ON SAINT BOBOLINUS
BISHOP OF VIENNE IN GAUL.
ABOUT DCCXVIII
A Collection of the cultus & age of the Saint: more recent Eulogies.
Bobolinus, Bishop of Vienne in Gaul (St.)
G. H.
There were two among the Bishops of Vienne called Bobolinus, both numbered among the Saints. Of these the first, also called Bobo, is venerated XIV June, Sacred cultus. but the second on this XXVI May; on which day his veneration is prescribed in the Breviary of Vienne struck in the year MDXXII, & the Ecclesiastical Office is taken from the Common of a Confessor Pontiff, with the Collect, Grant we beseech. The time of his See is indicated by Ado, The time of his See. with his predecessor & successor, & the wars then waged in Gaul, in this manner. King Chilperic & Ragamfrid seek Duke Eudo for help: against whom Charles Martel intrepid proceeds. Eudo by fleeing reaches Paris. Chilperic the treasures being taken across the Loire into Aquitaine snatched himself. King Chlothar, namely of the Austrasians, in that year died. That is of Christ DCCXVIII. These things being set is subjoined: After Eoldus the Bishop Bobolinus succeeded Bishop of Vienne. To him Ostrebertus a strenuous & noble man succeeds Bishop. Of these Eoldus (to others Euoldus & Eoaldus) is venerated VII July, & Ostrebertus (to others Austrebertus) V June. To him wrote an Epistle Pope Gregory II, given the day before the Kalends of September in the third year of Leo the Isaurian, therefore in the year of Christ DCCXIX: accordingly before that year S. Bobolinus had migrated to the heavenly life. John a Bosco in the Antiquities of Vienne says, that S. Babolinus presided Bishop of Vienne under the Emperor Leo & King Dagobert. This is Dagobert III, who as a boy & young man died in the year DCCXV, at which time Leo the Isaurian was not yet Emperor, created XXV March in the year DCCXVII. Yet S. Bobolinus could have flourished under each in his Episcopal dignity.
[2] The Acts are wanting. In the Ms. Martyrology of the Church of Vienne, which we received renewed by the zeal & labor of John Lievré, this eulogy is contained: The eulogy of Lievré, At Vienne the birthday of S. Bobolinus the Confessor & Archbishop the XLII. He governing his Church under Dagobert II King of the Franks, Leo II the Isaurian the heretic reigning, at length after labors & innumerable sweats, illustrious for miracles, exchanged death with life, laid up in his metropolitan Church. Saussay, in the Supplement of the Gallican Martyrology, composed for him this Encomium: At Vienne the deposition of S. Bobolinus, Bishop of that metropolitan city & Confessor, by name the second, who in the time of King Dagobert sitting, the souls entrusted to him, by the examples of the heavenly life which he bore on earth, he formed; & a path being smoothed through pure footsteps to eternal felicity, departing from the wrestling-place of virtue & the care of pastoral vigilance, into the assembly of the glory of the white-robed was assumed. & of Saussay. These things Saussay, which can be said of every holy Bishop. The memory of the same is inscribed in Ferrarius's general Catalogue of Saints, likewise in the Catalogue of the Bishops of Vienne collected by Demochares, John Chenu, Claude Robert, the Sammarthani, & John Lievré. But Nicolas Chorier in the Archbishops of Vienne, published in tome 1 of the Political State of Dauphiné Chapter XI, omits this Second Bobolinus: & asserts the first Bobolinus or Bobo to have died on this XXVI May, which day he adds is consecrated to him in the Church of Vienne. But these things are to be received of the second Bobolinus, since the other is venerated XIV June.
ON S. BERENGARIUS THE MONK
IN THE CITY OF S. PAPULUS IN GAUL.
IN THE YEAR MXCIII.
PRELIMINARY COMMENTARY.
Of his age, & Flavius Anselmus the writer of the Life.
Berengarius, Monk in the city of S. Papulus, in Gaul (St.)
G. H.
Among the Apostolic men, who illustrated the Gauls with the light of the faith brought, is reckoned S. Papulus, a Priest & Martyr, In the monastery of S. Papulus, held a follower of S. Saturninus, the first Bishop of Toulouse; as more widely is to be said at his birthday the third of November. Under the name of this S. Papulus there is an old monastery, which they relate was constructed in the time of King Pippin. To the monastery little by little grew a city, erected into an Episcopal See in the year MCCCXVII by Pope John XXII, of which erection the Bull the Sammarthani published. It is in the dominion of Occitania or Languedoc of the Auragais, distant from Toulouse nine leagues toward the Southeast. In that monastery of S. Papulus in the eleventh century flourished S. Berengarius, S. Berengarius died 26 May on the day of the Ascension. dead on the day XXVI May, on the very feast of the Ascension, not in the ninety-second year after the thousandth, as the Acts here and there have; but in the next following, the year MXCIII; when in the cycle of the Moon XI, of the Sun X, & the Dominical letter D, Easter was celebrated XVII April, & consequently the feast of the Ascension on the said day XXVI May; whereas in the preceding year having the Dominical letters D C, the cycle of the Moon X, of the Sun IX, Easter was celebrated XXVIII March, & accordingly the feast of the Ascension VI May.
[2] The Acts were written by Flavius Anselmus, a Monk of Bec, who what he wrote from the mouth of eye-witnesses seems to have had. In Menardus book 2 of the Observations at this XXVI May it is said, The Acts written by Flavius Anselmus: that it seems to be S. Anselm of Canterbury, who survived S. Berengarius. But this we less approve. We gave his Acts at the day XXI April: who indeed (as there we said) was made a Monk of Bec in the year MLX, a different one from him of Canterbury, then Prior from the year MLXIII, & Abbot from the year MLXXVIII, finally designated Archbishop of Canterbury, in the very year in which S. Berengarius died MXCIII, & in that dignity he lived even to the year MCIX: but he is nowhere read called Flavius Anselmus, nor is he known to have come now Archbishop to the monastery of S. Papulus: nor would he then have written himself a Monk of Bec, but Archbishop of Canterbury, or servant of the Church of Canterbury, as elsewhere he did.
[3] But would that by that whatever Flavius Anselmus the Life written were had entire! Their compendia, in the Mss. for what is had, we fear lest these be only compendia of a fuller Life, of which one to be given here is contained in the Acts of those of Toulouse, by Nicolas Bertrand the Jurisconsult fol. XLV, but only as far as the miracles; but with these the same was copied for us at Toulouse from the third manuscript book of the Sanctoral of Bernard Gui, of the Order of Preachers Bishop of Lodève, from which also were copied for us the Acts of S. Papulus the Martyr, which wrote Flavius Anselmus a Monk of Bec, in a certain sermon. Similarly the Title of this Life is noted: Of S. Berengarius Monk & Confessor of the monastery of S. Papulus from his deeds, which Flavius Anselmus a Monk of Bec wrote, whose festivity is celebrated VII Kalends of June. Another compendium, from the papers of Odo Gissæus, from Toulouse also sent to us Peter Possinus, as also the other a Priest of the Society of Jesus, equally by writings illustrious.
That entire Menardus struck in the said book 2 of the Observations of his Benedictine Martyrology, in which at this day he inscribed S. Berengarius. And he added that this compendium had been digested into Lessons, wont to be recited at Matins. In it some things are contained omitted by the other, which by us in their place are added; & vice versa, some things more contracted are found. Bucelinus from Menardus composed some Eulogy at this XXVI May, which he inscribed in his Menology. Saussay also in the supplement of the Gallican Martyrology celebrates the same, & judges the author of the Life to be S. Anselm Archbishop of Canterbury; which we have rejected from the sense of Bernard Bishop of Lodève, whose collection he himself meanwhile alleges.
[4] These things being so digested, we receive, by the care of the aforementioned Peter Possinus, copied from the Archive of S. Papulus, The last by Bishop Peter written about the year 1400 & by six Canons & the Vicar general D. Pames duly subscribed, a little Commentary on the Saints & wonders of the church & diocese of S. Papulus: whose Author in the course treating of the Prouille monastery of Virgins, instituted by S. Dominic, thus speaks: I Peter, unworthy Bishop of S. Papulus, having frequently experienced their purity & merits, bear testimony, before God & the whole world, all flattery ceasing, to be given for the most dear daughters. There was there no Bishop Peter (according to the Sammarthani, & the Ms. Catalogue sent to us) before the year MCCCLXXV; nor anyone after the year MCCCCXII. Between these years there were two of the same name & surname du Cros, whom the Sammarthani call brothers, I believe uncle & nephew: for Brothers, of the same name & surname, who would say? The former assumed from the Cluniac Order, & of Clement VII the Antipope also Chamberlain & his Cardinal he was: the second sitting, the documents & archives of the Episcopate were destroyed & plundered by the Burgundians; not without errors. which cause I think it was for him of composing the said little Commentary: but what from it I can note I find nothing besides errors. For first under Abbot Raymund Berengarius is said to have professed: because namely the Life written by Anselm, was inscribed to Raymund the Abbot. Then the Saint is noted dead. In the year of the Lord 1392, the last of May, at midnight of the Lord's Ascension Philip the illustrious King of France reigning. From such a beginning & end what good would one hope? But that you may impute to the copyists the year 1392 written for 1092: what will you do with the last day of May? on which the Ascension cannot fall, except when Easter has been celebrated on the day XXII April. But this before the change of government, made in the year MCCCXVII, only twice happened in the XI & XII century, namely in the year MXLIV, & MCXXVIII; but in the XIII century, also twice, namely MCCVII & MCCXCI, & again in the year MCCCII, nor afterward save in the very year in which the first Peter obtained the See.
LIFE
By the Author Flavius Anselmus Monk of Bec.
From the Lessons of the proper Church, book 3 of the Sanctoral of Bernard Gui, & the Deeds of those of Toulouse of Nicolas Bertrand.
Berengarius, Monk in the city of S. Papulus, in Gaul (St.)
BHL Number: 1181, 1182
BY THE AUTHOR FL. ANSELM. FROM THE MS.
Prologue.
To the most reverend Lord & Father a Raymund, Abbot of S. Papulus, Flavius Anselmus Monk of Bec, to ascend from this valley of miseries to our girt people. When to your monastery perchance I had come, & by you most officiously been received; this burden you wished to impose on me, that of the venerable & God-worthy man Berengarius I should write the life, & also the miracles; that both the present & posterity might know, of what kind & how great a man he was while he lived, & after his departure with what glory of miracles he shone forth. I undertook therefore the burden imposed by you, & according as I received from very many men, who what they said with their eyes beheld, to the memory of letters to commit b I took care.
[2] The man of venerable Life c Berengarius in the territory of Toulouse was a native, From adolescence a Saint, of the more noble parents according to the dignity of the age. His father Bernard, but his mother Hilloardis were called d. Who when he was still a little infant, began to be preeminent in good morals. For he was placid of heart, sweet in speech, so that he scarcely called anyone unless either a son of God or a daughter of God; innocent, by word or deed hurting no one, simple & humble of heart e. This one therefore chosen by the Lord, a Monk lies hard: all things being left that the poor Christ he might more securely follow, took the habit of Religion monastic in the cœnobium of S. Papulus, of the diocese of Toulouse, under the rule of B. Benedict to serve Christ the Lord; in virtues & good works assiduously profiting, & his body with its concupiscences in the fear of the Lord crucifying. For scarcely ever afterward did he lie in a bed, namely it being laid aside upon the bare ground, placing under his head if he had found any stone (like the Patriarch Jacob, who on the journey when he had slept placed a stone under his head, & saw in dreams the Angels ascending & descending), & he lay clothed, drawing his little body back from delights & softness that he might subject it to the spirit. But if ever by the Abbot's command he went anywhere, never on a horse or ass did he sit, wherefore his parents were ashamed: but he of this gloried. he discharges various offices. To the Abbot also & the Brethren in all things he was obedient: whence by the ordination & command of the Abbot he was master of the boys, then almoner, lastly keeper of the work of the monastery. Where when he admonished the people, that they should abstain from things unlawful, eagerly & gladly by all he was heard, as if his Angel spoke: for what he taught by word, he showed by work & example.
There follows of his miracles.
[3] To a certain barren woman, the wife of a certain Soldier, compassionating with a mind of piety, for a barren woman he obtains offspring, & for her to God pouring forth prayers, offspring from the Lord by his merits & holy prayers he obtained. But it came to pass, & the time of bearing was fulfilled: a son is born, & in baptism is named Berengarius.
[4] But on a certain day, when at the bank of a river with a certain servant of his he was present; they behold in the river a great fish. Then the holy man, a fish offering itself he sends back into the water. in jest & as if wishing, is reported to have said, God! how good were that fish to eat! At this his voice the fish from the water onto the land leaped to the feet of the Saint. And when his servant, who was with him, would have taken the fish; the Saint, by piety & his wonted simplicity moved, forbade, & to return into the water granted, & to his companion interdicted that to anyone this he should manifest as long as he himself remained in the body. But it came to pass after his departure from this world, when at his sepulchre frequent miracles were wrought, then this was found out by his companion relating it.
[5] After a long disease he dies in the year 1093 And when he had filled his days in good, it remained that his years should be consummated in glory. On the day therefore on the f Supper of the Lord before the Parasceve, at the g Castle of Lautrec for the necessities of his monastery staying, by a trouble of body he is seized, & to the monastery quickly returns, that in the sight of the Brethren his holy spirit to God he might render. He is detained therefore even to the Lord's Ascension by that infirmity of his body, & is decocted & cleansed like gold in the furnace, that clean & pure he may go out from the age. And when it was near that his spirit should return to God who made him, after confession & absolution if perchance he had committed any of sins, the communion of the Body & Blood of Christ being received; with his eyes lifted upward this he is reported to have said: Lord God, with how great eyes dost thou regard me? After which words that holy soul from the flesh was loosed. But he passed from this world blessing the Lord Berengarius, on the very night of the Lord's Ascension, the seventh of the Kalends of June, in the year from the Incarnation of the Lord h MLXXXXIII, the Pontificate of the city of Rome held by Pope i Urban, of the Franks King k Philip. But his body was buried near the entrance of the church honorably, as was fitting. he shines with miracles: But because by theft his body was feared to be carried off, his tomb was surrounded with a wall, & brought within the church: where there is a frequent concourse of peoples, on account of the multitude of miracles, which there the divine piety by the merits of S. Berengarius deigned to show, of which a few of the many are inscribed l.
[6] A certain Deacon, by name Pontius, with a sharp fever was tormented: he came to the tomb of S. Berengarius, There are healed one laboring with a fever, & vowed that he would offer him a wax taper, if by his benefit he should obtain health: & sleeping a little, awakened he observed himself relieved of the fever's burning: but unmindful of his vow he did not offer the taper: but again the fever invaded him. Forthwith he repenting of his error, a taper being taken to the tomb of the man of God betook himself: & there wrapped the whole night in prayer he persevered, the taper burning: which, although the tomb was still under the open sky, by no force of winds could be extinguished. And so that Deacon unharmed departed. A certain woman seized in mind, attacked with stones whomever she met; often naked, & a mad woman: all womanly modesty cast off, ran about: hissed like a serpent, grunted like a pig, barked like a dog. Led to the tomb of S. Berengarius by her brother, when there a few days & nights she had stayed, made possessed of her mind to health she returned.
[7] Another certain woman, born of the territory of Albi, who for two years had lost her sight, blind men are illumined, coming to S. Berengarius's tomb, when there in prayers she had spent the night, received her sight; & so rejoicing & clearly seeing to her own returned. A certain Gaubertus, an inhabitant of the city of Narbonne, when he too for a long time had been blind, disposing to come to S. Berengarius's tomb, had already bought a candle which he should bring. But God seeing the man's faith, before he had arrived & before he had seen the Saint's tomb, received light. But he not ungrateful, came to the tomb, to God & S. Berengarius praises & thanks to render, & what had befallen him to narrate: & thenceforth the thresholds of his benefactor every year he visited.
[8] captives are freed, Two men in divers parts, when they had been captured, & were held bound in iron chains, S. Berengarius, that he would free them, humbly implored: to whom the Saint appeared, saying to them: Go to the place of my burial, because free you are made. And forthwith their chains were broken: which taking with them, they came as it had been commanded them to the holy burial, to God & the Saint giving thanks, as they ought: but the chains before the burial were hung up, in testimony of the deed done.
[9] A certain blind man, the fame of S. Berengarius being heard, from afar to him hastened, another blind man despairing is illumined, that to receive light he might merit. Coming therefore to the Saint's burial, some days there he spent: & when not quickly the desire was fulfilled, he began as with an unbelieving mind to be agitated, & with wrath to strike with the staff with which he was supported the tomb
of the Saint, & to say; Art thou a Saint? &; Thou never wast a Saint or shalt be, nor didst thou ever do miracles. False is the rumor, not true is the fame, which dispersed of thee has run; without cause as a fool hither to thee I came, now hence I will depart. These & similar things blaspheming & rebuking, he was withdrawing indignant. And when he had not proceeded far, a vehement wind beat his face & his eyes, & he began to see all things clearly. Who soon understanding whose work this was, returned as quickly as possible to the Saint's tomb, did penance, that he had ill thought of him & ill spoken; & gave thanks, that good for evil to him he had rendered.
[10] There was brought a certain man upon an ass, contracted & destitute of the use of his limbs, to the tomb of Berengarius: a contracted man is healed, who when he was before the holy body, forthwith raised he stood upon his feet: & running to the Monks of that monastery, who then the obsequies of a certain dead man were celebrating, into stupor & admiration he turned their hearts; while they beheld running, whom before they had seen powerless & contracted. And the obsequies being a little interrupted, the bells being rung in praise of God, We Praise Thee O God they intone with loud voice.
[11] On a certain Lord's night, while the Brethren after the wonted manner of that sacred night celebrated the vigils, various miracles are wrought. & a copious people had assembled, so frequently in divers persons in the same night, by the merits of S. Berengarius, miracles were wrought, that five times in those matins lauds We Praise Thee O God they sang successively, with the ringing of the bells, as it was the custom there to be done for each miracle divinely perpetrated. Many indeed & other miracles God wrought through S. Berengarius, while still he lived in the mortal body, & after he migrated to the heavens from the age, where he lives in Christ, to whom is honor & glory unto the ages of ages. Amen.
ANNOTATIONS.
ON SS. GUINIZO AND JANUARIUS
MONKS OF MONTE CASSINO.
ABOUT THE YEAR ML.
PRELIMINARY COMMENTARY.
Their praise in the Dialogues of Desiderius the Abbot; the Life written by Peter the Deacon; the Relics.
Guinizo, Monk of Monte Cassino (St.)
Januarius, Monk of Monte Cassino (St.)
BY THE AUTHOR G. H.
There flourished these two holy Monks in the eleventh century of Christ, about the year one thousand & fifty or a little later having died. Then in the same monastery Desiderius being created Abbot, Memory in the Dialogues of Desiderius the Abbot, then of Victor III the Pope. governed it from the year MLVIII even to the year MLXXXVII, in which he died; since elected supreme Pontiff, & called Victor the third, in that dignity he had lived after his election one year, three months, & twenty-four days. This man wrote three books of Dialogues, which we took care to have copied for us from a Roman Ms. codex, but afterward we received them also published in Roman type by John Baptist Marus Canon of S. Angelo in Pescheria. According to this edition in the first book of the Dialogues page 20, the first memory of the aforenamed Holy Monks is extant in these words: Another also man of venerable life, Guinizo by name, in mind & habit was a Monk; who from further Spain coming to our cœnobium, in this neighboring wood, for no small time, led a solitary life, & there in the service of our omnipotent Lord ended his life. Of which venerable man John Abbot of the monastery of S. Vincent, situated near the source of the river Volturno, who was most familiar with him, many wondrous things to me, when still in our monastery he bore the care of the Provostship, was wont to relate. Whose disciple, Januarius by name, a Monk of great obedience & great abstinence was. And then he narrates a miracle of Januarius of the glowing iron, with bare hand from the earth to the anvil carried, as below in the Life is described num. 10. Again page 24 the same Desiderius writes these things: Those things also, which of this eminent man, namely Guinizo, John the religious Monk, who in the neighboring wood under anchoretic discipline solitary abides, was wont to relate, I have judged worthy to associate to this our little book, namely, what in the Life is narrated num. 12 about his death revealed at Benevento to a certain Monk. So also, the things which in Desiderius about the vision of torments, inflicted on Prince Pandulf after his death, are related page 41, in the same Life are narrated num. 9.
[2] The Life is given from the Mss. by the author Deacon of Monte Cassino. The Acts themselves we give from the book of Peter the Deacon of Monte Cassino, which is entitled The Origin & life of the just of the sacred cœnobium of Monte Cassino, which book in its manuscript autograph in ancient & most difficult Lombardic letters on parchment, in the same monastery under most strict custody is kept: but we have it thence copied, where in the ninth chapter is indicated the Life of S. Placidus, & in the chapter XXV is widely deduced the Life of S. Apollinaris the Abbot, of whom below in the Prologue Peter makes mention: & afterward in chapter XXIX follows this title: Here begins the Prologue of Peter the Deacon on the Life of saint Guinizo our Father; & so here and there by the title of Saint & kindly Confessor he is honored. Similarly also Guinizo's disciple Januarius by the same is often called a Saint: & both in the same church are buried, for declaring whose merits Christ is said to work wonders at the end of these Acts. But this Life is written after the year MC. The same Peter the Deacon wrote a little work on the illustrious Men of Monte Cassino also by the mentioned John Baptist Marus at Rome divulged: moreover to the Cassinese Chronicle, written by Leo of Ostia, he added a fourth book, & supplied the third himself. In this supplement in chapter XLVII is described the miracle of S. Guinizo, shut in the church, & by an Angel the doors being closed led out, which below num. 6 is contained: which miracle being narrated he adds: But of this Man's magnificent deeds, & his disciple's miracles, if anyone more fully desires to know, the text of his life, by us before this almost a septennium written, let him read again.
[3] The Relics kept at Monte Cassino. To this place of the Cassinese Chronicle Angelus de Nuce Abbot of Monte Cassino notes that the sacred spoils of S. Guinizo or Winizo, & S. Januarius, exposed to veneration are preserved at Monte Cassino, & the feast day is related in the Benedictine calendars XXVI May; namely in Wion, Dorganius, Menardus, Bucelinus, who grieves that the Life, which we give, was not seen by him. Mention also of S. Guinizo Philip Ferrarius makes in the general Catalogue, judging him to have migrated from life about the year MLXXVI. But then Desiderius would assert himself an eye-witness, since from the year MLVIII he lived Abbot of Monte Cassino. But S. Guinizo deserved, born of further Spain, also in the Spanish Martyrology a place: but it was well that this the makers of the Dexter fables were ignorant of, who otherwise with many ineptitudes would have obscured his name, as they did about infinite others, whom even from afar they recognized to pertain to Spain.
[4] Caffarellus the General about to adorn the Cassinese Basilica Marcus Antonius Scipio of Piacenza, who in the year MDCXXX at Naples divulged the Eulogies of the Abbots of the sacred Monastery of Monte Cassino; among the matters illustriously done by the most Reverend Father D. Simplicius Caffarellus, of the Cassinese Congregation General President, when the book was written & printed; The Cassinese, says he, Basilica magnificently quite & notably illustrating, the sanctuary about three palms he depressed, to that height, in which formerly by Desiderius the Abbot it had been constructed. The great altar with various & notable marbles, & precious stones with wonderful artifice inserted he clothed; with marble lattices, to an exceeding beauty, surrounding the Sanctuary, but the pavement of this with marble of various color he paved. So these same & several other things we ourselves found in the year MDCLXI: but to the present matter it especially makes, that, after some other things interjected, thus it is set forth: found bodies in the year 1627: That moreover of a singular benefit from God he merited, the same namely General Simplicius, that the altar being removed & the Sanctuary being dug intent, he found the bodies of the Saints Constantine & Simplicius the Abbots; Carloman, Guinizo & Januarius the Monks. At which same time the heavenly Deity the sanctity & merits of His servants, by many & illustrious prodigies, wished attested; as luculently appears from the tables, into which diligently & faithfully they are recorded. Guinizo's & Januarius's precious pledges, in a new most elegant little chapel, were placed, opposite the chapel of the most illustrious Martyr Bertharius.
[5] whose history is given. Of the aforenamed Carloman has his name inscribed in the Benedictine Menology of Bucelinus at XVII Aug., but not so Constantine & Simplicius, the holy Patriarch Benedict's immediate successors in the government; nor also those following them Vitalis & Bonitus, who equally are called by Marcus Antonius Saints. But no indication anywhere is present of special honor ever paid to them, as to the two former, of whom yet besides their names nothing the history retains. It pleases moreover from the same Marcus Antonius to take & to the Acts to subjoin an Appendix, which he subjoined to the Eulogies of the Abbots, of the finding of the sacred pledges made in the year MDCXXVIII, & their translation. For although the chief of them were the bodies of the Saints (as at Monte Cassino is believed) Benedict & Scholastica; yet because of these the days for us have now passed, & there of such a finding either nothing or very little was said
, for supplying the defect it is an opportune place, referring the memory of SS. Guinizo & Januarius. Meanwhile we desire to obtain the Tables of the Miracles, indicated by Marcus Antonius, to be brought forth in the supplement of March at the Acts of S. Benedict.
ACTS
By the Author Peter the Deacon of Monte Cassino
From the Ms. Codex of that very Monastery.
Guinizo, Monk of Monte Cassino (St.)
Januarius, Monk of Monte Cassino (St.)
BHL Number: 8951
BY THE AUTHOR PETER DEAC. OF MONTE CASSINO.
PROLOGUE.
About to describe the origin & death of the eminent Guinizo, whom the Redeemer of all as a most splendid star in those times made to radiate, The Author undertakes to write the Acts I invoke as cooperator & helper the Holy Spirit, who reveals mysteries, & unseals secrets unspeakable, who the same kindly Confessor at that time chiefly, in which truths were diminished by the sons of men, & the holy man failed, in the Cassinese cœnobium made to shine: reckoning it unworthy further & most impious, if of so distinguished a Senator of the heavenly court the deeds in the Cassinese only monastery were concealed, & not rather to the praise of Jesus Christ the eternal Emperor, how against the most savage tyrant with untiring arm he fought, & his insolence treading down he conquered, at the request of Richard the Monk. to the edification of all the Monks I should destine to the churches of Christ, which through the whole orb of the Roman Empire are constructed. To this indeed not by my industry, but by the command of Richard a Reverend Monk of the same Cassinese Monastery I was provoked & exhorted. For when on a certain day in the same cœnobium of the miracles of the Saints & the punishments of the reprobate he was speaking, among many things which then he discoursed he confessed himself to grieve, that the miracles of so great a Confessor were being obliterated; & that as his name so also his wondrous deeds, by which before all the men of his time he shone more earnestly, by the long duration of times in the sight of mortals were concealed; & at that especially time, when of Grammarians, Dialecticians & of Rhetoric most eminently there flourished the sciences. These things therefore when he had discoursed, our littleness he began to demand, that, what in the most blessed Placidus & Apollinaris I had done, this in Guinizo I should not refuse to do. Then I; Since of so great a Confessor the miracles are narrated to the Brethren by all, & oftener & oftener related are most known, of him to write what is necessary the life? Nor does it escape me, says Richard, that sufficiently his miracles lie open: but let it not irk thee his most distinguished history to commit to letters, both to us & to posterior generations about to profit. For it is to be attended to & more solicitously to be guarded against, lest the craft of the ancient enemy in this part tempt us, who the lives of those who pleased our Redeemer in this cœnobium, to describe we neglect. Cant. 1, 5: Hence indeed the scripture says: The sons of my mother fought against me. Then indeed the sons of the holy Church, against their mother the Church's sons fight, when their life with the pestiferous whirlwind of taciturnity they cover. What out of this art thou going to do, who hast described very many miracles of foreigners, & to hear of ours hast loathed? Luke 4, 24. Whence also the Lord says: No Prophet is accepted in his own country. For our taciturnity's stolidity generates to the wise sadness, & to the unwise joy. But I fear lest that be said to us in the supreme day of examination: I have begotten sons & nourished them, but they despising have spurned me: for he spurns his father, who his brothers' wondrous deeds to commit to letters disdains. Isai. 1, 2. But this therefore I demand, because his most sacred body rests in our church, & the things which of the same holy man in the books of his Dialogues Victor the Pontiff of the Apostolic See related, too compendious, because his body rests in the church of Monte Cassino. & very cursorily seem to be described. These things the venerable man when he had related, the littleness of my unskillfulness postponing, to the business of this matter I impelled my mind: & to the glory of our Redeemer, the most holy Confessor's Life about to write, my sense I adapted; doubtless knowing, that in the narration of virtues, both to him the honor due is exhibited, & to the hearers very much of utility is conferred. For (God being witness I speak) whatever things are written to our doctrine are written. But if any good in this little work the prudent reader perhaps shall find, to the benefit of the merciful Founder let him impute it, from whom is every best gift, every perfect donation. Rom. 5, 4. The readers meanwhile suppliantly I ask, that for our commissions Jesus Christ the son of God our Lord the universal Pontiff they entreat, that me from the beaks of the barkers snatching, & in the future day of just judgment the remission of sins being granted, it may be to me a reward to have fled punishment.
CHAPTER I.
S. Guinizo's origin, monastic & eremitic life, the oppression of the Cassinese monastery. His illustrious miracle.
[2] At the time therefore, when the most serene Emperor a Henry the Roman, but b Basil the Constantinopolitan happily governed the Empire, & of most holy life Benedict c, in morals & doctrine preeminent, presided over the Apostolic & universal church; Guinizo the kindly Confessor, at the Cassinese cœnobium more brightly than the sun shone: a man plainly wonderful, in sanctity conspicuous, in humility preeminent, in abstinence illustrious, with the spirit of prophecy splendid, with the brightness of virtues corruscant, & with all goodness encircled. He born of further Spain, so great in himself an abstinence, so great a penitence followed, that more clearly now by his parents he could be recognized, not to the succession of his inheritance, but to the divine servitude rather to have been chosen. For a supernal spark in his little breast of the divine now light shone, Born in Spain, of Him namely who enlightens every man coming into this world. But when transcending the boyish, to that age he had come, in which especially the ancient enemy strives to ensnare the human race; so much the more eminently with the armor of faith, & the sword of the word of God, a youth devoted to piety, & the breastplate of good works he began to fortify himself, by how much the more grievously against himself the fiery darts he saw to rise. He began therefore with all desire of mind to ascend to higher things, to seek spiritual things, to leave falling & perishing things; but the more from himself he strove the cares of the world to cast off, the more by its bonds he was ensnared. Seeing therefore the man of God, that he could not without grace to effect bring, what already in mind he had conceived; he lifted himself above himself; & having left, as once Abraham, his country, the head of the monastic order the Cassinese cœnobium he sought, & there with the servants of God to live began.
[3] He comes to Monte Cassino: But at that time a most grievous storm of persecutions began to agitate the same Church. Pandulf d namely the Capuan Prince, beyond measure by wicked & unheard-of works held, to the Cassinese cœnobium to inflict persecution did not cease. For first adding sin to sin, the most Reverend e Abbot from the Cassinese monastery dragging away, in the Capuan city to custody he committed; but from the Cassinese cloister almost all the Monks exiles he made; only a few, troubled by Pandulf the Capuan Prince who scarcely twelve could complete the lessons, to the body of B. Benedict dismissing. But in the same monastery the most wicked & beyond measure perverse, the accomplice of his iniquity f Basil, as Abbot, his rather than the Monks', he constituted, an oath being first given by his hands shamefully to the Prince, that beyond twenty solidi a year, of the things of the monastery, all being delivered to him, nothing he should retain. But at last all the men of the monastery into his fidelity making to swear, & all the castles or villages of that place to the Normans, who then adhered to him distributing, g a certain Theodinus of the servants of the monastery, like his iniquity, by the institution of the worst Abbot & Procurator. over the cœnobium he placed; & him at saint Germanus, in the very court of the Abbot, to remain he constituted. Moreover also the Rock, which is called h Banna, to him delivering to his fidelity; all both Normans & all others to obey him he commanded. But now how worst & how impious the same Theodinus against the servants of God was, into how great penury & disgrace them & this holy place he reduced, even if of Maro or Tullius were in me the eloquence, to relate I could not: so (that of these few I restrain) that on the very Assumption of the holy Mother of God, for the mystery of the altar wine for them failed; so nothing of remnant then to the Monks was, that Jeremiah bursting into lament says: Servants have ruled over us, nor was there who should snatch us from their hands. Thren. 5, 8.
[4] And when not even these sufficed the most rabid dog, after some days the most wicked Prince bids a certain faithful one of his, by name i Aldegisius, that as quickly as possible to this monastery he come, & to him the chasuble & chalice of the Emperor Henry, & other chief ornaments of the Church, to the Counts of Aquino & Sexti to be pledged, swiftly bring. And when he coming, the matter for which he had been sent had indicated, & of the Abbot's gifts all the sacred things, Adam the most reverend k Paramonarius of that church says: I these things, which, good man, thou seekest, neither to thee, nor to any other am I going at any time to give. But those things which thou askest, upon the altar of him, whose they are, B. Benedict, I will place; thence let him, who shall presume, carry them off. Which when he had done, soon that one boldly approaching, & now over B. Benedict's body his impious hands stretching out, forthwith on his face he fell, & by a most vehement palsy suddenly seized, with mouth & eye distorted even to death remained. Which the most wicked Pandulf hearing the aforesaid Basil sent, & all the treasure of this place by him to himself to be carried off commanded, which of glorious memory l Charles, Pippin his brother, Louis, Lothair, Carlettus, Otto, & Henry the Emperors offered to S. Benedict, for these things into solitude having departed Guinizo, & in the citadel of S. Agatha, all together hiding, he set apart. In such manner therefore the things of the monastery being utterly scraped away by the most impious Prince, the man of the Lord Guinizo, about to lead an eremitic life, from the Brethren asked license, & in the same mountain not far from the monastery a cell made for himself: & there in all fastings & vigils persisting, the omnipotent God to entreat he began more earnestly, that to the Cassinese cœnobium with his wonted piety he would succor; & its sons, by the most wicked Pandulf dispersed, to the same Church again he would recall.
[5] But at that time, when the aforesaid Cassinese cœnobium's Brethren were pressed by the greatest want of provision, he is recalled to Monte Cassino by the monks pressed by famine: the kindly Father Guinizo's sanctity, life, & morals recognizing to be preeminent, him calling into the midst, such with him had all this discourse. With how great, sweetest Brother, long ago we are oppressed with miseries, & with how great tribulations we are constrained, to your love it remains not unknown. For now the sword has come even to the soul: now the consummation of desolation in this place by the Prince has been made: for now they have plundered the whole cœnobium, & the possessions of B. Benedict to their own uses have turned; & us a most dire famine torments, & what remedy of life we may take we are utterly ignorant. But on the omnipotent God's clemency relying, your fraternity suppliantly we ask, that to Theodinus's most willingly court as quickly as possible thou hasten; for we trust in the Lord & in the power of His virtue, that to us in so great a peril placed He will grant a remedy. These things the man of the Lord hearing, says: Brethren & my Lords, & our sole & singular remedy, why so sad a mind do you bear? & having consoled them, Trust
in Him who conquered the world, who strikes & heals, wounds & cures; who therefore here inflicts scourges, lest forever He punish. Recollect that the most holy Father Benedict more present than if he lived has promised himself to be; whence in tribulation giving thanks, that with Job let us sing the song: If good things we have received from the hand of the Lord, why should we not receive evils? Job. 2, 10, But one thing of your love I ask, that for me to the Lord Jesus Christ & the most holy Father Benedict you pour forth prayers, that the countenance of the most wretched Theodinus he may make placable to me, & his mind to my prayers incline, that from him I may be able to obtain what I am going to ask.
[6] These things said, no delay being interposed, prostrating himself at the feet of all the Brethren, a staff being taken he undertook the journey. He goes to the Procurator & asks grain, But soon as to the Rock he was presented to the most cruel servant, why thither so great a man unusually had wished to come, he was inquired. To whom the man of God answered: Our without doubt of this matter to this place know to have been the coming, that to our Brethren, suffering the necessity of food, of grain thou afford help. Who amid many revilings of words, as is of servile custom, answered: Why do you not labor with your hands, as the Rule commands you? Then the man of God, because some are infirm, but others in a decrepit now age are. But when with many prayers the man of God insisted, he answered: Lest at last your words I seem to esteem of little account, this with me night if thou wilt persevere, a hundred bushels of millet to thee, the dawn shining of the day, for your sake I will bestow. All which the man of God feeling craftily to be pretended, the Rule's precepts that he in no way would violate answered. But Theodinus, while in his mind anxious he sought, whence the poisons of perfidy he could pour; by diabolic at length stings agitated, while the servant of God for the sake of prayer he beheld to have entered the church, began within himself these things silently to revolve. therefore he is shut in the church, Because to remain today of his own accord with us this one would not, let him stay unwilling; & so with the highest diligence the church to be closed he caused: but the rod, which in his hand the servant of God had brought, to his wife he delivered, & it in a chest to be closed commanded. But the Founder of the human race, who those hoping in Him deserts not, sent His Angel, who the seal of the doors being safe him from the church drawing out, at the foot of the mountain set down the servant of God. But the rustics after custom late returning from the fields, thence yet the doors being closed he is led out. inquired by the inhabitants of the castle, whether anything new in those parts very recently had been done, answered that they had seen utterly nothing else, except a certain solitary man, with unshod feet a staff in his hand carrying. But Theodinus the most wicked servant hearing this, summons forthwith the Presbyter & Marotta his wife, & what of the man of God had been done, solicitously began to inquire. And when in the church him to remain they had said, that him to Theodinus they might bring with quick step they went; whom to find not prevailing, to him to announce they took care; but his wife the staff, which in the chest she had placed, similarly seeking, to find could not. But how the omnipotent God from the church the doors being closed His servant drew out, even today remains unknown.
ANNOTATIONS.
CHAPTER II.
Monte Cassino freed from its invaders: these divinely punished. The miracles of SS. Januarius & Guinizo in life & after death.
[7] But when the same omnipotent God had decreed to put an end to so great plunderings; the Brethren of the Cassinese cœnobium, beyond the mountains to the Emperor going, The Emperor Conrad asked by the Monks, what evils from Pandulf they had suffered related; praying that to Italy he would deign to come, & the Cassinese cœnobium, which the head of all monasteries by the Lord Jesus Christ through Father Benedict had been constituted, which all the Emperors under their protection most reverently had held, from the most savage tyrant's hands powerfully he would snatch. But the Emperor Conrad a, these things heard kindled with wrath, with an army very strong of all the West the Alps being crossed to Rome came; & there counsel being had with the Romans, strenuous men from his side to the Prince he destines, commanding, that unless the indignation of the Roman Empire he wished forthwith to experience, to the Cassinese monastery all things which he had taken away forthwith he should restore. But when these, who by the Emperor had been sent, had profited nothing; seeing the Augustus himself by Pandulf to be despised, his army being taken he came to Monte Cassino. Which when to the Brethren had been related, b they said: The time of being silent has passed, he comes to Monte Cassino: & the time of speaking has come: behold there has shone the day of our redemption: let us descend, & for the Emperor all things which are necessary let us prepare. But on another day the Emperor, about to commend himself to Father Benedict, ascended the summit of the mountain: and when the Chapter, together with King Henry his son, he had entered; the Monks rising, all on the ground before the face of the Emperor prostrated themselves, & rising; So you, they say, we have awaited, so your face to behold we have desired, as the souls of the just in hell are known to have awaited the coming of the Redeemer. And again all rushing on their faces, what & how great evils through twelve years from Pandulf they had suffered related. Then the Emperor bursting into weeping, that for that sole cause he had passed to these parts, that the most holy Father Benedict's cœnobium from the yoke of servitude snatched to its pristine he might restore liberty, he constitutes Richer the Abbot, by an oath affirmed. But there the Emperor some while staying, Richer c in the same Cassinese cœnobium Abbot he constituted: & thence withdrawing to Capua, upon the Prince without delay he proceeded; & there Guaimar d the Prince ordaining, all the land of S. Benedict he restored.
[8] the invaders are punished. But the most wicked Pandulf, together with his Basil to the Emperor at Constantinople departed: by whom by the just judgment of God into exile he was directed e. But Theodinus, God disposing, by Abbot Richer captured, with rods beaten & shorn, & also with sackcloth clothed, & to sift flour after the manner of servants in the mill was placed. But the Normans, who of so great a place had been the infesters, a hundred fifty within a biennium by divers death were consumed. But their Count, who the land of the monastery to devastate had disposed, on that day on which this he hoped he would do, by a sudden death died. But Siconolf the Count of Aquino, & himself of the persecutors, by the judgment of God struck, together with two thousand five hundred inhabitants of his city, in the same year died. But Pandulf for those things, which in the Cassinese Church he did, although in this age he sustained punishment, in the future yet of punishment he lacked not; which more certainly will be proved, if those things which of him were seen be brought into the midst.
[9] Of Sergius the Master of soldiers, f For Sergius the master of soldiers, who over the Neapolitan city presided, on the very holy Paschal Sabbath the wood with his servants about to hunt enters: & nets being stretched, to pursue the boars through the wood all themselves with the dogs hither & thither spread. But it happens to them hunting a boar to meet, which before it was wrapped in the snare of the nets, transfixed with spears yielded to their capture. But when the sun verging to its setting, of a later hour & of night now impending certain indications brought back; the chase which they had taken being taken up, a swift with all home return he took: only one servant behind him, the servant Pythagoras, Pythagoras by name, being left; to whom, that the nets being gathered with the highest haste he should follow him, he commanded. But when obeying the Lord's commands, his lord with a swift course he followed; two suddenly Monks, of countenance very reverend, met him on the journey. And when the boy terrified with fear inquired who they were; he sees Pandulf tortured, they, Far, they say, from thy mind drive fear, & us intrepid accompany. And so through the same wood together setting out when a little they had proceeded, they came to a certain place very miry & in aspect horrible; & there to Pythagoras the Monks, who seemed, Pandulf the Prince beneath they show, bound with iron chains, & in the mire of a lake up to the throat sunk. There were seen meanwhile two Ethiopians into the likeness of ropes to twist wild vines: with which the Prince's neck binding, him sent into the lower of the lake, to the upper they drew. And when these Ethiopians by turns to alternate he beheld, with immense though seized with fear, Pandulf nevertheless he addresses, & of so great a peril from him the cause inquires.
[10] Then he, silent & wailing, into the words of this response bursts: Although, O Pythagoras, for the golden chalice carried off, for my manifold & infinite crimes manifold & infinite for me are prepared punishments; yet of this, of which thou thyself art a beholder, of the punishment no other cause know to be, except that the golden chalice from the holy Father Benedict's cœnobium, by sacrilegious cupidity led, I drew away, & to it dying by no means to render I took care. Whence earnestly I beseech, & through Jesus Christ
God, whose precepts I unhappy despising into this gulf was thrust, I conjure thee; that even to Capua to undergo the fatigue of the journey delay not, & her, who to me as wife was joined approach, & to her my punishment, of which thee God by the very sight wished a knower, intimate; he is asked to admonish his wife about restitution: & the cause of the punishment to be the carrying off of the mentioned chalice, thee by my words to have learned; & me to ask, & earnestly to conjure, that the love of former affection into memory she recall, & the carried-off chalice to the holy place quickly & with all speed to be restored she procure. To these things Pythagoras, Not, says he, to my words, as I think, thy wife is going to give faith; nor that I have seen thee, or that thou thyself sufferest such things, will she believe. Then the Prince says: That my wife to thy words ought to give unambiguous faith, this to her thou wilt give a sign of indubitable certitude, saying; that the aforesaid chalice Pandulf son of Guata holds for a pledge: & thou wilt ask in my person, that if any in her mind of conjugal love residing traces remain, the solidi, for which the chalice in pledge has been given, to Guata to render she delay not; & to the holy monastery the chalice to restore, that what for the carrying off of the chalice punishment I deserve to suffer, that, the chalice being restored, I may merit to be freed. Which things said all that vision was taken from the eyes of the boy. which he about to die in vain does. Who returned home, by a grave languor forthwith is seized, which through individual days growing strong, his life in a brief space of time ended. But before he departed from life, Pandulf, to whom the aforesaid chalice had been committed in earnest, it happened to come to Naples, & from his very mouth of Pythagoras this vision in order to hear. Who when returned to Capua to the Prince's wife all had intimated, the woman esteeming the words of little account, neither the price which her husband had received on loan to restore, nor the chalice to be restored to the church did she take care to receive.
[11] These things being thus foretasted let us to S. Januarius, Guinizo's disciple, g miracles to be narrated come. He therefore when in Guinizo's doctrine he was instructed, with great abstinence & obedience virtues began to be preeminent. S. Januarius for his corpulence & ruddiness mocked, He when at a certain time by his master, that the irons, with which they were wont to work, he should repair, to Aquino had been sent; the house of the smith he went to, & from him the irons for him to be repaired a payment being given he asked. But there was by nature to S. Januarius a certain attributed corpulence, & ruddiness of cheeks to such a degree, that wonderful even abstinence to empty these two in Januarius did not suffice. The smith therefore, fixing his gaze on Januarius, began of him with the bystanders to make laughter, & his corpulence & ruddiness to more luxurious foods & assiduous drinkings of wine to impute. To which false suspicion of him presumed holy Januarius answered: Able is God to make, that of my fatness & ruddiness false you may repent to have opined. But meanwhile while the smith, the things which were of his art, to work did not cease; a glowing & of exceeding ruddiness iron from the fire he draws out, by the glowing iron taken up he purges himself, upon the anvil he places, & it by chance shaken off by the tongs, leaping from the anvil, onto the ground fell; which forthwith seized with his hand S. Januarius to the anvil restored, & of all, who present stood by, the bodies with trembling, the minds with stupor he filled: & by that deed, neither from excessive eating himself corpulent, nor from drinking of wine assiduous ruddy, most evidently to all he showed. For of the bystanders no one even slightly further could opine, holy Januarius gluttonous or bibulous, through whom of so great virtue in their eyes the omnipotent Creator wished to demonstrate a sign. But when the irons being repaired to his cell Januarius returned, with words of a vehement rebuke by his Master he was seized, that to the insulting yielding, a sign of virtue in their sight to make he had presumed. And when at these things S. Januarius astounded inquired of him, by what one revealing these things to him had been intimated, which prophetically knowing Guinizo reproved, Guinizo the man of God answered, By whose virtue to thee so great a sign to make exteriorly is granted, by the same revealing interiorly that to me is granted to know. In which deed Guinizo, beholding the deeds of the absent disciple, like Elisha; but in the extinction of the fiery virtue, to the three boys similar Januarius was made.
[12] Not many courses of days being passed, when to S. Germanus's court, the matters requiring, he had been sent, & all things Guinizo had now accomplished; behold a certain man he beheld, who a basket full of grapes, which by robbery he had acquired, on his shoulders carried. as also grapes by theft taken away: Which when the venerable Father Guinizo, filled with the holy Spirit, had recognized; forthwith vociferating to him to come he commanded. Who when conscious of his crime to remain he recognized, to the servant of God quickly came. Who says: Whence these grapes, gallows-bird? Whence dost thou bring them? To these things the cunning thief dissembling himself, that from his own vineyard he had gathered them by an oath affirmed. Then the man of God answered: Not so, but rather them from such a vineyard thou gatheredst. Who at last feeling himself overcome, admiring the benignity of so great a man, of his commissions pardon asks. Whom when to the path of right life Father Guinizo the most holy long had admonished, he said: Run brother, run more swiftly; & to the vineyard, whence the grapes thou snatchedst, to carry exceedingly strive: for behold upon them the devil sitting I behold. Who with a most swift course fulfilling the mandates, to the vineyard, whence the grapes he had taken, the same to carry back took care.
[13] But Guinizo the kindly Father, the praiseworthy course of his time being completed, went to the Lord on the VII Kal. of June. But on that day, on which from this world he withdrew, & dead 26 May, a certain h Brother at Benevento placed, his departure through the spirit knew, & to the Brethren there standing by said, all scruple of hesitation being removed; Be most certain, that in the Cassinese Monastery a man of great merit on this day has migrated to the Lord. (which on that day at Benevento was known) At which words indeed the minds of all the hearers into stupor were turned, that the migration of a man, by almost eighty thousand paces separated, with so great certainty of firmness to himself he received to be announced. By a more diligent inquiry yet the truth of the matter discussing, they recognized indeed, that on the same day Guinizo the Father had migrated, on which namely a great certain man in the Cassinese monastery the mentioned Brother to have died knew, & to the rest his death revealed. he shines with miracles, buried with S. Januarius. But he was buried in the Church of the holy Confessor of Christ Nicholas, in a leaden coffin on the right side of the altar, in the place which is called i Cyconia: in which also holy Januarius the disciple dead together with his Master was placed: for declaring whose merits Christ wonders even to this day to work ceases not.
ANNOTATIONS.
CHAPTER III.
The most recent finding of the bodies of the Saints in the year 1627, by Marcus Antonius Scipio a Cassinese Monk described.
FROM M. ANT. SCIPIO.
[13] There admonishes me the distinguished finding of the sacred Relics, Simplicius the General &, what the festive congratulation of that very finding increased, the illustrious prodigies; lest in the darkness of silence I involve them; which God by an exceeding gift of His goodness brought forth for us into light; nor to posterity a place of justly accusing myself be left, who so often of the silence of our Elders, or the parsimony of writing in this kind am wont to complain, & almost indignant to expostulate. From the undertaken Cassinese Prefecture therefore, about to adorn the sepulchre of S. Benedict Simplicius turned with intent mind, if in any way he could the most illustrious Parent & Master of the monks' sepulchre (which by the most frequent concourse of all nations from everywhere daily is celebrated) more splendidly & magnificently adorn; & that not by his sole religion & zeal; but by the common too both of the Fellowship, & of the whole Cassinese Congregation's name & esteem moved. But because he understood that very thing could not commodiously be accomplished, unless the sanctuary of the temple (in the midst of which, under the great altar, D. Benedict's most sacred body rests) into a better form were brought; it was first excogitated, of the sanctuary itself (the rest of the temple's part not diminished) into the space of a wider area to be drawn out: for that seemed not only to the proposed matter necessarily to be required; but also to a more comely aspect for those entering the basilica, & to the sacred functions (the more solemn especially) for the dignity more commodiously to be performed, wonderfully to confer. There being summoned for this matter not ignoble Architects, the place very attentively inspected & measured, several forms being described, at last it was pronounced, the matter plainly arduous with hope of a happy outcome could not be attempted.
[14] When the Abbot not even thus acquiesced; in the following year the Knight Cosmas Fansagus of Bergamo, he commits the delineation to an architect: of architecture most skilled, from Naples again to Monte Cassino he calls. He admonishes, how great is to him the care of the amplification of the sanctuary, how much in his art he trusts, how much of his sedulity & industry he promises himself; let him therefore see more accurately, what in this matter by artifice he can attain & effect. Cosmas, long with himself having meditated, at length to the Abbot a new drawing exhibits, according to which the desired work to undertake & perfect he destined. When with the others to that day brought forth exemplars not a little more amply that had pleased; it pleased Simplicius, to its norm the future building to be conformed. But before hands to the work were applied; the Knight by night through quiet to hear seemed to himself, this made, by a vision admonished, he changes: who him by the hair seized shaking, he should reconsider, the form of the altar & sanctuary to be little fitting, little to the end for which it was required to serve; let him rise therefore, & another more elegant than the former, & to the amplitude of the Cassinese edifice more accommodated, let him delineate. Here Cosmas, with the fear & horror of the recent vision suffused, the servants reclining near trembling he calls out. They run up; he bids a light be brought; & forthwith a stylus being seized, a new exemplar, the dread still
still enduring, he draws; from which then the begun & perfected work, almost to a miracle, happily turned out.
[15] Some months after, the work being now begun, & the sanctuary depressed to three palms, when the great altar in the same manner to be fitted remained; not one here care distracted anxiously the mind & thought of Simplicius. The altar itself to demolish, with the design of afterward restoring it, did not please: because Pope Alexander, at the request of Abbot Desiderius, The Abbot doubtful whether he should also change the altar, in the dedication of the Cassinese temple, that very one had consecrated: moreover into whatever part it to impel, but that, even by the slightest motion, by the vastness of the mass & antiquity it should crack, seemed far most difficult. There was added the highest religion & reverence of the most holy Patriarch Benedict & his Sister Scholastica: whose sacred spoils, with the precious ashes of others, under the same altar lay hid. But it was to be feared most, lest some damage, either by a graver fall of the rubble, or by the imprudence of the masons, to the most religious sepulchre should be inflicted. There deterred also from the undertaking of the work, the recollection of the heavenly vengeance, which some formerly, these same things more curiously daring to investigate & search out, not only with other graver inconveniences, but with a sudden also & miserable kind of death had punished. By this fear how he should extricate himself Simplicius, resolved, while he secretly explores it, the witnesses being removed, of the future event privately to make trial. Therefore, by two Monks & only one smith accompanied, within the temple he hid himself; & there the doors being closed, he bid the mason near the altar to break through the vault, as much as for admitting a man might be enough.
[16] The access to the interior chamber being opened, the Fathers entering separately observe, he finds Relics, that the altar could (the vault & the Mausoleum of the most holy Patriarch being uninjured) to the level of the sanctuary be lowered. There increased the gladness of the found coffin, with the most holy Relics of several Monks rich: from which an unwonted sweetness of a most grateful odor was breathed out. Moreover that double joy of mind, a great also wondrousness received. & the organs of the basilica, no one ringing them, are heard by many, For at the time when in inspecting & handling the tombs of the Saints the Abbot & companions were occupied, the pneumatic organs of the sacred basilica, not in one part of the cœnobium, by many of our Fellows were heard, to play the symphony of a most sweet concert; whereas yet neither were they rung by anyone, nor within the enclosure of the closed temple by the religious searchers were heard. But these wonderful things (which in the month of July happened) no long time after new prodigies again heaped up. The mass of the altar, indeed very large, which (as we said) necessarily was to be removed, lest from any part during the agitating it should be shaken, with boards diligently was hedged about, & closely with strong ropes constricted. And now it inward toward the choir about three ells (as much namely as was needful) being moved, night crept upon the laboring workmen. The Architect had observed, that the altar itself, not in the middle (as it should have been) but nearer to the right part of the sanctuary, had been placed. So in impelling toward the left side the altar (for that namely deformity to be removed) the machines being now fitted, when the opportune time of day had failed, the smiths from the unfinished work withdrew. The next day in the morning the Knight Cosmas & the masons returning to the temple, [the next day the altar is found of its own accord to have withdrawn to the left side:] while they prepare into the destined place the altar to urge, astounded & amazed they see, that nothing further of work & effort was needed: the altar into the middle part of the sanctuary had been moved. The matter, to others & others (as it happens) narrated & beheld, had the force of a vast miracle: for neither, without the long help of many, could it have been moved; nor even in the noonday light, without the most attentive care & the accurate use of the line & plumb, in the prefixed place unhurt to a nicety be placed.
[17] On the same day the Monks the relics of the Saints, from the subterranean tomb, to the sacristy translated: there to keep, until the work & ornament of the altar should be perfected. But while the little caskets of the sacred treasure they raise, dust strewing the ground subjected to the coffins, they behold of those same coffins one (in which the spoils of DD. Simplicius & Constantine the Abbots were enclosed) with illustrious drops everywhere abundantly to be moist & suffused. The flowing liquor gathered forthwith into glass phials by cottony flocks, the urn of SS. Simplicius & Constantine sweats a prodigious dew, with what reverence is fitting & religion, by those of Monte Cassino is kept. Simplicius traversing the diocese, on that very day at saint Peter in fine (which town almost seven miles from the sacred cœnobium is distant) was staying: & when, the sky being overspread on every side with clouds, through a window he looked out; his eyes by chance toward Monte Cassino being directed, he observed that that sole face of the monastery (which was in sight) was shining; which verging to the East, through that season of the year, especially the sky being wet (at that hour of the day) by the solar rays could not be illumined. & the monastery is seen to shine. Wondering at the matter, a Monk (who by chance was present) he takes as companion & witness of the unwonted vision, & bids that spectacle more diligently to contemplate & observe; he added also, that he opined, at that very point of time those of Monte Cassino in removing or translating the sacred pledges to be occupied detained. Nor did his opinion deceive him; for home afterward returned, he learned from the Monks, the matter so utterly to have been, just as he himself absent before had pronounced it to be.
[18] After these things Simplicius, that in a matter far most grave most cautiously he might bear himself & most prudently; Which by miracles being duly examined, a convention of those skilled in sacred Theology & the prudence of Law (which he himself before had instituted) being appointed, by the common consent of all it was defined; that of the Theologians of the first note four Judges, & likewise of the chief Doctors of Law two assessors should be chosen, who all, the Prefect of the Fisc of the Abbatial Court being first heard, of the lately found sacred Bodies & the miracles published, by the prescription & formula of the Council of Trent, most diligently among themselves should confer. The Judges were, P. D. Gabriel of Poppi, Prior of Monte Cassino; P. D. Germanus de Torres, Vicar General; D. Felix of Januarius, Theologian of the Abbatial Court; & the Archpriest of S. Germanus: the Assessors, the Governor of S. Germanus, & the Counsellor of the Reverend Vicar General. By these therefore into one place gathered, all things with the highest zeal were discussed, & in public commentaries consigned; by which the truth of the sacred Pledges, & of the matters above the force & order of nature effected, manifestly found & detected, was declared. Then indeed the Abbot, these things being inspected, men, in divine science & the knowledge of human laws most learned, in a greater number convoked. There were among these Abbots some, & a number of those professing the studies of Sacred Theology of our fellowship not small; & likewise very many Masters of sacred Wisdom, both of the most noble families of D. Dominic, Francis, Augustine the Fellows, & of the Clergy also some; but from the city of S. Germanus & the whole diocese all most learned in both Laws. In this convention the deeds of the superior session were read all, & with the highest diligence one by one in order recognized & weighed. And when nothing not rightly & prudently done it was established; the Acts themselves with the vast approbation of all & gladness being subscribed, in the Synod convoked for 1 October by Simplicius, after thanks to the Divine goodness by all paid, the assembly was dismissed. At last in the very brief space of ten months the structure of the sanctuary & of the great altar being completed, & the ornaments perfected, the Abbot the heavenly wealth from the sacristy (as he had thought) into its pristine seat to replace decreed; which that with the most celebrated apparatus & pomp, & festive congratulation might be performed, to no labor or expense was there sparing. For it, whatever was required, at Naples was wrought & bought all. Then at last on the Kalends of October, a solemn supplication being appointed, all of the Clergy convoked, on the appointed day & hour assembled.
[19] The scattered rumor of the future celebrity had brought from the remote towns many, but far the most from the surrounding castles, & from the city especially of S. Germanus, to Monte Cassino: a vast also number of Monks, from Rome & Naples & the neighboring cœnobia, partly by the religion of the place & of the Saints, partly by Simplicius's invitation, thither had flowed together. The matters therefore accurately disposed, the prayer of Tierce in the choir maturely chanted, the Fathers into the sacristy assembled. Simplicius among six Abbots sat in the middle: on either side sat a long series of ministers: each had his vestment, which the functions of the supplication & the sacred matter, that day most solemn, befitted most. There sat opposite the Abbots, it is decreed the Translation of 4 chests to be made on the right indeed the four Judges, the two Assessors; but on the left, the Protonotaries & Notaries eight; there were present witnesses; & a most frequent crown of the more honorable guests stood around. At the beginning the little caskets of the sacred Relics were brought forth: it was asked whether they were the very same, which in the past year under the great altar had been found, & into the sacristy translated. Which duly being proved, the rest then in the same manner, by the prescription of the Tridentine Synod & the sacred Canons, were performed & all completed: & forthwith by the present Scribes into public tables recorded.
[20] At the last the very little leaden Caskets (four in number) into so many new ones, of the same material, first by Simplicius consecrated, were inserted. There was placed on each its little chart, with the names of the Saints, whose venerable Relics they kept, noted. And of the first little book this was the inscription: of which 1 the anonymous Cassinese Saints. The Relics of the Holy Monks of Monte Cassino, whose names perished on earth, but are written in heaven, under the great altar laid, Simplicius Caffarellus, by this name the Second, from the most Holy Father Benedict the 127th Abbot, lofty by merits, in a higher place placed; & the altar more honorably adorned, a greater cultus to them henceforth to be had ordered; In the year MDCXXVIII, of Urban VIII's Pontificate the 6th year, Philip IV King of the Spains the Catholic reigning. Of the second little book thus had the tenor: The bodies of the Holy Monks of Monte Cassino, Guinizo & Januarius his disciple, illustrious by the glory of miracles, 2 SS. Guinizo & Januarius hither once translated from the monastery of S. Nicholas de Ciconia, & under the great altar placed, that it more honorably might be adorned; Simplicius Caffarellus, by this name the Second, & of this sacred monastery the 128th Abbot, with solemn pomp elevated, & in a more seemly coffin laid replaced on the Kalends of October MDCXXVIII. Of the Pontificate of our most Holy Lord Urban VIII, the 6th year. Philip IV, King of the Spains the Catholic reigning.
[21] The third little book in this manner was written: The body of S. Carloman, King & Monk of Monte Cassino, whom more illustrious rendered the cell than the palace, the cowl than the purple, the staff than the scepter, obedience than command, from the monastery of Vienne, 3 S. Carloman, (where when with Pippin his brother King of the Franks, for procuring the peace of Italy, he discharged a legation, he ended his life) hither transmitted, & at the most holy Parent Benedict's feet placed, Simplicius Caffarellus, of this sacred cœnobium the 128th Abbot: (that, he who the badge of honor refused living, might receive it dead) with solemn pomp elevated, in an adorned coffin replaced on the Kalends of October, in the year MDCXXVIII. Of the Pontificate of our most Holy Lord Urban the Eighth the 6th year, Philip IV King of the Spains the Catholic reigning. Of the last little book finally of this kind was the inscription. The bodies of the Holy Abbots Constantine & Simplicius, 4 SS. Constantine & Simplicius, Abbots, it contained. of the most holy Father Benedict's disciples & successors, at his feet placed, Simplicius Caffarellus, by this name the Second, & of this sacred cœnobium the 128th Abbot,
while he was seeing to the adornment of the high altar, he found, with the immense joy of himself and of all the Monks; whereupon streams of sacred nectar flowed from the dry bones, and with a most delightful sense of his own spirit, having kissed and venerated the sacred relics of his predecessors, that they might be kept in the future buried in a more honorable coffer, with solemn pomp he raised them, and laid them up again on the Kalends of October 1628, in the sixth year of the Pontificate of Our Holy Lord Urban the Eighth, while Philip IV, Catholic King of the Spains, reigned.
[21] These things being duly performed, the procession was arranged in this order. The sacred banner was carried in front: the relics are borne about in procession, behind walked the secular Colleagues of twelve Confraternities, distributed into twelve classes under their own standards: there followed two companies of the sacred discipline of Francis, the one of the Capuchin Brothers, the other of the Minorites: then a band of those professing the religious soldiery under Dominic as leader: there came next about four hundred surpliced men from the Clergy of the Casinate diocese: close behind marched a great throng of Monks, of whose number more than forty were seen adorned with sacred and precious vestments: then there came up four biers, to the carrying of each of which four Monks had set their shoulders. In the first litter were kept the consecrated ashes of those whose names have perished; in the second, of Carloman; in the third, of Guinizo and Januarius; in the fourth, of Simplicius and Constantine. The bearers of the first and second walked in Dalmatics; of the third, in Priestly vesture; of the fourth, conspicuous in Pontifical attire. The cushions of the sacred Relics were borne under canopies of silk and silver weave with golden fringes, covered with coverlets of Attalic cloth. Moreover the chief men of the Neapolitan Nobility, who had come to Casinum for religion's sake, took for themselves the parts of bearing the canopies of the sacred Pledges. The second bier shone with scepter and crown, the marks of Kings; the fourth with crozier and tiara, the insignia of Abbots. Six mitered Abbots, with Pontifical attire, encircled both sides of the last bier; Simplicius, conspicuous in the same habit and adornment, closed the procession of suppliants. There followed the throng of religious men, walking distinctly and in order, a most copious multitude of crowded people, the sky turned from cloudy to clear, which easily made up a total of about eight thousand heads. The sacred ashes were carried about in that pomp over no small part of the Mountain; with this the greater sense of piety and admiration of all, that heaven itself seemed openly to applaud the most celebrated solemnity. For a little before the arranged procession went forth from the church, the clouds being dispersed (which up to that hour had rained down with a tiny drizzle) it flooded the Casinate mountain with most brilliant light; while nevertheless at the same time the places lying widely round about were pressed with the dark gloom of clouds. The day, the light being increased by the sun and by burning tapers (which the long order of suppliants and very many of the surrounding multitude carried), was kept more splendid than usual. All the sides of the Mountain resounded with the glad acclamations of the people, and with notable display, with the harmoniously singing symphony of those modulating, and with the repeated discharges of muskets; while also through the whole three days (which preceded the solemn feast) daily toward night the lights arranged through the windows of the monastery, the fiery whirlwinds, the kindled torches and piles of wood, and the most frequent strokes of the larger pipes heard from the summit of the Mountain, gave forth the signs of the approaching celebrity even to towns far separated. The Temple and the porticoes shone more beautifully with precious hangings; moreover the hangings shone with verses and inscriptions affixed here and there everywhere: since the Monks, polished in the more refined letters, had so celebrated the immortal praises of the Saints in their writings, that they themselves also brought back no small praise of genius and piety.
[22] The Relics of SS. Guinizo and Januarius are placed in their own chapel The procession being completed, Simplicius the Abbot performed the solemn Mass, with the excellent musicians (whom he had summoned from Naples and other places) most sweetly intoning between. This being finished, that which was mortal of the Saints Guinizo and Januarius was buried in a chapel, very recently built for that purpose, with the appending of the following Inscription: Simplicius Caffarellus, the 127th Abbot from the Holy Father Benedict, while he prepares to lay up again more honorably the sacred pledges of the Saints, brings back the most illustrious pledges of his own religion toward the Saints. While the venerable Relics are uncovered, the sun itself, reverent, covers its rays, about to increase by the failing of its own light the light prodigiously irradiating the monastery; the musical organ, no one striking it, by a hidden impulse only, sounded forth to a harmonious concord, lest it should be discordant from the concordant congratulation of those above and of men; the dry ashes, growing moist with a sweet-smelling dew, kindled a greater flame of piety in the souls of the Casinensians, while from the old Relics of the Companions they behold fresh Relics springing up, attesting by a shower of liquid tears the greatness of solid pleasure; in the year from the birth of the Lord 1627, from the death of Benedict the Father 1085. But the relics of Simplicius, Constantine, Carloman, the others are laid up under the high altar, and the rest were brought back beneath the high altar to the same place from which the year before they had been carried away. For the rest, as for the complete congratulation and magnificence of the most celebrated festivity, that which alone seemed to remain, that indeed was abundantly and liberally rendered; namely with all who visited the Casinate Basilica on that day (and they visited, as we have said, to the number of eight thousand) refreshed, according to each one's state and condition, by the kindness of most humane hospitality.
[23] To the high altar (on the part where it is joined to the sepulcher of D. Benedict and looks toward the choir) was affixed a very large touchstone, increasing not moderately the ornament of the altar itself and of the sepulcher. On this in golden letters these things are read engraved. A. M. D. G. The bodies of the most Holy Father Benedict, Patriarch of Monks, and of S. Scholastica the Virgin, beside the bodies of SS. Benedict and Scholastica, his sister, rest holily under this altar, in one and the same sepulcher where they were first placed. After twice a hundred years, Petronax being Abbot, S. Zacharias the Supreme Pontiff piously inspected these; and, as he found them, he left them inviolate. And after another thrice a hundred years, Desiderius being Abbot, the Legates of the Apostolic See looking on, Alexander II (who also dedicated this basilica) testified that they were found untouched and undiminished. At their feet are laid up the bodies of the Holy Abbots Constantine and Simplicius, disciples of the same most holy Father Benedict and successors in the See, and of S. Carloman, King and Monk, whom his own contempt of himself made more illustrious, admirable in patience; and of many other holy Monks. Simplicius the Abbot, by this name the Second, and in the same See the 128th, who saw to the adorning of the altar and the dome, set this monument of his piety, in the year from the birth of the Lord 1628, from the death of Benedict the Father 1086.
[24] Lastly it seemed worth the labor to make attested to posterity by a brief little narration, unhappily sought after 200 years before, with how much better success the Divine kindness bestowed this search of Simplicius for the sacred Pledges, compared with that one upon which we have found that, nearly two hundred years before now, John of Aragon and others quite unhappily expended their labor. The outcome of the search and finding (since for want of time it could not be incised on a marble stone) a tablet set forth makes plain in this manner. In the year of the Lord 1484, but in the year 1627 more happily revealed, when men ventured with profane ventures to call back into light the religious pledges of the Saints from the venerable shadows of the high altar, the threatening sky with horrible thunder, lightning, rain, called them back from what they had begun; the earth, shaken by frequent tremors, terrified them. But the threats and terror yielding in vain, the curious searchers of the sacred ashes did not desist. At length the obstinate were sharply punished; whoever had performed that same piety, hateful to those above, having died within the year by a different kind of death. Then in the year 1627, the same thing being attempted with a different zeal, succeeded with a different outcome. When the heavenly treasures gave themselves into the open, the sky everywhere closed with clouds (that it might more clearly attest by a black mantle the piety accepted by those above) flooded Casinum alone with new light: the ground also, smiling on the religious function, wept upon the precious relics with purest dew: and the musical organs, that they might the more intensely impel to piety, gave back musical concords at no one's impulse. Let posterity recognize what sincere piety has over feigned piety.