnesses 248 and 9. But the Castellan whose arm was cured Maffei says, Faber and others say was the Prefect of a certain tower of Capua, placed at the bridge in the exit of the city toward Teano. And it suffices to have indicated these things briefly, and to have remitted the reader to the aforecited places. The rest which can be added from Marinus, now receive.]

[116] he heals a contracted hand, Of Argenti there was a certain one, having one hand paralytic and contracted, which by his touch the Saint healed. Which when more evidently he wished to prove Peter Grassus the Notary, Witness 8 there assisting, more curiously explored the cured hand of that man; and considering the joints of the fingers, he saw in the skin outside the lividness of the skin, and in the palm of that hand, to which the contracted fingers had been, five cavities impressed by them. But being asked by Grassus how it had happened to him, he answered, because before he had had the fingers contracted within the palm, which he had begun to extend touched and blessed by the Saint. But Grassus added, that there was public discourse about many miracles done on the way, of which indeed he himself was not an eyewitness, yet by no means doubtful faith he said he had. But Peter of Cremona Witness 1, said, that in the castle of Altavilla of the Beneventan territory he saw one contracted in hands and feet, who presenting himself to the Saint was cured, with the greatest admiration of the Witness himself, seeing him extend his hands, and walk without impediment: the same mentions an energumen at Burgo-novo freed by the sign of the Cross.

[117] But from the Manuscripts and Faber, besides

those already mentioned, he illumines a blind man, it is had, that on the 8th day of June, the Wednesday before the feast of St. Barnabas, a certain man of Maddaloni deprived of sight, received the light of his eyes, meeting the Saint in the square: and that on the following day the 9th of June, a public harlot of Capua, for the cause of jest rather than of devotion meeting the Saint, he converts a harlot, as soon as she heard his voice, was so greatly moved inwardly with compunction, that seriously averse from the delights of the flesh, with a mind of most severely chastising her past sins, she withdrew into solitude, where the rest of her life she holily passed. There are those who add, that in the same city also an energumen was freed. he frees energumens, But at Teano a certain Nicholas, mute for fifteen years, was given speech the sign of the Cross being made: and from malign spirits were absolved, a woman and a boy. At Miniano, a place situated above the public road between Teano and Venafro, now destroyed, while there the Saint was lodging, there was a girl crippled in her hands and weak in her whole body. About this related Philippinus Surrentinus of Capua Witness 11, that he saw her brought to the Saint, who being asked prayed for her and blessed her: and that the sick girl at the same moment extended her hands, and freely walked. But to Philip attested together Peter of Cremona Witness 1, Peter Nicolai Malapeze of Venafro Witness 206, Nicholas of Lady Terentina Witness 208, Nicholas Malepeze of Venafro Witness 209, and Br. Thomas of Sulmona Witness 171. Certain manuscripts add that a sick woman, he cures the sick. who the Saint passing had been exposed upon a bed in the square for his blessing, the bed being left went home sound. But while at Aquino the Saint was, there saw and testified that he saw William Estendard Constable of the Kingdom, who had been bidden to lead the Saint, and deliver him to the ministers of Boniface as soon as he had touched the Pontifical dominion; a woman, long before vexed by a demon, before all the people freed by the Saint. But also very many other things happened, of which (as says the disciple above alleged) a reckoning could not be entered; especially after the Saint was delivered into the hands of the Pontifical Chamberlain, on account of his precipitous haste.

[118] As much as from the reason of the journey we can gather, the Saint came to Anagni about the middle of June; shut up at Fumone in a cell designated by himself, where although to Boniface consulting about him some persuaded that to his desired solitude he should send him back; to others however this seemed exceedingly dangerous, on account of the minds of many averse from the new Pontificate, and the scruples clinging to several about the value of the renunciation made by Celestine. A cell therefore to him desiring it, in the Castle of Fumone strong for custody a cell, such as verisimilarly the Saint himself had designated, to the form of that which at Morrone he had had, he bade to be made: and strictly kept where about the middle of August he was enclosed, never thereafter heard to complain either of the narrowness of the place, or of the severity of the guards, prohibiting all from access to him except a few Brothers, and those by turns walled in, because so great straits their health could not bear. These although nowhere are named, yet not without reason can we presume, that among them was Br. Berard of Colle alto, afterward Abbot, Bartholomew of Transacqua, and Thomas of Sulmona: whom with the hope of future reward the Saint was wont to console, if ever he saw them bear with a more dejected mind the molestations of that prison, and the slight humanity of the guards.

[119] But with how great reverence he pursued his successor Boniface, even from this it is plain, explorers being sent by Boniface, which many authors write to have happened a few days after his enclosure there. They say, that the day before the Beheading of St. John the Baptist (this feast the Saint was wont to keep more devoutly, on account of the several benefits received divinely on that day) to Boniface himself there appeared the holy Forerunner, with a terrible countenance threatening him grave menaces, if he should hold Peter straiter than he himself wished: certain other Manuscripts have, that to him sleeping the Saint himself Peter showed himself in a Pontifical habit. Either could have happened; but by either or one of the two vehemently terrified Boniface, having summoned to himself Theodoric the Chamberlain, and a certain Cardinal trusty to him, bade them at once to go to Fumone, and see what Peter was doing. They go, and ask the Prefect of the rock and tower. He answers, that he himself within was acting modestly. But entering they find him occupied in beginning Mass, to be performed by the funeral rite, and pronouncing the words of the Confession: which much they wondered at, both because so early, and because by such a rite on a feast-day he did it. They waited reverently until the sacrifice was completed, they see at Mass an elevation; and during it saw a thing more stupendous. For while the Body of Christ was elevated, they beheld likewise elevated into the air the holy Priest, more than half a cubit from the ground, and rays of divine splendor over his head remaining even to the end of Mass. But that finished, and thanks given to God, turning to the Pontifical messengers Peter benignly saluted them, and asked the cause of their coming. But they, the man's sanctity already otherwise experienced, humbly prostrating themselves to him, the cause, which either truly they knew not, hidden from them by Boniface himself; or feigned not to know, giving none certain, pretexted all other things. But then full of a prophetic spirit and illumined by God: "I know," he said, "that Boniface on my account has greatly labored this night: but say to him on my part, that he act without solicitude and intrepidly what is of his office: I content with my lot live, and I beseech God for the salvation and prosperity of his Beatitude."

[120] They were astonished that the cause of their coming was known to the Saint: and the death of the King of Hungary, but the Chamberlain says he also wondered at this, that earlier than usual and indeed a Requiem mass he had said. But the Saint somewhat hesitating, and as if dreading to communicate the revelation divinely made to him with others; at length, "I know," he said, "very well that today is kept the solemnity of St. John the Baptist, specially to be honored by me: but this night the Lord signified to me, that the King of Hungary, my dearest friend, loosed from the bonds of this mortality, passed to immortal life; but I hastened to offer an expiatory Sacrifice for him, lest he be longer detained in Purgatory, from which I merited to see his soul freed at the time of the Offertory: moreover I wished to anticipate your coming, lest by it his help should be deferred." When these things were related to Boniface, suspended in expectation of his messengers, they vehemently serened his mind: but he noted the day and hour of the revelation made to Peter, and learned its truth by other messengers afterward brought to him at Naples. Meanwhile to the governance of the Order in the year 1295, in the month of May or rather September, renounced Onuphrius of Como, and received as successor in the Abbey of the Holy Spirit of Sulmona and the Generalate John of Tutulio, who had been present at the first general Chapter, and afterward from Pope Boniface VIII on the 3rd day of June obtained a new Confirmation of the Order.

[121] Nine whole months at Fumone in custody the Saint had passed, when there he prepared himself for death, On the day of Pentecost being sick by the fast wonted of that time, which from Easter runs even to Pentecost. But on a certain Sunday after Mass said he felt himself sick, with a troublesome abscess of the right side: which the physicians summoned by the guards judged deadly. Wherefore the last rites being given, and gradually failing, at length he expired amid Psalms, with his last voice sweetly chanted, on a Saturday toward evening, the 19th of May. Of the Miracle of the Cross, a Cross appearing before the cell, appearing in the cell a great part of the day even to the hour of his death (there are also those who say it began to appear the day before) Witnesses before the Apostolic Judges were Rizard de Pelegra, who had ministered to the Saint himself; Gregory de Silva-muri of Ferentino, one of the soldiers then deputed to his custody, Witness 293; Landulf Rainaldi of Silva-muri, of the diocese of Florentino, Witness 314; and Doctor Nicholas Verticelli, a Canon of Naples, Witness 9; who said, that having set out to take care of the exequies with the Cardinal of St. Cecilia, he heard it everywhere affirmed, both by the ministers and by the soldiers, set to the service and custody of the dying Saint. But those who were present with him were not permitted to go out of the cell to see that Cross, he piously dies. as the manuscripts have: nay neither after the death of the Saint, wishing to indicate it to the other Brothers, was it permitted them to go out; the guards asserting that they had a command, that they should suffer no one to learn the death of Peter, before a messenger had returned from Rome to the Pontiff, dispatched in the very moment, in which the Saint delivered his soul to the Creator.

[122] In his sacred skull, which every year twice is exhibited to the people to be beheld, A hole made by a nail in the skull, in the church of St. Mary of Collemaggio near Aquila, above the right ear is manifestly discerned a quadrangular hole, by no means natural, but such as would leave a fixed by violence ordinary nail, which the people of Abruzzo call Brixianum, the Lombards de Quadraginta. Hence a tradition was born, both in the Order and in the city, that that nail was driven by the soldiers to hasten death for the Saint: of which tradition a monument even today survives, in a certain most ancient chapel, dedicated to St. Peter Celestine of the church of St. Mary of Maiella among the Peligni, where the life and miracles of the Saint, in a work exceedingly ancient as it appears, are seen depicted: and among other pictures under the very arch is one, it gave faith of a violent death: representing the Saint, kneeling before the altar before the Cross, with a book in his hand; and behind a man, clothed and long-haired in the old manner, who with one hand holding a nail, with the other a hammer, seems to drive it through his head: the Monks, who behind at the door are depicted assisting, shuddering at the enormity of the deed and averting their face: and over that picture are read written words, affirming the Saint to have died by this kind of death.

[123] and the nail with blood is still found, A similar fame and tradition holds, that that nail was withdrawn by the monks there present and diligently preserved; and that it is that very one which we have received not many years ago to have been by this reason found. The very Reverend Father Abbot Lord Francis de Agellis, a most diligent observer of our antiquities, among many other things which he suggested, deigned also to signify to me; that in the year 1597 wishing more curiously to inspect the Relics, which were known to be within a chest inserted in the wall of the chapel, in honor of the most holy Virgin Mary standing at the right side of the major Altar, in the Abbatial church of the Holy Spirit near Sulmona; he bade the wall to be broken from within, beneath the monument of the family of the Cani of Sulmona; and drew out thence a chest containing the Body of B. Robert of Sala, to whom soon after his death the Saint appeared ascending into heaven, and among those holy bones a round pyx, of the measure of nearly half a palm, painted everywhere with colors with a lid. Which opening Lord Francis aforenamed, found full of various and minute Relics: among which was a nail, half a palm long, tied within a little discolored

silken cloth, with particles of congealed blood, of a tawny color. To me explaining these things, congruent with the hole. he said, there was present Father Jerome of Nicotera, of great curiosity and experience in like things; who as more skilled also judged it to be blood: and this very thing affirmed Tiberius Monti, a most excellent physician of Sulmona; and Marius Veluci, a surgeon of great age and experience; and all agreed in this opinion, that this was the nail, by which the hole had been made in the sacred head. And therefore, says the same, for the cause of greater certitude, when I set out to Aquila for the Indulgences about the middle of August of the aforesaid year, I brought that nail thither, to try whether it truly squared with the hole: and before Bartholomew Crispus and other Nobles of Aquila, while the Relics were being put back, exhibited to the people, I applied the nail to the hole: which precisely entered even to the head, ferruginous in that part with which it touched the cranium, which was believed to have existed from the blood there adhering. Thus far he: but I myself saw among the other Relics the aforesaid nail in the church of the Holy Spirit of Sulmona, tied together with those very particles of concrete blood, and the hole made in the cranium I inspected several times.

[124] That he died however by other than a natural death, [It is however exceedingly difficult to believe, that what about the Saint's last disease everywhere by the authors of the Life was written and believed, was all fabricated and by the knowing ones divulged to dissemble a cruel deed; whether from the proper malice of the Prefect or of the guards, or (which would be graver) by a secret command of the ministers of Boniface himself, one would say death was hastened for the Saint by that reason. For however great the fear is said to have been, which could have moved those favoring the Bonifacian party, to guard against lest the longer life of Peter should confirm the faction of the Cardinals opposing the Pontiff, James and Peter of the Colonna, it scarcely appears credible. openly in published libels affirming, that Boniface was not the true Pontiff, inasmuch as Celestine being alive and not able to renounce being introduced over him; however great, I say, was a fear of this kind, the mind nevertheless shrinks from believing a crime, which would not much avail to remove that fear, and would more gravely stir up God to vengeance, especially since to an old man already decrepit and soon to be consumed by hardships death seemed to be at the door. But that anyone was so wicked; that even Boniface being alive either the atrocious fame could be suppressed, or breaking out from elsewhere could be refuted as a calumny of the Colonna; or could it even thus be concealed, Boniface being dead, when now the body had been elevated from the earth; and Witnesses were heard summoned from everywhere to instruct the cause of the Canonization; among whom there seem to have been some present at the last agony of the Saint? Meanwhile there remains to be devised some verisimilar cause of the bored cranium, if not in life, at least after death, which I would rather leave to a happier conjecturer: provided only Boniface be not accused, against whom his adversaries lying very many things, in the Council of Vienne prolixly heard, never brought forward anything such, much less proved it.]

CHAPTER XII.

The burial of the Saint near Ferentino, and the miracles which followed it.

[125] Whatever part in the death of the Saint Boniface had, there is scarcely one who doubts but that he rejoiced at it, as thence about to possess his See more securely: but that he sent to the Castle of Fumone to take care of the funeral his Chamberlain Theodoric, with the Saint's disciple Cardinal Thomas, The body being composed by the Pope's Chamberlain, all say, but so, that they seem to say at the same time they went. But that the authors cannot be so understood, appears from the deposition of Witness 9, Nicholas de Verticellis, narrating, that when with his Cardinal, of whom he was Auditor, they came to Fumone; they found the body within a wooden chest placed on a platform, and together Theodoric the Chamberlain, and a soldier of the ministering ones one, from whom he understood the apparition of the Cross seen before the cell. First therefore at the message sent from Fumone ran thither by the command of Boniface Theodoric, and the body at once composed, as befitted: but there came with his household Thomas: who after dinner there with the others taken (as Nicholas relates) departed to the church of St. Anthony near Florentino, about to dispose all things for the office of sepulture to be performed most splendidly. Meanwhile there were present summoned from the whole vicinity Prelates and Clerics: who leading it and the Chamberlain ordering the pomp, the next day, that is the 21st of May and the Monday of the week, the sacred body was brought to the aforesaid Church; where the Cardinal awaited it, already clothed in the sacred garments to celebrate the exequial Mass: during which happened a great miracle, which the aforesaid Witness recites in these words.

[126] While the funeral about to come is awaited clothed in the sacrificial paraments the Cardinal, he bids the gospel to be sung by a monk spitting blood, turning himself to the Prior of the place he asks, Who is about to sing the Gospel: and when he answered that it was of his own judgment, the Prior, the Cardinal to a certain one of the Monks standing there, "Clothe thyself," he said, "that thou sing the Gospel." To whom the Monk, "Very many," he said, "my Lord, are the days that I have vomited and vomit blood"; and suddenly before all began to spit exceedingly copiously. Nevertheless the Cardinal: "O thou wretched one! Have confidence in the virtue of the divine power, and pray its majesty, that by the merits of this holy Father it restore health to thee. Come, clothe thyself, sing the Gospel, and thou wilt be healed." Hearing these things the same Witness, who himself also had long been gravely affected in the left side, who is soon healed and another of pleurisy. nor could conveniently lean upon it, began within himself to pray God more devoutly, that to him also by the merits of the same holy Father He would deign to succor. And fixing his eyes on that Monk, who as he had been bidden signing himself had put on the Diaconal Dalmatic, never removed them from him while the Office lasted, nor saw him even once eject saliva, much less blood: but neither thereafter, whether at the dinner at which that Monk and the Witness himself sat, or through the many days in which the Cardinal there stayed, did he see him suffer the least distress; but on the contrary heard him publicly profess, that he was plainly sound. Verticellius himself also felt no labor thereafter in the affected side, but that he leaned on it at his pleasure without pain. But it is to be grieved that he forgot to express the name of that Monk.

[127] Buried was the body of the holy Father beside the high altar of the same church, The sepulchre of the body deeply dug in that place which even today is in veneration: and indeed very deeply, if it is true what Christopher Landinus says upon Dante, that Boniface commanded, that to ten ells the earth be dug, lest it could easily be seen or found. But he himself at Rome in the Vatican church, perchance on the same day as at Florentino, celebrated the exequies of Peter, as of his predecessor, solemnly. The fame of his death and burial soon scattered stirred up the minds of the wretched, who to penetrate to the Fumone prison had not dared to betake themselves, about to seek from the dead, such miracles as they remembered the living one to have worked. Among the first was a certain man of Velletri a dropsical, Gerard of Pedemontio, a dropsical man coming, recovers. who lying in the Hospital of the Holy Spirit at Rome, the death of the Saint being heard, went away to seek the sepulchre; and on the next day from the exequies celebrated coming thither, received health; and returning to Rome, everywhere to those he met preached the virtue of the new Saint. But the Manuscripts add, that there acceded as a witness to this miracle Nicholas of Bucchianico a Monk Priest, who met Gerard still sick on the Roman way, then saw him sound at the place of St. Anthony. But of Margaret of Florentino cured from six scrofula, after the chain of the Saint was applied to them by Cardinal Thomas (who stayed some days at the sepulture), [By the touch of the Chain, with which the Saint had girded himself, scrofula are cured,] testimony said four Witnesses namely 306, 7, 9, 10.

[128] Of Lady Laetitia of Clement Abbess in St. Matthew of Florentino, by a vow made of going to the sepulchre, cured there from a continual and intolerable fever, paralysis, Witness 250, who on account of the lost use and sense of the whole right side had lain a year and a half in bed, testified Nuns brought from the same monastery and co-testifiers, 251, 2, 3, 4 and 5, Lady Flos, sister of Lady Laetitia herself, Lady Sophia, then (that is in the year 1306) after the same Abbess. Romana, daughter of Nicholas the late son of Matthew of Florentino and of Philippa his wife, not only her right arm dead, but also her whole side bore. This one how from other remedies long tried in vain she had hoped health, from the sepulchre votively visited related, eight witnesses affirming it 225, 6, 7, 244, 5, 6, 7, 8, and 308. contraction But a third time thither it behoved to be carried by his mother Jacoba Leonard, son of Ambrose Claricii of Florentino, who for a whole triennium contracted and lame, had his left foot dead; and this testified not only the father and mother of the boy, but also Lord Bartholomew Abbot of St. Salvator, Lord John de Rosella Abbot of St. Apollinaris, John Rizius a Knight of Florentino, and his wife Romana. Of the contracted woman of Fresolone, but anonymous, deposed Witnesses 207 and 8, and likewise 230 and 231 with 240. and other diseases. Just as also of Laetitia, daughter of Leonard, for six years contracted, deposed Witnesses 269, 270, 1, 2, 3, 4. Likewise could be reviewed Witnesses, five, six, or seven, who attested the miraculous cures of James son of Mary Nicholas of Patera, of Mary Ferraria, of Palma Landulf of Patera, of Br. John of Bucchianico Silvestrini, of Petruccius son of Lady Bellucia.

[129] A certain woman of Florentino, devout to the holy Father, By the dust of the sepulchre a blind woman is illumined; for a long time had lost all the light of her eyes; and when by herself she could not come to the sepulchre, she sent her godmother to the church of St. Anthony for herself, about to ask something for the love of God from the Monks of the place, which the Saint had either had in use, or at least sometime had touched: "For if I obtain this," she said, "I am certain that I shall be illumined." The woman went, but obtained nothing: wherefore sad in mind, lest she should return wholly empty to her godmother, she took something of the dust of the sepulchre; and returned cast it into the eyes long blind. But these immediately opened proved the great faith of both women: of whom the former coming to the sepulchre to give thanks, related the order of the deed, as in the manuscripts is found. From which also is had about another woman, likewise of Florentino, whose son now seven years old, neither grew nor spoke, but with a sad voice continually wailing afflicted his parents; until the mother placed him on the Saint's sepulchre, asking for him health or death; and obtained health, which she could wish good.

[130] Hugo a servant of Br. Michael, Prior in the monastery of St. Bartholomew of Trisulto, of the Carthusian Order in the diocese of Alatri, when in a certain village of the monastery he wished alone to place on a beast a heavy weight of grain, brought to it a ruptured man is healed, he incurred so great a hernia that for all labor he was useless. He signified therefore to

the Prior the mishap; who pitying the poor little man, sent to Alatri to a certain Master surgeon, if perchance he could cure him. But he the evil being seen answered, that there was need of incision: which when the servant sad had related to his patron, "Trust," he said, "son, and commend thyself to God and to St. Peter of Morrone." He vowed therefore a certain votive offering together with a candle to be carried to the tomb; and from that hour began to be better, and the vow being fulfilled stood forth wholly free; thus testifying five Carthusian monks, likewise a sick Priest, Peter being invoked, among whom the Prior himself Br. Michael Witness 261, and Br. Deodatus Witness 322. A certain Priest of Barraneri, James of Rieti by name, for three years had lain sick, and the infirmity was aggravated by a poverty by far the greatest; whence wearied of life, he often invoked death. And while amid these straits on a certain night he is engaged, leaning on his little bed he began to recall the many things he had heard about the miracles of St. Peter of Morrone, and to pray God that by his merits He would succor him; afterward however he fell asleep, and during his sleeping a copious sweat bursting forth from his whole body dismissed him sound and cheerful, as he himself afterward with his mouth related, and the manuscripts have.

[131] In the Roman Curia there was a certain Prelate, by name Antonius, formerly Chaplain of Cardinal Gerard of Parma Bishop of Sabina, and the Bishop of Luni at Rome sick unto death; but lately promoted to the Bishopric of the city of Luni, who fallen into a most grave infirmity, was placed beyond hope of life by the physicians. Which when Cardinal Gerard and his other friends bore grievously; he himself to him through his Chaplain commanded, that he should not cast away hope, although all human things failed, but commend himself to God and to St. Peter. The sick man obeyed the counsel, and the prayer being made began immediately to be better, and within a few days recovered, with the great joy of the Cardinal himself and of others. But the Bishop, for the cause of fulfilling his vow coming to see the holy body, celebrated Mass there; and donated a cloth, woven with gold, to be spread on the sepulchre. So all the Manuscripts and Faber ch. 44. The time the manuscripts do not express, but from the number of the year 1202, in which Ciacconius says the Cardinal died on the Kalends of March, we understand this was done earlier. Likewise from the time at which at Anagni Boniface stayed, we gather it happened about the year 1303, which the same Manuscripts narrate about the Archbishop of Milan Francis Fontana of Parma, and the Archbishop of Milan. created first in the year 1296; that suffering a quartan fever, he prostrated himself before the sepulchre, and from the day after the next no longer suffered it: but he added, that in another also certain infirmity of his he experienced the present help of the Saint, and therefore to him more familiarly as to his own proper physician recurred.

[132] A man noble in family, and Praetor of one of the Lombard cities (they call him the Podestà) in a certain battle transfixed by a dart, sent out by a crossbow, and amid the hands of his servants lifted to a safer place, likewise one mortally wounded, was believed by the physicians summoned to cure the wound not able to be preserved. This being understood the man raised himself up, and vowed that if it should happen to him to escape the present peril of death, he would go on foot to the sepulchre of the holy Father Br. Peter of Morrone. Nor were the prayers vain: he recovered as he had wished, and fulfilled the vow, as the Manuscripts assert; but the time and the man's name and the city over which he presided they keep silent. If however thou consult the Milanese historians Corio and Bugato, thou wilt find all the cities of Lombardy from the year 1250 even to 1310 and the coming of Henry of Luxemburg the Emperor, to have burned with civil wars, seditions, and factions. A certain Curial of Etruria, by name Vita, in the company of very many others most devoutly came to the sepulchre of the Saint: for he said that at Anagni he had suffered a most grave infirmity, gravely sick, so that he could neither speak, nor eat or drink, yet he was consistent to himself in all his senses, nor did he lie in bed, but stood and walked, requiring medicine for his evil, but finding none. At length he remembered the venerable Peter, who had once healed him from another infirmity; and vowed with tears to visit his sepulchre, and suddenly recovered and received speech. To all therefore he began to preach the author and speed of his cure, for which to God also gave thanks as many as knew him. So the Manuscripts.

[133] In the year one thousand three hundred and six, on the feast of the Annunciation of B. Mary, and a woman paralytic in one side. Leo of Guarcino and his wife Mary, citizens of Florentino, brought their little daughter Mary a nine-year-old to the sepulchre of the Saint, who the use of the whole right side being lost, so that she could neither move nor extend her hand or arm, had also lost speech, and this had lasted for her now three months. But as soon as she touched the sepulchre, immediately extending her hand and arm she began to speak, as the same Manuscripts assert the parents to have testified. And these and several other miracles, done in the church of St. Anthony, were not related in the Process; for this reason that the Witnesses who upon these ought and could have been heard, were farther off. Meanwhile also elsewhere various miracles happened, especially in the cell, monastery, and church of the Holy Spirit near Sulmona, where a certain chain of the Saint is kept, such as was found with the dead one; or perchance that very one thence translated from Florentino, for I understand here there is no more. The examples placed in the Summary, those only here I will repeat which in the Process are had more distinctly explained, from the sworn depositions of the witnesses.

[134] In the year 1298 a twelve-year boy, by name Thomas, son of James Thomas, A paralytic boy is healed the late son of Luke of Caramanico, dissolved with paralysis, could neither walk, nor stand on his feet, nor speak at all; besides he suffered certain other infirmities, nor by any human remedies (which for the space of about two months had been applied) could be helped. At length the boy's father, devoutly affected toward those places of the desert which the holy Father by his presence living consecrated, placing his sick son on an ass, with Merita his wife and the boy's mother, brought him to the place of the Holy Spirit near Sulmona. But before they came to the monastery, James seeing the Saint's cell, on the brow of the mountain not far distant: "See," he said to the boy, "the place where the holy Father stayed, and sign thyself with the Cross." The boy looked up to the place; and although with difficulty, his hand moved and lifted as he could he led into the Cross, which before he could not have done. Afterward in the neighboring water, to which the surname Sancta has been given, at Morrone touched by the Saint's chain: him stripped of garments they washed wholly: but without fruit. At length come to the Holy Spirit they asked the Monks, that if they had anything of St. Peter's things, they would put it upon their paralytic; because they doubted not, but that he was to be healed by his merits. They answered that they had with them a chain, with which over the bare flesh the Saint was wont to be girded, doing penance in the desert; and it over the boy's head to his neck, and through his members they led. Which being done he stood on his feet, and to walk and to speak began, to the astonishment of all: just as also he himself, now nineteen years old, Witness 78, attested to his parents narrating the aforesaid, Witnesses 61 and 2.

[135] In the year 1299, on the 8th day of July, happened that illustrious miracle, with which the relation of miracles concludes Maffeus Vegius, in the Notes to Chapter 3 of the Life related, about Philippa wife of a certain noble of Palena Richard de Pratis: and it is had in the Process confirmed by eight witnesses, among whom were Br. Robert of Cinquemiglia of the diocese of Valva 147; and 148 Br. Berard of Colle-alto of the diocese of Penne, Abbot of the whole Order; and Br. Thomas of Sulmona, Prior of the Holy Spirit. But the Manuscripts add, that when the miracle was done there present besides the Prior already said, Br. Ventura the Cellarer, Br. John della Rocca the Portioner, Br. John of Coraya the Sacristan. Master Nicholas of Sulmona, Master Gerard of Veneria, Master Adam Ferrarius, Thomas della Marca, and Ricciard de Pratis, the husband of that woman accompanying her. So also of the twelve-year boy Thomas's freedom from a demon, after he had been girded with the aforesaid chain by the Monks; and how immediately the vigor of his whole body being received, he began to walk; the same one being freed an energumen, set forth the boy's mother Sulmontina Witness 119 and three following in order, John, Nicholas, and Bartholomew, all sons of the same Sulmontina, of whom the last accompanying his mother, with his own eyes saw all things: and in the Summary is added also Br. Thomas the Prior of the place. But they said on the 2nd of June of the year 1306, that about six years it was that the thing happened.

[136] The Judge Leonard of Sulmona, Witness 40, A ruptured man Peter being invoked is cured: after the death of the Saint said it happened to him, that through a hernia of the right groin which he had incurred, the intestines, flowing down into his scrotum, caused him great pains for two years: which however for shame he dared not seek a remedy from art, trusting that by the merits of him he was to be healed, to whom living he had been very familiar. When therefore on a certain night toward dawn he was thinking greatly about his sanctity, and pondering the miracles testifying it; he applied his hand, as he was often wont, to the affected part, putting the intestines back into their place whence they had descended: in which act he manifestly felt the hernia firmed and consolidated for him; and suffused with a wonderful consolation, scarcely could he form so much voice, that to his wife Granata, the same afterward in place 41 testifying, he might say, that by the merits of St. Peter of Morrone he was cured: and thence he was well.

[137] Master Rainald a Physician of Sulmona, an eighty-year-old, Witness 23, by the touch of a little Cross given by the same one related, that in the year 1304 passing through the church of St. Mary at the Rock of Aldunus of Sulmona, he saw there a great multitude of men and women; and to him asking the cause it was said, that there had been brought thither by force Marsicana, wife of Nicholas of Coliana, agitated by a demon. He entered therefore, and beheld that the woman averted her face, and twisted her body, lest she should be forced to behold the images of the Mother of God and the Saints set before her, and with difficulty could be held. But he passed to a certain estate of his, whither he had directed his journey, and thence returning still there found the same throng with the same woman. Then remembering a little wooden Cross, which he had with him once received from the Saint, with it he signed the demoniac saying; "In the name of our Lord Jesus Christ of Nazareth crucified, and by the merits of Br. Peter of Morrone, the beset woman is freed: may God free thee": and he added the Lord's prayer, and so departed. But a little after he heard the people passing and rejoicing that that woman had been freed: and seeking the manner of the liberation, he understood; that she having been forced to vomit, soon from the vomit had made the sign of the Cross for herself, and had departed immune from all vexation: which that he might more certainly know he himself sought her, and found asked her, and saw her form the Cross without any impediment, nor doubted to attribute this received to the merits of St. Peter.

[138] Nicholas of the city of Penne, a youth of twenty years, through a certain disease which had come upon him, a paralytic is healed from the Nativity feasts of the year 1295 even to the last Sunday and the same the 29th of May of the year 1306, was so contracted in hands and feet, that he could not stand on his feet, or in any small degree advance a step, except with a staff, and this also with difficulty; and if without a staff he strove ever so little, to stand, immediately he had often experienced that he fell back to the ground. Meanwhile he had heard the widely scattered fame of the holy Father's miracles, and toward the places of the solitude cultivated by him had begun piously to be affected. Wherefore, just as he was, contracted and weak, from the town of Roxano (which is of the diocese of Penne, and distant from Sulmona twenty-four miles) betaking himself hither, he had had necessity to expend two whole months on a way by no means long, both because he had exceedingly slight strength, and because he needed another's help. Moreover Paul de Ursa (which was a Castle near Sulmona on the mountain near the church of the Holy Spirit, now destroyed) Paul, I say, de Ursa, Witness 115 examined on the 2nd day of June, asserted, that he had Nicholas himself for ten days in his own house, until he went to the church, not so much going along the way, as dragging his weak body. When therefore the Monks had seen him, and heard him setting forth the grave inconveniences of his infirmity, and the fervor of devotion which had brought him thither; they placed him upon an ass and tied him, to be led up to the cell of St. Onuphrius, where the Saint had dwelt. It was the Monday penultimate of the month, passing the night in the Saint's cell. when the sick man came to the mountain: and there he passed that night. But sleeping he seemed to himself to see the Saint, clothed in white, and venerable with a long hoariness of beard, who handling all his members extended and solidified them. At these things the vision disappeared, and awaking from sleep Nicholas heard the beat of the bell sounding for Matins at the Holy Spirit: and raising himself on his feet, without a staff he began to walk through the cell: but because the night was dark, not daring to go out, he awaited the dawn: and day being made sound and vigorous he descended from the mountain, his staff being left there, and giving thanks to God, who by the merits of the holy Father had healed him: which also the Monks did, beholding him safe and unharmed, and they kept the youth with them some days, meanwhile while the fame of the miracle allured many to see him. There was then at Sulmona the Archbishop of Naples with the Bishop of Sulmona, by Apostolic Commission intent on hearing the Witnesses in order to the Canonization of the Saint; before whom the youth himself, Witness 130, on the 3rd day of July set forth all things, attesting to him the aforesaid Paul de Ursa, and Matthew de Abmamonte of Rocca Moricii Witness 95. The Summary added other Witnesses to these, namely 170 Br. Robert of Salle, 172 Lord Nicholas Archpresbyter of Ursa, 188 Br. Benedict of Colle of Maiella, 189 Br. Rainald of Cesso of the diocese of Chieti, 200 Br. John of Rocca-cambii, and 170 Br. Thomas of Sulmona.

CHAPTER XIII.

The Canonization of the Saint, the miracles, and the veneration of his Relics.

[139] After the passing of the Saint from this mortal life, his Order grew in the number of places and persons: The Order being dilated also into France nor did it stop in Italy, but also penetrated into France in the year 1304, under the auspices of King Philip the Fair: who built an ample monastery, in the desert of Ambert near Orleans, under the title of St. Mary: to which after four years he added another under the title of B. Peter on Mount Sciattri. But in Italy by John Pippino was founded the monastery of St. Bartholomew in the year 1302 at Lucera-of-the-pagans in Apulia; and at Maiella of Naples the monastery of St. Peter, where also the founder himself lies buried, and the Generals being changed thrice, with an honorable epitaph. Moreover John of Tucolio, with whom the governance of the Order was when the Saint died, in the year 1298 confirmed in office, still bore the title of Abbot in the year 1300 on the 7th day of August, when he was constituted by Thomas Cardinal of St. Cecilia a testamentary executor. But in the year 1301 in the month of May was substituted for him Abbot Berard del Como or (as other instruments have) de Como: and he is found named in the Apostolic letters and privileges of Benedict XI, in the year 1304, in the month of March; but in the following May departed from the dignity, having obtained a successor Berard of Colle-alto of the diocese of Penne: under whom by the authority of Pope Clement V in the year 1306 was formed the Aquila Process, to which also he himself appeared Witness 168.

[140] For Boniface VIII being dead, there had succeeded in the year 1303 Benedict XI; who toward the memory of Br. Peter, most illustrious for miracles, far better affected, it was begun to be treated among the Cardinals about canonizing him. But the death of the same Benedict, following in the year 1305, took from him the faculty of bringing into effect the excellent will, which in the Bull of Privileges granted to the Order he had testified. But when his successor Pope Clement V, and crowned at Lyons in France, had there constituted the Apostolic See, under Clement V more fervently it began to be acted in the business. There still lived, of those who had created Peter Pontiff, Br. Hugo made by him Bishop of Ostia, John Buccamazzi of Tusculum, Matthew and Napoleon Orsini, James and Peter of the Colonna: but of those whom he himself had created, John, Presbyter Cardinal of SS. Marcellinus and Peter, Br. Robert the Frank with the Title of St. Potentiana, Landulf Brancatius of Naples with the title of St. Angelo Deacon Cardinal, William of Bergamo with the title of St. Nicholas in the Prison Deacon. There lived also Theodoric formerly Chamberlain of Boniface VIII, the cause of canonization being taken up to be treated, more equitable to the dead than to the living one he had been, then Cardinal Bishop of Praeneste: nor is it to be doubted but that to this cause greatly favored the aforesaid two Colonna, badly treated by Boniface, but restored entire by his successors. Chiefly however to it inclined of himself Clement himself: wherefore to the examination of the cause he deputed the Archbishop of Naples [James of Viterbo of the Order of the Hermits of St. Augustine, by Aloysius Torellus reckoned among the Augustinian Blesseds Century 2 ch. 50] and the Bishop of Valva or Sulmona Frederick; who while the business was being treated dying, the whole cause was committed to the Archbishop alone by an express Brief.

[141] They began to exercise the judgment entrusted to them at Naples in the year 1306 on the 13th day of May; and pursued the examination through other places thereafter, the sworn Witnesses are heard, namely at Capua on the 25th of the same month, in the Castle of Sangro on the 27th, at Sulmona on the 29th and the following days; on the 4th of June in the monastery of the Holy Spirit, and again at Sulmona on the 6th day; finally at Florentino and in the monastery of St. Anthony, where was the sacred body. But examined was first indeed the chief Knight in the Neapolitan kingdom Peter of Cremona, the second William Estendard Great Constable of the Kingdom: 288 was Br. James of Pacentrano of the Order of St. Dominic, besides other Religious, Canons, Priests, Doctors, more familiarly known to the Saint once. There were also examined many of his disciples, conscious of several of his actions, and long engaged with him: among whom the chief Berard of Colle-alto, partaker of all fortune with the Saint, Witness 168; B. Robert of Salento, then having 26 years, of which 17 he had passed in the order admitted to him by the Saint at Orfonte, everywhere surnamed Sanctulus, who had served him in his cell continually for two years and ten months, afterward also illustrious for miracles, Witness 170; Robert of Guardia a sixty-year-old, having in the Order 35 years, and for seven continuous years engaged with the Saint at Maiella, Witness 143; Thomas of Sulmona, numbering 35 years in the order also himself, then Prior of the monastery of the Holy Spirit, Witness 171; Bartholomew of Transactum or Transacque, of the age of 55 years and 40 in the Order, in which he had always been in the company of the Saint before and during the Papacy, Witness 162; Robert of Cinquemiglia of the diocese of Valva, 147; Benedict of Colle of Maiella, 188; Rainald del Gesso, 189; John of Rocca-Cambii, 200; Francis of Chieti, 305; Anthony of Florentino, 306; Francis of Olivala of the diocese of Perugia, Prior of St. Anthony near Florentino, 307; Gualterius of St. Eusanus, 315; Deodatus of Castellione, 322; Gregory of Isernia, 144; Nicholas of Palumbano of the diocese of Chieti, 197; Berard of Guardia, 190.

[142] While this examination was being made, it was taken care that the bones of the Saint's body should be more honorably placed, the bones are elevated, to be visited by the Inquisitors. Wherefore in that same month of May they were drawn out of the sepulchre, in which hitherto they had lain unmoved, by Bartholomew Bishop of Ferentino, Witness 288: to whom depositing about their sweet fragrance, attested in order consequently heard, John of Caudillo a Canon, Rofrid of Lord Peter of Florentino, Nicholas of Florentino, and the Judge Nicholas of Caserta; who added that then for his devotion he led around the sepulchre a certain girdle, and keeping it with him, when on a certain night he was tortured by most vehement colic pains, he girded it about his body, and soon was healed. So the examination being made when Pope Clement had received it, and Peter is declared a Saint in the year 1313. to the Cardinals and his Auditors most learned men he committed it to be sifted; just as they did in various places successively, at Montpellier, at Vienne, and at Avignon. But how accurately all things were done, can prove the copy of the Process which I myself saw with my own eyes, where in the margin were noted the difficulties, to be weighed by the consultors, and then to be referred to the Pontiff. He finally in the year 1313 on the 5th day of May, pronounced Br. Peter of Morrone to be a Saint, and the other things wont to be done in the Canonizations of the Saints did with the most solemn rite, which the Cardinal of St. George present saw, himself a part and minister of the pomp, and accurately described. The title of Pontiff was omitted, and the name of Celestine which in the Pontificate he had borne, because he had renounced all their honor and burden together. [But Clement afterward Pope IX in the year 1668 bade both to be restored to him, and the Office under the rite of a Semidouble to be inserted in the Roman Breviary commanded, with a proper Lesson 4 for the 2nd Nocturn, and the Gospel "Behold we have left all" for the 3rd Nocturn; and this new Oration: "O God who didst sublimate B. Peter Celestine to the summit of the supreme Pontificate, and who didst teach him to postpone it to humility, grant propitiously, that by his example we may merit to despise all things of the world, and happily to come to the rewards promised to the humble."]

[143] After the Canonization various monasteries, churches, altars were built and dedicated in the name of St. Peter; who soon is illustrated by new miracles, also many miracles done in various places, of which however the memory perished, the care of noting them being remitted (as after a cause is gained is wont to be done). Some however, vindicated from oblivion by writings even today surviving, it pleases to gather. A certain Monk of the monastery of Mons Castus, that is of Sciattri, in France, which in the year (as has been said) 1308 under

the name of Peter was founded, in a certain Tract written by way of an Epistle to a friend about the Life of the Saint, Chapter 16 thus begins: "But now certain miracles, which in the parts of France after his Canonization are reported to have happened, I wish to recite, and being invoked he stops a fire, although perchance thou thyself also hast heard them." [But would that what he wrote in Latin, in Latin also it had been permitted to obtain: now what we can from the Italian rendered again into Latin receive, until for a Supplement of the work the original context those communicate who have it,] "On a certain day this monastery a flame had seized, and the roofs and neighboring buildings being already consumed, it threatened destruction to the church itself, in which some of the Relics of St. Peter is kept. This one of the Monks (as he himself and many others related to me) taking with devotion, when no other remedy now remained among human things, carried around the church: and suddenly the fire stopped, nor touched the church, although the nearer to peril, because it was for the greater part still covered with straw and reeds or rushes, a material surely prepared for catching fire."

[144] That miracle must have happened the time next after the Canonization, he preserves a woman in dangerous childbirth, since the church was still so lightly covered. About that which follows, as one of the miracles done in France, thou mayst doubt whether it pertains hither; unless thou wilt believe, that the chain with which the Saint was girded was either divided into parts, of which one fell to this monastery; or not always the same, but according to the variety of places sometime was changed, so that several places have a whole one. But the miracle itself is thus narrated. "A certain woman in childbirth was in peril, because long laboring she could not bring forth the fetus: wherefore confidence being conceived toward the Saint she caused to be brought to her the chain, with which over the flesh living he was girded: and soon without inconvenience of herself or her offspring happily she bore. At Orleans also an honest woman, by name Catholica, pitying her daughter, for some days and nights placed in a like crisis, vowed every year to keep the vigil of the Saint with a fast, if her daughter should happily bear, and soon became guilty of her vow, the fetus which tortured the mother being brought forth." Finally the same author subjoins that he knew many feverish, as soon as they had touched or kissed the Relics of the Saint, freed from fevers; some also to whom health came, immediately as they had entered the Order, or some church dedicated to him.

[145] In another most ancient manuscript, which now is with the very Reverend Lord Abbot Francis de likewise another the dead fetus also being resuscitated. Agellis, it is read (and something similar I remember to have read elsewhere) that there was at Pratola, which place is only two miles from the Sulmona monastery of the Holy Spirit distant, a woman, placed amid the labors of childbirth; whom the neighbors, gathered to help, much feared, for this reason that the fetus being driven crosswise, she herself appeared lifeless and dead. Wherefore with a strong cry they invoke the Saint: immediately the dead fetus being ejected, the woman in childbirth was out of peril. But the women not content with this, having already once experienced the efficacy of their prayers with the Saint, began also to demand for the dead infant life, at least until it should have received baptism: which they likewise obtained. But the people of Pratola are exceedingly devout to the Saint, to whose monastery by right of patronage and dominion their castle pertains: and therefore under his name they have their principal church.

[146] As to the succession of the General Abbots, after Berard of Colle-alto, under whom the Process had begun to be formed, again in the writings of the year 1310 I find Berard de Como, surely now the second time; the manner being now introduced of renouncing every triennium. And this year must have been the last to him of his triennium, when he received as successor Manerius de Ursa, named in the writings of the years 1311 and 12. But he either must have died or renounced before the triennium was completed, since on the 27th of January of the year 1313 is noted Abbot Benedict of Colle: under this one therefore the canonization was celebrated. Thence we have in similar public instruments, in the September preceding elected for the 4th day of May 1314 Matthew of Comena, for six whole years even to the 20th of May of the year 1320, who is found, in the year 1318 to have bought from Tama of Colle-Petri for the price of two hundred and fifty ounces of gold the castle called Rocca-casalis: and in the very 20th year of that century he received as successor Matthew de Sallis; when also for the better governance of the Order it was established, that it should not be lawful for anyone thereafter to prorogue the magistracy, and that he who had discharged it, should thereafter cease from it for nine years. According to which law in the year 1323 was elected John of Sulmona, and in the year 1326 John of Bugnara.

[147] But amid these successions the Order grew with various accessions in Italy: At Bergamo the Order is received, for in the year 1311 was founded the monastery of St. Nicholas near Bergamo, near the gate of St. Catherine, by the author William Longo de Aderario a Cardinal; and at Milan through John Visconti, Archpresbyter of the Metropolitan church, in the year 1317 in the month of March the See being vacant for Aycardus was only designated in the following September were granted to ours houses, which before the Servites and Brothers of the penance of Jesus Christ had inhabited; and in them under the name of St. Peter was erected a monastery, now called of the Celestines: and elsewhere other dwellings were acquired. But the last-named John of Bugnara's Prelacy made memorable to our history the Translation of the sacred body from Ferentino to Aquila; and the body of the saint is brought to Aquila. of which indeed the annual recollection on the 15th day of February even now is held festive by the whole Order: but it was done in the year 1327, as in the Lessons then to be recited is declared.

[148] There remains nevertheless with the people of Ferentino, not only the memory, but also the cult of St. Peter; together with the heart, which with great veneration is kept in the church of the Nuns of St. Clare of the Franciscan Order: but how it was there left and found, public fame in this manner narrates. The heart left with the people of Ferentino After, the body being taken from the church of St. Agatha, those two Monks had departed, to whom that business had been committed; the soldiers deputed for custody, saw in the morning the lamp extinguished, which was wont to burn before the ark: which when by no ingenuity they could again kindle, they easily suspected what it was: and others greater than themselves being summoned for a nearer inspection, and the keys of the sacred ark being brought, it pleased the chest to be opened. Which when it appeared empty, there was at once a running together to the Bishop of the city: it frees the city from a siege; and because then nothing else could be done, the sense of injury remained within the walls of the besieged city, which however was not altogether the highest, because they believed only that the holy body had been received to St. Anthony's. The siege therefore being loosed, it was gone thither by the Bishop; but he found nothing, however diligently scrutinizing all things, except the heart of the Saint [perchance long ago, the body being disemboweled, separately buried, and by a miracle hitherto hidden preserved from common corruption. For if it had already long ago, in the first elevation of the sacred bones made in the year 1306, the flesh being consumed been found incorrupt, so eximious a miracle could not but be related in the Process; where with so singular a care is noted the fragrance of sweet odor, flowing from the sepulchre, a thing in like cases nearly ordinary.] But it is said by tradition, that on the occasion of founding and of the founded monastery with the people of Ferentino sometime running thither, and being asked to remain, he was wont to answer; "My little sons, if I depart from you, the heart however will remain with you": which to have been said by a prophetic spirit, was first by this case understood.

[149] The heart being found, the Bishop returned to the city, thinking it sufficient to repress the popular sedition. and every year processionally it is borne to the church of the Order, Nor did his hope deceive him: for the loss, which they saw to be irreparable, the people of Ferentino consoling by that pledge; it being deposited in the church of St. Clare, they decreed to venerate the feast of the holy Father every year with a public procession, in which the aforesaid heart from that church to our church of St. Anthony is carried by the Clergy of the whole city, with a most devout concourse of inhabitants and dwellers, not without military guard; for it pleased, for security as well as pomp, that from each house some one be chosen, who armed should exhibit his presence. But after before the sacred Heart there deposited Mass has been solemnly sung, it is led back in the same order to the monastery of St. Clare, the bells of the whole city meanwhile sounding. Indeed about that Procession I had long since heard: but the manner in which the people of Ferentino retained the heart, I first learned by a letter of the Reverend Father Michael of Bologna, formerly Prior at St. Eusebius at Rome, who writes that he understood this very thing last in the elapsed May of the year 1619, from the Vicar of the Antonian monastery, and two other notable citizens of Ferentino, saying that it is so held at Ferentino, and in that region, from universal tradition and fame. where are other relics of the saint. There are kept also with those Antonian Fathers certain other Relics of the holy Founder, and namely one of the jaws (I do not remember whether the left or right) thither verisimilarly by the Aquila Fathers sent back for their solace; then also a precious Mitre, the Pontifical Cingulum, a Stole and Maniple: of the hairshirt also and of the shoes there is some part. In a little oratory besides joined to the church, into which the Saint was wont to betake himself to pray, is kept a Cross of antique wood, an instrument (as they report) familiar to Peter for expelling demons. [At Avignon also in the church of the Order, dedicated under the name of St. Peter, there is a part of the lower jaw, of which another part is at Paris, taught Lord Richard Joseph de Cambis, Toparch of Farguez of Avignon.]

CHAPTER XIV.

The body being translated to Aquila, the Saint declares himself in many ways the Patron of that city.

[150] The body being received by the people of Aquila, and in the church of Collemaggio most honorably placed, At the body exposed at Aquila for some continuous days their presence there successively exhibited men chief in religion and dignity in the Clergy, especially the Bishop [Philip Ughelli calls him in the series of Bishops, the author of the new Cathedral to be built from the foundations] to whom it was a pleasure to show again and again the sacred Relics to the devout and frequent people, and to apply them to the sick running together from every side; because him still living whose so efficacious virtue they had experienced, they hoped no less his beneficent mind would be after death. So in the manuscripts is said a certain Nicholas, whose hand was contracted, received it for his uses sound, when he was brought to the ark of the Saint's body: and visibly and perfectly before it was healed a woman, lame in the left foot from her very birth. A matron also of Aquila, coming by herself to the anniversary Procession of the Saint on the day of the Translation, under it recovered the sight, which she had lacked for many years. On the same

day Gentilis, several are miraculously healed, son of John of Saxo (it is a castle of the Aquila territory) who for two and a half years was so cast down with a grave disease, that he could not move his members for weakness, not even for the necessary offices of nature; brought to the same ark, suddenly recovered. A certain girl of Capistrano, by name Philippa daughter of Thomas the late son of Simon, contracted in body, and having her hand and one foot twisted, returned home unimpeded. And a boy of Saxo, called Stimulus, by the touch of the chest received hearing, lost for six years. For as many years deprived of the use and sight of the right eye remained Bernard son of John of Caporciano, and coming to the same opened it clearly seeing.

[151] A certain girl of Paganica, which also is a castle of the Aquila jurisdiction, by name Joanna, energumens are freed, for a whole twenty-two months vexed in a horrible manner by an unclean spirit, not only was not permitted to form the sign of the Cross, but neither to hear the Lord's prayer, the Angelic salutation, the Apostles' creed or anything of the kind. Yet as soon as drawn to the ark she stood, the ferocity of all the inimical power being conquered, with her own and others' great consolation, she appeared freed. But also of other many women, vexed by the devil and in this Translation cured, the manuscripts testify. But while before the ark the devout people most frequently stands by, one of the Bishops there present, with a raised voice exclaimed, "Is there even now here any sick one, who desires to be healed?" And soon there was exhibited to him one mute, deaf and lame from birth: to whom the faithful Bishop applying the mouth of the Saint, and touching his ears, opened the same; likewise also loosed the bond of his tongue, and unfolded his hands and feet in the sight of all, magnificently praising God therefore. A certain one also deprived of his eyes in war, brought into the midst, and the blind are illumined. and touched by the Bishop, recovered the same perfectly. Which understood other blind ones, not able for the throng to come thither, began to cry: "O St. Peter, would that we could see, what now about thee we hear miracles!" and all were illumined. As many finally as merited to be touched by the sacred bones, with whatever infirmity they were held, were immediately healed, as the author of that Manuscript has. But the author of the Bergamo Manuscript adds, that the Archpresbyter of Prætorium (but Prætorium is a castle of the diocese of Chieti) struck by enemies on the head, had lost his speech, and at the celebrity of this Translation could even sing Mass.

[152] Moreover that anniversary solemnity, not only in the church of Collemaggio and our Order is celebrated; The Minorites neglecting the feast of the Translation are rebuked but by all the inhabitants too of the city of Aquila, ecclesiastical as well as regular: only the Friars Minor disdained to do it. Therefore on a certain night the Saint appeared to their Sacristan; and reprehending him because his Brothers did not keep the feast of his Translation as the others, struck him; and bade him that to the Brothers morning being made he should show the bruises left from the striking, to prove the certitude of the vision. Which when he had done, they themselves also took up that feast to be performed with all reverence. But from that time the Sacred Body is kept, the bones even now breathing the same sweet odor, within a silver chest; and every year twice is shown to the people, namely on the 19th of May on which he died, and the 29th of August on the feast of the beheaded Forerunner, on which the holy Pontiff was consecrated. Nor only is there that most ample and most costly temple, which he living if not completed, was altogether begun; but also there was erected afterward a singular chapel, and in it a noble mausoleum, for the custody of that sacred treasure. I remember also that I understood, that the dwellers village by village all were wont every year processionally to come to honor the Saint's feast each under their banners, with a certain quantity of wax: and to that end now also is seen outside, above that little shrine, a certain as it were wooden portico, with the insignia of each castle, and a nail to which the votive wax was hung. But that custom ceased, a certain sum of money being substituted in place of the wax: but by what utility or necessity this was changed, I leave to be considered by others, to whom the manners and conditions of that region have become better known.

[153] Moreover when the city of Aquila, by the King of Aragon was pressed with a most strait siege, The besieged city is divinely freed and the citizens could not resist so great an army, they turned to the celestial protection: and bearing the keys of their city to the chest of St. Peter their tutelary Patron, in these words tearfully prayed: "St. Peter, thine is the city, guard it: lo we deliver the keys to thee." Nor was the supplication of the devout clients vain. For the holy man appearing to certain of the citizens; "Do not doubt," he said, "nor dread: mine is the city, I will guard it." But the following night their tutelary Patron Celestine, the Leader of the hostile army with a terrible rebuke, blows being added to him, so gravely chastised, that in the morning he could not go out. But the Soldiers coming together to him he protested, that he had been so bitterly scourged by a certain Hermit, that he could not even rise. What besides? A great number of armed men suddenly, as if springing from the earth, loosed the siege: and by the citizens, the Leader being slaughtered in his bed and the shepherd struck, the whole flock of enemies was dispersed; and a great slaughter being made, the city was freed from its enemies. With so great affection therefore that Saint, Celestine I say, do the people of Aquila love and observe, that it can seem incredible to those who have not known them present: and this they show especially in this, that in all the coins and money which they strike, on one face they express his image, but on the other they engrave the insignia of the city and the whole commonwealth. Thus far Dionysius Faber, concluding the Life composed by him, but the circumstances of times and persons being omitted, which it will be worth the while to know more distinctly.

[154] That siege, which Faber mentions, the Leader being Braccio of Montone of Perugia, lasted twelve whole months, in the year 1424, through the years of Christ 1423 and 24, and is described both by Bernardino Corio at the end of the fourth part of his history, and in a peculiar book by Angelo Fonticulano or of Fontecchio of Aquila: who also explains the help afforded to the citizens by the Saint. In the year 1418 Martin V, made Pontiff in the Council of Basel, had come into Italy; and against the Neapolitan Queen Joanna, defamed by the loves of John Caracciolo, had instituted as King Louis of Anjou: a little after by the work of Antony Caraffa reconciled to Joanna, against the same Louis, had conciliated to her as a helper Alphonsus King of Aragon; whence a most bitter war between both Princes arose, within the very borders of the Neapolitan Kingdom. Vehemently seeing themselves pressed therein Joanna and Alphonsus, chosen by the Queen as son and heir, on account of the eximious virtue and fortune of Sforza, the Leader of the Louisian party; his most valiant rival Braccio of Montone of Perugia they hired for themselves, offering him with the title of Royal Constable the cities of Capua and Aquila, and certain other citadels. Through this one in the year 1422, the Sforzians being driven from the Neapolitan siege, freed indeed from peril were Joanna and Alphonsus; but he, distrusting the faith or constancy of the Queen, after imprisoning Caracciolo her lover, tried also to reduce her into his power; which did not succeed for him, Sforza coming to the help of the Queen and the city: by whose merit Joanna reconciled to Louis, the adoption of Alphonsus being rescinded, transferred it to him, the deed being approved by Martin the Pontiff.

[155] When therefore to Joanna and Louis, as their true and legitimate Lords the people of Aquila adhered, Braccio, who claimed either the dominion of the city, or the governance of it and the whole of Abruzzo for ten years from the prior contract with Joanna and Alphonsus, and bore ill the Prefect of the city constituted by himself driven out by the citizens; when some places round about being occupied he could not by force obtain the city, in its siege he consumed the whole summer of the year 1423, with so great pertinacity, that King Alphonsus could call him away thence by no promises: but through the winter to Chieti and Ortona betaking himself, which had been delivered to him as a friend of the Queen, he left the city beset by a firm garrison. Meanwhile the Queen, by the help of the younger Sforza, assumed in place of his dead father, not only recovered Naples, but also hoped the Aquila siege could be loosed by her men, Pope Martin and Philip Maria Duke of Milan bringing help to that matter, and a great army being collected under the Captain General of the Queen, James Caldora. Braccio nevertheless, the citizens being saved who had run out for booty as he was of an undaunted mind, urged and pressed the people of Aquila so vehemently, that brought to the extreme peril, they had now almost no hope left in human subsidies. Yet the very extreme despair making them courageous, when they had understood the beasts of the Braccians to be wont to be pastured beneath Rocca-cambii; going out by night with their leader John of Mattalica, and through the ridges of Mont-cannium advancing, they placed themselves in ambush about the aforesaid rock; and an enormous booty of oxen and horses being made, with eighteen captives, by the same ridges they were returning; when the Braccians, placed between Ocra and Paganica, detected them. But having overtaken them near our monastery of St. Lawrence, by the monks reduced to Collemaggio empty, they would have stripped the people of Aquila not only of the booty but also of life, had not the firmly closed monastery, whose entrance to be forced needed a longer delay, suddenly lain open, opened by a certain Monk, whom (because thereafter nowhere they saw, and it was established all the Monks were absent) they believed to have been St. Peter; and so they were withdrawn into a place, whence they could defend themselves and the captured booty.

[156] Afterward by night there appeared to Braccio a cowled Monk, and the enemy being routed. and threateningly bidding him to withdraw from the siege, seemed to have struck him with a staff: which he, although awaking he still felt the blows, received contemptuously; and continued to urge the besieged more instantly, who therefore offered the keys of their city to be held by the Saint. But in the same year 1424 on the Kalends of June, there came the army of the confederates with the Queen into the Aquila territory; and four miles from the city, two from Braccio's station having pitched camp, on the next day at the twenty-second hour they joined battle, in the plain of the field named from the Bath; whose victory finally yielded to the army of the Church, the people of Aquila bursting out from the city, and Nicholas Piccinino who had been bidden to prohibit the passage being put to flight. For struck by the unexpected onset of these from the rear, those who fought, the Braccians, were defeated: and their Leader captured and wounded the next day expired amid the hands of his enemies. More wonderfully also and more evidently appeared the presence of the Saint protecting his own at the monastery of Collemaggio, in the year 1520, when a supplication was made by the people of Aquila, In the year 1520 [whose narration we have received from the Manuscripts, and have collated with the Paris edition of Faber, and with the Italian interpretation of Marinus. But it is such in its original Latin tongue, after the Bull of Canonization described.]

[157] When, the above Canonization by the supreme Pontiff Clement V being made, when the monastery was in peril very many miracles were proposed to you, Brothers, which after the death of the Divine Peter Celestine, our Father, it is most certain to have happened

; from which not only the sanctity of a most entire man, but also his relation into heaven and among God's elect to all might more easily become known; it seems not altogether absurd, to add to that opinion and reckoning another miracle to the foregoing, which most recently of all done, was proved by very many most worthy of faith, and confirmed by the diploma of the Apostolic Notaries (of which a copy we will soon set before you). But that happened at Aquila, in the year from Christ's birth 1520 about evening, when a public supplication of the people of Aquila was made to the monastery of Collemaggio, near the very city built once by the Divine Celestine himself, in which place living he had assumed the Pontifical crown, whose body also is translated thither. But that supplication for this reason chiefly was made, that a certain Cardinal Armelinus, at the persuasion of the Count of Aquila (who however a little after at Naples thrust into prison died) sought the administration of the aforesaid monastery of St. Mary of Collemaggio, and contended that its dominion in commendam (as they call it) be given to him by the supreme Pontiff, panting after the revenue and money rather than the spiritual ministry. to fall under a commendam, When at this thing the Brothers and indeed the whole commons conceived the greatest grief, they fled to the divine supplication. This first from the supreme Pontiff of heaven and of the lands, then from the Most Blessed Father the Divine Peter himself demanding, that what in this matter was to be done they might receive: nor truly the most holy edifice, so long before piously and religiously instituted, so foully and miserably to collapse would they suffer. But at last, on that very day of the supplications, the Saint himself appeared before all, in diverse places and with diverse vesture, in that form and manner which in the diploma itself is contained. Whereby it came to pass that by that vision, not only the Count of Aquila, but also the Cardinal most vehemently terrified, desisted from the undertaking, and intermitted the begun counsel; thinking it not safe, against God and the Saints themselves rashly to contend.

[158] The assertion of a public Notary about the aforesaid apparition. "To all and singular about to inspect, read, and hear the present. I the undersigned Notary make faith, how in the present year of the Lord one thousand five hundred and twenty, in the month of June, but on the eleventh day of the same month, the eighth Indiction, On the 11th of June the Saint appeared over the church, the Most Blessed confessor, St. Peter Celestine, whose most sacred body in the church of St. Mary of Collemaggio, of the city of Aquila, is religiously laid up, with the greatest and wonderful splendor appeared to several persons worthy of faith, at the hour of Vespers, in the frontispiece of that church, above the great wheel window existing in the middle of the said frontispiece; clothed in a white garment and habit, with a black cowl, with a shining Papal mitre on his head, holding in his right hand a certain very long privilege, in which letters seemed and appeared, but could not be read: and he beheld the city of Aquila, and with inclined countenance seemed to make the sign of the Cross. Then departing from that place, he came to the corner of the said frontispiece, above where the Relics are wont to be shown and the blessing given to the people at the time of the plenary Indulgence. Afterward he was seen to be snatched away, and came above the small bell-tower of the major chapel of the said church. Likewise the following day, namely the twelfth of the present month, at the same hour, and likewise on the 12th day. in the same place, he appeared with a Sacerdotal vestment, namely with a white camisus and a planeta of various colors, with a camauro or Papal mitre having three crowns, and with a Pastoral staff in his left hand, and in his right with a great privilege, in which were letters of various colors, which by no means could be read; thrice going and returning, with a grave and noble gait, from one to the other corner of the said frontispiece. Then he was seen to descend onto the summit of the roof of the said temple, and gravely going ascended into the small bell-tower of the major chapel of that temple, where three bells hang: of which one twice with the hammer of that bell he struck. Soon he ascended a little above, and three sparks of a fiery color descending from the air surrounded him; and immediately a most white cloud appeared to him, and he with it departed. And then there were the greatest thunders, with an enormous abundance of waters, which for nearly the space of one hour flowed down: and a great lightning was sent forth from the air, by which two houses of the city of Aquila were struck and shattered, yet without any harm; and on the same day he was not seen any more; as from the sayings, depositions, and attestations of several Witnesses, by Lord Evangelist Faustus Doctor of decrees, and Secretary of the Most Reverend Lord Bishop of Aquila, rightly and with oath examined, and by the undersigned Notary, both in the acts and writings and annotations, more clearly and more seriously appears; to which and which that in all and through all relation may be given, I have set my wonted sign, with the impression of the seal of the Lord Vicar of Aquila. Hippolytus Balneus of Aquila Notary, by command, with my own hand wrote, the eleventh of the month of June."

[159] Thus far the ancient relation, to whose illustration Marinus opportunely suggests, Who then was the Count of Aquila? that the one there without a name called the Count of Aquila, was Louis Count of Montorio, of the Aquila family called Camponisa, Governor of the city for many years under King Ferdinand and Charles V, of whom what the counsel was, in that negotiation which for Francis Cardinal Armellino he had instituted, no one would easily say: yet his unhappy end gives a great suspicion of an affected tyranny, or of another less right intention, for bringing which to effect he had hoped to be of profit to himself the favor of that Cardinal with Pope Leo X, who had both assumed him into the Medicean family, and created him Vice-chancellor of the Holy Roman Church, and set him over the Tarentine, Hierax, and Oppido Churches in the Neapolitan Kingdom; a man otherwise praised, but accused of immoderate cupidity, which afterward he saw chastised under Clement VII, all the wealth which he had collected being lost in nearly one day, in the lamentable sack of the city. Perchance also the Count was doing this, to remunerate the work, bestowed on him by the same Cardinal before, in favor of his son John Francis; for whom still an adolescent in the year 1515 he had obtained the Bishopric of Aquila, and preserved it, although that one refused to receive the Sacred Orders, by a peculiar privilege of the Pope thus tolerated for eight years, when he received a successor from Pope Adrian VI John Cardinal Piccolomini, changing the Ecclesiastical habit into the Religious as Ughelli writes, and renouncing the Episcopal title and grade. But the city of Aquila, wishing a grateful memory of those Apparitions to be left to posterity, by a public decree of the Senate sanctioned, on the day of St. Barnabas their anniversary a supplication to be led yearly, from the Cathedral church to the monastery of Collemaggio: and the bell, above which the Saint was beheld, is thence believed to have obtained a peculiar virtue against the aerial powers, stirring up lightnings and thunders.

[160] Certain elders of Aquila and living at the time at which the thing happened, what the cause of the anniversary procession, among whom is named Caesar Tartaglia, and one of the family Castella, related the same things often to Abbot Francis de Agellis; but varying in the cause of the supplications instituted at that time, which they said was the plague and war, with which the city of Aquila was afflicted. But nowhere have I found, that in that or the following years even to 1524, any grave mortality lay upon that city or other places through Italy: but neither does any war seem to have existed before the year 1528, if you except a certain incursion of seditious Spaniards from Sicily, through Apulia and Abruzzo about the sea even to Ripa-trasona of the Ecclesiastical state, where about the Tronto they were repressed. [It is however sufficiently wonderful, nay scarcely credible, what the authors of the Order have, that the supplication was instituted for the cause of averting the Commendam from the monastery; since without the consent of him, who then administered the Bishopric, and indeed of the Count himself doing all things for his adolescent son, such a supplication could not be made, and this one seems, if he conspired with the Cardinal, about to oppose himself to a public comprecation against his counsel to be instituted. on the very day of that apparition. Wherefore just as I would not deny, that the peril of undergoing servitude was, the monks praying, dispelled by such an apparition; so I would doubt whether the apparition itself did not give the first occasion of instituting the aforesaid supplication: or if some was then made, it could have had as a cause at least the fear of contagion, as pestilential as warlike, sprung up from somewhere.] And these are the things which to the honor of God and His Saints, especially of Peter Celestine, with much zeal I could gather; asking them, that this my labor may profit the readers to acquire divine grace and everlasting glory. In the monastery of St. Mary the Assumed, called commonly New of the Celestines, of Mazenta, of the Order of St. Benedict, on the day of the admirable Apparition of St. Michael on Mount Gargano, the 8th of May, in the year 1619. Lord Lelius Marini of Maleo of Lodi, Abbot of the said monastery etc.

[161] Let us add from Benedict Gonon, that Gregory XIII Supreme Pontiff venerated St. Peter Celestine wonderfully, Gregory XIII piously affected toward the Saint. and that he might always have him in mind, took care to have his image excellently painted for himself, which he placed in the ambulatory hall of the Vatican. And when the Jubilee in the year 1570 was celebrated at Rome, and the citizens of Aquila, coming thither with solemn pomp, brought his holy head, to those about to enter the Basilica of St. Peter he reverently went to meet, and offered the Apostolic See to the Head there to be placed, that the Saint might in a certain manner reassume it, as more diffusely narrates Peter Crespetius in a sermon on St. Peter Celestine: who also testifies that he saw and read, in the Meduntine monastery of his Order in France, his excellent book on the perfection of the Religious. His Opuscula, Which book if it is diverse from the fifth Opusculum of the same Saint, in which are had collected from the Lives of the Fathers their more useful sentences for the instruction of Monks, I wonder how it escaped the knowledge and diligence of Augustine Telera of Siponto Abbot of the Celestines, who restored all the little works of the holy Father to the autograph copies, and collected into one fitting volume edited at Naples in the year 1640, under the auspices of Maurice Cardinal of Savoy Protector of the Celestines. and the Mausoleum. Vincentius Spinellus, about the end of the Life composed by him says, that the sacred bones at Aquila are kept in a silver-gilt chest, which is enclosed in a marble Mausoleum notably wrought, and that Philip III King of the Spains in the year 1610 solicitously acted, that he might obtain a part of that sacred treasure, to be brought to the Escorial sacred treasury, and that he had his example before his eyes when about to die he wished to have passed his whole life in some desert rather than in a kingdom.

OF ST. YVO PRESBYTER

OF TRÉGUIER IN ARMORICAN BRITAIN.

A.D. 1303.

PRELIMINARY COMMENTARY

Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BY THE AUTHOR D. P.

Of the Processes for the Canonization and the old Summary of the Life thence received, and our more recent Supplement from the same with the Miracles: of the Life edited by Maurice Gaufredi, and the writings of more recent ones: and of the habit and patronage of the Saint.

[1] The diocese of Tréguier in Armorican Britain

brought forth this holy Presbyter: the same had him as an Official or ecclesiastical Judge irreproachable first, In order to the canonization, then as a parochial Pastor of souls as long as he lived; and his body when life was ended it laid up in the bosom of the Mother church, which he had taken care to be restored; and finally in the sixty-fourth year after his death it publicly elevated his bones to be venerated, under the Pontificate of Clement VII, after he had enrolled him in the Catalogue of the Saints. That elevation was made not long after the Canonization, (which was celebrated in the year 1366) celebrated at Avignon, in the year 1366 on the 29th day of October: which day under the name of the Translation not only in the church of Tréguier is venerated, but also in other dioceses of the same Armorican Britain. But chiefly festively is kept the 19th day of May, on which he died: when also in the ancient and more recent Breviaries of those parts three Lessons of the life are proposed, with this Oration: "O God who didst make Blessed Yvo, Thy Confessor, to shine by works, signs, and virtues in Thy Church; grant, we beseech, that by his merits and prayers we may receive Thy benefits." But the Saint died in the year 1303: for this proves the character of the Sunday after the Ascension, when concurring with the 19th day of the month of May, when Easter had been celebrated on the 7th of April, the Cycle of the moon 12, of the Sun 24, the Dominical letter F.

[2] For the aforesaid Canonization, even from the time of Pope John XXII by Apostolic Commissaries, the Process made in the year 1330 which we give, in the 27th year after the death of the Saint of Christ 1330, Processes had been formed: which from the Codex of the church of Tréguier itself, at the instance of Lord Grangier Abbot of Liverdy and of our Father Antony Veijusius, to be described took care a certain Theological Canon of that church, in the year 1665. There were contained in them the depositions of two hundred and forty-nine Witnesses: of whom fifty-two about the virtues of the living and dying one responded nearly, and their sayings are had entire: the rest about the miracles chiefly informed, but their sayings for the greater part were torn from the codex, which damage however is somehow supplied by the Summary of miracles, transcribed at the end of that Codex. But this Summary was read to the Pontiff and the Cardinals and Prelates assisting him, with the Summary of the Life thence then taken, after the Summary of the life, from the already said depositions taken, which already before faithfully transcribed we had received and in the first place we give, as the most ancient monument of all: to which to verify and confirm we produce in order through several Chapters digested the words of the Witnesses themselves, confirming the single things and more clearly explaining them: and finally we give another more recent Life, at the request of Bishop Christopher and the Chapter of Tréguier, and so after the year 1464, from the same monuments compiled, by Br. Maurice Gaufridi of the Order of Preachers, from a parchment Codex, which by the gift of the Reverend Father James Dinet, formerly Provincial of France, we have.

[3] and the Life composed by Maurice Gaufredi from a Manuscript. There precede this last Life in the already said Codex the Acts of Canonization, comprised in eleven Collations, of which the arguments in few words we exhibit, because to history they do not greatly make, and the ever-growing mass of the present work compels to omit the less necessary. If anyone a curious collector of Anecdota wish to give those Acts to the public light, and at the same time to exhibit a specimen of canonization usual in the 14th century, to him what we received gratis we offer gratis, namely the use of that parchment codex: in whose end also is found the ancient Office of St. Yvo, the Acts of canonization and the lessons of the proper Office being omitted. with nine Lessons of the Life sufficiently prolix, by the same (as it seems) Maurice Gaufredi ordained: after which follow six other Lessons, perchance on the feast of the Translation to be recited, about his virtues pertaining to the governance of souls, which are as it were a continuation of the preceding, nor however reach to the death of the Saint, and all are taken from the aforesaid Life, with this peculiar exordium. "The splendor of the glory of God the Father and the author of salvation the Lord Christ, who the rays of His admirable brightness, to illustrate the hearts of the faithful and to put to flight the darkness of sinners, in all the courses of the present life with His wonted piety ceased not to send forth; most lately in these days exhibited a new star of His grace, the most resplendent Yvo, the illustrious Confessor of His name."

[4] But nothing of all the things said hitherto seems to have gone forth the bounds of the diocese of Tréguier, The author of the Rouge-cloître Manuscript using a Summary rendered into Breton. and to have been carried to outsiders, except the Summary of the life; and this very thing perchance rendered into Breton, which others again made Latin. And so it seems to have received Gillemann, in the monastery of Rouge-cloître of the Canons Regular near Brussels; whose transcript that it has perished to us we would grieve the more, if for its lack it had behoved us to give the Life, which with the wording everywhere changed, edited Laurence Surius; but having obtained the very fountains, we have no need to follow the streams: and for this cause also we pass over that, which at Douai in the year 1578 was printed by the press of John Bogard, among the Syntagmata of ecclesiastical antiquities, and Boetius Epo, composed by Boetius Epo Rordahusaurus a Frisian Doctor of Laws, and recited before the students of both Laws in the same University. The author prefaces twice in the exordium, that those things which he is about to say, the most faithful patriotic Annals of the Bretons relate, to which testify most ancient manuscript monuments, speaking in a Semi-French Semi-British speech, of which with me, he says, by the concession of someone there are copies, now also at Paris committed to the press: for in Latin it has not yet happened to me to know the matter. So he: but to us those Breton things to see likewise has not yet happened. Hope would grow, that from these (which we would believe immediately received from the mouth of the witnesses, as afterward they were rendered into Latin) could be supplied, those things which in the Latin Version brought to the Pontiff happened to be torn off and abolished, if having used those Epo had something more than is contained in the Summary of the life: but now we are compelled to think, that this Summary only, rendered into Breton, was printed at Paris, and before lent to Epo.

[5] No more had others, nor even those British writings, From these Surius and others received their things. but only the lucubrations of Epo and Surius, who afterward wrote about St. Yvo; namely Antony Perez Doctor of Laws in an encomiastic oration, before the Fathers of the Society of Jesus at Louvain in the Oratory of the Marian sodality held in the year 1621, when there was dedicated the notable image of the Patron of the Jurisconsults, painted by the Belgian Apelles Peter Paul Rubens: likewise the Clerks Regular of St. Paul at Naples, in the same year offering to Decius Cardinal Caraffa their Archbishop a Life written by them in a more diffuse style, of the common Advocate of the poor and the Patron with them of the Oratory of charity of St. Mary of Porta-nova. About the same time, namely in the year 1623, Peter de la Haye, Toparch of Kerckingant, of Morlaix in Britain, took care to have printed a certain small tract about the Life and miracles of St. Yvo, in the Breton and French tongue at the same time, Albert le Grand, having used also the Tréguier archive, which we have not seen; we believe however the author had something more from the archive of the church of Tréguier: certainly had, he who indicated that Breton-French little tract to us, Albert le Grand, in the Lives of the Saints of Armorican Britain, edited in the year 1636: and he had the same things which we all, somewhat also of ampler light from the present knowledge of the places, wherefore sometimes him in the Annotations we shall use. Yet this author knew not and others after him, when they alleged Peter de Natalibus, that not of this one, but of Henry of St. Ursius, who printed the Catalogue of Peter in the year 1443 at Vicenza, is that Appendix, about the deeds of certain Saints unknown to Peter. It is treated in that Appendix §18 in few lines about St. Juno Presbyter and Confessor a Briton by nation, he wrongly alleges Peter de Natalibus. and about his penance, hospitality, devotion, plainly those things are said, which appear to be understood of St. Yvo. But, the day of death being confused with the day of the Translation, it is said, that the Saint his last day happily passed on the 6th Kalends of November; where also thus, on the 4th Kalends, Henry ought or wished to write. Albert alleges moreover St. Antoninus in the 3rd Part: but in this one I find nothing else than tit. 24 ch. 9 §18 these few words, "At which time also (namely the 20th General of the Minors William) was canonized St. Yvo."

[6] Tenfold more authors, who with praise mentioned St. Yvo, The Franciscans enroll Yvo among their Tertiaries: Arthur of the Monastery alleges in the Franciscan Martyrology, and among these many more recent of the Order, who enroll him among the Tertiaries. Nothing indeed do I wish detracted from these: especially since the whole Order of Minors (to which St. Antoninus seems to favor joining the mention of Yvo with his history) since, I say, the whole Order of Minors has assumed him to be venerated on the 27th day of October under the rite of a Semidouble Office, as a Presbyter of the Order of the Penitents of B. Francis. I cannot however not observe, that in so great a number of Witnesses heard about his life, in whom also some of the same Order of Minors, not even one is found, who said anything such about him. He indicated to the Guardian of Guingamp, that when he was Official of the Archdeacon of Rennes, and there heard the book of Sentences, and of the Bible in the house of the Friars Minor, on account of the divine words which he heard, he began to spurn worldly things and to seek heavenly … but in the tenth year after, conqueror of the sensuality hitherto repugnant, he assumed cheap robes, namely a tunic with large and ample sleeves and an epitogium, sufficiently long and entirely honest, of white cloth; not gray, as Albert says: nor did he gird himself with a rope after the Franciscan manner, but with a girdle, which was of a slender woolen binding (as says she who kept a part of it for Relics) and used corded shoes after the manner of the Cistercians or Preachers: for which Albert, with no good faith, substitutes the Sandals of the Minors. In the exercise moreover of hospitality he was seen toward the Preachers and Minors more peculiarly affected. All which since they do not show, why the Minors should rather arrogate Yvo to themselves, than the Cistercians or Preachers, and besides nothing can be elicited from the sayings of the Witnesses; it must be confessed that those things were read, not with his own, but with others' and little faithful eyes by Gonzaga, when in part in the Convent of the 20th Province of Tours he wrote, that "it becomes clear from the informations, made upon the canonization of St. Yvo, that he received the habit of the third Order in the Convent of Guingamp," since not even this is had from them that he was ever in that convent, nor did its Guardian himself depose anything such.

[7] More clearly and more evidently have a right in Yvo, both the Jurisconsults, and the curators of Hospitals, to whom he shone forth by a singular example. The Jurisconsults in Belgium and Italy celebrate him as Patron. And so both to that Neapolitan Oratory, of which above we made mention, most justly he was chosen Patron; and at Rome the nation of the Bretons already long ago in the year 1511 (beside a certain ancient church, which had the name Scropha) under the appellation of St. Yvo built a hospital, for

the poor pilgrims of their nation; to which afterward in the year 1558 was granted that same church to be restored, and to be possessed with the cure of souls; just as it possessed it, until, desiring its more certain conservation to be provided for, Henry III King of France obtained from Gregory XII; that it should be subjected to the Sodality of St. Louis in the City. There the Feast of the Patron is most solemnly every year renewed, the college of the Consistorial Advocates convening to the sacred rites and a Latin Oration, to be pronounced by some notable Rhetor: of which various ones printed at Rome we have: and the same is done at Antwerp and elsewhere in Belgium by the Colleges of Jurisconsults, even of those who with the highest power declare the law to the Provinces. Of this matter we are about to say something more at the end, on the occasion of the Relics translated to the Oratories of sodalities of this kind.

[8] But as all those rely on a great right, to claim Yvo for themselves as Patron, because either for some time he discharged the office of Judge of causes ex officio and Advocate of the poor out of charity, which chiefly ought also to do or always acted the host with private hospitality: yet none ought rather to propose him to themselves for an example and patronage, than those whose institute and order, higher ones being excused, he held even to the last day of his life. The parochial Presbyters of rustic souls, whom the common people call rural Curates: of whose kind I know not whether you would find any other, except perchance a Martyr, enrolled among the Saints besides Yvo. For most of them not so much by the free election of their own will divinely powerfully impelled, the Presbyters of rural Parishes. as by another's destination, and the necessary obligation of education received from the Church driven to the sacred Orders, and thence moved to the cure of souls, often before they have well learned to take care of their own; while alone among the laity Clerics, among the unlearned lettered, celibate among the married or about to marry, they are bound to live according to the condition of their office without external helps to sacred study of letters, to the guardianship of chastity, to the discipline of manners; with which others abound under the eyes of Superiors, among the examples of domestics, according to the proper rules of a more religious institute exercising the Presbyteral duties; these chiefly ought to take care, that to the life of Yvo, as to a mirror, they should adjust and compose their manners, form their domestic discipline, execute the Sacerdotal offices, as publicly necessary to their flock as privately dangerous to themselves, unless with pure hands and a holy intention they be handled, which to them devoutly worshiped and by imitation expressed St. Yvo will be able to obtain.

THE SUMMARY OF THE LIFE

From the Manuscript Process verbatim compiled in the 28th year after the death of the Saint.

Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BHL Number: 4626

FROM THE MANUSCRIPT OF TRÉGUIER.

[1] Yvo Hælorii of memory to be cherished, Presbyter of the diocese of Tréguier, of noble, The studies of St. Yvo, faithful and Catholic parents, from legitimate matrimony procreated, a future Saint, from boyhood taught his first letters and instructed in Grammatical things, at Paris heard the Logical things, then fourteen years old or thereabouts; and there was a scholar in the Arts and sometime determined: and afterward heard the Decretals and Theology there. And twenty-four years old or thereabouts was at Orleans in the Study, and heard the book of the Institutions from Lord Peter de Capella, and from Lord William de Blavia the Decretals: and was instructed in the Civil law: and was of good disposition and well profiting in study, and of honest conversation: and very devoutly frequented Masses, and said also his Hours. Reading the Lives of the Saints, when he found anything of perfection, as far as he could to imitate it he wished. and offices: And when he was Official of the Archdeacon of Rennes, he heard there the Fourth of the Sentences: and from then continually he began to spurn worldly things, and to seek heavenly ones.

[2] And he was in life a wise and lettered Official, first of the Archdeacon of Rennes, and afterward of the Lords Alan and Gaufrid Bishops of Tréguier. In which Offices he held himself holily and justly, doing swift justice to each one, without choice and difference of persons; and the litigants and others having dissension to peace and concord as far as he could he reduced. the patronage of the poor, For the poor, widows, orphans, and other miserable persons he asked gratis, and fostered their causes, and to their defense offered himself, even unasked: whence the advocate of the poor and miserable persons he is commonly called, and among other things he said gratis a matrimonial cause of a certain poor woman. And a poor Squire, called Richard le Roux, who had a cause against the Abbot of B. Mary of Relec and had not whence he could conduct it, the said Yvo gratis sustained the said cause out of regard for piety and obtained in it: he wished however before he should receive the said cause to be conducted, that the said poor Noble should swear, that he believed he had a just cause.

[3] the cure of souls, In the church of Tresdretz he was Rector for eight years and ten years of Lohanec. His Hours he said without defect, and as it were continually he carried with him the Bible and the Breviary. The confessions of his parishioners he heard most willingly, and to them the Body of Christ and other ecclesiastical sacraments most devoutly ministered. And he carried on his breast a silver pyx, in which he kept the Body of Christ, which he ministered to the sick. Every day or nearly so he devoutly celebrated Masses, the assiduity of prayer, unless detained by infirmity or another great impediment: and frequently, before he celebrated, before the altar, and elsewhere also outside Mass, with bent knees, joined hands, he prostrated himself in prayer: and with groans, sighs and tears, his hood inclined and his face hidden, prolixly and devoutly he prayed: and he wept many times even during Mass, and also outside Mass. He was very assiduous in prayers: he expended time in vigils, prayers, and exhortations.

[4] He likewise passed many nights as it were sleepless, and scarcely or never slept by day or by night, the sparingness of sleep, unless wearied by the labor of study or prayer or journey and weighed down with sleep. the hardness of the bed, And although he could have had delicate beds and lain delicately, he slept however clothed in his garments, and never or rarely unshod. At the village of Saint-Martin a little straw beneath him on the ground, and for a pillow a book sometime, sometime a stone at his head he had; and a quilt punctured, cheap, and black, with which he covered himself sometime in time of cold. And at his church of Lohanec he lay in a like manner upon a hurdle, composed of thick and knotted rods or staves: and near his bed he had a Cross with the image of the Crucified. And when he was lodged even with the rich of the country, the hosts caused a good bed to be made for him, yet the said Yvo did not lie in it, but clothed lay upon the ground, and took a little sleep.

[5] When he was Official of the Archdeacon of Rennes, the eight-year struggle between sense and spirit, he began to spurn worldly things and to seek heavenly ones: and many times he had a disputation within himself between reason and sensuality for eight years: but in the ninth year reason dominated sensuality: and he began to preach. But in the tenth year he gave away his good robes for the love of God: and for fifteen years or thereabouts before his death he changed his life wholly; the change of garment, and for the cause of humility he assumed a habit, a tunic and epitogium of white coarse cloth, called burel or cordet of small price and value: and corded shoes after the manner of the Cistercians or Preachers he used. He wore a hairshirt next to the flesh, and over the hairshirt a coarse shirt of tow: and covered it as much as he could, lest by others it should be seen.

[6] frequent and strict fasting, At Orleans in the Study he began to abstain from flesh and from wine, and on the sixth feria he fasted; then of the age of twenty-four years or thereabouts. While he was Official and with the Bishop of Tréguier, he ate coarse bread and pottage only, and drank water alone, and thence was of great austerity and abstinence. He fasted on bread and water for eleven years through the whole Lent and the Advent of the Lord, and from the feast of the Ascension to Pentecost, and on the fasts of the Four times, and on the Vigils of B. Mary and the Apostles, and other fasts indicted by the Church. And thrice in the week, namely on the fourth and sixth feria and Saturday, on bread and water he fasted: but on other days once in the day bread and pottage he took, except on Sundays, and the feasts of the Lord's Nativity, Easter, Pentecost, and All Saints, on which he ate twice in the day. And the bread was coarse, of rye, oats, barley, bran or a mixture; and the pottage of peas, beans, herbs or turnips with salt, without other condiment for the most part; and sometimes (though rarely) a little flour being added, and sometime butter. its rare and modest remission But on the day of Easter he ate sometime one egg or two, almost continually drinking water: but when he was with the Bishops, or (though rarely) overcome by the instance of friends, he put a part of wine in the water: and of flesh or other common foods, which among the fragments for alms he set aside, he feigned himself to eat. And in the last Lent before his death, out of piety and compassion for a certain poor sick man, Yvo by name, now a Hermit, whom he then nourished, he ate sometime pottage, that he might induce the said sick man to eat.

[7] Nor on account of poverty or want did he do such austerity to his body in foods and garments, great humility, since he had a good church and a good patrimony, of which honorably he could be sustained. But he was humble and benign, and conversed humbly, and spoke sweetly: and walked with head inclined and eyes downcast, his hood drawn before. And although he could have good garments and a good horse to ride, he wore however humble and abject garments, and went to preach running through the places on foot. He rejoiced more to be with the poor than with the rich, and treated the poor humbly: and showed humility by gesture, words and humble deeds. Worldly honors he fled: and among other things in a certain place, where a great multitude of people was wont to convene once in the year, although they wished rather to hear his preaching than that of anyone else; yet he wished to defer to the Friars Preachers who were there present: and said humbly, that he was not worthy to preach in their presence.

[8] He was also of great patience in adversities and reproaches to be sustained and the austerities of life. and the patience of the Saint, Sometime others blasphemed him, and although he was noble by birth they called him a scullion: and he patiently and with a cheerful countenance bore it. The lice going about his neck or upon his garments he did not permit to be taken away, but put them back in his bosom, saying that they ought to be left in their carcass or warren.

[9] He was also peaceable and quiet and spoke little except of God and words of salvation, his care of guarding sacred things. nor was he angered, but what he spoke benignly and patiently he said.

And yet several times he lay in the sacristy of the church of Tréguier, for the custody and defense of the sacred things and other things of the church, which the men of the King of France wished to take, on the occasion of the hundredth and fiftieth of movable goods from the Bishop and Chapter of the church of Tréguier, to which the said Yvo by all means and ways which he could resisted. And when a certain servant of the King had taken the horse of the Bishop of Tréguier from the Episcopal house, and was leading it; the said Yvo snatched the horse from the hands of the said servant, and led it back to the Episcopal house.

[10] Liberality toward the poor, In the Study of Paris the portion of flesh, which was placed before him at table, he gave out to the poor. At the time when he was Official of the Archdeacon of Rennes, to Derian who was afterward a Preacher, and to Oliver scholars he gave every three days two pennies, and invited them on the annual feasts to eat, as on the Nativity of the Lord and on the feast of Easter, Pentecost, and All Saints, when the Archdeacon was not in town: and the food being prepared he opened the great gate, and the poor entered and he ministered to them, and afterward went to eat with the two aforesaid. And at the time when he was Official of the Bishop of Tréguier, whatever came to him of the emolument of the seal and also of his other goods, and his garments and furs, before he put on the garments of burel, he gave out to the poor. And he was of great compassion toward wards, orphans, widows, and other miserable persons; and he helped them with counsel, aid, patronage, and alms: he nourished poor orphans, and paid the salary of the masters from his own.

[11] He rejoiced more to be with the poor than with the rich, and familiarity with them: and the poor humbly and mercifully treated: for he was a man of great piety, compassion and mercy. The poor flowing to him he received with himself to eating or dinner; and to them water for their hands, and the things necessary for eating with his own hands he ministered: and with them sitting on the ground, the more deformed even being placed beside him, he ate coarse bread and pottage and drank water. But the Mendicant Religious he often refreshed with good food and wine, and charitably treated. To the poor indifferently he kept hospitality, giving them food and a bed: for he had caused a house to be made for them, and made a fire also for them in time of cold.

[12] solicitude for clothing them, Several times and especially in winter time he bought or caused to be bought cloths, of which he clothed the poor of Christ, and at other times gave to them of his own garments. And among other things it happened, that the same Yvo had caused a tunic to be made for himself, and said to a certain poor man, that he should put it on with the hood: and the poor man bashful put it on, and so with the hood and tunic aforesaid the poor man glad withdrew. Pathonada and Rivallon her husband with four children, before the death of Yvo for eleven years or thereabouts, came to the house of Yvo himself, for alms to be received and to be lodged there for the love of God: whom the same Yvo with great joy received, and the said eleven years or nearly so in his house kept, and provided for them through the said time both food and clothing.

[13] and hospitality for receiving them, Moreover whatever as well of ecclesiastical goods as of his patrimony he could have, indistinctly he gave out to the poor; and to them as well in bread as in money, grain, and other goods he made many and large alms: and so many poor flowed to him and followed him. It happened that he sometime gave out an oven-baking of bread to the poor in pieces. And when at harvest time he caused his grain to be threshed quickly, to be given to the poor; a certain Alan said to him that he did imprudently, that he so gave out grain, which if he reserved at another time would be worth more. And the said Yvo answered, that he was not certain whether at that time he would be alive. And a year being revolved when Alan about the grain reserved by him had answered, that he had gained the fifth part; Yvo said, that he expected a greater gain, of his own which at harvest time he had delivered. the care of the sick and dead: The sick, especially the poor, he frequently and most willingly visited, and consoled and comforted them, and with holy words and examples induced them, that they should receive the Sacraments of the Church, and to those who needed he ministered the necessaries. To the dead he gave shrouds, and with others he carried them on the bier, and buried them with his own hands.

[14] He was a man of great chastity, holy life, and honest conversation, chastity and modesty, and for such was deputed and held. He had modest eyes: his words, signs, and works, life and conversation indicated sanctity and honesty, cleanness and purity, and nothing contrary to them: nay he abhorred the sin of lust. By his holy preachings, exhortations, and examples, men and women, that from carnal and other vices they should abstain, and to the guardianship of chastity he informed: and so many were converted to good, and became better and more honest.

[15] To the preaching of the word of God assiduous, most frequently and as it were assiduously he insisted: the assiduity of preaching. and by the license or command of the Bishops of the places, through several churches and diverse places, and frequently sufficiently distant from each other, running on foot, sometimes twice or thrice in the day he made sermons; a copious multitude of people, to hear his preachings, from diverse parts flowing together. For he was in preachings exceedingly gracious, and the people wished rather to hear him, than any other preacher: and they followed from parish to parish, or from place to place, to hear again his preaching. And when he went preaching through several churches in one day, he returned wonderfully wearied and fasting, although he had been invited by several. and the copious fruit from it, But when he wished to begin to preach, before the sermon and after with bent knees and joined hands he prayed devoutly, sometime also weeping: and he wept also sometime in the very preachings, with so great devotion, that he sometime provoked many of the hearers to tears. The people of the country were wont to be raw to good and prone to wantonness; but through his good preachings and exhortations, holy doctrine and as it were continual instruction, and through his examples, which by deed, word and work he displayed, he recalled many from their perversities and errors: and the country and persons were reformed for the better. A treater and reformer of peace, the discordant he recalled to concord, and for this very frequently he labored.

[16] Full therefore of discretion, science, goodness, and virtues grateful to God, whence great authority with all. he occupied his time in good works, and in no way idle. The works of charity and mercy solicitously he fulfilled, he visited the sick, was free for the sustenance and defense of miserable persons, recalled the discordant to peace, and did other good things which he could. And honest, humble and benign, of great patience and penance, to the celebration of Masses, prayer, preaching, and the study of the divine scriptures assiduous, a good example of sanctity by word and work he demonstrated: and he was a man of great authority and reverence. And although he himself spurned honors, all however rose to him, and went to his preachings: and especially his parishioners loved and revered him as a father, and commonly and publicly a holy Presbyter he was called. The senses also of the one beholding him on account of his sanctity were changed, and on account of his great grace scarcely could men be separated from him.

[17] He aspires to death, Three weeks before the said Yvo departed, he said that it was not long that he had been very sick and had believed he would die, which he greatly desired, provided however it pleased God: because just as anyone would rejoice, who had conquered his foe or enemy, so he would rejoice at death, since his enemy by the grace of God he believed he had vanquished. In the week in which he departed, he was so sick and weak that he could not sustain himself, nay sometime he was sustained by some assisting, remitting nothing of his strictness and so he celebrated Mass in the chapel of his village of Saint-Martin. Three or four days before his death, John Rector of the church of Franchet, with Yvo Official of Tréguier, found him clothed in the tunic and epitogium, with his shoes or boots, in his bed, namely upon the ground, and he had a stone for a pillow at his head. And when the said Official reprehended him because he so lay, and had not beneath himself a quilt or at least enough of straw bedding; the same Yvo answered, that he was not worthy to have it, and that what he had sufficed for him.

[18] On the third day before his death he confessed in his wonted bed, and the confession being made and clothed by those assisting he preached, and charged Jabret that he should go to his church to forbid the people to come to him; and saying to them that he was in a good state: because the people, hearing his infirmity, were already beginning to flow to him, and especially from his aforesaid church. On the Friday before his death he lay upon a little straw, clothed in his tunic and covered with a punctured quilt, black and miserable: and he had his hood over his head extended. And when Derian said to him, "You are not cured"; he answered, "God knows and sees," and extended his joined hands toward the image of the Crucified, which he had before him.

[19] and the extreme Unction being received, On the Saturday after the feast of the Ascension in the evening the extreme Unction very reverently and devoutly he received: and before his sight in the window he had a cross with the image of the Crucified, which as it were continually with devotion and reverence he beheld, and the one doing the office of extreme Unction, responding to each thing. And there ministered to him this Unction Hamo Vicar of the church of Tréguier, of and in whose parish the same Yvo was; standing by Gaufrid a Presbyter and many others, at the village of Saint-Martin in the manor of the said Yvo, in the aforesaid bed of a little straw on the ground in which he lay clothed in the tunic, and holding his drawn hood over his head. Which Unction being made the same Yvo lost his speech: most piously he departs. and beholding the Cross which was there placed before him, his hands at times being joined, and devoutly and frequently signing and fortifying himself with the sign of the Cross, the dawn of the following Lord's Day coming, as if he gave himself to sleep, he breathed forth his spirit; twenty-seven years it was, on the feast of Pentecost or about, just elapsed, as is believed the Sunday after the Ascension. And Yvo was at the time of his death of the age of fifty years or about.

[20] A great concourse to the body of the dead And on the same day the body of the said Yvo was carried as it were at the same hour to the church of Tréguier, a copious multitude of the people also running together, touching

and kissing with the greatest devotion his feet and hands. And after it was carried to the said church it was stripped of the robes, with which it was clothed, namely the tunic, epitogium, and shirt aforesaid: and the shirt was placed among the relics of the church of Tréguier. And while his body was on the bier in the church of Tréguier, a copious multitude of the people of men and women with the greatest devotion touched and kissed his body, and caused rings and other ornaments to touch the same body, believing undoubtedly that Yvo himself on account of his merits would be a Saint. And whoever could touched him, or his things, or the bier, some with a hood, some with their hands, as best they could. And there was the greatest multitude of poor, contracted, weak, and blind, bewailing his death.

ANNOTATIONS.

The things which would occur more frequently to be noted, let the reader seek them in the following Process: here we add only a few things.

THE PROCESS

Formed in the 27th year from the death of the Saint.

Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BHL Number: 4625, 4627

FROM THE MANUSCRIPT OF TRÉGUIER.

CHAPTER I.

The exposition and confirmation of the whole Process made by the Commissaries and Notaries.

In the name of the Lord. Amen.

[1] We Roger of Limoges and Ayquelinus of Angoulême by divine permission Bishops, and Armericus by the same permission Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, Three Apostolic Commissaries Commissaries to inquire about the life and conversation and miracles of the memory to be cherished Lord Yvo Hælorii Presbyter of the diocese of Tréguier, and deputed by Apostolic authority to the things written below, make known to all, That in the year of the Lord one thousand three hundred and thirty on the twenty-third of the month of June, the thirteenth Indiction, declare, that in the year 1330, in the fourteenth year of the Pontificate of the most holy Father and Lord Lord John by divine providence Pope the twenty-second, in the city of Tréguier, in the house or manor of the late William de Tornamina, formerly Treasurer of the said Church of Tréguier, in the presence of the witnesses underwritten the Reverend Father in Christ Lord Yvo, by the same compassion Bishop of Tréguier, exhibited and presented to us two Papal letters, one open and the other closed, with a true leaden bull on a hempen thread bulled after the manner of the Roman Curia; and a certain Procuratorial document, sealed with the seal of the Chapter of that Church of Tréguier. Which Papal letters with the reverence which befits, and the Procuratorial document we received humbly and devoutly: of which open Papal letter the tenor follows in these words.

[2] John Bishop, servant of the servants of God, to the venerable brothers the Bishops of Limoges and Angoulême, by the command of John 22, and to the beloved son the Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, health and Apostolic benediction. The souls of the Saints exult and rejoice in the heavens, who imitating the footsteps of Christ in the harshness of life conquered the vices of the flesh. The eternal Creator surely exults, when His creature of the human race, through the triumph had over the bonds of the flesh, He beholds to have merited the palm of glory. The Angelic throng of the heavens exults and not undeservedly, when an inhabitant of earthly things, the darkness of earth being put to flight by the worship of faith and the splendor of devotion, made a citizen of the celestial fatherland and a fellow-countryman of the supernal citizens it beholds. It befits therefore that all Christ-worshippers should exult with enormous joys, taught of the virtues of St. Yvo, when anyone for the name of Christ the worldly allurements being spurned, raising himself on the wings of virtues so profited, that he received through the course of the present days the prize and a habitation on high. Surely formerly, which not without the jubilation of praise worthily glad we relate, the beloved son the noble man John Duke of Britain, and very many other persons of great reputation of those parts, both to Pope Clement the fifth of happy recollection our predecessor then living, and to Us, by the death of the same predecessor, by divine disposition assumed to the summit of the supreme Apostolate, of the merits of sanctity and life, with which the memory to be cherished Yvo Hælorii, Presbyter of the diocese of Tréguier, while he was in human affairs is said to have shone forth; and of the miracles, which at the sepulchre of him, whose body in the church of Tréguier rests, the Lord of virtues is reported continually to work, by their letters bearing laudable testimony, by special envoys and letters humbly supplicated us, that of this kind of life and miracles by Apostolic authority we would command inquiry to be made: and subsequently the same Duke and certain other persons of great esteem of the same parts, by the instance of the aforesaid supplications, with repeated turns by their letters similar prayers upon the premised things to us humbly thought to be presented, that of the life and miracles aforesaid, which not only were continued but were magnified assiduously, by diligent inquiry certitude being had, and asked by the Princes, we would decree him to be honored on earth, whom in heaven the Lord honored. And lately our dearest sons in Christ, Philip the King and Joanna the Queen of France illustrious, and many Archbishops and Bishops and Abbots and other Prelates of the kingdom of France, also the University of the Doctors and Scholars of Paris, and the same Duke by other their letters, and moreover our venerable Brother Yvo Bishop of Tréguier, and the beloved son the noble man Guido of Britain, with the zeal of eximious devotion personally coming to the Apostolic See, to the hearing of our Apostolate by devout insinuations brought, that the same Yvo Presbyter so while he lived subjected his own judgment to the divine commands, so the delights of the world being despised and worldly affections altogether relegated immolated himself a host grateful and acceptable to God, that through his great and preeminent merits many and evident miracles the Lord works.

[3] Although therefore it be worthy that with human praises he be reverently extolled on earth, proceeding to information; whom the loftiness of divine providence on account of the merits of his life willed to be honored; and We through this kind of great testimonies have received no small information of the premised things; wishing however upon these to proceed with all the caution we can, and all maturity in this part being kept solicitously to investigate the truth; to your Discretion, of which we have full confidence in the Lord, by Apostolic writings we command, that you or two of you, in the place or places where you shall see it expedient, of the life and conversation and miracles of the same Yvo Presbyter, and the other circumstances touching this business, according to the form, which we send to you enclosed under our bull, inquire more diligently the truth; and what upon the premised things you shall find faithfully redacted into writing, under your seals, by fit men to the Apostolic See send; that by your inquisition faithfully instructed, as the matter demands and shall have seemed expedient, more safely in that business we may be able to proceed. Given at Avignon on the fourth Kalends of … in the fourteenth year of our pontificate.

[4] To all about to inspect and hear the present letters, the humble Chapter of Tréguier health in the Omnipotent Savior. by the Bishop of Tréguier as Procurator of his Chapter, Know that we causing the Chapter to be celebrated, a diligent treatment being had among us and the utility of the aforesaid Tréguier considered, the reverend Father in Christ and Lord, Lord Yvo, by the grace of God and the Apostolic See Bishop of Tréguier, our Procurator we make, constitute and ordain and special envoy, to promote and procure in the Roman Curia and elsewhere the business of the canonization of the good memory Lord Yvo Hælorii formerly Presbyter, giving to the same our Procurator plenary power and special mandate of promoting the said business, also of procuring and all other and singular things, which about it shall have been necessary and also opportune, excepted and removed from the same our Procurator the power of obligating and burdening us and the goods of the said Church of Tréguier, as far as our interest is, which to the same Procurator by virtue of the present Procuratorial document we do not concede nor give: holding ratified and firm and about to hold whatever about the said business, in the manner and form aforesaid, by the said Procurator shall have been acted and done: and this to all whose interest it is we signify by the present letters, sealed with our seal, which in and for the Chapter we use. Given on the Saturday after the feast of the Conception of the blessed Mary the Virgin, in the year of the Lord one thousand three hundred and twenty-nine.

[5] Which Papal letter and Procuratorial document being read and by us understood, the Papal letter we opened, we received the Witnesses produced; and it being secretly read and the contents in it heard and seen, the same Lord Yvo Bishop of Tréguier, an oath of calumny and of telling the truth being taken from him as the matter demands, produced before us many Witnesses; and oaths being received from them on the holy Gospels of God in form of law of bearing witness upon the contents in those Papal letters, with each of them secretly and apart upon the life and conversation and miracles of Lord Yvo and the other circumstances touching this kind of business, according to the form given to us, as best we could, we inquired more diligently the truth: whose names and sayings in their depositions within are contained. Then a certain people of the church, city, then a crowd of more than five hundred, and diocese of Tréguier and the neighboring parts, in a great multitude and throng of five hundred in number, as it appeared and beyond, appeared before us: and thence withdrawing apart, and deliberation and treatment being had among them, afterward coming back before us, with hands raised toward the church of Tréguier and to the Saints, by their oaths unanimously and concordantly testified and said, that it had been and was public voice and fame in Britain, England, France, Spain, Gascony, Normandy and in the land of Languedoc and many other neighboring parts, that Lord Yvo, at the time in which he lived and even to the time and at the time of his death, had been and was a good and faithful Catholic, and a holy man, and of a good holy life, testifying of the public fame: and of honest conversation: and that in his life and after his death, at his invocation and on account of his merits, many miracles had been done and daily incessantly are done through him: moreover for greater caution, the venerable and religious man Lord Merianus, Abbot of the monastery of the Holy Cross of the Order of St. Augustine of the diocese of Tréguier, there present, by the command and will of that people there present,

an oath being first taken from him on the holy Gospels of God the book being bodily touched, upon his soul and upon the souls of all and singular of them, testified, and attested all the aforesaid. And upon those public voice and fame, also with many other witnesses first sworn, we inquired more diligently the truth: who deposed, as in their depositions more fully is contained.

[6] We also, the church of Tréguier, where is the sepulchre and the body of the said Lord Yvo rests, and that they had seen in person the concourse of pilgrims, often visiting, both knew and saw in great multitude, on account of the devotion which they found and find toward the same Lord Yvo and to his sepulchre, pilgrims running together: and many blind, contracted, demented, furious, and also several others languishing with various and diverse infirmities remaining there, and St. Yvo for their sight and health to be received most devoutly invoking. We saw also there ships twenty-seven, as it appeared, of silver, which therefore we could not clearly discern since they were hung on high: and also waxen ships ninety in number and beyond, and many other waxen images of eyes, hands, arms, shins and feet: and also many shrouds, waxen breasts, crutches or wooden supports, and an abundance of votive offerings: and many other waxen votive offerings, round about that sepulchre existing or hung, in sign and memory of the miracles there once done, at the invocations of the said Lord Yvo, as it seemed and was publicly said. Some also of our familiars, by their oaths taken before us by them, said before us, that on their first coming to Tréguier they visited the sepulchre of the said Lord Yvo, and with great diligence inspected and noted it and the stone in which is sculpted the image of the head of the said Lord Yvo to be kissed, in memory and devotion of the same, and all his other circumstances; asserting, they heard also witnesses of the elevated sepulchral stone, that from that coming hither the aforesaid stone was and is miraculously, not by the ministry of a man, elevated by two fingers and beyond. And this they know, as they said, because it was then more pressed down, and with some greater gravity and inclination it was kissed than now, and certain of them measured this: which also certain others by oaths taken before us asserted to be true. Of this kind of elevation it was and is there public voice and fame. Moreover there appeared the beloved in Christ Peter Hermon, John Rachel, William Petri, William of the mount of B. Michael, Derian of Tregrom, Alan Peralti, Yvo Camentarii, Vicars and Presbyters of the said church of Tréguier; and Hamo Nicolai and Yvo Nicolai, Clerics of the said city of Tréguier; and oaths being taken from them and any of them on the holy Gospels of God bodily touched, and the Ministers of the church of Tréguier of the plurality of miracles. they said and each of them by their oath before us, that from the time of the death of the said Lord Yvo and about they had been Vicars and Presbyters of that church: and through that time they had seen and heard many blind, lame, demented, furious, contracted, weak, and infinite sick, with various and diverse infirmities afflicted; and also certain dead, who at the invocation of the said Lord Yvo frequently, namely the lame walked; the blind received sight, the demented, furious, contracted, weak and very many other sick received health: which however on account of their plurality and multitude and the ignorance of the persons they could not singly express the single things, as they said, or even declare.

[7] And in testimony of the premised things we the aforesaid Commissaries to the present letters, together with the signs and subscriptions of the Notaries underwritten, our seals have thought to be appended. Given on the fourth day of the entering month of August, and they take care that all things be duly signed. from the said twenty-third day of the month of June by us duly continued, in the Year, Indiction, and Pontificate aforesaid, there being present the venerable men Masters James Brachi-fortis of Angoulême, William Sambuc Canons of the churches of Autun, and Bartholomew de Cella, Prior of the secular church of B. Mary of Gratay of the diocese of Bourges of Toulouse, and several others called specially and asked as Witnesses to the premised things.

And I Dalemant of the diocese of Limoges, public Notary by Apostolic authority aforesaid, present at the reception and all the other things superscribed, when they were said and done, together with the aforenamed Witnesses and public Notaries underwritten was present, and the present Process with my own hand wrote, by the command of the said Lord Commissaries, and into this public form redacted, and with my wonted sign signed it asked and required.

And I Peter de Clousello, Cleric of Angoulême public Notary by Imperial authority, was present at all and singular the premised things, together with the Notary and Witnesses aforesaid, and to this Process, written with the hand of the said Notary, I subscribed myself by the command of the said Lord Commissaries, and the wonted sign in the present Process I appended.

And I Roger Potin, Cleric of the diocese of Bayeux, public Notary by authority of the sacred Empire, was present at all and singular the premised things, together with the Notaries and Witnesses aforesaid, and to this Process with my own hand I subscribed myself, by the command of the said Lord Commissaries, and the wonted sign in the present process I appended.

ANNOTATIONS.

p. The monastery of the Holy Cross, near the town of Guingamp built in the year 1135.

q. There seem here again to have been placed, the same things as at the beginning, the names of the Commissaries.

r. Tarabinta, perhaps a Breton word, elsewhere not yet read.

s. The transcript simply Tholos.

t. This one then alone below ch. 9 at the end is found to have signed the depositions of the first 52 Witnesses.

CHAPTER II.

The birth of St. Yvo, his Studies, offices, the gratuitous patronage of the poor.

In the name of the Lord amen. There follow the depositions of the aforesaid witnesses, Among the witnesses heard from the 23rd of June to the 4th of August; sworn and examined upon the life and conversation of the good memory Lord Yvo Hælorii Presbyter, buried in the church of Tréguier, by the Reverend Fathers in Christ, the Lords Roger of Limoges, Ayquilinus of Angoulême Bishops, and Aymericus Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, by Apostolic authority Commissaries deputed: which examination was begun on the Saturday, on the vigil of John the Baptist, and was completed on the Saturday after the feast of B. Peter in Chains, at Tréguier in the year of the Lord 1330.

[9] The first Witness, the discreet man Master John of Villa-Senis, and a Jurist, Parishioner of Plebs-parva of the diocese of Tréguier, the first the Master of the Saint himself, of the age of 90 years, as he said and by the aspect of his body appeared, a witness produced, sworn and diligently examined, upon the life and conversation of Lord Yvo Hælorii Presbyter aforesaid, by his oath deposed … that Lord Yvo was procreated of faithful and Catholic parents and of legitimate matrimony. he testifies the nobility of his birth, Being asked how he knows the premised things, he said, because he knew the father and mother of Lord Yvo, whom he saw several times in the church of Tréguier and outside conversing Catholicly, and that at the solemnization of their matrimony he was present, by which matrimony subsisting Lord Yvo was born. Being asked about the names of the said parents, he said that the father was called Hælori, but the mother Hadou: which parents also he said had been Noble. He deposed also that the aforesaid mother of the said Lord Yvo said to the same Witness on a certain day, the sanctity of the son revealed to his mother, of which he said he did not remember, that Lord Yvo would be a Saint, because so to the same mother in dreams it had been revealed. Being asked about the place in which the mother said these things, he said in the house of the parents of the said Lord Yvo, which house is called Villa-Martini, of the parish of Tréguier; the father and mother aforesaid and the said Lord Yvo standing by: and he said that it was fifty years or about, that he heard the premised things. He said also that he knew Lord Yvo from his boyhood and that he had conversed with him at Orleans, Tréguier, and elsewhere, in the same chamber, bed, and schools; and that he himself taught the said Lord Yvo his first letters, and sometime instructed him in Grammatical things and the civil law in the aforesaid places: in which places also he saw the aforesaid Lord Yvo bearing himself honestly and greatly profiting in the study of letters. and his studies at Orleans: Likewise he said that Lord Yvo and the Witness himself heard at Orleans the book of the Institutions from the good memory Peter de Capella Cardinal of the sacrosanct Roman Church, whose Lord Roger, now Bishop of Limoges, was nephew, and from the Lord de Blavia, formerly Bishop of Angoulême, the Decretals, whose Lord Ayquilinus, now Bishop of Angoulême, was nephew, the Commissaries of this business.

[10] Witness 3 Yvo Sueti, Cleric of Roche-Derian of the diocese of Tréguier, of the age of seventy years, others of the study at Paris, said that he had been at Paris for a year or about continuous, in the same chamber and in the same place, in the society of Lord Yvo, fifty years are elapsed or about: and that both heard together

Logicals: and that then Master Yvo was fourteen

years of age. So he, too indistinctly as to time,

which much more accurately expressed Witness X, Henry

Ficheti, parochial Clerk of Pemerit-Gyeudi

of the diocese of Tréguier, of the age of LXXX years or thereabouts, saying

that it is sixty years or thereabouts, that he himself

knew Master Yvo in the Paris Studium, and of his progress there, where he was

first a scholar in the Arts: and he saw him afterward

sometimes determining, in the Street of Straw,

and afterward saw him hearing the decretals in

the street of Clavus or Brunellus. And these indeed simply give testimony

to his honest conversation there; but Witness

XII, Radulph Portarn, Clerk of Lammeur

of the diocese of Dol, of the age of LX years, after he said that

he knew the same Master Yvo in the Paris Studium

hearing Theology, added, that it was then

commonly said, the hardness of his bed and abstinence from meats by his compatriots and others who knew him, that the same Master Yvo did not lie

in a bed, but on the ground with a little straw, although

he had a good bed in his chamber, as the same

Witness once asserted he had seen. Likewise he said that

it was also commonly said by those who associated

with him, that the portion of meats which was set

before him at table, he distributed whole

to the poor. Asked in which chamber he then dwelt,

he said, that he did not well remember: he believes nevertheless that

it was near the house of the Hospitallers.

[11] Witness XVIII, William Petri, perpetual

Vicar in the church of Tréguier, aged L years, said, continued at Orléans,

that he associated with him at Orléans for two

years or thereabouts in the Studium, in the same chamber: and that

then he was beginning to abstain: because sometimes his companions

ate meats and drank wine, and he himself abstained, and also at that time fasted on Friday:

nor did he see that he ate meats or drank wine:

and then he was of the age of XXIV years or thereabouts. He said also

that he gladly went to Masses and sermons, and commonly

said Matins and the Hours early in the morning.

Likewise that he himself, who daily and continually went with

him, never saw him disturbed with his companions, with notable modesty, nor

swear by God nor by the Saints, nor utter any unseemly

word, nor ever saw in him

any sign contrary to chastity. Similar things deposed

Witness XXXV, Yvo of Tregoezel, parishioner of

Plebs-parva, of the age of LV years, having stated beforehand that he had been with the same

twice in study at Orléans, not however in the same

house: but he frequently saw him and associated with him,

namely the first time for two years or

thereabouts, and the second for two years and a half.

[12] Witness II, Made Official, he bestows the emoluments of the seal on the poor, the discreet man Master Hervey of

Contrevan, Sacristan of the church of Tréguier, of the age of LV years

and beyond, said that when he was Official, of the third

part of the Seal of the Court of Tréguier, which to the same

by reason of his Officialate ^k belonged, and of his other

goods he made large alms to the poor: and that

he terminated common causes by peace or concord,

so that whatever cause, unless it were matrimonial,

or such that it had to be terminated by judgment, scarcely

at the third term came into his hands. To this, as to the

fruits of the seal, attests Witness XVIII, because he frequently saw

him receiving money for the seal, and

immediately, once received, he distributed it to the poor. But Hamo

Nicolai, Witness VIII, Clerk of the city of Tréguier,

aged L years and beyond, he pacifies litigants, confirms that the parties litigating before him

he with all his efforts called back to peace and concord with one another:

because he saw and heard this many times

when he was then Apparitor of the said Court. Indeed Witness XXXII,

Dionysius Jameray, citizen of Tréguier, aged LX years, adds,

that he never saw him disturbed in anything nor

angered, except when he heard that anyone unjustly

moved against his neighbor; and then he was angry

with him who unjustly strove to lead a bad cause,

and compelled and induced him by his holy and

peaceful words to concord.

[13] By his own experience proved this Witness XIII,

Geoffrey of Insula, those opposed to peace parishioner of Ploegaznou

of the diocese of Tréguier, aged LXXVII years, because when for a long

time he had litigated with Master Radulph Portarn, Clerk

of Lammeur of the diocese of Dol, and James his brother,

sons of the wife of the said Geoffrey, and no one could conform peace

between them; on a certain day, when the same Geoffrey

and his wife and the aforesaid sons were in the church

of Tréguier, Master Yvo said to the same Geoffrey these similar

words: Geoffrey, for the love of God make peace, you

and your wife with the sons of that wife: because I (if

it please you) will amicably arrange between you and them.

And then the same Geoffrey answered and said to Master

Yvo, by these words or the like: Lord Yvo,

we want no peace, the Mass of the Holy Spirit said, he softens them, except that which law and justice

will give us. And then Master Yvo said to the same Geoffrey

and his wife, Wait until I return to you,

because I am going to celebrate the Mass of the Holy Spirit,

and I will pray God that I may be able to reform between you the bonds of peace.

And the Mass of this kind being celebrated by Master Yvo,

he returned to the aforesaid spouses, who

could in no way contradict his will,

as he said. Nay rather they said to him, Lord, concerning the discord

which is turned between us, do entirely

your will. Whence it seemed to the same Witness, that through

the prayers of the same Master Yvo their wills were changed,

and that God willed that through him peace

should be made between them. Similar things immediately before had said the aforesaid

Radulph, Witness XII, adding expressly, that Master Yvo

afterward made good peace and concord between the parties,

and terminated this kind of controversy with an end pleasing to each of the parties,

which was concerning certain movable

and immovable goods.

[14] he patronizes the poor without charge, Witness III, named in n. 10, said, that

Master Yvo was the defender and patron of widows, orphans,

wards, the poor, and other wretched

persons, without charge. And he saw and heard many times

that he offered himself to them, saying: I will help you

for God's sake. And specially he remembers a certain widow

by name Levevez, of the parish of Peverit, who litigated

with a certain usurer of the said place called Rivallus

Hardel, by reason of a certain garden or ^l Courtil. Of which

Levevez Master Yvo conducted the cause unto the definitive,

freely, he himself seeing, hearing, knowing and assisting the same

woman, who was of his lineage. Witness XXX, Geoffrey

Jupiter, Rector of the church of Tredudel of the diocese of Tréguier,

aged fifty years, likewise said, that

he saw a certain poor noble, called Richard

le Roux, of the parish of Tredretz, who had a suit

with the Abbot of Blessed Mary of ^m Relec of the diocese

of Léon. against more powerful adversaries; And while by pretext of poverty he could not

conduct his cause, he came to Master Yvo, and besought

the same, that for God's sake and out of regard

for piety he would help and foster him in his justice

against the said Abbot, who was striving to take away

his land from him; and he could not defend himself, being

as it were stripped of all his substance. And then Master

Yvo asked of the same whether he had a just cause.

He answered, that he so believed, and of this was

ready to assure him by his own oath:

which had to be done before Master Yvo would intermeddle

in the aforesaid cause. And this kind of

oath being made, immediately Master Yvo began to conduct the cause

of the said poor man, and brought it to an end, and won the aforesaid cause,

defending the said poor man's justice.

The same, as of that of which in those parts there was public report

ⁿ, said Witness XXXI, Alan Thomæ of Plebs-Loci

of the diocese of Tréguier, of the age of LXX years; adding, that it was necessary

also that Master Yvo should hear witnesses, who knew

the said cause to be good for the said poor noble.

[15] Lady Oliva, widow of Lord Olivarius Arrel, Knight,

of the parish of Plebs-magna, of the diocese of Tréguier, aged LX years,

Witness XXXIII, said, that she saw that Master Yvo conducted

without charge the cause of a certain poor man against the aforesaid Lord Olivarius

her husband, and brought them after a long litigation

to concord. Next to this matron Witness

XXXIV, John of Quoitfrec, Squire of the parish

of Plebs-Petri, aged L years, who knew Master Yvo

for three years before his death; recalls that

he conducted without charge a matrimonial cause of a certain poor

woman, called Daughter Manoy, of the parish of

Lohanec, of which daughter's own name he does not remember.

Of the same woman perhaps spoke Witness

XIX, the Religious man Brother Peter, reproaches sometimes endured for this cause. Abbot of the monastery of

Begar, of the Order of Cistercians of the diocese of Tréguier, aged

LV years, when he said, that he remembers, that a certain woman

sought a certain young man in matrimony,

of whose names he does not recall: and Master Yvo,

knowing the said woman to have a right, sustained her cause

for the love of God. And from this the said young man said

reproachful words to Master Yvo, calling him a ^o Scullion

or [p] Truant: which Master Yvo, the very

Witness being present, bore patiently, nor did anything for this

answer, but only smiled: and the cause

of the said woman, of his parish, in the accustomed manner he defended.

And when he had not whence to pay the memorials, of which

he was in need; he asked the Notaries of the Court in which they litigated,

that they should write those memorials for the love of God,

and to this he induced them. Likewise Witness XXXV aforenamed

above, said, that most gladly and most frequently

he sustained the causes of such persons without salary, in

the Court of the Bishop of Tréguier and in other Courts of the country, as

the same Witness who speaks saw many times and heard.

And he remembers that once he saw Master Yvo defending

the cause of a certain poor widow woman,

called Adelicia Hamonis of the city of Tréguier,

in the Court of Lord William of Tornamina, against the son

of Prigentius of Plœsal. And then the Advocate of the adverse party

said many reproaches to Master Yvo, who said: Do not

say reproaches to me, and I foster a just cause.

In like manner Witness XXXVII, Yvo Hatoicy of the city

of Tréguier, aged L years, saw and heard, that Master Yvo

sustained the cause of a certain poor man, called Constritin, against the father

of the very Witness, for the reason that the said poor man,

as he believes, had a just cause.

[16] It is fitting here from the often-praised work of Albert le Grand on

the Life, deeds, death and miracles of the Saints of Armorican Brittany, from her own mouth he convicts a girl denying the marriage.

to add two cases, not unlike the foregoing,

which it pleases to believe from a faithful author, though unknown to me, taken.

He once judged a matrimonial cause in

favor of a certain young man, claiming a certain girl

for himself in marriage: from which sentence when she had appealed

to Tours, to the Official of that place; he, having admitted

Yvo to the session, and the acts being discussed, finding nothing

whence the marriage could be established, asked

the Saint, what had moved him to bear such a

sentence. He indeed, Because she herself,

he said, confessed to me that there is a marriage. Then

the man of Tréguier before all asked the girl;

who boldly denied the deed. But when also

S. Yvo had asked her, She confessed the matter to be so.

The man of Tréguier flushed at this inconstancy; and

she, Altogether, she said, I deny that he is my

husband. To whom the Saint, Come here, daughter, did you not

confess to me that you had taken him as husband? Nay, she says,

he is my husband, and I am his wife; nor while

I live shall I have another husband. At these things astonished

the man of Tours, and marveling at the sanctity of Yvo shining forth in this

act, withdrew from the chair, that he himself might confirm his own

sentence. In the same city another matter

happened exceedingly wonderful, a widow about to be unjustly condemned to 1200 gold pieces when he had set out thither from a like cause,

from a sentence of his, borne against her in favor

of an equally noble youth. The Saint was accustomed, coming to Tours,

to use the lodging of a certain widowed and rich

inn-keeper; who when this time she saw him, beginning to weep,

Ah! she said, dear guest, I am utterly ruined,

through a certain impostor, by whom tomorrow I shall be condemned

to a fine of one thousand two hundred gold pieces, without

any fault of mine. Pitying her, Yvo

bade her trust in the Lord, and set forth her cause; this he

would, to the best of his powers, win for her, if it be just. Two, she said,

months it is, that two men, merchants in appearance,

lodged with me, entrusted to me a certain bag,

very heavy and locked with a key;

adding that I should not return it to either of them except with the other present,

which I promised them I would keep for them. Five

or six days after, while I stand at the door of my house,

the same men passing with three or four

others said, Hey, hostess, prepare for us supper

for the evening: and so they passed on. A little after there is present

one of them, and says, Lady, for a little while

show me the bag; for even now we are about to pay our debt

to those merchants whom you saw. I, suspecting nothing

evil, handed over the bag; nor afterward thenceforth

did I see it or him again. In the evening returns the other, and

asks, whether I have seen his companion; No, I say,

since I handed the bag over to him. Then he: The bag? I am ruined,

he says, the most despoiled of all who live: this

you had not promised us, the two delivering it to you: therefore I

straight to the Bailiff, Yvo taking up the cause, to prosecute you as guilty of bad faith. He went

to the Lieutenant of the Bailiff of Tours, summoned to

judgment, on oath affirmed that there had been enclosed in that bag

one thousand two hundred gold shields, with several documents of the greatest

importance: and behold, the cause is brought thither, so that on the

morrow I am to be condemned. The account heard, the Saint

asked that he be furnished his Advocate, who being brought,

when he had understood all the same things, obtained

that he be allowed to plead the widow's cause for her. He appeared therefore

in judgment, the adverse party also appeared. Then

Yvo to the Judge; There is brought into the cause, he said,

for this widow, after applying the greatest

diligence she could, found at last the bag of which

it is treated, about to exhibit it when by justice she shall be held to.

Then the patron of the plaintiff: Unless, he said, it be exhibited

at once, in vain is this delay now thrown in to the

sentence now about to be borne. But Yvo: The cause, he said,

is such: To the hostess, receiving the bag, it was enjoined,

the plaintiff says, that she should not return the bag to either except in the presence of the other:

let him therefore bring the companion, and to both

(as it was agreed) the bag will be returned. The judge deemed a fair thing

asked, and the plaintiff saw himself caught in his own fraud; and pale

and trembling so bore himself, that to all he came into suspicion

of evil deceit; and being cast into prison,

other and other indications coming in, it was detected

who he was, and he being convicted of having had in that bag nothing but old

nails and other scraps of iron, on the third

day was hanged on the gallows. Thus far Albert, with

whom be the faith of the fact, until another more certain author be found.

ANNOTATIONS.

p. Truanus, by many Trutanus, is taken for a wandering beggar.

CHAPTER III.

The humility and austerity of S. Yvo in dress

and in the use of the hair-shirt.

[17] Witness XXIX, the Religious man Brother Guidomanis

Morelli, of the Order of Friars Minor of the

Convent of Guengamp, After an eight-year struggle of flesh and spirit, aged LXV years, said that

he himself asked in secret of Master Yvo, while he was sick

in his house of Villa-Martini, how he began so

strict and holy a life. Who with great difficulty

answered the same, that when he was Official of the Archdeacon

of Rennes, and was hearing there the fourth book

of the Sentences and the Bible in the House of Friars

Minor, on account of the divine words which he heard, from

then he began to despise worldly things and to desire heavenly things:

and many times he had a great disputation within

himself between reason and sensuality: and in that disputation

and combat he stood for eight years. But in the ninth

year his reason was lord over sensuality; and he began in

his robes to preach to his own. But in the tenth year with perfect

reason he ruled himself, he changes his garb: and gave his good robes for God's

love, and assumed cheap robes; namely a tunic

with sleeves wide and ample without ^b buttons, and

an ^c over-cloak, fairly long and entirely decent, of

white cloth called ^d Burell, that he might bring back the Lord's sheep

to the love of Christ. Moreover Constance, wife

of Stephen the Irishman of the city of Tréguier, aged LV years, Witness

XLV, said that before the said time, namely when he

changed his garment, on a certain day, of which she does not remember,

she saw Master Yvo clothed in a tunic, super-tunic and

over-cloak of Persian ^e, with a hood of the same cloth

lined ^f, and shod ^g with boots, entering the House-of-God

or Hospital of Tréguier. Whom a little after she

saw going out of the said House or Hospital without hood

and super-tunic, bestowing his precious garments on the poor, with bare feet, going hastily

again to his house of Villa-Martini, and

holding a flap of the over-cloak over his head in place of a hood.

And then the said Witness and her mother went to

the said Hospital, and found that Master Yvo had given

to one poor crippled man the hood, and to another certain

the lining of the super-tunic, and to another the super-tunic,

and to another certain blind man he had given those boots: all which

aforesaid she asserted she had seen, and from the said poor heard.

So also Witness XVI remembers he had heard

many times, in the time when he dwelt in the manor ^h

called Treguern near Villa-Martini, that when

Master Yvo was Official of the Bishop of Tréguier, and had

from the same good furred garments, he gave the furrings of those

garments to the poor, wearing the garments themselves

for some time without them, and feigning he had done

something else with the furrings.

[18] To this point makes also Witness XXXVI, Derianus Tregrom,

Priest of the diocese of Tréguier, of the age of L years and beyond,

who knew Master Yvo first at that time when he was

Official of the Bishop of Tréguier, for them assuming cheap and coarse ones, saying, that then

he was clothed in the robes of the Bishop … and that afterward

the robe which he had from the Bishop of Tréguier

he distributed to the poor, as he heard said: and assumed

of coarse white burell, and ⁱ high large and laced

shoes, and a ^k shirt made of tow, coarse

and rough: and such a garb he wore until

the time of his death for fifteen years or thereabouts.

Asked how he knows the aforesaid; he said because he saw

him so many times, that he could not remember the least of them,

both living and dead in the aforesaid garb.

And in nearly this manner speak very many Witnesses

concerning the form and color and quality of the garb, after his entire conversion

assumed, whom to name singly would be long.

The same witnesses likewise agree in describing the hardness

of his bed, which until death the Saint kept. But

that he kept it much before he changed his garb,

proves Witness XVII, Alan of Rocha-Hugonis, accustomed even before to lie most hardly. a Domicellus

aged LX years, who saw him Official of the Archdeacon

of Rennes: and when Lord William of Tornamina,

the Lord of the same Witness, together with the very Witness,

were making passage through the city of Rennes;

the same Archdeacon invited the same Lord William.

And when Lord William and the very Witness were in

the house of the said Archdeacon, the household of the same Archdeacon

led the very Witness to the place where Master Yvo

lay, and showed the same his bed, and

said: See the bed, where lies Master Yvo

the Official, who is of your parts. And they uncovered

on one side the bed: in which bed were

scraps of wood upon the ground, and a little straw

above, with a certain coverlet of small value

of ^l hemp. But afterward the same Master Yvo,

having laid down the office of his Officialate, came to the house

of his origin in the diocese of Tréguier, and at length was called

as Counselor of Lord Alan le Bruc, then Bishop

of Tréguier. And Master Yvo and the same Witness for the space of ten

years or thereabouts associated together;

and then he saw that Master Yvo changed his garb.

[19] But under that humbler garb which all saw,

his hair-shirt, of what kind the Saint covered a hair-shirt: of which many Witnesses

spoke from hearsay, some also from sight: yet no one

more distinctly than Witness LI, Hamo Lobero, of the city

of Tréguier, of the age of LX years, who said by his oath,

that once while he who speaks and Master Yvo

were coming from the village which is called ^m Lanvalon of the diocese

of Tréguier to the city of Tréguier and it was raining hard,

Master Yvo took off his over-cloak, which was

very wet: and then he who speaks saw the hair-shirt,

which he wore about his flesh. Asked,

how and by what part he saw the said hair-shirt, and on what occasions seen, he said

that he saw it from beneath; because while he took off the said

over-cloak, the tunic raised itself, and then by the

lower part the hair-shirt somewhat appeared, which was

of brown hairs. Asked, how much time it is

and of the place, he said, he does not well remember, but it seems to him

that it was in winter; it is fully forty years

and beyond, in the house of a certain poor woman, whose

name and also the name of the place he knows not, yet that house

is near the road by which from the village of Lanvalon

one goes to the city of Tréguier. So also Witness IV,

the Noble man, Lord John of Pestuven, Knight, Lord

of the same place, aged L years, once after the celebration

of Mass, when Master Yvo was putting off the priestly vestments,

saw the said hair-shirt in the chapel of the manor of Guezet,

which however displeased him greatly. But Witness

XVIII already named above in n. II, asked how

he knows that Master Yvo wore a hair-shirt; said

that once his Lord the Official of Tréguier,

called Yvo, visited Master Yvo in a certain infirmity

in a certain manor of his called Villa-Martini,

and then the same Official put his hand upon the breast

of Master Yvo, as is the custom to feel the sick: and

then the speaking Witness saw through the ⁿ neck-opening the said hair-shirt,

which he wore next to his flesh.

[20] Likewise Witness III said, that once he saw by chance

through the neck-opening of the same Master Yvo the hair-shirt which he wore

next to the flesh: which when Master Yvo perceived, full of lice immediately

he covered and hid it. He said also that he saw

many lice, coming out of the said hair-shirt; and

that many times he wished to remove them for him from his garments, but

Master Yvo did not permit, saying; Let them be in

their ^o warren. In like manner Witness V, Geoffrey of

Loanno, Rector of the Church of Rupe-Deriani of the diocese of Tréguier,

aged LXX years, said that many times he saw Master Yvo,

putting his hand into his bosom through the hood-opening, to bring back the lice

into his bosom, saying his bosom was

What moreover was done with that hair-shirt, explaining, Witness

II afore-named in n. 12, said that he heard said by

the Religious man Lord Peter, Abbot of the monastery of S. Mary

of Begar, that he had it from a servant of Master Yvo, afterward kept for Relics in the Abbey of Begar.

when the same Master Yvo sent him secretly by the said servant,

in the week in which he departed, to a certain Recluse

dwelling in a certain reclusory near Rocha-Deriani;

and that the said hair-shirt is still in the said Monastery

[p] of Begar. The most humble man would not, namely, die in it, lest

what he living desired to remain hidden, should, he being dead,

become manifest to all.

[21] But over the hair-shirt either always or at intervals

he wore a shirt of very coarse linen called [q] reparo,

as Witness XXXV speaks, or, as others nearly, of tow: as also his shirt of hemp,

for this firmly believes Witness XI, Yvo Auspice,

formerly a continual servant of Master Yvo for the space

of twelve years before his death, now a hermit

dwelling in a certain reclusory [r] near Guengamp,

aged LX years, who likewise said that the aforesaid shirt

he saw washed once by the wife of the brother of the same Master

Yvo, which before the washing he saw so covered

with lice that it was a horror to behold: and that

the aforesaid shirt was soft or light by reason of its age:

but it being washed Master Yvo did not resume it, but to a certain

poor man distributed it. There assents another formerly servant

of Yvo, Witness XX, Hamo Tolleflam, of the parish

of Plessin of the diocese of Tréguier, a Recluse of good fame, of the age

of LX years or thereabouts: who said that for four

continuous years and more he was his servant, and after

certain pilgrimages which he made, visiting in the

Jubilee year and otherwise the thresholds of the Apostles Peter and

Paul, visiting also Blessed James, twice he associated

with him at intervals for two years; so that

when he returned from the last pilgrimage of the seven

Saints [s] of Brittany, he found the same Master Yvo sick

of the last infirmity of which he died. which thereupon, still wet from washing, he would put on.

And then when he himself dwelt with him, once while

Master Yvo preached and put his hand into his bosom

he saw the said hair-shirt; and the shirt he saw almost daily,

but whether the hair-shirt was beneath daily, he knew not.

He said also that once he gave his tunic

and his coarse shirt of tow, which were full

of lice, to the mother of the said Witness to wash, and remained

with the over-cloak next to his flesh. And while the said mother

wished to put the said tunic and shirt to dry,

Master Yvo did not permit; but took the aforesaid:

and he believes that he put them on thus wet,

and through the whole night lay in the same: because

he said, that he had no other garments at home, and that

in the morning he saw him celebrating with the same.

[22] Likewise the poor little Dathovada, Witness XLIII,

widow of Rivallo the jester of the Parish of Plebis-prisiac,

of the diocese of Vannes, of the age of LXXX years, who with her husband

and four children for eleven years before his death

continually dwelt in the house of the same Master Yvo, being lodged

there for the love of God, said that she sometimes washed his shirt,

and saw so many lice in the same

that it was a horror to behold: which shirt

Master Yvo had dried by night somewhat at the fire,

and immediately put on the whole still wet or damp.

Likewise she said she had seen and known for fifteen

days before the death of Master Yvo, that he wore the hair-shirt

very heavy and rough: and when by

it he was too much weighed down, he laid it aside one day and

resumed it another. Until indeed, foreknowing his death, he

altogether laid it aside, as has been said: but the shirt of very coarse

tow made (as says Witness XVI, the Noble woman

Lady Theophana of Pestuven, and his belt of wool likewise. parishioner of S.

Michael on the seashore of the diocese of Tréguier, aged LX years)

was found put upon the same Master Yvo when he was dead;

and according to the assertion of Witness XXXVI, was placed among

the Relics of the church: and of this very one Witness XVI, the aforesaid

Lady Theophania, had one scrap and a part

also of the belt, which was of a small woolen band,

which aforesaid she keeps and guards honorably, as she said, in place

of Relics, on account of the sanctity of the upright

man.

ANNOTATIONS.

p. The Abbey of S. Mary of Begar, otherwise Begardum or Pure Wood, of the Cistercian Order, 5 or 6 leagues from the city.

q. Reparo, perhaps so called a coarser linen, because from it are made certain coverings of garments or other things, which we wish to keep better preserved.

r. Reclusagium, otherwise Reclusorium: where some recluse or enclosed person dwells: thus Inclusagium also and Inclusorium is said.

s. The Seven Saints of Brittany are the seven Bishops who came from Greater Britain into Armorica, namely SS. Corentinus, Paulus-Aurelianus, Tugdualus, Briocus, Maclovius, Sampson and Paternus: each of whom is venerated on his own days: concerning whom our Fr. Peter Champion, consulted by letter, answered:

To them the piety of our forefathers consecrated many altars everywhere and some chapels, among which the principal church of the city of Brest, now Parochial, formerly only a chapel. Celebrated and frequent otherwise, especially in the age of S. Yvo, was the pilgrimage to the seven Cathedral temples of the cities of which they were Bishops; but whether also to some other place in which they are venerated together on a certain day, I have not yet found out.

CHAPTER IV.

The hardness of the bed, and the meagerness of food, the assiduity of fasting

practiced by S. Yvo.

[23] But how and how hardly the Saint lay, Witness II says he has experienced, Yvo accustomed to a most hard bed at his own home, affirming

that for three or four nights he lay with Master Yvo

in the place of Lohanec; and before they went to bed

they kept vigil through the greatest part of the night by reading and

dwelling on divine conversations. He said also that he firmly

believes, that at the time when he was overcome by sleep

Master Yvo went to bed, for love of him, sooner than was wont.

He said also that when Master Yvo went to bed in

his bed, which was in a certain ^a baletum next to the church

of coarse rods or knotty sticks woven together

with a little straw, covered about the head with a certain

covering of small value; he put off his over-cloak,

and put it on in reverse order, putting his feet

through the openings of the arms. He said also further,

that that bed was so hard, that his sides

ached him sorely; and that it was so full of lice,

that he had to withdraw, after he had lain with Master

Yvo in the said bed for three or four nights;

nor would he return again to lie there, because

he could no longer endure a life so hard. The aforesaid

servant of his too, Hamo Tolleflam, Witness

XX, said that he slept little, because almost the whole

night he spent in vigils, readings, prayers, and

exhortations: and then when he was

overcome by sleep, he saw him lying for many

times within his church of Lohanec, clothed

and shod, upon a certain stone tomb:

he saw him also lying there upon a certain hurdle,

woven of rods or coarse sticks, with

aforesaid, by her oath asserted, many times

she had seen, that when he was weighed down by sleep, his arms

placed about his breast and folded in the manner of a cross,

sitting and leaning on his breast over the books,

his head a little inclined, and not otherwise, he slept.

And his servant Yvo Auspice, Witness XI, said,

that scarcely or never did he sleep by day or by

night, except when he was so wearied by the labor of study or prayer

or journey, that he could no longer

keep awake: and then he slept clothed in his garments, and rarely

unshod, and upon the ground with a little straw beneath

him, for a pillow having one of his books,

sometimes with the tablets, and sometimes a stone at

his head.

[24] But this hardness not only at his own home did the Saint

observe, he lays aside commodious ones prepared elsewhere. where also, as his former servant Witness

XXX said, sometimes he lay in the chair in which he studied;

but also when he went to preach through the

villages, and lodged with the rich of the country, the said

hosts caused a good bed to be made for him; but

nevertheless he never lay in a bed. And while he was in the chamber,

after many prayers and vigils, all clothed

upon the ground he lay, and there took a little sleep,

and immediately rose to prayers: and the very Witness,

who speaks, slept in the bed made for Master Yvo.

But if there were not present a servant, whom he might place for himself in the

bed, then in the morning the bed was found, made

as before, by the household of the house, as Witness IV asserts,

having frequently experienced this in his mother's house. Who

also relates what happened to Maurice of Monte, formerly

his Squire the lettered, now dead, otherwise the Laureate. when in the company

of Master Yvo he was returning from the pilgrimage of S.

Ronanus ^b and they were in the village which is called Landelau.

It is better however to set this forth in the words of his sister, once also found upon the stone of S. Elau. Lady Theophania,

Witness XVI noted above: who said she had heard from the said Maurice,

that when Master Yvo and the said Squire

were in one chamber in the aforesaid village, and the same Squire

slept in his bed, and believed that Master Yvo

also slept in his bed; the same Squire heard a certain

voice three times saying thus, Arise,

because the Blessed one lies on the stone. Which being heard by the said Squire,

awakened from sleep he felt beside him, and

could not find Master Yvo there. And rising swiftly,

and going to the cemetery of the said place to a certain

hollow stone, in which S. Elau ^c had done

his penance while he lived, he found the same Master Yvo

sleeping on the same stone. Likewise he said,

that, although Lady Constance his mother and she herself also

many times for him caused a good bed to be prepared,

he lay on the ground clothed and shod, as

she firmly believes, with a little straw beneath him:

because they always found the bed in the state in which

they had left it.

[25] Now as concerns the manner of his diet, his servant already twice

alleged Living on coarse bread and pulse, Hamo, said that he was of great austerity

and abstinence, when he was associated with

him: because he ate nothing but coarse bread and herbs

or beans without any condiment, except that sometimes,

but rarely, he ate or feigned to eat

of butter on account of guests. He drank also cold

water, nor did he eat except once in the day,

except on Sundays, because then he supped a little.

He fasted also on bread and water three days in the week

and throughout all Lent. he often fasts on bread and water. But in the last Lent before his death, moved by compassion

for a certain poor sick man called Yvo …

whom he then nourished for the love of God, he ate sometimes,

but rarely, herbs or beans for the love of the said sick man,

that he might induce him to eat. He said also

that during those times, although he was continually with him or

nearly so, he never saw him eating meat,

cheese, or fish, or anything else except as he expressed above;

except on the day of Easter, because then on account of the solemnity

he ate one egg or two. During

those times also he did not see him drinking wine

nor beer, but only cold water.

This Yvo just before named was Witness XI, who for twelve

years had lived with him, from whose words are excerpted

all things that are had in the life concerning the particular fasts of the Saint

and are not here repeated; asked why in the twelfth

year Master Yvo did not fast on bread and

water, as in the prior eleven years; he said

it was because the said Witness, who was and had long been sick,

and was not yet quite cured, was unwilling to prepare

unless the same Master Yvo ate of the potage.

[26] But Hamo, pursuing his testimony, said

that once he sent the speaking Witness to Lohanec

to seek bread, because there was no bread in the house: sending away more delicate bread,

which Witness brought bread, and it was too delicate,

as it seemed to Master Yvo, and therefore he said to the Witness

speaking, You wish to have delicacies: did you not find

coarse bread? Who said: I found a certain

bran bread, which is worth nothing for the sustenance

of a man. And then Master Yvo sent back that bread which

he had brought, and said to the speaking Witness that he should bring

that bread more coarse, and he set himself at table,

and the poor round about. And then, while they were

at table, there entered a certain small bird through the window, he is refreshed by the sight of a little bird sent from heaven.

the very Witness seeing it, and it placed itself upon Master

Yvo. And then said the aforesaid Witness, Lord, see

the bird beside you upon your garments. And then Master

Yvo took the bird in his hand, and looked at it in

his hand for a long ^e pause. The bird moreover was, as

he said, of snowy color about the neck and about the breast, but

above it was green and resplendent, as it seemed to him.

And when he had looked at it for some while, he let

it go away, saying, Go in the name of God. He said also

the same Witness, that he firmly believes, that it was some

sign coming from God, on account of the good life

which he led; and also because on that day he was fasting

on bread and water; and because also never

in that house, nor even in those parts, nor before

nor after, did he see a bird like to that: and on account of the manner

also of its coming and departing, because it did not depart unless

dismissed ^f, though he had held it long in his open hand.

[27] Another favor, done to the Saint on occasion of fasting,

related Dathovada, now thrice named, He spends seven whole days fasting: when she said

that Master Yvo stayed in his chamber twelve days,

and for seven days was there eating nothing

nor drinking, that by herself or the household

of the same or any others, whom she might have known,

was ministered to him. After which seven days when

he had gone out of the said chamber at the instance of the Bishop of Tréguier,

who at the request of Master Yvo, believing him to have died,

came thither personally; in so good a state

and countenance he appeared, as if every day he had eaten good viands

splendidly. But the daughter of the same Dathovada, Amicia,

Witness XLI, aged XLV years, narrating the same matter more fully,

said she had seen that Master Yvo for seven days

at one time and for five at another shut himself in his chamber, and another five;

and stayed there without bread and water and any other

temporal food. And when for nearly the said seven

days he had been thus shut in, the very Witness and her mother, believing

that he had died, not being able to enter to him,

went to the Bishop of Tréguier.

Who hearing this, together with certain other Canons,

came to the place of Villa-Martini; and when the chamber

where Master Yvo was he could not enter, Yvo Conan,

the brother-in-law of the same Master Yvo, broke the window

of that chamber, to see what this was. And he saw,

according to what he afterward reported, the same Master Yvo

dwelling on prayers: to whom it displeased greatly

that he had entered, saying to the same entering one, as he reported,

I would rather that you were sick at present. And she firmly

believes, the very Witness, in no way emaciated thereby. that for the said twelve days

he was sustained by heavenly or Angelic food, for the reason

that a little before the entry of Master Yvo, she had been

in the aforesaid chamber and there was no bread there, nor water,

nor other temporal food: and she saw him entering

the said chamber, and carrying nothing with him, nor

during the said time did she see anyone ministering anything to him,

or having entrance or access to him,

nor during the said time the same Master Yvo going out of the said chamber:

and yet his countenance at the going out was not

in anything changed.

[28] The aforesaid law of abstinence, moreover, not only at home,

but abroad too he constantly kept: Even at another's table he keeps the same abstinence, as is plain from the words

of Witness VII, who was Peter Arnou, Priest Vicar

of the church of Tréguier, of the age of LX years: who said

he had had acquaintance of the same Master Yvo, fifty years

it is or thereabouts; and saw him many times and at divers

times eating in the house and at the table

of Master Theobald le Bruc, formerly Cantor of the church

of Tréguier, uncle of the said Witness. And when before

Master Yvo meats, fish, and other viands of divers

kind and wine were set; he nevertheless ate

nothing but bread and herbs or beans or peas, cooked

with salt without other condiment, and drank water: though

sometimes he feigned as much as he could to eat of the aforesaid

viands, and to drink of the wine, others being commonly

served. Asked if in other places he saw

Master Yvo making this kind of abstinence,

he said yes; in the house of Lord Alan le Bruc formerly

Bishop of Tréguier twenty times or thereabouts, as

also in the house of the aforesaid Cantor: which Lord Bishop

and Cantor and the other banqueters did not eat

of the herbs, peas, or beans, which he himself ate,

because these were specially prepared for him and apart ^g.

But at his own home Master Yvo took the same sometimes with salt, especially from wine,

sometimes without salt, as said Witness VIII, Hamo

Nicolai, Clerk of the city of Tréguier, aged L years and beyond;

affirming that he knew them so prepared for him, because many times

he tasted of them, and as insipid to himself he rejected

to eat them. But Witness XXXV above named,

said, that such things he saw more than a thousand times, because

he associated with him sometimes for one, and sometimes

for two weeks and more; and then he sent

for wine for the use of the said Witness: but although the said Witness

many times asked him to drink of the said wine,

never at his prayers would he drink, except once, and

a little.

[29] Of like indulgence some examples, as most

rare, admitting his little drop rarely. are alleged by the Witnesses: among whom the fourth praised in n.

19, after he had affirmed that he saw him a hundred times

and more in his father's house thus eating or

drinking, excepts, that sometimes on great solemnities,

at the great request of Lady Constance his mother,

he put in water some of his wine which he drank,

overcome by the prayers and instance of the said Lady,

as water is put in the chalice, when it is ministered

at Mass. He said also that Master Yvo received meats and other

viands, which were offered to him at table,

and yet ate nothing but bread with herbs;

but the said viands he divided in pieces, and put

in alms among the fragments of the poor. And these things

he saw in divers manors of his father's, at Pestuven,

and at Glomel, and at Guezet of the diocese of Quimper.

And he induced the aforesaid Lady Constance to abstain

from meats on the fourth day of every week,

who from then abstained. So also Witness XXIX confesses,

that for love of him twice or thrice he could have tasted wine,

up to the quantity of one small glass in

all the times. And Witness XXX in general says, that

when he was with Bishops or his rich friends,

overcome by the instance of their prayers, he put, but rarely,

so much of wine, as water is wont to be put in wine: and thus

he did for ten years before his death,

but in the aforesaid tenth he never drank wine.

Sometimes also, as says Witness XXXIII, he ate

or feigned to eat of fish, by the instance of others

overcome, against his free will.

ANNOTATIONS.

CHAPTER V.

The daily exercises of S. Yvo, his conversation and fruitful preaching.

[30] Geoffrey of Loanno, Rector of the church of

Rupe-Deriani, aged LXX years, Witness V, said, Associated daily with the Saint for three years,

that for three years before the death of the same Master Yvo,

Geoffrey of Abbatia, now dead, formerly Procurator

of the church of Tréguier, and the very witness swore

to each other, that on all days of the week, except

the days of Saturday and Sunday, they would come to the house

of the aforesaid Yvo, to hear the reading of the Bible

and his sermons, and to see and imitate

his life and conversation, as much as

was possible for them. Wherefore every week to

the house of the same Master Yvo, called Villa-Martini,

they came together, and the readings of the Bible and his sermons

they heard, on the days as above, festal days

excepted. And then the same Witness saw, who at his table

also ate, that Master Yvo ate bread of rye, he sets forth the order of the whole day kept by him.

sometimes of barley, sometimes of oats, sometimes

bread of ^a the vassals with herbs or peas or

beans cooked in water without any condiment,

and without all other pottage, except that

sometimes he ate ^b turnips cooked with flour. Likewise

he said that every day he celebrated Mass early in the morning

in his chapel, which he had in the said place of

Villa-Martini, and frequently before the consecration

he wept most bitterly. After Mass he read the reading of the Bible

to them, and afterward to the poor who were then present

he distributed alms of bread and of those things he had.

Then he preached the word of God until

the hour of noon: and at noon he took the aforesaid food,

with the very witness and Geoffrey of Abbatia and the poor

who were then present. But after the meal

he entered his chamber for study

and prayer: and there until Vespers

he stayed: and afterward went out of the chamber, and

said his Hours together with the said Witness and Geoffrey of Abbatia:

which read, he gave them sacred admonitions

incessantly until the darkness of night.

[31] Witness V said, Master Yvo was in prayer

most fervent and devout, He was endowed with the gift of tears, because at length and

long he prayed with bent knees and joined hands, and wholly

prostrate on the ground, his face covered with the hood;

and this the very Witness saw many times in the church of Tréguier,

and in his chapel and house of Villa-Martini, and

many other places. Witness XI said, that frequently

before he celebrated Mass, before the altar of the said chapel

with bent knees and clasped hands he prostrated himself in prayer;

and with great groanings and sighings

and tears at length and so devoutly prayed, that his garments

before his breast with tears he very greatly watered.

And in his Masses, after the Elevation of the Lord's

body, he wept most bitterly, sighed, and groaned.

And likewise he groaned and wept oftener when the word

of God he wished to begin to preach. Witness VIII said,

that he saw him many times celebrating Mass in the church

of Tréguier and in his chapel: especially at Mass; and likewise before and after it. and at the beginning

of Mass he said the Confiteor: and after the washing of hands

while bowed he approached the altar to say the Canon,

he saw him bitterly weeping: and otherwise himself

frequently he had seen with knees and joined hands prostrate

on the ground, his face hidden by the hood, praying,

sighing very greatly, and groaning, and oftener

saying, Create in me a clean heart, O God, and

renew a right spirit within my bowels. Likewise he said

that every day he celebrated Mass, unless he were

weary from the fatigue of journey, or detained by infirmity.

Witness XX said, that before he clothed himself in the priestly

vestments, he prostrated himself on the ground next to

the altar, and there long and devoutly prayed, and tears with

great abundance poured forth: and in the same manner he prayed and

wept, and longer, when he had celebrated: but this he did

as secretly as he could, lest by any

he be seen. Nor was that religion of Yvo without prodigious favors sometimes. For to this point makes, from the Summary of Miracles,

what William Balch, Witness CLI, asserted,

that when Master Yvo was at the Elevation of the Body

of Christ, there appeared a brightness very swiftly surrounding

the Chalice, and after the Elevation the same brightness

vanished.

[32] That he kept the aforesaid cleanness of heart always inviolate,

can be gathered from the concordant deposition of nearly all the Witnesses,

of whom the first said, he firmly believes,

Master Yvo was a chaste man, for the reason that from

boyhood he was associated with him; and by sign, word,

or deed, or otherwise in any way the contrary in him

he could not perceive, although about this many times he had given

curious effort. Likewise Witness VI, Alan Soyen,

Clerk of Tréguier, aged LX years, said, Adorned with most chaste morals, that many times for many

times he was associated with him in the society

of Lord Geoffrey of Tornamina formerly Bishop

of Tréguier, well for seven years before the death of Master Yvo:

and that never by sign, word or deed

could he perceive him ensnared in the vice of the flesh: and

that by all the household of the Bishop and any others whatever,

who knew him, he was reputed chaste.

Likewise Witness VII speaks, he loves to associate with the chaste, adding, that thus by abstinences

and austerities he tamed his flesh, that to

the sin of incontinence he could in no way be inclined,

and that about this never was an evil word

heard concerning him. Indeed Witness XLIII, Jalretus, son

of Rivallo, of the parish of S. Peter of Lohanec, aged L

or thereabouts, believes that none would have dared anything

unseemly to say or do before him. Witness XLII

said, that he saw many, who were reputed chaste and

honest, whom Master Yvo greatly loved and with

them associated: and specially a certain Hamo

Tolleslam, and Yvo Annezy of the parish of

Lohanec at that time, and many others of whose

names at present he in no wise remembers. Finally

Witness V asserted, that he heard the general confession

of the same for three days before his death, and from the sin

of the flesh and from any mortal sin found

him free and exempt. Witness IV the public report concerning him

confirmed, and induces various persons to keep chastity, by this that he saw him the Confessor

of Lady Constance of Restanel, his wife, who

called and chose him as her Confessor on account of

his goodness and honesty: and that the said Yvo

induced many damsels by his good words and exhortations

to chastity, among whom Azelicia, sister

of the Lord of Murus, and many others, of whose names

he does not remember. Witness XLVII said, that chastity in his preachings before the other virtues

he commended. He said also that all manner of

men or women, beholding him, on account of

his great humility and sanctity were attracted,

and also on account of his great grace scarcely

ever could be separated from him. And this he knows, because

he was often in his society: and it much displeased him

when Master Yvo withdrew, and on account of his goodness

he would have wished that Master Yvo had been with him continually,

if it were possible for him. Nay also Witness XXXI,

Alan Thomæ, said, that not only in himself

was Master Yvo chaste, but also the speaking Witness

and his wife, to vowing and keeping chastity

and continence he induced, by his holy words

and examples: and so the Witness who speaks, as he asserts,

and his wife kept continence, for twenty-five

years or thereabouts.

[33] But she whose name is written above, Azelicia,

seems to be different from Adelicia, of whom and of her companion in the chaste

purpose Witness XLII makes mention, Amou Ville-Gouffi,

of the parish of Ploeguiel of the diocese of Tréguier, aged LV, when

asked from whom he heard, that Master Yvo sometimes

did not eat the whole day when he came from

preachings, said that from Adelicia, formerly

daughter of Homo Deote, and Roaudelina formerly called

of the Church of the city of Tréguier: also formerly incontinent: who were called

Sisters of Master Yvo, because he had converted them to keeping a holy

life and an honest one: which words seem

to indicate some stain of a prior life. Certainly Witness

VIII deposes, that persons lewd, of whatever

sex or condition they were, very greatly

he reproved: and William Harausan, parishioner

of Lohanec aged LX years, Witness XXII, adds, that in

his preachings against the sin of the flesh he preached

chiefly. Of this zeal moreover the fruit can be believed

that Geoffrey Crabanec, of whom Witness XXXV makes mention,

who before was and was reputed an evil ribald ^c, and

after the exhortation of Master Yvo became and is today

he knows, that Master Yvo so converted him; he said

that he heard Master Yvo frequently admonishing

and exhorting the said Geoffrey, that he should lay aside

the evil life which he followed: which Geoffrey to Master

Yvo and his words, he being present who speaks, in word

and deed afterward acquiesced. The same he did with many

others as he heard: and also it is said and is the report,

that the people of the whole country are better than before

they were, on account of his good sermons.

[34] So also Witness XLIII added, that the people seeing

him, and by preaching corrects the morals of the whole region; on account of his holy words and chaste and

honest deeds, were converted to good, and more honest

and better in all things became; so that after

Master Yvo began to preach to the people of the country, they became better than before they were by double, as

is commonly said through his country. And Witness

XLIV, Derianus of Boisaliou, of the parish of Villa Mariæ-insulæ,

dependent or now united to the church of

Lohanec, aged LXX years, added, that before the people

of his whole country were very rude to doing good;

and he saw them then more prone to lasciviousness

than now they are. But far more expressly Witness XLVI,

Senguitus Yvonis, of the parish of Lohanec, aged LX

years, said, that when Master Yvo came to the said parish,

in it were many dishonest men, on account of

the defect of the preceding Rector, who about the profit

of souls cared nothing or little. But as soon as

Master Yvo entered the said parish, he began to his parishioners

to preach the word of God: and so usefully he preached,

that the good and honest he formed for the better;

and the bad or wicked and dishonest, by his holy

and good preachings, he led back to the way of salvation;

and also public lechers and usurers he induced

to perform penance, great sinners too and their evil morals

he changed for the better, making them fast

on bread and water on certain days and times, and without

his holy doctrine and almost continual instruction,

and by his holy examples and works, which

he set before them by deed, word and work.

[35] And among the rest the Witness who speaks recalls,

of Derianus of Villa-Silvestri, a noble and rich man, who

was commonly said to be an oppressor of women, converting them to penance, and a violator

of virgins, and a homicide: whom to such a state

Master Yvo brought back, that he went to Rome on foot, his sins

bewailing, and doing penance. And

when the said Derianus had returned to these parts, large

alms to the poor he made, and also the Hours

early in the morning he said daily, though he was joined in marriage. Likewise he recalls of another, called Autredus

Rimenton, a Clerk, who was very lewd, and

very dishonestly lived: whom to a holy

life by his preachings he brought back; and also

made him of his own accord set out on pilgrimage to Rome:

and when he had returned, Master Yvo made him by his good

admonitions be promoted to the Priesthood. Who afterward

long lived, always doing good works: and also

on bread and water fasted the Lent. by private exhortations he profits much, Witness

XXXVIII, William son of Armonel, parishioner

of Treleveon of the diocese of Tréguier, aged XL years, said, that

moved by mercy Master Yvo, when he saw any person

desolate or wandering from the way of truth,

to him alone preached to this end, that he might

lead him out of error. Whence on a certain day saw the Witness

who speaks, the same Master Yvo the word of God

preaching to a single good woman, called Helion, of the parish of Treleveon in the house of the said woman, then

desolate concerning a certain loss which she had had. Moreover

Witness XLIV said, that once he who speaks and

Master Yvo and certain others went together on pilgrimage

to Blessed Virgin of Quintin of the diocese of Saint-Brieuc; and

then one of their companions, by name Thomas, on account of

the exhortations and preachings, which Master Yvo had made to them

on the way or road, made himself a monk

of the monastery of Blessed Mary of Begar.

[36] But as concerns the frequency of public preachings,

and more by public preachings, Witness II said, that Master Yvo followed

preaching Lord Geoffrey of Tornamina Bishop

of Tréguier while he visited his diocese: and

that before the same Bishop and by his mandate

he preached publicly to the people the word of God. Witness

V said, that sometimes in one day in three churches,

distant one from another by one league, he preached,

to which he went with him; namely from Villa-Martini

to the church of Rocha-Deriani, and from the said Rocha to the church

of Plœsal, and from the said church of Plœsal to the church

of Plœc; from which churches he returned sometimes

to his house fasting, though he had been invited by many.

Likewise Witness VIII saw many times and

heard, which he set up several on one day in divers places: that sometimes, when he had preached in

the church of Tréguier, on the same day he went preaching to

the church of Tredarzec the word of God there, which

church of Tredarzec is distant from the church of Tréguier

by one mile. And thence on the very same day he went

preaching to the church of Plebe-magna, which church

of Plebe-magna is distant from the church of Tredarzec

by one league. He said also, that he was so

gracious in his preachings, that very many

who had heard his preaching in one place, followed him

preaching to another place, and

that they wished more to hear him than any

other preacher. He saw also sometimes, as

he said, the same Master Yvo in his preachings

weeping most bitterly, and the same speaking (although

he himself had a hard heart) and many others by his devout

preaching provoking to tears. Indeed

Witness XXXV said, a frequent hearer following him. that he saw and heard him preaching

on a certain Good Friday in the church of Plebe-parva,

and it was said by many that on the same day he had preached

in seven churches: which seemed likely;

because after the aforesaid preaching, which

he had made in the church of Plebe-parva, the same Master Yvo was

so wearied that he could scarcely sustain himself, nay it was necessary

that the very Witness who speaks should sustain him. Nor wonder:

for, as said Witness XXXI, he went to preach always

on foot, though he could have a good horse, if pompously

he had wished to live. Nay rather Witness XVII said,

that for one who went to hear the sermon of some

other, even a Bishop, there went twenty or

thirty or thereabouts to the sermon of Master Yvo. On foot

however he always went: but it happened, as Witness XXX said,

that on a certain Friday Alan then Bishop

of Tréguier, sent for Master Yvo, and likewise a

palfrey transmitted by his messenger. Which ^d palfrey

received by Master Yvo, he kept it, saying

to the said servant, Go, because at once I will follow you. And while

he wished to take up the journey, he ordered the very Witness, who then was

his Clerk, to mount the said palfrey, and Master Yvo

after him went preaching.

[37] Witness XXII added, that he preached the word

of God, as often as he found those to whom he might preach: accustomed also to preach in the crossroads, and

many times he saw him to the farmers and other workmen, while they were

at their work, preaching. Witness XXV, Hervey

Oucheval, Canon of the church of Brelevenez of the diocese

of Tréguier, aged LV years, said, that he always had good words

in his mouth: and when he found any gathered together,

he always said to them something of the Life of some Saint.

To this end, namely, as Witness XIX said, he always has something ready from the Lives of the Saints. he wrote

also Flowers-of-the-Saints, the very Witness present,

who also on the other part wrote. Yet not at all neglecting himself in this,

when he found anything of good

or of perfection in the Life of some Saint (as adds

Witness XX) as much as he could he wished to imitate it,

as Blessed Martin in liberality toward the poor,

and Blessed Augustine in charity, and so of other Saints.

Moreover (as deposes Witness XXXVIII) he said to laymen

who knew not letters, that they should frequently say

the Our Father, and this in his preachings publicly

he preached. And as Witness IV said, he said very

frequently in his words, Jesus Christ the Son

of God.

[38] Lord John of Pestuven, Witness IV, said, that

he himself saw and heard most frequently Master Yvo

preaching publicly to Clergy and people the word of God, and to one despising to hear it he foretells punishment,

in churches and in roads, and specially at S. Corentinus,

in the Cathedral church of Quimper and many other

places, the license of the Bishop of that place first

had and obtained. Asked in which roads, he said

on a certain Saturday, about the month of August,

about a year or thereabouts before his death, when the same

Witness was going on pilgrimage on foot from the manor of Guezet to

S. Ronanus to the city of Quimper, together with

his father and mother and three sisters of the same, namely

Theophania, Plaisota, and Beneventa, and with the very

Master Yvo and many others. And when Master Yvo saw

Lady Constance, mother of the very Witness, wearied by the journey,

he remained at a certain crossroad and began to them

preach the word of God. And while he preached, it happened

that a certain Squire on horseback, called formerly

Lord of Coitpont, was making passage thereby with a certain other;

and that the companion of the said Lord of

Coitpont descended from his horse for the sake of hearing the preaching.

And when the Lord of Coitpont had passed on,

caring not for the preaching, said Master Yvo;

Behold, that one who passes is full of the art of the devil: that if

there were here four wenches ^e with the devil's tabor ^f,

he would gladly have remained; and he would not remain to hear

the word of God: but I pray God, that his flesh for this

before death may do penance. Likewise he said, that

within fifteen days following after, and being a penitent, when invoked he heals him. the said Lord of

Coitpont was stricken with a paralytic infirmity in his bed,

and there was for a year and more. And he

so suffering there came a certain nephew of the same so sick man

to the mother of the very speaker, narrating to her the aforesaid

infirmity; and asking her, that if she knew any remedy

for this, she would give it to him. But that

Lady, returning to memory of the words of Master Yvo,

which he had said in the aforesaid road; said that she counseled,

that the Lord of Coitpont should vow himself to Master

Yvo, saying that (as she firmly believed) for the reason

that he had not wished to hear his sermon in the road, when

she went to S. Ronanus, that he suffered it. Which by

the said nephew heard, and he having returned to his uncle,

he set forth to him the aforesaid. And immediately the same sufferer

vowed himself to God and to Master Yvo, then dead, and

promised he would visit his sepulchre personally,

which also afterward he did, and there had and

received health.

ANNOTATIONS.

CHAPTER VI.

The liberality of S. Yvo toward the poor, the naked, the cold, and the hungry.

[39] For clothing the poor he buys cloths: Geoffrey Jupiter, Rector of the church of Tredudel,

Witness XXX, said he had known Master Yvo,

and had been in his service for fifteen years

or thereabouts in the church of Tresdretz, of which the same Master

Yvo was Rector for eight years and more; and at

Villa-Martini, the manor of the same Master Yvo, for

seven years or thereabouts. He said also, that he made a certain

house be made in the aforesaid manor, and there

received the poor, and refreshed them with the goods given him by God.

He said also that many times, and specially

in winter time, he bought cloths, of which the poor of Christ

he clothed: and this he knows, because he often the said cloths

to the house of the same Master Yvo carried, and with him

many times went to divide to the poor the said

garments. But Witness XLIII likewise said, that

he himself saw frequently Master Yvo buying and causing

to be bought cloth for clothing the poor; of

which the same Witness at his command made the very garments,

which the same Witness present he distributed to the poor.

Asked where these things were done, he said that

the cloth was bought at Rocha-Deriani and at

Lanniuon; but in the parish of Lohanec and in many

others, was made to the poor the distribution of the aforesaid

garments. Witness IV also said, he had seen at Rocha-

Deriani on a certain Friday, on which is the market

in the said place, that Master Yvo before his death bought there

six or seven pieces of coarse cloth, to be distributed to the poor,

as he firmly believes: because he saw afterward many

poor clothed of the aforesaid cloth, as they themselves

reported. Likewise Witness XXII said, that he saw

that Master Yvo sent his messenger to a certain

village called Lannoion to buy cloths

and linen, to give to the poor; and that he asked of

him if he had any poor near him; and the very Witness

answered, that yes: and Master Yvo said, send

them to me. Asked of the names he said,

that Hervey son of Amoir and Rivalon son of Alvenet;

and afterward he saw them clothed in garments, which they said

they had had from him.

[40] But with this solicitude so little content was the most tender mind

of the Saint toward the poor, that he himself often his own

garments stripped from himself bestowed on the same. Many examples suggest

the Witnesses, which here, nearly in the order in which they were set forth, we will enumerate.

Witness I said, that once Master Yvo to a certain

poor man, whose name and person he knows not, to one cold he gives his tunic once

meeting the same and from too great cold trembling, the tunic

which he wore by day he gave. And that the same

poor man clothed in the said tunic, after a little time came

to the house of the said Witness, and to the same his wife being present

said; Behold the tunic of Master Yvo, which he

gave me for the love of God. Asked how he knew

the said tunic to have been Master Yvo's, and again, and of what cloth and color

it was, he said, for this reason that not eight days had elapsed,

since he had seen the same Master Yvo clothed in the same:

and it was a tunic almost new, and of white cloth

called Cordet or Burel. Witness XVIII said, that

once when Master Yvo was coming from his church of

Lohannec to his place of Villa Martini, he stripped

himself of his tunic, and gave it to a certain poor man, and

remained in his over-cloak and with a shirt of tow, which

he wore under the tunic. Asked how he knows,

he said because he saw then the said poor man weeping for joy,

next to Master Yvo, clothed in the said tunic, saying

he had had it from him; and Master Yvo there

present, clothed with the said shirt and over-cloak

only. Asked whence the same Witness was coming,

he said that from a certain church called of Plebe-magna,

in which he then was Chaplain.

[41] Witness XXII said, that once it happened, the Witness

present who speaks, otherwise recently made for himself. that Master Yvo had had made

to his house, to this end that he might see whether

it was well made. And then Master Yvo sent

for a certain poor man of the parish of Lohanec, of whose

name the same Witness does not remember: and he said

to the poor man that he should put on that tunic with the hood,

because upon him he wished to see whether it was well made.

And then the said poor man, with great joy, all

bashful, put on the said tunic; and Master Yvo said to him,

It suits you well, depart with it: and so with hood and

tunic glad departed the said poor man. Witness XXXVI said,

that once he heard said, that Master Yvo, when he was infested

by the poor in his house, and had not anything

which he might then give, except the garments in which he was then clothed,

gave them all his garments and remained naked:

yet he wrapped about himself a quilted mattress,

elsewhere designated, until he could have other garments.

Witness XLVI, after he declared with what kind of garments

the Saint used, added, that if he saw a poor man

in need, he gave him some part of the aforesaid garments.

Whence it happened that, when on a certain day the same

Witness who speaks, and again before the Tailor. wished for his wife to buy a garment,

he said to Master Yvo; Lord Yvo, I wish to go to

Lannuyon, to buy a garment for my wife.

And then he said to him, Buy me a tunic and hood

of the same cloth: which also he did. And while the said tunic

and hood were made in the house of Master Yvo; said

the cutter of cloths, Lord, see if your tunic be

well made; and while he wished the said tunic to put on

he looked toward the door, and saw a poor man naked and

very greatly in need: whom at once he called to himself,

and said to him: Put on this tunic, and see if for you

it be well made. And then the said poor man fearing said,

Lord, I am not worthy to put on such a garment. And

then said Master Yvo, Nay you shall. And forthwith the said poor man

put on the aforesaid tunic. Afterward Master

Yvo said to the said poor man; Receive the hood. And when the said

poor man had put on the hood, said to him Master Yvo, Go

with the benediction of God to earn your bread, and do not

do evil. And then departed with hood and tunic

the said poor man, the very Witness present.

[42] Witness XXXII said, that in a certain year, of

which he does not remember, To the cold he permits his tamarisks at the fire. while great colds pressed,

between the feast of the nativity of the Lord and Lent,

there came to him many poor saying, that

they were greatly constrained by that cold and pinched, and had

not whence they could warm themselves unless he helped them.

Then said to them Master Yvo, I have no wood

to give you, but go to a certain field

of mine, where are tamarisks; and take of them as much

as shall please you, and the rest leave: and let none

take unless he need, but let the rest be left to others

who likewise will be in need. another that he may clothe himself in winter Asked how he knows;

he said because he heard that Master Yvo ordered the said poor

that they should take the tamarisks for their necessities,

and saw the said poor gathering and carrying away the tamarisks.

Adds moreover Witness XXII, that although Master

Yvo did not warm himself, yet he himself bought wood

for the poor, and caused them to be warmed, and next to the fire

placed them. But pursuing, Witness XXXII said also

that on a certain Friday, when Master Yvo was returning

from ^b Rocha-Deriani, where he had preached the word

of God, he met a certain poor man naked and pinched with cold:

which poor man asked alms of him, and

then said to him Master Yvo, Come to my house, and I will cause

to be given you of bread. And the poor man answered, Alas!

bread I seek not, because I could not eat, but

I seek some little garment, with which I might

cover myself, he strips off his tunic. lest I perish of cold. And then Master

Yvo moved by mercy looked at a certain house,

and stripped himself of his white tunic which he wore, and then

called the poor man, and to him gave his tunic, and

immediately in haste came to his house: and

sent to the city of Tréguier to Rivallo

le Flove, to seek three ells of coarse white burell,

to make a tunic for himself. Asked how

he knows, he said, because he saw the said poor man clothed

in the said tunic, and the said poor man said to the same Witness, that

Master Yvo had given him the aforesaid tunic. And the said Witness

well knew, that it was of Master Yvo's tunic,

because he had seen it many times.

[43] Witness XCVII, Margilia, wife of the son of Thaor, of the parish

of Lammeur of the diocese of Dol, aged LV years

or thereabouts, said by her oath, that on a certain

day, while she who speaks with a certain woman,

called Mahaut, wife of Rivallon Leyzone of the same

parish, on pilgrimage was going to the Basilicas of the seven

Saints of Brittany to visit, they met Master

Yvo, in the road between the city of Tréguier and the castle

called Lannuyon. And when she who speaks saw him,

she was much rejoiced, as she said; in like manner the hood stripped from himself, for

the reason that she knew him and had heard him preach excellently,

wherefore she desired much to see him. And

he being saluted both followed him, desiring from

him to hear divine words: of which he gladly spoke,

when he found those willing to hear, as

she said she who speaks had sometimes experienced.

And while they went together with Master Yvo, they found in

the road a certain poor man, lying under a certain hut,

asking alms of the passers-by. And

said the Witness who speaks, that Master Yvo turned aside to

the aforesaid poor man, asking alms of the same,

and saying that he was dying of hunger. And when

Master Yvo had long spoken with him in secret, he drew off

his hood from his head, and gave it to the poor man

above said, and said: Receive it, because I have nothing else

of which I may make you alms at present; and afterward

he departed with the above-said women, going without

for the space of the third part of one league or thereabouts.

Then looking back they saw Master Yvo, he receives it divinely, far from the place where he had left it. having

on his head the said hood, which he had given to the poor man,

as to her who speaks it most certainly seemed. And she added

that Master Yvo then with bent knees in the road, and joined

hands said: Lord Jesus Christ, I give thee thanks

for thy gift: and he struck his breast. Then

the said women began bitterly to weep, marveling

on account of the miracle which they had seen there done. And

then Master Yvo said to them, that the very women should go their

ways with the benediction of God, and that they should do good,

and God would render to them. Then Master Yvo turned aside

toward his own proper house of Villa-Martini. Asked

how she knows, that it was that hood

which he had given to the poor man, she said that so it appeared altogether

to her. Asked at what time, month, day,

she said, that about thirty years; of the month and day she does not

remember, but it was in the week of Pentecost. To this

relation assenting Witness XCVIII, Mahauta afore-named,

of the same age of LV years or thereabouts, asked of the

time said, that thirty years are elapsed, on a certain

Monday about the feast of Pentecost, as it seems to her.

nor compensated with lesser favors: for Witness III said,

that all things which he had he distributed to the poor:

and that once he saw, that an oven-full ^c entire of bread

he gave to the poor: and afterward on the same day, while he was

at table with Master Yvo in his house of Villa-Martini,

there came a certain most foul poor man in vile garb,

in the presence of the very Witness speaking, and Master Yvo

made the said poor man sit before him at table, and

eat with him in the same dish. He receives an Angel in the form of a most filthy poor man. And when the same

poor man had eaten a little, he rose from the table:

and when he was at the door of the house, he turned to Master

Yvo and to the said Witness speaking, and said to them in

Breton, to God ^d, the Lord be with you. Which

said the said poor man appeared to Master Yvo, beautiful and clothed in a

white garment: and the same Master Yvo to the same Witness at once reported,

and said to him, that he who had come most foul,

beautiful departed, and that with the brightness of his garment the

house itself was resplendent; nor further on that day did Master Yvo at

that table eat: but after the departure of the said poor man, in

the presence of the very Witness, he began strongly to weep, and said,

Now I know well, that a messenger of the Lord came to visit

us. The manner moreover in which he received his guests

Yvo thus sets forth Witness IX, Yvo Rachel, Priest

born of the city of Tréguier, aged XL years, who saw in

his house at Villa-Martini many times, when he had

the very speaker and many other poor; whom

he made sit on the ground, and over one ^e low table

he put or spread a cloth, and at last all of them

reclining, coarse mixed bread

and herbs sometimes, sometimes peas, sometimes beans,

prepared with salt and flour, and water for drink with his own

hand he ministered. And after the meal to the said Witness

who speaks, bread sometimes for supper he gave.

[45] Witness XII said, he had seen on a certain day, of

which he said he does not remember, Ten shillings offered to him but it was about the feast of Blessed

John the Baptist, fully thirty years and beyond,

the master of a certain great ship of Normandy,

with certain companions of his coming to Master Yvo

at Villa-Martini, and giving him eight shillings

or thereabouts of Breton money, as he believes, commending

himself to the prayers of Master Yvo, in which on account of

his sanctity great confidence they seemed

and said they had. he expends on loaves for the use of the needy: Which money all Master

Yvo at once sent for buying bread. Which bread

afterward, the very Witness and the very sailors present, he distributed.

Likewise he said, he had seen in the house of the church of Tredretz,

of which church Master Yvo was Rector, fully

thirty years and beyond, on a certain day, of which he said

he does not remember, but it was about the feast of the Rogations,

Master Yvo of a small number of loaves great alms

to many poor distributed: which loaves to the said

poor to suffice, miraculously and not otherwise, asserted

firmly he believes the said Witness, because they could not be

at most but ten or eight ^f shillings'-worth of loaves: of

which bread there was great ^g dearth then in the land; and then

were there more than two hundred poor, which otherwise are miraculously increased: as he believes, who

of the very bread had alms. Asked

who were present, he said, the very Witness speaking and

the Vicar of the same Master Yvo, of whose name he said he

does not remember.

[46] to the same he permits the beans of his garden, Witness XXXII, that once it happened about the

feast of Blessed Mary Magdalene, while there was a

strong famine, and the same Master Yvo had not what to the poor

he might distribute, and there had come many poor to him

at Villa-Martini seeking alms

of the same, Master Yvo answered, I have not now

what I can distribute to you: but go to my garden,

and see whether the beans which are there be good

to eat; and if they please you and be good,

take as much as you will: and [you who have come

from elsewhere] their husks ^h for cooking

you may bring to my lodging: but you who

are of this village carry to your lodgings as much

as shall be necessary for you. And the following day the poor of

the city of Tréguier went to the said beans, and many

of the neighboring villages, so that within three or

four days all the beans were eaten, and carried away

by the poor and neighbors. Asked how

he knows, he said, because he heard that Master Yvo ordered

the poor that they should take the beans, and saw them

gathering and carrying them. He said also that many times

he saw that Master Yvo, when he met wards, widows,

and other wretched persons, said to them that

they should come to his house, and he would give them of the goods

conferred on him by God. And sometimes he saw that to widows

and other poor, keeping a lodging, he sent

one or two ⁱ bushels ^k of corn, to put to

the mill.

[47] He said also that on a certain day, while there was great dearth in summer

time, and he sells his horse to buy loaves: and Master Yvo had not

what to give the poor, except a certain horse which

he kept for tilling his lands, he came from Villa-Martini

to the city of Tréguier to a certain ^l burgess

called Rivallon Traquin, who had the sister of the same

as wife, and said, Buy my horse.

And the said burgess began to deride him and to say, You

are a fool, who wish to sell your horse

for giving to the poor. And Master Yvo for these reproaches

cared not, but so urged the said burgess,

that he bought for fifty shillings the said horse; and

at once the said price being settled or paid, in haste

departed Master Yvo and to his house went, ordering

first the said sister of his, that to the same she should send ten

shillings'-worth of bread to be distributed to the poor, for everywhere

the poor followed him almost continually. Asked

how he knows, he said, because he saw and heard

how Master Yvo sold the said horse, and heard that

he ordered his sister that the said loaves she should send, and saw

how a certain servant of the same Master Yvo the loaves

aforesaid in a certain basket received; otherwise for this he pledges his hood, and he believes most firmly

that the loaves were distributed to the poor, because

the poor followed him, as has been said. So

also Witness XXXVII said, that once he saw, that

when Master Yvo had no money, and the poor of

him alms sought, he drew one hood

from his head, and sent it for a pledge to have

bread, which at once to the poor he distributed. Witness XLI

said, that he saw once Master Yvo his tunic

putting off, and to a certain poor man giving it; when garment

other he had not then for the very poor man.

[48] These are what I have collected about the present matter, from

the witnesses whose depositions survive: nor is there doubt but that

more similar things could be drawn from those which have perished, if they survived.

A few, because joined with a miracle, appear in

the Summary of miracles, where in the second place is placed: bestowing the one which alone was present, that

when the same Yvo, in time of dearth, of the single loaf,

which was in the house, was giving to the poor; and of those whom

Master Yvo had invited there was his Vicar and he murmured,

for the reason that there was not bread which he might eat;

Master Yvo gave him the half of all the bread which remained:

which the Vicar laid aside, and when he wished

to take it he did not find it. And while he ate there came a small woman,

almost a dwarf, and brought three little cakes ^m

or hearth-cakes ⁿ wrapped in a towel ^o: and while they ate

and wished to give to her, they did not see her, nor otherwise

had seen her, nor afterward saw her. This is testified

by his presence by William, Witness CLII, one

of the invited, specifying that the said Vicar said to the said

Witness and the other invited, Unless you hinder him he will give the whole

bread, and we shall have nothing to eat.

And when he wished to take bread and had not found it,

believing that someone had taken it, he departed

indignant: and when he had departed there came the woman. Hamo,

Witness CLIII, likewise one of the invited, he divinely receives three little cakes. seems to agree

with the witness just above; and adds, that

there was so great a dearth, that many poor, on account of the lack

of bread, ate earth at times: and

that the said Vicar said, that for two days

he had not eaten of bread; and that the half of the bread,

which he had given to the said Priest, afterward could not

be found. And that the woman answered, I heard that Master

Yvo had no bread, nor found any to buy:

and I bring it to him. And the said woman there sitting,

when he wished to give of the said bread to the same woman, the same Witness

believing her to have it and to sit next to him, her

did not find, nor the cloth, nor saw nor perceived whither

she went, nay he firmly believes that she miraculously vanished.

And all the bystanders marveled, whither had gone

the said woman. Nor did she go out by the door, because closed always

it remained. But this Vicar perhaps was Witness

XXX, by name Geoffrey Jupiter, who was for thirteen years

in his service, and confesses, that because Master Yvo

distributed whatever he could have, so that nothing to him

sometimes remained, which he could eat nor to the same

Witness to eat give, he himself was forced

many times to weep, although Master Yvo comforted him and

said, You have enough of bread.

[49] It is set down also, that to twenty-four poor

and beyond, otherwise for him the bread is multiplied in his hands, one loaf of two pennies he distributed,

in such quantity to each, that it should not have sufficed for twelve. And this is testified by Conanus,

Witness CXLIX, assertively concerning the number of the poor, as

to him it seems for certain: and he believes, that, if more poor

had come, the said loaf would have sufficed for all: and he believes

firmly, that this was miraculously done. Likewise

it is set down that when the said Yvo had sent his Priest and

for his lodging and the poor; they found

the [p] lock of the chest removed, and in it very

little of corn: and at once they announced to Master

Yvo, and the corn in the chest. who said, Care not: we have enough, God

giving: and with him returned they found the chest almost

full of corn; as testifies the same Geoffrey,

Witness CXLII, by his presence; and adds that

the chest could not have been so suddenly refilled, having regard

to the small interval which there was in going and

returning, except by a divine miracle, and so he believes

firmly. And to this point perhaps makes (because the chest is said

to have been found unlocked) what Witness XXII heard said by his household,

that sometimes they stole from him from

his house corn, and he himself bore this patiently;

and when it was said to him, Lord, fulminate [q]

sentences against them; he answered; Let be:

the Lord God amend them, because I am

richer than they.

ANNOTATIONS.

p. Clavatura, I know not whether rather from Clavis here drawn, so that it signifies a bolt, than from Clavus, whence Clavare.

q. That custom of demanding back things taken away by ecclesiastical excommunications, against the one detaining things, of whatever kind and however taken away, is deservedly now abrogated.

CHAPTER VII.

Certain other virtues of S. Yvo, connected with the foregoing.

[50] Witness XXIV, Olivarius Floci, The delicate foods prepared for himself, keeper of the Relics

of the church of Tréguier and perpetual Vicar

in the same, aged L years, said, that he had

acquaintance of Master Yvo at the time when he was Official of the Archdeacon

of Rennes, called Maurice, because that

Witness who speaks was then in the schools in the city

aforesaid, with a certain other called Derianus Guidomare,

who was afterward a Preacher: and then the aforesaid

Master Yvo gave them every three days

two pennies, and afterward invited them on the annual feasts,

namely on the nativity of the Lord, on the feast

of Easter, of Pentecost and of all Saints, when

the said Archdeacon was not in the village. And then saw

the said Witness, that the viands being prepared to eat,

as is customary on such feasts, and when

the tables were set, Master Yvo caused the viands to be brought,

and to be put on the table as if there were eaters:

and afterward he broke and put in a basket, and

handed over to be kept by the Witness who speaks: and afterward

he said, Go seek my people: he sets forth to the poor admitted into the house, and he opened

the great gate, and the poor entered within the gate:

and then he caused the viands to be brought, and himself

ministered to the very poor, and gave them to drink

twice: and afterward he went to the table with the two

aforesaid: and when they ate plenty of the viands

together with the household of the same, Master Yvo only

ate coarse bread and herbs, and drank

cold water from a certain fountain called Gormoye.

He said also that at that time, although he had

nevertheless saw him many times lying all clothed upon

the ground, only his shoes removed, among his books:

and the very Witness lay in the bed, and he yields his bed to another: made for him by

his command. Likewise he said, that many times Master Yvo came

to seek the very Witness at his father's house, that

he might help him to celebrate in his chapel of Villa-Martini:

and that many times he helped him and he celebrated

most devoutly. He said also that many times he ate with

him, and before he ate he gave alms

to the neighboring poor, and invited others to eat

with him, and made them eat next to him; and

before he sat at the table, he cut bread for

the poor.

[51] Witness X said, He receives many poor in lodging, he had lain for one night

at Villa-Martini, in the house of the same Master Yvo;

and had seen, that in the aforesaid house there lay that night

nineteen poor: for whom Mass on the morrow

he celebrated in his chapel, and Mass celebrated, since

he had not bread to give, to each of them

that he had for the poor a house, in which

he received them by night, and caused for them to be made a fire

in winter, and them there he visited and preached to them

the word of God. He said also, that once it happened, the Witness

present who speaks, that Master Yvo visited the poor

pilgrims, who were in the said house of his: and there was

there a certain poor man, in a house built for that purpose, who said he was going on pilgrimage to S.

James, or to the seven Saints of Brittany, because of

the place to which he was going he does not remember fully; to whom

said Master Yvo, You have good shoes. Then

said the poor man, It is true, Lord, if they were

greased. And then Master Yvo caused ointment to be brought; and when

the poor man wished to grease them, the same Master Yvo greased them with his

own hand, the very Witness seeing it. Witness XXXI said, and ministers to them.

that Master Yvo was a man of great piety toward the poor

and the sick, and that most often he visited the same,

to them out of regard for piety the necessaries, as far as

was possible for him, ministering; the same also by his words and exhortations

he induced, preaching, that they should God

love and fear, and the world for nothing reckon,

because the glory of the world is vain and transitory.

The poor too when they came to his house at Villa-Martini

or his church of Lohanec,

he invited to dinner if it were the hour of dinner: and then

to them bread and herbs or beans, as God had given him,

he ministered: and with them coarse bread and the aforesaid foods

and water for drink commonly he used, and on

the ground with them he sat: but when it was the hour of dinner

bread to the poor in such quantity he ministered,

that they could pass the day suitably. And he knows

the aforesaid, because he saw many times, and ate with him in

the aforesaid places. Adds moreover Witness XIV, that with

the cup with which he drank, also all the poor who

ate with him, drank.

[52] The first Witness said, that Master Yvo to the poor

large alms of bread and money made, He treats the Religious more sumptuously:

and clothed them, and hospitality too exhibited,

and Mendicant Religious oftener to his house

called, and them there with good viands and wine

refreshed, dissembling that he ate and drank like

them, though coarse bread and herbs, peas and beans prepared,

as above, and water only he used. But Witness

XXII, the same of the charitable reception of the Religious

commending, asked of what kind of Religious those

were; he said that he saw Preachers and Minors, whether

others he saw he does not remember. The same Preachers

and Minors names Witness XLVI, the same things which Witness I

asserting. But Witness VIII, when he had said that Master Yvo

had a good church called Lohanec, which

was worth well to make expenses of a hundred pounds,

and had also a good patrimony, of which if

he wished he could good viands and wine have and buy;

asked if the aforesaid he refused to buy on account of

parsimony or avarice that he might gather money,

he said no, as also the sick, because wine and other good viands to the sick

in need with willing mind he ministered,

although to himself to minister such he refused. But more expressly

Witness XI said, that the poor sick, the broken,

the old, and the infirm he made in his house

eat and lie, and water for washing the hands

even to them unwilling, and the viands which for them he could have

better with his own hands he ministered, and the beds

he himself made and laid the same: and this he knows, because

he himself in the aforesaid helped. ministering to them the Sacraments, Witness V sets forth how

for more readily succoring the sick, he carried over his breast

in which he kept the body of Christ, which he ministered

to the sick whom he visited, as often as to him to be done

it seemed. And this pyx (as says the Abbot of

Begar, Witness XIX) he had had from the Lady of Rostreven

of the diocese of Quimper. Witness XXXII said, that the sick

whom he could know, both in his parish and

elsewhere, most gladly he visited: and them with holy words and

good examples he induced, that the sacraments of their salvation

they should receive, and so death not fear, since they were

with the ensigns of Christ fore-armed. He said also to them, that

if his goods too they needed, to him securely they should say, and

he to them with willing mind the necessaries would minister: and so

he saw many times and went sometimes with the same.

[53] Witness XXXVII said, that he saw him many times

visiting the sick: and chiefly when on a certain day

he was making passage through a certain street, called

Partridge-Street in the city of Tréguier, he saw

for God's sake to hear the confession of a certain

sick man, dying in a certain house. Who having left

his journey entered the house, saying; If I should refuse to go

to that sick man, I should be disobedient to God. He said

also that all who met him humbly he saluted,

and humility of mind by gesture of body showed: and suggesting consoling and salutary admonitions,

and that more it pleased him to meet the poor

than the rich, and their society oftener

he frequented, and them he informed not of their poverty

to be sad, but in patience to bear it: as

sometimes he saw and heard. Witness XXXVIII said

also, that the poor and orphans he nourished, and them

that they might learn letters he informed, and to schools

put, and the salary to the masters from his own

paid: and he remembers that he saw Yvo Auspice

and Hamo Encoquer of the diocese of Tréguier, about whom

he did the aforesaid. Witness XLII said, that he saw Master Yvo

most frequently visiting the sick, namely

Alan of Villæ-Gossy, brother of the very witness, and Constance

of Villæ-Carmerii formerly, and Hasevisia

Nuz: whom he visited at divers times in their infirmities.

The same affirming Witness XLIII, among them numbers

specially his very self, when he was sick, and

Guegenet daughter of Andrew, and Azelicia daughter of Avœntec,

and many others of whom it would be difficult to remember.

And then them, the said Witness present, he comforted to

confess, and holy words to the same preaching, that

they should put themselves in a good state, if they wished health of body and

soul: and he added, that never he saw

that he to any poor man alms refused.

[54] Likewise said Witness VIII, that in the hospital of Blessed

Mary of Lantreguier of Tréguier, he buries the dead, the poor dying

he buried with his own hands, and them in a bier

with others to be buried carried, and shrouds gave

them, which he saw many times. Witness XXIX said, that he was

in the house of Villa-Martini for three weeks continuous

at the expenses of the same Master Yvo, which Witness was

then Guardian of Guengamp, and was sick in

the shin. And then he saw Master Yvo there doing good, however foul.

and how he received the poor flocking thither,

and them he refreshed spiritually and corporally. He saw

also that a certain poor sick man departed in

his house: and on that day there came not the poor to the house

of the same as they were wont, for the reason that they were unwilling

to wash the deceased on account of the foulness of his horror,

nor to carry him to be buried. And then the very Master

Yvo and the companion of the said Witness, called Brother Olivarius of

Putguoyt, washed him humbly and devoutly: and the same

Master Yvo sewed the shroud, and with his own teeth the thread

broke, as the said companion to the same Witness reported: and

afterward both carried the said deceased to be buried,

and buried him.

nonetheless tender he was in spiritual and an efficacious

helper: whence Amicia daughter of Dathovada often named,

Witness XLI, said, that the very Witness once

confessed to him, who most bitterly wept, while he heard her,

her to compunction, as she believes, wishing to root out

her sins. And Witness XI saw many times Master

Yvo, weeping the sins of those who to him confessed

or had confessed, so that those very sinners

to weeping oftener he provoked; and over the afflicted

and the sick, for their infirmities and afflictions,

oftener weeping. But Witness XIV said,

that when he had heard the report of him, before he

knew him; on a certain day of which he does not remember,

wishing and longing him much to see, he went to him

to the place of Lohanec, and there confessed to him

his sins. After which confession so was he compunct

and led to devotion, by the holy admonitions

of Master Yvo, that bitterly he began to weep his sins;

and began him much to love, and very greatly

to long to follow the footsteps of his life: He persuades one to religion, and then for two

years he visited frequently him in the place of Villa-Martini

and Tréguier. And when on a certain day, of which he said he

does not remember, the said Witness asked Master Yvo, that

he should give him counsel, how his soul more safely and

better he might save; he counseled and as much as he could induced,

that the Order of Friars Minor he should enter, which also did

the said Witness. Nor does it seem doubtful but that by the same spirit impelled

he persuaded it, certain he would there persevere; the apostasy of another he foretells. whereas of another's

from a similar purpose defection him to have foreknown said Witness

XXIX. For when the Archbishop of Tours ^a was

in the city of Tréguier visiting, a certain woman,

former attendant of the same Master Yvo in the province of the said

Witness, said to the same Master Yvo, that he should obtain an indulgence

for the work of Dionysius, an Enclosed one in the reclusory ^b

situated near Rocha-Deriani, from the said Lord Archbishop.

Which heard by Master Yvo he stayed in contemplation

looking into heaven for a great pause:

after which he said: That Enclosed one will be ^c lost for love

of money: who also after the death of Master Yvo went out of

the reclusory.

that he saw him many times lying clothed in the church

of Tréguier in the sacristy on the ground, wrapped

in a certain quilted ^d mattress, and that in place of a pillow

he kept a stone under his head. Asked why

he lay in the aforesaid sacristy he said that for the custody of the sacred

things and others which were of the church and in the church,

which the people of the King of France, who then were in

the city of Tréguier, wished to take, by reason of the hundredth

and fiftieth of movable goods, which from the Bishop

and Chapter of the Church of Tréguier and the other Ecclesiastical persons

they wished to have, the Bishop's horse led away by the Royal ministers he recovers. to which Master Yvo by means

and ways all that he could opposed himself. Hence

it happened that the same Witness heard once, that William

of Tornamina, then Treasurer of Tréguier and

Collector of the hundredth and fiftieth of the King of France,

called the same Master Yvo, Scullion: to whom Master

Yvo said nothing, but began to laugh, and with glad and cheerful face

did all things. He saw also on a certain day, of which

he does not remember, a certain servant of the King of France,

who a certain horse, ^e a sleek one, of the value of forty

pounds or thereabouts, from the Episcopal house had taken;

and when he led it, Master Yvo met the same

in the cemetery, and the very horse by the bridle took,

and from the hands of the said servant snatched, and to the

Episcopal house brought back. Testifies in the Summary Geoffrey

Hilarii, Witness CCXV, and adds, that the hand of the Royal

Squire was hurt by the judgment of God, as he heard from many:

and afterward the said Servant came to Master Yvo, and surrendered

himself, and was cured. But Witness VIII, his great

patience praising, said, that many times William

of Tornamina, then Treasurer of Tréguier, and Master John

Querin, a Clerk citizen of Tréguier, blasphemed him

in the church of Tréguier, and him, although he was

of noble lineage begotten, called by way of ^f mocking

of him a Rustic, a Scullion, and a ragged Truant;

which Master Yvo patiently bore, laughing and

to them answering, May the Lord spare you these things which

you say.

[57] Likewise Witness XLVII, the reproaches for this cause inflicted bearing. after he had said, that

many times, although they believed that he was in his chamber, in

the church or chapel he passed the night; and that he had affirmed he knew this,

because sometimes he saw that young domicelli,

to see what Master Yvo did, followed, and

so saw him doing, as to the same Witness many times they reported;

afterward he added, that she being present, when the people

of the King of France wished to lead out by force a certain

horse of the Bishop of Tréguier, Master Yvo ran up, and

took from them the horse saying, that in the power of Blessed Tugdoalus

the Treasurer of Tréguier, who then was, said to Master

Yvo ironically and reproachfully, Scullion, you have put

us in danger of losing all things which we have.

To whom Master Yvo kindly and cheerfully answered, You shall say

whatever shall please you, because as much as I shall be able

I will put myself for the defense of the liberty of the Church

all the time of my life. And although all greatly doubted

that thence evil would follow, yet on the morrow

it was all quieted, and the said Royal men nothing

reported back: which was reckoned for the greatest miracle, He enjoys the colloquy of S. Tugdualus.

and all on account of the merits and goodness of Master

Yvo. To this point perhaps makes what is added in the Summary,

that Olivarius Lameur, lying with Master Yvo in

the Sacristy of Tréguier, on a certain night heard a great

noise, in the manner of thunder so horrible that

it seemed to him that the church would fall, and going with Master

Yvo before the high altar there he remained: and Master Yvo

went to the place where the Relics are kept: and there

Master Yvo and a certain other to one another spoke;

the very Yvo very humbly, and the other boldly. And

when they had spoken much, the same Yvo came, and said,

Peace is made. And he believes, that he who with Master Yvo

spoke, was Blessed Tugdualus: because as it were it seemed

that he went to the place where are the Relics of Blessed Tugdualus.

Likewise at another time he saw a dove shining,

with whose brightness and clarity the whole church was illumined,

from the said sacristy, where Master Yvo had remained, proceeding

to the altar: and Master Yvo forbade the same that to any

the aforesaid he should reveal.

ANNOTATIONS.

CHAPTER VIII.

Certain miracles of the living Yvo.

[58] Witness VIII said, that if he had a hundred

tongues, On account of his exceeding sanctity he could not fully tell the good works,

which Master Yvo did in the time when he lived. Witness

XX said, that Master Yvo was a man of great perfection,

and so much that, considering his virtues

which to enumerate he is not sufficient, he believes that there was not

his like under the sun: because his life and conversation was to others

much they were of good life, in respect of his life

in a certain way culpable seemed. To this so great sanctity,

even while he yet dwelt among mortals, there were not lacking

other miracles also: which partly from the very depositions of the Witnesses

partly from the Summary we will gather, to supply

the defect of the lost depositions. Thus Witness XXV

when he had said, endowed with the grace of miracles, that he saw Master Yvo eating in

the house of Lord Geoffrey of Tornamina, Knight, at Boloy

with the wife of the said Knight sick on a certain Friday,

on which he ate only bread and water; he added

that he gave to the same Lady one little morsel ^a broken in

water, with a piece of his bread he heals a sick woman, which she ate, and afterward said to the Witness speaking,

that there she had found her health. Testifies in the Summary,

of the same Lady, who there is called Joanna, the son

William, Witness CLXXIV, by hearing from his mother:

and added, that afterward she lived for twenty years and more,

the said mother asserting that by the merits and prayers of Master

Yvo she had received health.

[59] Witness CXXXV, Henry of Villa Guezoneti,

Priest of the parish of Contrevan and Rector of the church

of Mantallot of the diocese of Tréguier, aged XL years, said

by his oath, that when a certain timber

material, prepared for the work of the bridge called Pont-Ars

that for the said work useless it was rendered; by the prayers of Master

Yvo then living it was made fit and apt miraculously

for the said work to be done. Asked how

he knows the aforesaid, he said, because he saw on a certain day Yvo

of Villa Guezoneti his father, who the said timber had bought

for the said work to be done at his cost and expenses,

angered marvelously and disturbed, for the reason that thrice,

four times or five times the said material measured by

experts in such works, short and curtailed he had found

almost by half a foot. For which father's consolation

Master Yvo by chance coming up, prayed God

that the material for the said work fit and useful be rendered. Which

said Master Yvo the said timber material measured, and

the said material fit and suitable for the work was found, the said Witness

in all the aforesaid present, in the year of the Lord one thousand

three hundred and one or thereabouts, present

also the mother and brother of the very Witness now dead, and Olivarius

le Teriat parishioner of the church of Tréguier, in

the house of the said father of his which is next to the said bridge. In the Summary

is added Witness CXXXVI, Olivarius afore-named,

who saw the curtailings and measurings aforesaid

before the coming of Master Yvo, and afterward saw the said material

by him measured to be longer by nearly two

feet than it was before.

[60] From the same Summary it is had, that when the water

called ^d Leve was great, so that it exceeded over

the bridge of the same water, and Master Yvo had begun to enter the water

toward the bridge, the overflowing river by the sign of the Cross he divides, the water was so deep at the entrance

of the bridge and at the exit, that no man could pass

without danger of being drowned. And Master Yvo took

his servant, by the hand drawing him: and when

they had come to the first depth of the water of the entrance

of the said bridge where was a pit, Master Yvo made the sign

of the Cross over the water; and at once the water was divided and

drew itself back, so that both ascended freely upon

the bridge. And at the exit of the bridge, where was a like depth,

he made likewise the sign of the Cross, and the water there also

was divided, so that as on the other part freely they passed, a fire he extinguishes,

and at once the water to its pristine state returned.

Testifies by sight and his presence the very

servant who was with him, namely Hamo Labero, Witness

LXXX; and adds, that he was marvelously stupefied,

and knew then that God was with Master

Yvo, and for him had worked this marvelously. Likewise

that when the house of Hamo, parishioner of Lohanec,

by fire was burning; Master Yvo making the sign

of the Cross over the aforesaid house saying, in the name of the Father

and of the Son and of the Holy Spirit, Amen, and casting

and was extinguished. So testifies, by sight and his

presence, Hamo, Witness CXIX.

[61] a demoniac he frees, The hundredth Witness, Yvo Auspice, an Enclosed one

near the bridge of Guengamp, aged LX years or thereabouts, by

his oath said, that Master Yvo having heard of

the Witness who speaks to bring him. Who

came with the same peaceably, although before he was kept enclosed

and shut up ^e in a certain house lest he do harm. And

when he was before Master Yvo in his church of Lohanec,

asked him Master Yvo, if he had a demon.

Who said that yes, within his time, that

frequently it vexed him, and spoke with him. And

then Master Yvo induced him to confess: and after

the confession asked him, the very one present who

speaks, whether the demon had afterward spoken to him:

who said that yes, threatening and saying, Why did you bring

me here? Woe to you the coming night, woe to you the coming

night: and you shall know much in that night, because me

here you have brought. Then Master Yvo said to the demoniac,

He lies about the manner: because you shall not pay, but he shall pay:

and you shall eat, and shall lie in my house this night.

And evening being come he ordered a bed to be made for him, next to the place

where the very Master Yvo lay. Then, the Witness seeing,

he sprinkled the bed and the house with holy water, and said

the Gospel of Blessed John and many other prayers. And

afterward he made the said demoniac enter the bed, and the very

Master Yvo kept vigil almost through the whole night studying

and praying: and on the morrow he asked the demoniac,

how it had been with him that night. Who said, Well,

and that three years were elapsed since he had not so well rested

as he had done that night. And said Master Yvo to

him, Did the demon afterward speak with you? Who

said, No: nay he departed from me. And then Master Yvo said,

Render therefore thanks to God, and I too render: and return

to your house and do good, hear gladly

Masses and sermons, and make alms, and

be good, and keep the precepts of the Church, lest further

the demon return to you, and it be for you worse than

before. two of his servants attesting,

[62] Asked how he knows, that Master Yvo kept vigil

as above; he said because he was his servant, and lay

next to the place, and saw the light continually burning,

which he was not wont unless he studied or prayed: there are

moreover fully twenty-nine years or thereabouts, and it was on a certain

Monday that he brought the demoniac, who on

the morrow returned to his own, cured. Asked

who were present, he said, that when he went

to seek the demoniac in his house were the wife and

household, as it seems to him, and in the house of Master Yvo a certain

other servant, called Hamo Tolleflam, now

an Enclosed one. Asked of the place and how was called

the demoniac, he said that in the church was the confession,

but the others were done in the house of the said church:

the demoniac moreover was called Alan of Trezveleur

of the diocese of Tréguier, and he did not see him before he was seized,

but heard said that for three years: and afterward he saw

him sound many times. Witness CI, Hamo Tolleflam,

an Enclosed one of Lohanec, aged LX years, saw the said

demoniac on a certain evening, while he who speaks

had come from agriculture, going to bed in a certain

bed of straw, next to the place where Master Yvo lay; and

as it seems to him this was for two or three years before

the death of Master Yvo; and there were present, he who speaks,

and Juliana his mother. and the son of the freed one. In other things he said conformably

to those things which the prior Hamo had deposed.

[63] There followed Witness CII, William, son of the late

Alan the Elder, aged L years, and said that he saw his father,

laboring with diabolical fury and vexation,

men if he could wishing to strike, and

his own garments tearing, and horribly crying out,

and at no time sleeping, and sometimes on the ground

lying and saying, Why do you weary me, demon?

why do you weary me? and similar words uttering:

on account of which in a certain house he was kept enclosed

continually, and through a certain little window

of the said house was given to him his food, upon which frequently

he urinated, and afterward ate. Asked

how he knows, he said because by day and by night he heard,

and saw him most frequently through the said window thus

doing and saying: and because sometimes he said

that he had a demon in his body which spoke

with him, and he ate little he himself seeing who

speaks. And said the same Witness, that once, while

he himself was absent from his house, Master Yvo sent, as he heard,

for his father, present his mother and brothers

his, who all are dead; and him by his prayers

cured and from the demon freed, as publicly was said.

He said also that he saw his father, after

he returned, fully almost thirty years or thereabouts,

sound and totally freed, and that never

in the time of his life the said infirmity him afterward seized:

and he added, that he himself lived after the cure fifteen

years or thereabouts.

ANNOTATIONS.

CHAPTER IX.

The death and burial of S. Yvo.

that, three weeks before he

died, he said to the same in Cætreda his manor

and his wife's, that he had been very sick and had believed

he would die, which he greatly longed for, while it then to God

should please. To whom the said Witness said, that it was not expedient

for her the Witness and many others, who from his life and doctrine

very greatly profited. To whom he answered, that as

she or any other would rejoice, and now sick he abates nothing of the hardness of his bed. if her foe

or enemy she had conquered; so he of death would rejoice,

since his enemy by God's grace himself he believed to have conquered.

The Abbot of Begar, Witness XIX, visited Master Yvo

in the infirmity of which he died, fifteen

days before: and found him in a tunic upon a certain

quilted mattress of small value, because without straw:

and he had two books with their boards under his head

in place of a pillow. And when he went for the sake of necessity, the Witness

who speaks put of straw upon the boards of the aforesaid

books: and when he himself returned and saw the said straw,

he removed it. Thus also lying found him Witness

XVIII, on a certain Monday, that is the sixth day, before

his death: and there was present Lord Geoffrey then Bishop

of Tréguier with many both Canons of that

church and others. And (as deposed Witness

XVII, who also himself present was there) the same Lord Bishop

said afterward to the same Witness, that he had visited Master Yvo

grievously sick, and had found him

clothed upon the bed, which most vile appeared,

nor did he believe that there were aught but only straw and a most vile

covering. And when the Bishop reproved

him, that he was badly off; he said to the Bishop, that

better was it thus for him than otherwise. There was present then also

Witness III, who said, that that quilted mattress, small

and black (or, as says Witness XXXVI) all brown with

earth and dust, only extended

to the breast: he saw also straw under the head, and believes

firmly, that under the very straw was a stone in place

of a pillow, because this said commonly the bystanders.

[65] On Tuesday or the following I believe it happened, what Witness

XL relates as done in the week in which he departed, The last Mass celebrated, when

namely Master Yvo, so sick and weak, that he

could not sustain himself, but was sustained by some assistants,

celebrated Mass in the chapel of his Villa-Martini,

the very Witness present too and seeing it. Indeed Sibylla,

widow of the late Raymond of Grossillii of Rocha Deriani,

aged XLV years, Witness LII, when she heard that

he was sick, she, who was pregnant with two

boys and too heavy with child, went to him to confess,

because her Confessor he was; on Wednesday before the Ascension

of the Lord there were twenty-seven years elapsed:

and she found him in his chapel, and he was putting off the priestly

vestments, because Mass he had celebrated,

and was so weak and sick that scarcely himself he could

sustain. Indeed the Abbot of Beauport and Lord Alan le

Bruc, Archdeacon of Tréguier, sustained him. the confession of a pregnant woman he hears.

And when he was unrobed, he said to the Witness speaking, Lady,

what do you wish? And she answering him said, Lord,

I heard that you were sick, and I wished to confess

to you. And then Master Yvo sat down and heard her confession.

Of the same day can also be understood

Witness L, John Autredy, Rector of the church of Franchet

of the diocese of Tréguier, aged L years, who, as he said, visited

Master Yvo with Master Yvo Cognati then Official

of Tréguier for three or four days before death

in his manor; and they found him clothed in tunic

and over-cloak with his shoes or boots in his bed,

namely upon the ground, and he had a stone

for a pillow at his head. And when the said Official

reproved him, that he so lay, and had not

under him at least enough of straw or bedding; Master

Yvo answered, that he was not worthy to have it, and

that for him sufficed that which he had.

[66] On the very feast of the Ascension, that is the third day before Master

Yvo's death, 16 May, his own Confession made, visited the same Geoffrey of

Loanno, Rector of the church of Rupe-Deriani, Witness V,

and heard his confession. And then he saw him

in bed, in his accustomed tunic clothed and with the quilted mattress

aforesaid covered, and a stone at his head, to himself and

the other assistants the word of God preaching incessantly.

Among the assistants moreover could have been Witness XXI,

Geoffrey Arnaudi, Cantor of the church of Tréguier, aged

LXIII years: for he too visited him in the infirmity

of which he departed, three days before his death: and

then found him in bed, where was a little of

straw. he forbids the concourse of the people, On the same day he ordered Jabretus son of Rivallo,

Witness XLI, that he should go to his church, to forbid

the people lest they come to him, and to say

to them that he himself was in a good state by God's grace.

And this he caused to be done, as says the same Witness, because the people,

hearing his grave infirmity, already began

to flock to him, and specially of his parish of

Lohanec. In like manner lying found him on Friday

Guidomomarus of Haranen, Witness XXIII, parishioner

of Lohanec aged XL years; and Derianus of Boisaliou,

Witness XLIV: and when he who speaks said

to him, Lord you are not cured, as said

your people; he answered, God knows, and

extended his joined hands toward a certain image

of the Crucified, which he had before him: and then on the very day

Friday departed the Witness who speaks.

[67] William Adegau, of the parish of Ploeguiel,

aged LXXV years, Witness XXVI, 18 May he refuses the help of a physician, visited him

one day before he died, and heard

that it was said to him, that he should seek a physician. And

he answered, that never would he have a physician

except our Lord Jesus Christ. The same

day, namely Saturday, very late in the evening, as

says Dothovada, Witness XL, who from eleven years up to

that day in his house with husband and four children

dwelt, the very Witness saw Lord Hamo Gorec,

Priest Curate of the church of Tréguier, he is anointed with the holy Oil, to Master Yvo

the sacrament of extreme Unction to have ministered:

and to have heard the very Master Yvo himself, the anointers

answering with the prayers and other things which in this kind of

office were read. Witness also IX then present,

said, that very reverently and devoutly the said Unction

he received, and that before his sight in

of the Crucified, which continually and with devotion and reverence

he beheld: and that those doing the Office he helped,

saying the Psalms and to others answering.

Asked who ministered to him this kind of Unction,

he said that Lord Hamo Gorec, then Vicar

of the church of Tréguier, of and in whose church's parish Master

Yvo was. Asked of the other bystanders he said,

that Master Yvo Cognati, then Canon of Tréguier,

Lord Geoffrey of Abbatia, Priest, and very many

others, of whose names he in no wise remembers.

[68] But Dathovada pursues, and says, that the Unction

being done Master Yvo lost his speech; and looking at the Cross,

with hands sometimes joined, and he dies on 19 May at earliest morning. and devoutly and frequently himself

with the sign of the Cross signing and arming, he expired. From whose

mouth foam any, or anything else horrid from nose, ears,

and eyes did not come out: and as if laughing and sweating to all

the assistants he seemed: and more beautiful and more ruddy,

than he was while he lived, he appeared. The Saint died

moreover at twilight or thereabouts as said Witness

IX, asked of the hour; and, as Witness I, asked

when Master Yvo departed; on the Sunday after the Ascension

of the Lord last past, as he firmly believes,

there were twenty-seven years. The year therefore was of Christ

1303 when by Cycle of the sun 12, A.D. 1303. of the moon 24, by dominical letter

F Easter was celebrated April VII, and

so the feast of the Ascension May XVI, of which the following Sunday

was numbered the XIX of the month: on which day, as S. Yvo's

Natal, his memory to be celebrated festively in the year 1366

decreed Clement VI, as below shall be said.

[69] The aforesaid Witness IX, who had been present when he was anointed

on Saturday evening, 20 May carried to the church of Tréguier, as we saw, said, that he saw on the morrow

him dead in the said house of Villa-Martini from which

on the same day the body was carried away almost at the same hour

to the church of Tréguier, the said Witness present and assisting,

and a certain wax candle bearing before the said body,

accompanying also a copious multitude of people, touching

and kissing with the greatest devotion the feet and

hands of the very body. Witness moreover XXXVI said, that

he was one of those who carried the body to the church:

and after it was carried to the church, he saw

it stripped of the robes, he is stripped of the garments in which he had died: in which it was clothed, namely

the over-cloak, tunic and shirt aforesaid. And then the said shirt

was placed among the Relics of the church, and afterward

he saw it among the said Relics. The Lady also Theophania,

Witness XVI, said, that she was at the burial of Master Yvo and

of the said shirt, which to Master Yvo was found put on when

he was dead, she had one scrap, and a part also

of his belt, which was of a small woolen band:

which aforesaid she keeps and guards honorably, as she said,

in place of Relics, on account of the sanctity of the upright

man. Likewise she said, that while the body of the same Master Yvo

was in the bier in the church of Tréguier, a copious multitude

of people, of men and women, out of the greatest devotion

touched and kissed his body; and is honored with a frequent concourse. and the ornaments

which they had, and rings, and other ornaments

to the same body they made touch, believing

undoubtedly the same Master Yvo to be a Saint.

[70] And these are the chief of those things, which in the first process

the fifty-two Witnesses heard deposed, concerning the life,

virtues, miracles and death of S. Yvo; the very Process

in this manner is closed. And I Peter of Clausellum, Clerk

of Angoulême, The Notary closes the Process, public by Imperial authority

Notary, to the production of the above-said Witnesses, the reception,

the saying of the oath, the examination, and the Processes

done from the day Saturday before the Nativity of Blessed John

the Baptist, in the year of the Lord 1330, Indiction XIII,

of the Pontificate of the most holy Father and Lord John

by divine providence Pope XXII in the year XIV, up to

the day Saturday after the feast of Blessed Peter in Chains inclusively,

in the city of Tréguier, by the reverend in Christ

Fathers and Lords, the Lords Roger of Limoges

and Aiquilinus of Angoulême by the grace of God Bishops,

and Aymericus by divine permission Abbot

of the monastery of Blessed Martin of Troarvo of the diocese of Bayeux,

Commissaries deputed by the Apostolic See, to inquire

concerning the life and conversation and miracles of good

memory Lord Yvo Hælorii, Priest, buried

in the church of Tréguier, together with the discreet men Bartholomew

of Cella, Prior of the secular church of Blessed Mary

of Gratiacum of the diocese of Bourges, in the presence of witnesses, William Soubril of Autun, James Brachifortis of Angoulême,

Canons, Radulph of Fayolia Archpriest

of Thorofalen ^a, and James Rector of the church of

Asso ^b of the diocese of Axsolanum, and the Notaries written below,

present I was, and by the mandate of the said Lords

Commissaries the depositions of the very Witnesses,

contained in twenty-six rolls of parchment, sewn above

in order, with my own hand I wrote, together with the interlineations

and erasures made in seven words

… ^c and of them it is clear to me fully, because with my own

hand I made them, and on their rolls I affixed my accustomed

sign: present the interpreters the venerable

in Christ Father Lord Aufredus Abbot of the monastery

of Bona requie ^d of the Cistercian Order of the diocese of Quimper,

and the interpreters. and the Masters Harvey of Ploezmec

Canon of the churches of Vannes and Saint-Brieuc,

Olivarius of Curia of the diocese of Léon. Namely interpreters

were needed, because the Witnesses spoke Breton.

ANNOTATIONS.

CHAPTER X.

Miracles after the death of S. Yvo, and first various raised from death.

[71] Since in the preceding Process only a few miracles of Yvo

still living were proved, nor for the most part of set purpose,

it pleased to compose a special Process concerning miracles,

continuing the order of Witnesses after the last numbered

in the prior the Fifty-second. But of the year,

month, day, The Second Process extended from Witness 52 up to 249. in which this Process was begun and instituted and finished,

we can say nothing, as long as we have it from the Ms. codex

only mutilated at the beginning and end. The first who

is offered to us is Witness LXXXI. There have perished therefore the Depositions

of the twenty-eight preceding Witnesses. Then again,

after the deposition of Witness CX, is offered a new gap, through which

are lacking fifteen Depositions: but how many are lacking

after Witness CXXXV, who in the aforesaid Codex is the last,

we should not know, unless in the Acts for the Canonization the very Pontiff

had said, that in all were heard 249 Witnesses. In this defect of

depositions so many, it seems best to us to follow

the order kept in the Summary, in the Codex mutilated, it is supplied from the summary of miracles. yet the very narration

of the miracles immediately to take from the words of the Witnesses

as often as those are at hand; but where they are lacking, to report a strict

memory of each benefit with its Testifications,

as in the Summary they are expressed. The first title there

is of the miracles, which God wrought in the person

of the very Yvo while he lived, and contains particular cases

nineteen, held for miracles, and in the preceding

chapters, as occasion bore, inserted. Afterward follows

of the miracles of the same Yvo after death, and

first of the dead raised and from the danger of death

freed. Hence beginning we find

[72] That Raymond son of Alan Ruffus, of the parish

of S. Brieuc of the diocese of Tréguier, aged XIV years or thereabouts,

from under the wheel and water of the mill of Henry Duaut drawn out

dead, and most badly wounded in the head and other

places of his body; a vow by Geoffrey Morvani

to Master Yvo emitted, according to which the dead are said to be raised, that he should render him life, and the said

Geoffrey would cause to be made for him a girdle of wax according to

the length of his body; he recovered spirit

and life. Testify by sight and presence

their own Yvo Bruni, Witness LX, and Geoffrey Morvani, Witness

LXIX, Yvo indeed, saying that he himself was with

others to draw out from under the wheel and water the said Raymond;

and entered the water the very Witness up to

the throat. a boy crushed under the mill wheel. And he said most certainly, that Raymond was

drawn out dead and most badly wounded in the head,

mouth, shoulders and other places of his body, and all broken

and blackened. And he saw and heard, that Geoffrey

Morvani vowed him to Master Yvo: and the vow emitted

after some interval he saw the said Raymond recovering

spirit, and groaning very feebly.

Of the words of the vow he said, that the said Geoffrey said these

words or the like, S. Yvo, to you I render and vow

this man, that you may render him life: and I will make

for you to be rendered for him a girdle of wax, according to

the thickness of his body. Asked how much

time he was under the wheel and water; he said, that there would well have been

one small Mass celebrated: and he stayed between the drawing out

of the water and the recovery of life almost for

the same space, that no signs were in him, and all

who were present reckoned him for dead.

But Geoffrey said, that he and certain others drew out

the said Raymond from under the water and wheel of the said mill:

and the very Witness with bent knees weeping to Master

Yvo the said Raymond vowed; and then he saw that the said

Raymond began to recover life, hearing

him groaning. Asked, how much time

he was under the wheel and water; he said, that for the space of one

league, as it seems to him, and out of the water, before he recovered

life, for the space of one league and beyond.

Raymond, Witness LXVIII, the very raised one, seems to testify

of his case under the wheel and water of the said mill:

and although he felt great pain at the beginning

of the fall, yet afterward he felt nothing, because altogether the spirit

he breathed out. Then he found himself in his own house

after two days placed upon a bed: and then he felt

the greatest pain in all his members, chiefly in

the head. And he showed you the trace of the wound;

and he was of the age of XVI years or thereabouts, as he believes: and

he believes he recovered life by the merits of Master Yvo: of the vow

he testifies, by hearing it said; and of the report, he asserts.

[73] That Alan son of Adevora, widow of Guido

of the parish of Pratum of the diocese of Tréguier, died

after nones about vespers: another extinguished by a continuous fever, and the said woman

his mother about midnight invoked with bent knees

Master Yvo, saying, I ask of you my son: and

if you raise him for me, all the days of my life

I will fast on the fourth and sixth day and Saturday, and on the sixth

day on bread and water, and never will I use linen garments:

and on the morrow about dawn, by the merits of the said Yvo,

he was raised; and lived afterward for fifteen years,

having one part of the nostrils closed. Testifies

Adevora, the mother being witness who vowed him, Witness LIII, mother of the said Alan, asserting of

the death and of the resurrection of the said son of hers by the merits of Master Yvo,

and of the vow by her emitted: and that the very Witness closed

for him the mouth and nostrils: and saw him making sobs,

as the dying are wont to give: and from the bed she put

him upon the ground, and they kept vigil over him through the whole

night as dead: and he stayed dead from the hour

of vespers up to the morrow about dawn. And

while they wished to put him in the shroud, the very Witness

saw him turning to her, and he asked water: and afterward

he said to his mother, Great labor you gave me. Asked,

who closed for him the eyes and nostrils and mouth; she answered,

that Alan Hilarii and Catharine, long after the death

for the space of half a league. She added also, that

after death he emitted a great quantity of blood,

and was cold like ice. Asked, what infirmity

he had had; she answered, that a continuous one: and

on the eighth day of his infirmity he was dead, with two raised sisters. Catharine,

Witness LIV, sister of the said Alan, seems to accord with Adevora

the aforesaid mother, of the death and invocation,

the vow, the raising, and of the time by her presence;

but of the infirmity she says nothing: of the signs moreover

of death she said, that he was cold, rigid and pale, from

the said hour of death up to the hour in which he revived. Leveneza,

Witness LV, sister of the said Alan, seems to accord

with the said Adevora her mother, of the vow and raising

aforesaid, of the signs preceding before death, and

of the time in which afterward he lived: and is written in the book