Alpais

ON BL. ALPAIS, VIRGIN, AT CUDOT IN GAUL,

IN THE YEAR 1211

PRELIMINARY COMMENTARY

Alpais, virgin, at Cudot in the territory of Sens. (B.)

BY J. D. B.

§ I. The cult of Bl. Alpais recently confirmed.

[1] The archbishop of Sens, an inquiry being made, In the village of Cudot, in the territory of Sens, in the year of the Lord 1211, a certain virgin called Alpais, sprung of rather poor parents, rested in the Lord with so great a name of holiness that no few martyrologies have numbered her among the blessed, and the neighbouring people, from her death to our own age, have honoured her with public veneration Anal. iur. pontif., 1874, pp. 1029–76.. When the most reverend lord Victor Felix Bernadou, archbishop of Sens, wished to bring this veneration to the liturgical norm, he delegated as judge the most ample lord James Carlier, canon of the church of Sens, to collect the documents by which it might be established that the case of Alpais was covered by the exception to the Urbanian decrees.

[2] obtains the confirmation of the cult of Bl. Alpais from the holy see, Thus, an inquiry being made, the most reverend

archbishop of Sens, by a letter given on the 18th of October of the year 1869 Summarium super dubio, p. 46., asked the holy see to approve the sentence pronounced by him and by the judge concerning the immemorial cult paid to the blessed virgin. When the Sacred Congregation of Rites had done this on the 26th of February of the year 1874, on the 14th of March of the same year the archbishop of Sens again gave a letter of supplication to the supreme pontiff, to request that on the third of November, on which she is said to have departed this life, the feast of St. Alpais be kept from the common of virgins not martyrs, with three proper lessons in the second nocturn, under the rite of a lesser double, in the churches of the diocese, but under the rite of a double of the second class in the church of Cudot, where the body of the holy virgin is religiously kept. To these prayers the bishop of Orléans, the most reverend lord Felix Dupanloup, added his own, asking that there be granted to his diocese what was asked for that of Sens, and to the village of Triguères, where some would have Bl. Alpais to have been born, what the archbishop of Sens had requested for the church of Cudot. To their prayers the apostolic see assented by a decree passed on the 28th of November of the same year 1874.

§ II. Enumeration of the documents on St. Alpais.

[3] whose Life a certain Cistercian monk What the most blessed virgin Alpais was we are taught chiefly from a threefold document, of which the first is a booklet on her life and visions, consisting of a double prologue and four books. This work, as will plainly appear to one reading the prologue of the first book, was written, while the virgin was alive, by a certain man very friendly to her, a priest and monk of the Cistercian Order, not however enrolled at Les Écharlis See below in the edited Life, book II, ch. VII, and ch. VIII.. For if he had been a pupil of the abbey of Les Écharlis, he would not have called it a certain abbey of our order See ibid., bk. II, ch. VII.. The same, as he himself testifies, was trained in letters in his father's house by the priest Richard, who met death for the cause of justice See below in the edited Life, bk. II, ch. VII.. Of him you will seek more in vain, as you will find nothing except the initial letter of his name. For he who compares what is related in chapter III of book two about the monks P. and G., who, though forewarned by the virgin, nevertheless went to her on the feast of St. Luke, with what is recorded of Peter, monk of Les Écharlis, in chapter XIII of book II and in chapter XIII of book IV, will with a certain right conjecture that that letter is the letter G.

[4] wrote before the year 1180. Fr. Victor De Buck, who, on being asked by the postulator of the cause, wrote a commentary on the blessed virgin Alpais, supposed that this Life of hers was made before the year 1180, and that for the following reasons Summarium, p. 11.: For he speaks of William of Flotains, a most holy hermit, who died in this year, as of a man still alive See below in the Life, bk. III, ch. XIV., nor does he make any word of the arrival of Queen Adela, who in this same year 1180 visited St. Alpais. But what the first argument proves, taken from these words spoken by a demoniac woman: Foubert, Foubert, you have much troubled me, you much afflict me, you and another hermit who is called William of Flotains, I do not grasp. For they ring true, provided William lived when the woman was brought to Foubert. Nor do I think anything is determined from the omission of the visit of Queen Adela, since elsewhere too the same author has not a little word on all that passed between the virgin and the archbishop of Sens, joined by affinity to King Philip Compare below, p. 168. no. 6, what Ralph of Coggeshall relates.. Moreover such is the method of the writing of the Life itself that, if one is to stand by critical rules, it is certain that from a negative argument nothing can be deduced in any direction. But a stronger argument is made from this, that in chapter VI of book IV the author recalls the pilgrimage which the count of Vendôme, who was bound by the bond of excommunication, made to the tomb of his master Richard. For from the expression of the verb erat it is entirely signified that at that time the count was still bound by this bond. And from the letter which John of Salisbury, bishop of Chartres, gave concerning the absolution of John, count of Vendôme, we know that this was done in the year 1180 P. L., vol. CXIX, p. 376..

[5] The chroniclers relate much about Bl. Alpais, as Robert of Auxerre, In the second place there come, for illustrating the acts of St. Alpais, what is found written under the year 1180 in the chronicles of which Robert of Auxerre is said to be the author Rec. des hist. de France, vol. XVIII, p. 248., with a mention of the death of St. Alpais added under the year 1211 by the continuator of the work Ibid., p. 280.. They are as follows.

In the year 1180. About this time, in the territory of Sens, at the village of Cudot, there is a girl spread abroad in celebrated repute; nor is it strange if she is celebrated, in whom indeed there shines a miracle eminent and splendid. It has been granted to her by God to live in the body, and, as is said, not to need the support of bodily food, about ten years having now run up to this year since she was first so privileged by divine gift with such a power. She indeed, of the lowest birth and a cowherd by occupation, Alpis by name, was first chastised with a very heavy and long-lasting scourge, so that, because of the matter flowing from her whole body, she was a horror even to her own people. But He who has chosen the contemptible and weak things of the world, after long proofs of patience looked upon the humility of His handmaid, and the more He baked her as it were in a furnace of tribulations, the more worthy He made her, restoring her body and sustaining her with spiritual food. She is, however, so powerless of herself that she can be moved only by another, lying continually on her back, her other members, apart from the head and right hand, being deprived of the vigour of their office. And though she can easily swallow no food, yet she has the natural passage freely prepared for swallowing the viaticum. Indeed in body she has become very thin and withered, the intestines being emptied by long inner want of food; yet she is seen so comely and plump of face as if she enjoyed an abundance of delights. Often she is rapt on high, and, relying on an angel as guide, she runs through now the places of punishments, now the joys of the blessed. Returning to herself, she carefully weighs what she should bring forth and to whom, the Spirit indeed being her teacher within, and teaching what she should keep silent, what bring forth. On the solemnities of the Lord or of His Mother it is mostly given to her to be rapt above in ecstasy, and to contemplate the world and all things that are in the world with the free gaze of the mind. And when after one or more days she returns from that most high quiet, as we have heard her relating herself, she seems to herself to be cast from a certain very ample region of light into darkness, and as it were a certain millstone to be laid upon the eyes of her mind. She relates also that, while she is in that rapture, she beholds the world universally in the manner of a ball, bounded by a round form, the sun greater than the earth, the earth an egg hanging in the middle and bounded on all sides by waters, and things and the reasons and causes of things so infinite, so hidden, that each one understands them the less the more curiously he investigates them. Often she sees absent things in the spirit, often she foresees future things; but that is the more especially to be wondered at as it is the rarer, that a woman born and brought up in the country, and accustomed to rural work, should be distinguished by the gift of so great a wisdom. Having indeed spoken with her several times, I confess I was astounded that there should be in a woman such wisdom in counsel, such circumspection in words. For she speaks so prudently, counsels so discreetly, exhorts so wholesomely, that it is clearer than light that He who teaches man knowledge has chosen for Himself a seat in her, and makes His dwelling in her.

To which under the year 1211 the continuator of Robert the chronicler, beginning his continuation at that very place, added this Op. cit. p. 280.: In the course of the year of the Lord 1211 there dies the venerable virgin Alpais of Cudot; of whom, since many things have been said above, let it suffice here to have touched on her death.

[6] and Ralph of Coggeshall too, Of the greatest value also is what Ralph, abbot of Coggeshall, of the Cistercian Order, took care to note [Radulphus de Coggeshale, Chronicon anglicanum, edited by Stevenson, p. 125, London, 1875.], since he himself expressly relates what others have omitted or written in passing, namely that to the more ample buildings which Archbishop William had constructed there was added a chapel, and a priest was assigned there to perform the sacred rites. Let us hear Ralph himself.

There was in the same times in the archbishopric of Sens a certain most sacred virgin, Aupeis by name, who for more than 30 years had taken no food or drink at all, except holy communion on Sundays only. Before her bed a church was built, and priests and ministers were assigned to celebrate the divine office before her. The altar was so arranged that the sacred virgin could always give heed to how the priest conducted himself in the celebration of the divine office. She, born of poor parents, and nurtured under the austere discipline of her mother in a certain village of her present dwelling, Eudov by name, while as a young girl she was once detained in pasturing her father's cattle, was even then so zealous for justice that she was troublesome to no one by secretly grazing in others' pastures, but according to the rule of charity complied with all to the measure of her ability. At last, however, that the divine love toward its beloved daughter might shine fruitfully, the Lord put forth His hand and touched her bone and flesh, and struck her with a very evil ulcer, so that from the sole of the foot to the crown of the head there was no health in her. In a short course of time also a pestilent stench pervaded the ulcers of her whole paralysed body, so that her parents, not bearing so great a plague, cast her out apart in a mean house, and visiting her every day, with their nostrils closed on account of the stench, held out to her the poorest food from the door. But the Father of mercies and God of all consolation, appeased by her patience, and pitying her distress and her parents' grief, on Holy Saturday of the vigils of Easter, visiting again her alone alone, comforted her through His glorious messenger. For on that day she had especial grief, because for so great a solemnity, as was fitting, while the rest of men were adorned with the splendour of garments and solemnly going to the churches, she alone miserable lay wasting in a certain hellish squalor, by which she was a sorrow to herself, a burden to her parents, and no honour to God. To her lamenting these things very anxiously there suddenly stood by the Mother of mercy and Virgin, with immense light together with a most sweet odour, and after the most sweet greeting customary to her, she set before her, as her custom is, words of consolation. Urging faith and patience, therefore, she promised her that from that hour and thereafter she would have as much glory as she had until then experienced ignominy; as much as she had before been despised by the world, so much would she be desired by all. And stretching forth her holy

right hand, she handles each limb of the paralytic, and at once all the ulcers are cured, and all stench departs. And so, the embassy being completed, leaving behind her an unspeakable fragrance, she is taken up into heaven. Her parents, coming up, offer food to the paralytic according to custom; but while she declares that she no longer needs their food, she also turns them to stupor by the miracle of the stench taken away and the experience of an unaccustomed sweetness. As she thereafter ate nothing, the celebrated report of her miraculous fast came to the ears of William of good memory, archbishop of Sens, uncle of Philip, the illustrious king of Gaul. He, as he by no means believed reports of this kind, as if they were old wives' tales, sent there a multitude of honourable and wealthy women to prove the truth of the unusual rumour; and when these had kept watch there in stealth for a month or more, at last, as they prepared to withdraw, they were reproved by the paralytic with a gentle smile, because staying with her for so long a time they had offered her neither food nor drink. Faith being thus made to the archbishop of so miraculous a fast, he, accompanied by a few, was swiftly carried there, addressed the paralytic sweetly, and promised her fatherly consolation, himself to furnish all necessary things. He urgently promises moreover that he will construct a church there with dwellings for canons regular, with revenues sufficient for their support assigned, that they might celebrate the divine offices there before her and second her arrangements more devoutly. But the holy virgin, breathed upon by the Holy Spirit, embracing the poverty inborn in her and shunning the pomp of the world, while she religiously seeks concealment, humbly contradicts the archbishop's words. For she alleges that the obscurity of her birth is not suited to so great a celebrity, that so great a sickness in so mean an invalid ought not to bear so great a throng, and finally that religion, if any seemed to be in her, lest it be fatally tried by hospitality, did not desire a populous occupation. The archbishop however, while he stubbornly remained in his opinion, withdrawing to his own, quickly sent workmen, who, the foundations of each of the buildings being urgently laid, pressed on the work. As the holy virgin disliked their importunity, she fell into such acedia from the abundance of her grief that (as she was most irascible) for a month or more she did not call upon the grace of God for herself. She lay thus as if out of her mind, taking counsel neither for herself nor for others in God. And behold, in this excessive silence of hers, there suddenly appeared to her God and man, as if hanging and pouring blood on the gibbet of the cross. At this vision, then, returning to herself she received the spirit of compunction, and as if revived from the dead she thereafter so exulted in the grace of God. It was no wonder, however, if so great an agitation held her for a long time, who foreknew, by the inspiration of the Holy Spirit, how great a tribulation would come to her from this structure. For likewise the canons, living monstrously, disturbed the peace of that holy contemplative, and violently hurled her into most troublesome cares, as she had necessarily to be often torn away from the most desired embraces of the heavenly bridegroom, that their contentions might be lawfully decided and the interrupted peace repaired. To converse with her there came reverently archbishops and bishops, and most of all Cistercian abbots, to whom she was bound by a special and familiar devotion. Kings too and princes, noble and low-born alike, devoutly visited her presence, and commended themselves to her prayers. Every night the sacred corporals were laid on her breast. She always lay in her bed, because her whole body, apart from the head alone with the breast, had died beforehand and been made insensible. Her right hand with the arm, however, blessed Thomas, appearing to her in pontifical dress, restored to her, with which, holding a fan in summer, she drove away flies, though before at no time had a fly settled upon her. Many times, lying as if in ecstasy, she was present at divine revelations and visions, whence she also revealed many things to come to many; and especially she informed prelates of the undisciplined conduct of their subjects, and made known what was to be corrected in their houses.

[7] Charters and diplomas also treat of Bl. Alpais, The testimony of Ralph, which we have just recited in full, is confirmed from various places of charters and diplomas Summarium, p. 5.. Namely in the year 1180 Queen Adela assigned to the priory of Cudot an annual revenue, as long as she should live, of one modius of grain for love of the venerable lady Alpais, and by a diploma of the year 1184 Philip Augustus willed this revenue to be perpetual Quantin, Cartulaire general de l'Yonne, vol. II, p. 347.. In the year 1190 Emeniarta de Ordone gave to the church and canons whatever she had at Nuulli, and Landric, Emeniarta's son, on receiving 20 pounds of Provins, quit to them whatever right he claimed in the tithe of Englut and in the terrage of Cudot Quantin, ibid., vol. II, p. 418.. In the year 1194 Aveline, daughter of Daimbert, lord of Seignelay, gave certain lands in alms to the church of Cudot and to Alpais, a woman of good repute, and to the canons living regularly with her Summarium, p. 10.. Finally in the year 1210 Peter of Corbeil, archbishop of Sens, endowed the church of Cudot Gallia christiana, vol. XII, p. 58..

[8] Caesarius of Heisterbach, To the aforesaid documents, but of a worse stamp, is added Caesarius of Heisterbach Memorabilia, bk. VII, ch. XX., who declared the virgin to be sprung of nobler birth. So he says:

In the kingdom of France, in a village which is called Quido, there was a certain noble and religious virgin, but a paralytic. For her her father, as a great and rich man, established a priest to celebrate the divine offices for her, and sufficiently arranged for ministers and annual revenues: and as she gave her labour to prayers, fasts and daily contemplation, she was so fed by their sweetness that all bodily food turned to nausea for her, nor could she take anything of it except a little juice of grapes. She was very hospitable, through which she also merited the spirit of prophecy. She revered our Order with the highest honour, and it is said that this very often happened to her, that when some of the monks or abbots proposed to turn aside to her lodging, she foreknew their coming and cheerfully foretold to her household in this manner: On such and such a day such and such abbots or monks will come to us, prepare what is needful. Which was done so. She merited to see a certain wonderful vision of the Order, which greatly kindled her to love of the Order. At the time of a certain general chapter, in the chapter itself she saw a ladder of wonderful beauty set up as far as heaven, and the Lord leaning on the ladder looking down upon the chapter, whose sides and steps were of such splendour that they surpassed the rays of the sun… At another time, on the day of the Purification of our Lady holy Mary the virgin, the clerics and other ministers being absent by divine nod, as she lay alone she said within herself sadly: Now you lie here alone, nor do you offer any service today, in the manner of the universal Church, to blessed Mary the mother of God. While she was turning such things in her mind, her spirit, led out of her body by the wonderful power of God, was brought by an angel into the heavenly Jerusalem; in which she saw a very great procession, from the diverse orders of that same blessed city, namely patriarchs, prophets, apostles, martyrs, confessors, virgins and the other faithful, of whom two and two were going together and carrying burning candles in their hands, all singing antiphons or responsories belonging to the day, in the manner of the Church militant, and keeping the due stations. And the angel, the virgin's guide, joined her to a certain other virgin, whom he knew to be of like merit, offering a burning candle. So great was the beauty of all, so great the glory, though in unequal brightness in each, that no tongue could suffice to tell it. And the Saviour, who is the head of all the saints, the splendour of glory and sun of justice, clothed in pontificals, wearing a mitre on his head, with staff, gloves and ring and the other episcopal ornaments, held the last place with his most holy mother Mary, whose beauty all that heavenly host admired. And when after the third station he had begun the antiphon: Today the blessed virgin Mary presented the child Jesus, and so forth, they entered a temple built of gold and gems. Then was begun the introit of the Mass, namely: We have received thy mercy, O God, and it was sung by all together. Meanwhile, Christ going in to the altar, after the Kyrie eleison had been completed by the choirs in turn, after the Gloria in excelsis Deo, which our Lord Jesus Christ himself began, the blessed protomartyr Stephen read the epistle from the book of the prophet Malachi, namely: Behold I send my angel. And St. John the evangelist, clothed in a dalmatic, read the gospel according to Luke, namely: After the days of Mary's purification were fulfilled; when it had been read through, the Lord, according to the custom of our Order, returned to the step and received candles from those offering them. But the aforesaid virgin, perceiving through the spirit that she would return to her body, would not offer her candle, even at her angel's order, wishing to carry it with her to the earth: which the angel seeing, he broke the candle in her hand, taking away the upper part and leaving her the lower, and so, having returned to her body, she found that she had retained that same part closed in her hand. By it very many mighty works were done, and perhaps are done to this day; for the sick drink water poured over it and recover. So manifest and sublime was the vision that she by no means understood its manner, saying that word of the Apostle when she was asked about it: Whether in the body or out of the body, I know not, God knows. Lord Eustace, abbot of Claustrum or Himmerod, our visitor, hearing of this vision from the report of certain abbots, out of desire of knowing the truth went to the virgin principally, and heard from her mouth what has been said… God showed her another vision, however, much more excellent than this. When at a certain time she was thinking of the abyss of eternal predestination and of the ineffable sacrament and remedy of the divine incarnation, being in ecstasy, she saw before her a crystalline Virgin, in whose womb she contemplated a most beautiful infant, crowned with a royal diadem. Now that same diadem had four projecting flowers, which, ascending upward as she gazed and growing out from the Virgin's head, advanced into branches of trees, and when a short space of time had passed, they filled the four parts of the world: and their fruits were most beautiful, of excellent odour and wonderful taste. And behold, under the branches of the same there appeared the whole human race, from Adam the first-formed to the last who is to be born at the end of the world. But only the elect plucked the fruit of the tree and fed upon it; the reprobate could not touch anything of them or feed on them. In this vision she received so great a knowledge from God that afterwards, in speaking of anyone, she at once understood whether he was predestined or foreknown. If he was predestined, she took much delight in speaking with him as with a fellow citizen: but if foreknown, she at once freed herself from conversing with him… One day, when she was drying on her knees a corporal which she had already washed, a very clean cloth being spread under it, in the rays of the sun sent in through the window, a matron of most reverend countenance came in to her, and laid on that same corporal a most beautiful infant, whom she was carrying in her hands, and went away; and when she wished to move him

away, not knowing who he was, the little infant said: Let me sit on my linen cloth, and so he disappeared before her eyes: and she knew that it was Christ, who under the appearance of bread on the holy altar is wont to be wrapped in that same linen. Many other things were revealed to this virgin which have not been related to me, and which perhaps have been written down by others. It is not long since she departed from this light to receive the reward of her labour and patience.

But how far Caesarius fell short of the truth, in declaring our virgin sprung of noble parents, and in determining how the priest performed the sacred rites there, is plain to everyone.

[9] and Stephen of Bourbon. A new witness of the wonderful life of Alpais has been adduced by the learned man Lecoy de la Marche, namely Stephen of Bourbon, of the Order of Preachers, sprung from Belleville, who, as Échard had already noted, composed a treatise on the seven gifts of the Holy Spirit. A transcript of this treatise, written while the author was alive, is preserved in the National Library at Paris under no. 15970 among the Latin manuscripts. And the historical things in it, collected into one, the aforesaid Lecoy de la Marche published in the year 1877 [Anecdotes historiques, légendes et apologues tirés du recueil inédit d'Étienne de Bourbon, p. 26.]. On Bl. Alpais Stephen hands down the following.

It happened, as I heard from a noble woman, sister of the former queen of France, the wife of King Philip, namely the lady of Beaujeu *, that, when a certain lady called of Cudot was rapt, she saw in the spirit a certain great countess who had been familiar to her; and as the demons were snatching away her soul and dragging it to hell, she lamented, wailing: "Wretched me! How much I can grieve! Because I was chaste enough, abstinent and merciful, and I am damned for no other thing than for superfluous and vain adornment, for saffron and the like, for which I was at times rebuked and admonished, nor did I cease, but I loved these things too much and gave too much care to them, that by this I might please all, and because for so small a thing I am dragged to so great a damnation, and am deprived of so great a glory; and besides because I have lost the fruit, which I should have attained had this not been, of all the goods of a glorious life". Returning from her rapture she related this with weeping and tears, and it was found that the said countess had passed away at that hour in remote parts. Now this said lady of Cudot (as Master Stephen of Cudot related to me, her nephew and brought up by her, who was a man of great life and knowledge, once a canon of Paris and archdeacon of Auxerre [and] at last he left all these things, taking the regular habit), when she was a young girl devoted to God and to the blessed Virgin, was so perforated and putrefied and stinking from a very grave fistula, that she could neither rise from her bed, nor could her parents bear her, except with much burden. When on the day of Easter she had been left alone in the house, she began to weep grievously, chiefly because others were going to church to receive communion, and she not; but then the blessed Virgin appeared to her, comforting her and healing her wounds by her touch, and withdrawing left a very great odour, so that those coming in marvelled. And from that time, as is said, she was accustomed to have many consolations, raptures and visions.

[10] It is not clear either that Geoffrey Some contend that Geoffrey, once subprior at Ste-Barbe in Neustria, wrote about our blessed one to his friend Simon [Tridon, La Vie merveilleuse de sainte Alpais, p. 30; Hist. littér. de la France, vol. XV, pp. 69 ff.; Martène and Durand, Thes. nov. anecd., vol. I, col. 536.]. Let them guard their opinion as they please; but Geoffrey's statements can be understood no more of blessed Alpais than of any recluse endowed with divine charisms. As for those who have borrowed their opinion from Robert of Auxerre cited above, the authors of the Chronicle of Tours Martène, Ampliss. Coll., vol. V, col. 1022. and of Laon Historiens de France, vol. XVIII, p. 714., Vincent of Beauvais Speculum historiale, bk. XXX, ch. 30., Peter de Natalibus Catalog. Sanct., bk. X, ch. 20. and St. Antoninus Chronicon, second part, tit. XVII, ch. I, § XI., let it suffice that they be named.

[11] or John of Burgundy wrote on Bl. Alpais, Besides the Life that has been treated of, another too is lacking, which Morin of Ferrières attests was written in the year 1244 by a certain John, of the Order of St. Francis, of the province of Burgundy Hist. gén. du pays de Gastinois, 1630, p. 696.. In the year 1878, by a letter inserted in the periodical called Bibliotheque de l'Ecole des Chartes Vol. XXXIX, p. 575., M. Boiselle, parish priest of Cudot, asked those who preside over the greater libraries to be so good as to search for it. But since Morin erred more than once, there are those who doubt whether he indicated a Life other than that which the Cistercian monk wrote. For in the year 1244 there was no province of Burgundy, of which, according to the obvious meaning of the expression used, John is said to have been a pupil Wadding, Annal. Minor., vol. IV, p. 333, no. XVII..

[12] of whom not a few have treated today. Finally in our age the Reverend Messrs. Boulet Vie de sainte Alpaix de Cudot. Auxerre, 1865., parish priest of Tonnerre, and L. H. Tridon [La Vie merveilleuse de sainte Alpais de Cudot, vierge et bergère au XIIe siècle. Avignon, 1886.], dean of Charny, have published little books in the French tongue on the blessed virgin Alpais; the latter, for the latest edition of his work, published in the year 1886, left nothing untried to raise to the most holy virgin an enduring monument of his piety. This work will more than once be of use to us in the annotations.

* cod. Belvacensi.

§ III. On the place and time of the birth of Bl. Alpais.

[13] Bl. Alpais was born in the village of Cudot, not in Triguères; To one inquiring in what place the most blessed Alpais was born there will scarcely be doubt that it is the village of Cudot, situated in the French department called Yonne. For it is written in her Life, in the first chapter of the first book: The most serene virgin, then, sprung of poor parents in a certain little village which is called Cudot, situated near Les Écharlis … Neither the trustworthiness nor the knowledge of the witness adduced is to be put in doubt. Nor did anything drive him to make the village of Cudot, of which he was not a native, famous by a praise not fitting it; nor did he any more seem to lack knowledge, which is the commendation of testimony. For not once only but quite often he went to the virgin herself, whose very close friend he was, as she lay in her very poor little house, and, as plainly appears from the whole booklet, he questioned her on many things, and he alone before all others has handed down not a little about the cradle of blessed Alpais. Nevertheless this very thing, which we have thought so unshaken, has come into controversy. For, as is said, there also flourishes in those same parts of Gaul an ancient tradition, by whose credit the little virgin, sprung from the village of Triguères, before finishing her childhood, moved to the village of Cudot. But can any certain monument of that tradition be indicated? For it is surely altogether required that the argument be lifted which, most firm in every part, we have shown to favour the village of Cudot, and which we shall not let go unless there be produced either a contemporary witness by no means second in credit and knowledge to the Cistercian monk, or an authentic instrument which might in some way be put on a level with those little sheets of the modern age which are called extrait de naissance birth certificate. I know that such have not yet been found. For the reverend man Tridon, an upright and sincere investigator of truth, who was himself a partner in the dispute undertaken, in a letter very recently given to me, while he made mention of this controversy, kept most profound silence about any such good fortune befalling the opponents. And so, that they may support their tradition by at least some testimony, they take refuge in Ralph cited above, adducing the following: in a certain village of her modern dwelling Eudov. They argue then from the sense of the word modern, and would have it understood by this word that the virgin at some time changed her seat from a certain ancient place to a more recent one. But since, as Du Cange testifies Glossarium, under the word modernus., the noun modern is to be rendered of that time, it would have to be proved from certain documents sought elsewhere that this relation to the past is contained in the word modern in the present case. And from the Cistercian monk the contrary seems to agree with the truth of the matter. And so, lest, the chains of this argument being too tightly drawn, every way of escape be closed to them, they have devised a very strange method of punctuating the sentence we have reported above, namely in the following way: Virgo igitur, serenissima in villula. This smacks of the sophist. And if in fact Bl. Alpais had been born in the village of Triguères, it would be better to accuse the Cistercian monk of error or falsehood. Accordingly, at the present stage of the controversy, one must stand on the side of the Cistercian monk, who declares Bl. Alpais to be of Cudot.

[14] which seems to have happened about the year 1155. But if, turning to the other question, we inquire into the year in which the holy servant of God was brought into the light, the Cistercian monk will not equally be a help to us, but we must take refuge in Robert the chronicler, whom we adduced above in the first place. For under the year 1180 he attested that blessed Alpais had already for about ten years sustained a wonderful life and by divine condescension undergone heavenly things. But on the other side it is related in the first chapter of the first book of the Life that her father Bernard had his twelve-year-old daughter as a helper in cultivating his little field. At that time she carried out such hard labours that, broken in strength, she lay down on the little bed of sickness. For almost a year she laboured under a very grievous disease. Then, wonderfully restored by an angelic visitation, she began to lead that heavenly life of which Robert speaks. Now, by the witness of the same Robert, in the year 1180 she had already been undergoing those divine things for about ten years, so that the beginning of the heavenly gifts fell about the seventieth year of the course of the twelfth century, when, according to the Cistercian monk, she was about fifteen years old. And so the year of the birth of Bl. Alpais is to be referred to about the year 1155.

§ IV. On the various codices of the Life of Bl. Alpais.

[15] Four codices retain the Life of Bl. Alpais, For editing the book on the Life and visions of blessed Alpais, only four codices now seem to survive: namely one of Chartres, another of Bruges, that of Charleville and that of Rome. Of the Chartres codex, marked no. 131 among the codices of the library of the city, and which belongs to the thirteenth century, it was treated in volume VIII of the Analecta Bollandiana, p. 125; that of Bruges, marked no. 404, which is of the thirteenth century and once belonged to the abbey of Ter Doest, was described there in volume X, p. 463. That of Charleville

Catal. génér. des mss. des bibl. publ. des départ., quarto ed., vol. V, p. 580., on parchment in quarto, marked no. 77; it is, at least as regards the Life of the blessed virgin, of the fourteenth century; it once belonged to Blessed Mary of Mont-Dieu, of the Carthusian Order, in the diocese of Reims. In the fourth place finally comes that of Rome. This codex, which passed from the library of Holy Cross in Jerusalem under no. 328 into the royal library of Victor Emmanuel, consists of two parts: of which the second, which is on blessed Alpais, belongs to the fourteenth century, and has the greatest agreement with that of Charleville. So the venerable Tridon La Vie merv. de sainte Alpais, p. 647.. Of those manuscripts it has been possible to use three; that of Rome alone we could not reach. We have also let go both the Chartres codex marked no. 51, as being fragmentary Compare Anal. Bolland., vol. VIII, p. 208., and two transcripts made in the eighteenth century, namely the Parisian one from the book-press of Ste-Geneviève marked 4 H. L., and the Brussels one from the royal library marked no. 8930, which is copied from the Bruges codex just mentioned.

[16] among which that of Chartres offers certain additions, It remains to say in what way we have used the three codices. That of Chartres, if it did not swarm with errors and omit certain things here and there, I should call of the best stamp. For it preserves certain additions nowhere, it seems, written elsewhere, but, in my opinion, sewn on by the same author, although at another time, when the four books of his little work had been finished. This anyone will readily confess who has read what is related in those additions about the pork which, set before the virgin by Peter, prior of Cudot, she received with the greatest eagerness and ate. But that by no means agrees with that supreme abstinence of Bl. Alpais, which the Cistercian monk has often extolled in his work. Nevertheless, I should not concede, unless overcome by certain arguments, that the writer already had in hand what we call additions when he was composing his little work on blessed Alpais. For if that were so, he would scarcely escape the mark of falsehood; yet from elsewhere he appears as a truthful witness, relating all those things which he saw and heard. Whether he was a critical investigator, such as physicians and scientists of our age would by no means refuse, I should not wish to affirm. Nor shall I any more indicate to the reader what was the reason why our author, having first made an end of writing, did not give further labour to relating what was done in the house of Cudot. Was it because he was forestalled by death? Was it because, being removed from the abbey of Les Écharlis, he no longer had time for questioning those who returned from those parts? Was it because, as often happens, in the succeeding years the crowding of people to the blessed virgin became less frequent, as she, alone with God alone, gave herself to heavenly things?

[17] That of Charleville seemed to the editor to be preferred. I should believe the codices of Charleville and Bruges to be two branches of the same stem. That of Bruges precedes that of Charleville in age, and therefore on this title seemed to be put first. This I at first supposed, but on gathering the variant readings I stuck so doubtful that, going back to that of Charleville, I gave it the first part; yet I should not wish to assert that that of Charleville is a most perfect copy of the autograph itself, for it has its own blemishes too, so that sometimes it must be corrected from that of Bruges. Therefore in editing the Life of Bl. Alpais this order seems to be set up among the codices, namely that that of Charleville be first, that of Chartres second, and that of Bruges come in the third place.

§ V. On the posthumous glory of Bl. Alpais.

[18] On the cult of Bl. Alpais, From the summary already cited above certain things seem to be subjoined, which, because they were a document of public and continuous veneration for the delegated judge in obtaining the solemn beatification, stand as an indication of that glory which is called posthumous, which, while reigning in heaven, Bl. Alpais gained on earth. And first indeed in the village of Cudot there flows a spring of water called St. Alpais's Summ., pp. 13 ff., because, as tradition has it, it gushed forth by God's kindness for the relief of the blessed virgin, who, already made deformed by her infirmity, while she was keeping sheep in a meadow, troubled by a sharper thirst, asked masons for a drink of water, but in vain. Here, for more frequent pilgrimages to St. Alpais are made from the neighbouring places, the pilgrims go, where at once they pour forth pious prayers, drink the water drawn in honour and in memory of their heavenly patroness, wash their wounds, wrap sick limbs in wet linen, and fill with the sacred waters flasks to carry home with them. From here they go up to the church, where at the tomb of the holy virgin, which they adorn with coins and new candles, they make their prayers. Then a presbyter approaches, who, the aid of St. Alpais being invoked and the gospel recited, blesses the sick. Moreover, before the Roman liturgy was admitted in the diocese of Sens, the custom was that Mass be celebrated for pilgrims in honour of St. Alpais, her name however being omitted; and this custom is so far from having now ceased, that no weeks pass without the clemency of God being solicited by this office of piety through the intercession of the holy virgin. Processions too are made in honour of St. Alpais, with a presbyter present with clerics, with cross, tapers and banners. Nor is there abstaining from panegyrical orations, in which the blessed virgin is set forth as a pattern of holiness, and her patronage commended. On Sundays, moreover, and most of all on feasts, her tomb is surrounded with light at the expense of the pilgrims Ibid., pp. 14, 15.. And this church, where she lies buried, has a notable monument in praise of St. Alpais, for on the front of the church, where by the decrees there should be an image of the titular patron of the church, there is sculpted the servant of God Alpais herself, censed by angels and buried by them. She is crowned with a nimbus, and sheep's heads come forth on either side to indicate that their keeper Alpais, and no other virgin, is carved there Ibid., p. 31.. And in the middle of the choir, before the high altar of the church, the body of the servant of God Alpais is buried beneath the ground, and over it there is raised, by eighty centimetres, a stone mausoleum, on which is placed an effigy, likewise of stone, of the virgin on her back and crowned with flowers; a ram lies at the feet of his keeper; and on a scroll this name is written in French: Sancta Alpais Ibid., p. 30..

[19] and by the solemn elevation of the relics made by the archbishop of Sens. The solemn elevation of the sacred relics which the aforesaid mausoleum laid up was made on the 17th of August of the year 1878. How this was done will be sufficiently plain from the following diploma.

Victor Félix Bernadou, par la miséricorde divine et la grâce du Saint-Siège apostolique, archevêque de Sens, évêque d'Auxerre, primat des Gaules et de la Germanie, assistant au Trône Pontifical.

[Victor Félix Bernadou, by divine mercy and the grace of the holy apostolic See, archbishop of Sens, bishop of Auxerre, primate of the Gauls and of Germany, assistant at the Pontifical Throne.]

A tous ceux qui liront les présentes, certifions qu'à la date du 14 mars dernier nous nous sommes transporté en l'église de Cudot à l'effet de visiter officiellement le tombeau de Ste Alpaix, et que nous avons constaté que dans un cercueil de pierre, sous un mausolée élevé au dessus du pavé de l'église, et surmonté d'une statue couchée représentant une vierge couronnée de fleurs, et portant sur son socle le nom de Ste Alpaix, surmonté encore d'un mouton, attribut de cette sainte bergère, le tout accusant une œuvre du 13e siècle:

[To all who shall read these presents, we certify that on the date of the 14th of March last we betook ourselves to the church of Cudot for the purpose of officially visiting the tomb of St. Alpaix, and that we established that in a coffin of stone, under a mausoleum raised above the pavement of the church, and surmounted by a recumbent statue representing a virgin crowned with flowers, and bearing on its base the name of St. Alpaix, surmounted further by a sheep, the attribute of this holy shepherdess, the whole indicating a work of the 13th century:]

S'est trouvé un squelette dont chaque ossement occupe encore sa place naturelle, et dont les proportions grêles nous ont paru indiquer les reliques d'une femme;

[There was found a skeleton of which each bone still occupies its natural place, and whose slender proportions seemed to us to indicate the relics of a woman;]

que ce mausolée est placé au milieu du chœur, dans une église bâtie spécialement pour Ste Alpaix par le cardinal de Champagne, et portant à son tympan l'apothéose adoptée au moyen âge pour certifier à la postérité qu'un corps saint repose à la place d'honneur dans l'église qui porte à son fronton cette glorieuse allégorie;

[that this mausoleum is placed in the middle of the choir, in a church built specially for St. Alpaix by the cardinal of Champagne, and bearing on its tympanum the apotheosis adopted in the Middle Ages to certify to posterity that a holy body rests in the place of honour in the church that bears this glorious allegory on its pediment;]

et enfin qu'autour de ce tympan ressortent en relief les têtes du chien et des moutons de la sainte bergère de Cudot.

[and finally that around this tympanum there stand out in relief the heads of the dog and of the sheep of the holy shepherdess of Cudot.]

Immédiatement nous avons ordonné de refermer ce cercueil de pierre, l'avons provisoirement lié et scellé, et avons remis à une autre époque plus opportune la reconnaissance canonique de ces reliques.

[Immediately we ordered this coffin of stone to be closed again, we provisionally bound and sealed it, and we put off to another, more opportune time the canonical recognition of these relics.]

En conséquence de cette visite préliminaire et aussi du décret de canonisation équipollente de Ste Alpaix par S. S. le Pape Pie IX, en date à Rome du 26 février 1874, nous nous sommes transporté à Cudot avec Mgr Pierre Coullié, évêque de Sidonie, coadjuteur d'Orléans, le jour de la date des présentes, à l'effet d'examiner et de juger en la forme canonique, s'il y a lieu de reconnaître dans ces ossements les reliques de Ste Alpaix.

[In consequence of this preliminary visit and also of the decree of equipollent canonization of St. Alpaix by His Holiness Pope Pius IX, dated at Rome on 26 February 1874, we betook ourselves to Cudot with Mgr. Pierre Coullié, bishop of Sidonia, coadjutor of Orléans, on the day of the date of these presents, for the purpose of examining and judging in canonical form whether there is reason to recognize in these bones the relics of St. Alpaix.]

Nous nous sommes adjoint en cette circonstance un notaire ecclésiastique, et un docteur en médecine, savoir:

1° M. Carlier, doyen de notre chapitre, gardien des reliques de notre diocèse, qui ayant rempli la fonction de juge en première instance, dans le procès de canonisation de Ste Alpaix, était par là même apte à nous fournir les documents indispensables pour asseoir notre jugement sur une pleine connaissance de cause; et qui de plus en sa qualité de notaire ecclésiastique aurait à rédiger le procès-verbal de cette grave opération;

[1st, M. Carlier, dean of our chapter, keeper of the relics of our diocese, who, having filled the function of judge in the first instance in the process of canonization of St. Alpaix, was by that very fact fitted to furnish us with the documents indispensable for grounding our judgment on a full knowledge of the cause; and who moreover in his capacity as ecclesiastical notary would have to draw up the official record of this grave operation;]

2° et M. Lambert, docteur en médecine, que nous avons chargé de rédiger l'inventaire ostéologique.

Arrivés a l'église de Cudot, nous avons constaté que les sceaux apposés par nous sur le tombeau à l'époque de notre première visite, étaient intacts, et après les avoir rompus, nous avons ordonné d'enlever le couvercle de pierre qui ferme le cercueil, puis nous avons procédé avec nos assistants à l'examen préalable des reliques qu'il renferme.

[Having arrived at the church of Cudot, we established that the seals affixed by us to the tomb at the time of our first visit were intact, and after breaking them, we ordered the stone cover that closes the coffin to be removed, then we proceeded with our assistants to the preliminary examination of the relics which it contains.]

M. Carlier, interpellé par nous au sujet de ces reliques, nous a fait un exposé rapide des faits, qui ont été produits, débattus, prouvés et enfin acquis définitivement au procès de canonisation, et notamment de ceux qui concernent la sépulture de Ste Alpaix et la garde de son tombeau.

[M. Carlier, questioned by us on the subject of these relics, gave us a rapid account of the facts which were produced, debated, proved and finally definitively established in the process of canonization, and in particular of those which concern the burial of St. Alpaix and the keeping of her tomb.]

Tous ces documents ayant été jugés authenthiques par la Congrégation des Rites et ensuite sanctionnés par le Souverain Pontife, il ne nous restait plus qu'à ordonner qu'ils fussent tous exactement visés par le notaire dans le libellé de notre jugement à intervenir.

[All these documents having been judged authentic by the Congregation of Rites and then sanctioned by the Sovereign Pontiff, there remained for us only to order that they should all be exactly cited by the notary in the wording of the judgment we were to deliver.]

Nous avons ensuite invité M. le docteur Lambert à procéder à l'inventaire ostéologique.

Cet inventaire terminé, et M. le docteur Lambert ayant reconnu que les ossements soumis à son inspection avaient appartenu à une femme, nous avons ordonné que cet inventaire resterait annexé à notre jugement comme piéce justificative.

[This inventory finished, and Dr. Lambert having recognized that the bones submitted to his inspection had belonged to a woman, we ordered that this inventory should remain annexed to our judgment as a supporting document.]

Considérant donc

qu'il a été établi au procès de canonisation de Ste Alpaix, et au cours des plaidoieries devant la Congrégation des Rites:

[that it was established in the process of canonization of St. Alpaix, and in the course of the pleadings before the Congregation of Rites:]

1° que les extases à peu près perpétuelles de Ste Alpaix ayant fixé l'attention du cardinal Guillaume de Champagne, légat du S. Siège et archevêque de Sens, il se fit un devoir de la retirer de sa chaumière et de la placer dans un lieu plus approprié au grand nombre de pèlerins qui l'entouraient, et qu'il la plaça en effet, malgré ses réclamations et ses larmes, dans le magnifique reclusorium que nous avons sous les yeux, et qui vient d'être converti en chapelle de Ste Alpaix;

[1st, that the almost perpetual ecstasies of St. Alpaix having fixed the attention of Cardinal William of Champagne, legate of the Holy See and archbishop of Sens, he made it his duty to withdraw her from her cottage and to place her in a location more suited to the great number of pilgrims who surrounded her, and that he did in fact place her, despite her protests and her tears, in the magnificent reclusorium which we have before our eyes, and which has just been converted into the chapel of St. Alpaix;]

2° que le même cardinal bâtit en même temps, sous le vocable de Notre-Dame, l'église où nous sommes en ce moment, laquelle communiquait avec le reclusorium par une arcade vitrée, afin que la sainte, qui, par l'effet de ses longues extases, était atteinte de l'inédie et de l'atrophie, pût de son lit dans l'intervalle de ses extases, assister au S. Sacrifice de la messe, et recevoir plus facilement la sainte Communion:

[2nd, that the same cardinal built at the same time, under the title of Notre-Dame, the church in which we are at this moment, which communicated with the reclusorium by a glazed arcade, so that the saint, who, through the effect of her long ecstasies, was stricken with inedia and atrophy, could from her bed, in the interval of her ecstasies, be present at the Holy Sacrifice of the Mass, and more easily receive holy Communion:]

3° que le curé de l'église paroissiale de S. Bénigne à Cudot ne pouvant à lui seul suffire à donner les soins spirituels à la multitude de pélerins, qui des quatre coins de l'Europe affluaient à Cudot, pour voir la sainte et obtenir par le secours de ses prières les grâces spirituelles et temporelles dont ils avaient besoin, le même cardinal-légat bâtit un prieuré contigu à l'église de Notre-Dame de Cudot, et confia la desserve de cette église, ainsi que la garde de la personne de Ste Alpaix, à deux chanoines réguliers de l'abbaye de S. Jean de Sens;

[3rd, that as the parish priest of the parish church of St. Benignus at Cudot could not alone suffice to give spiritual care to the multitude of pilgrims who from the four corners of Europe flocked to Cudot, to see the saint and to obtain by the help of her prayers the spiritual and temporal graces of which they had need, the same cardinal-legate built a priory adjoining the church of Notre-Dame of Cudot, and entrusted the service of this church, as well as the keeping of the person of St. Alpaix, to two canons regular of the abbey of St. John of Sens;]

4° qu'en l'année 1180 la reine Adèle, et en l'année 1184 le roi Philippe-Auguste, jugeant insuffisante la dotation du prieuré de Cudot, voulurent, par considération pour la sainte, compléter cette dotation par une rente perpétuelle sur le domaine royal, ainsi qu'il appert par les deux minutes de ces chartes royales sur parchemin, lesquelles sont conservées aux archives de l'Yonne, fonds de l'abbaye de S. Jean de Sens;

[4th, that in the year 1180 Queen Adela, and in the year 1184 King Philip Augustus, judging the endowment of the priory of Cudot insufficient, wished, out of consideration for the saint, to complete this endowment by a perpetual rent on the royal domain, as appears from the two originals of these royal charters on parchment, which are preserved in the archives of the Yonne, in the collection of the abbey of St. John of Sens;]

5° qu'après avoir été ainsi entourée, malgré les résistances de son humilité, d'une si grande vénération pendant sa vie, Ste Alpaix a été plus honorée encore après son décès, arrivé le 3 novembre de l'année 1210; que Pierre de Corbeil, alors archevêque de Sens, présida et pourvut à ses obsèques, avec une magnificence qui n'est due qu'aux saints; place d'honneur au milieu du chœur de l'église qui avait été bâtie pour elle, et sur elle; cercueil de pierre pour mieux assurer la conservation de ses précieuses reliques; mausolée élevé au-dessus du pavé du chœur, pour marquer la place de son tombeau; statue d'une vierge couronnée de fleurs blanches, et couchée sur son tombeau; tympan symbolique usité au moyen âge pour indiquer la sépulture d'un saint; rien n'a été oublié par l'archevêque de Sens pour attester à la postérité que dans l'église de Notre-Dame de Cudot, à la place d'honneur repose le corps de l'illustre sainte de Cudot;

[5th, that after being thus surrounded, despite the resistance of her humility, with so great a veneration during her life, St. Alpaix was honoured still more after her decease, which came on the 3rd of November of the year 1210; that Peter of Corbeil, then archbishop of Sens, presided over and provided for her funeral, with a magnificence that is due only to the saints; a place of honour in the middle of the choir of the church which had been built for her, and over her; a coffin of stone the better to ensure the preservation of her precious relics; a mausoleum raised above the pavement of the choir, to mark the place of her tomb; a statue of a virgin crowned with white flowers, and lying on her tomb; a symbolic tympanum used in the Middle Ages to indicate the burial of a saint; nothing was forgotten by the archbishop of Sens to attest to posterity that in the church of Notre-Dame of Cudot, in the place of honour, rests the body of the illustrious saint of Cudot;]

6° Que les deux chanoines réguliers de S. Jean avaient pour mission, tout en desservant le pèlerinage, de faire bonne garde autour de l'extatique pendant sa vie, et autour de son tombeau après sa mort; qu'ils ont rempli leur mission exactement et sans interruption depuis l'an 1170 jusqu'au mois de juillet 1789; que cette garde assidue résulte des quittances annuelles qu'ils ont données au domaine royal, et dont la dernière porte la date de cette funeste époque: juillet 1789, ainsi qu'on peut le vérifier aux archives de l'Yonne, ainsi qu'au Cartulaire général de l'Yonne, tome 2, 348, et qu'ainsi il faut conclure de ce qui précède que le tombeau de Ste Alpaix ayant toujours été gardé à vue et d'office par deux conservateurs à ce députés, il occupe encore dans l'église Notre-Dame de Cudot la place qui lui a été assignée par Pierre de Corbeil, archevèque de Sens en l'année 1210.

[6th, that the two canons regular of St. John had as their mission, while serving the pilgrimage, to keep good watch around the ecstatic during her life, and around her tomb after her death; that they fulfilled their mission exactly and without interruption from the year 1170 until the month of July 1789; that this assiduous watch is shown by the annual receipts which they gave to the royal domain, the last of which bears the date of that fatal time: July 1789, as can be verified in the archives of the Yonne, as also in the Cartulaire général de l'Yonne, volume 2, 348, and that thus it must be concluded from what precedes that, the tomb of St. Alpaix having always been kept in sight and by office by two keepers deputed for this, it still occupies in the church of Notre-Dame of Cudot the place that was assigned to it by Peter of Corbeil, archbishop of Sens in the year 1210.]

Pour tous ces motifs,

Nous, Victor-Félix Bernadou, archevêque de Sens, et Pierre Couillé, évêque de Sidonie, coadjuteur d'Orléans, déclarons par les présentes avoir reconnu et reconnaître comme authentique le corps de Ste Alpaix, et ordonnons que ses précieuses reliques soient désormais entourées de toutes les preuves de vénération instituées par l'Église pour les reliques des saints.

[We, Victor-Félix Bernadou, archbishop of Sens, and Pierre Couillé, bishop of Sidonia, coadjutor of Orléans, declare by these presents that we have recognized and do recognize as authentic the body of St. Alpaix, and we order that her precious relics be henceforth surrounded with all the proofs of veneration instituted by the Church for the relics of the saints.]

Immédiatement nous les avons vénérées nousmêmes, et les avons présentées à la vénération de l'assistance.

Puis nous les avons religieusement enveloppées dans un suaire de soie blanche, et les avons renfermées dans un sarcophage en cuivre, doublé d'étain à l'intérieur et à l'extérieur, et surmonté d'une croix et d'une étiquette, l'une et l'autre en cuivre doré.

[Then we religiously wrapped them in a shroud of white silk, and enclosed them in a copper sarcophagus, lined with tin inside and out, and surmounted by a cross and a label, both of gilded copper.]

Nous avons également déposé un exemplaire du présent procés-verbal dans le dit sarcophage, que nous avons alors clos, lié et scellé.

Ainsi fait a Cudot, sous notre seing, le sceau de nos armes, et le contre-seing de M. Carlier, notaire ecclésiastique, en présence d'un grand nombre d'ecclésiastiques et de pieux fidèles qui sont accourus à cette intéressante cérémonie, le dix-sept août mil huit cent soixante dix-huit.

[Thus done at Cudot, under our signature, the seal of our arms, and the countersignature of M. Carlier, ecclesiastical notary, in the presence of a great number of ecclesiastics and of pious faithful who hastened to this interesting ceremony, on the seventeenth of August one thousand eight hundred and seventy-eight.]

L. S.

† Victor Félix, archevêque de Sens.

† Pierre, évêque de Sidonie, coadjuteur d'Orléans.

Duranton, vicaire général de Sens.

Rabotin, vicaire général d'Orléans.

Carlier, doyen du chapitre de Sens, notaire ecclésiastique.

Pour expédition conforme à la minute délivrée aux RR. PP. Bollandistes, sur leur demande, par le notaire ecclésiastique soussigné, à Sens, le dix février mil huit cent soixante dix-neuf.

[Copy conforming to the original, delivered to the Reverend Bollandist Fathers, at their request, by the undersigned ecclesiastical notary, at Sens, on the tenth of February one thousand eight hundred and seventy-nine.]

Carlier.

LIFE OF BL. ALPAIS

Alpais, virgin, at Cudot in the territory of Sens. (B.)

BHL Number: 0306

Edited from the codices of Charleville no. 77, Chartres no. 131, Bruges no. 404, of which we have spoken above in the Preliminary Commentary, nos. 15 and 16. In the review of the variant readings these codices, according to the order in which they are numbered, are marked 1, 2, 3.

Here begin the chapters of book I on the Life of the venerable Aupaies of Cudot [2 omits the whole title, 3 omits (in-Cud.), and in 3 the prologue is placed first.].

Chapter One (c. p.) omits 2, 3.. — In what place and of what parents she was nurtured fuerit 3. and brought up first edocta 2, 3 adds I, and so 3 always places the number at the end..

II. — How, worn out by labours assiduis adds 3., she fell into sickness and lost the desire of eating.

III. — The prayer which she prayed to the Lord, deprived of human counsel solatio 2. and aid alike.

IV. — Likewise her prayer, which she prayed to the holy Mother of God and ever-virgin Mary, placed in great contrition of heart and grave infirmity of body.

V. — How blessed Mary came to the sick virgin after her prayer, and of her beauty described in rhyme ut rimice 2..

VI. — How blessed Mary kindly addressed the girl, and how by the touch of her hands she healed sanavit 2. her omits 1. of all a. o. omits 2. her omits 2. sicknesses.

VII. — Of its being divinely div. ei 2. granted to her that she should no longer hunger or thirst for bodily food or drink.

VIII. — Of the heavenly gifts divinely conferred on her, and how it was granted her by the Lord to sleep for some days, and sleeping obdormiens 2, 3. in the Lord to see some of the elect in joy and the spirits of the reprobate in g. et superborum animas supplied by a corrector 2. in torment v. in s. 2, 3..

IX. — Of the thanksgiving which she gave at the departure of blessed Mary for the benefits mercifully conferred on her by her.

X. — Of her being accustomed at times to take a little quid adds 2, 3. food in her mouth, though she could taste nothing at all except the body of the Lord, to take away the sin of those omits 2. who said she had a demon, because she neither ate nor drank.

XI. — Of a nine-year-old girl, dumb from birth, who by her merits received the use of speech, which she had never received habuerat 2, 3..

XII. — Of a woman bound in prison, who at the invocation of her name n. e. i. 3. was loosed and freed from prison.

Here end the chapters.

At the front of this work we have set the titles of the chapters, that what is desired to be seen in the body of the following book may be more easily found by studious readers (expl.-rep.) omits 3..

Here begins the Prologue to the Life of the venerable Aupaies virginis adds 3. of Cudot Cudoth. 3, 2 omits the whole title..

The wonderful visions and life of Bl. Alpais are worthy to be written. To the praise and glory of the supreme and undivided Trinity, which, while it is wonderful in itself, yet works wonders daily in things not the least, I shall begin to write, with the cooperation of divine grace, the life and conversation of a certain most holy virgin, imitable by no mortal, as being unheard of in times past. I undertake indeed a hard matter; which, the rarer it is, is the more difficult, since it has not been heard from the beginning of the world that a young virgin, remaining in a frail body, should not need bodily nourishment, should not be sustained by earthly foods; who, always lying on her back on a little bed, as all testify who have merited to see her, never, like other men, hungers, never thirsts. Nay rather, often fed with heavenly banquets, she disdains earthly meals, bearing it hard that she should be held back detinetur 3. so long by the mass

of the body, much better desiring to be dissolved and to be with Christ. For the oftener she tastes and sees that quam 3. the Lord is sweet, the more eagerly she sighs in His embraces. Her soul has melted the more ardently at the sweet speech of her beloved d. s. 3., the more frequently she has been brought by Him into the wine-cellar. Wounded indeed by the charity of her spouse c. sp. s. 3., she languishes day and night with love; and placed in this pilgrimage in the body alone s. c. 2, 3., she dwells by thought and eagerness and assiduous contemplation in that eternal homeland, to such an extent that many times, the body, as it seems u. v. omits 2., being left behind, for four or five, or eight or fifteen days, or for three or more continuous weeks, her holy soul s. e. 3. lingers in a tranquil and quiet sleep or contemplation, and she sees heavenly visions, and recognizes revelations made and shown to her by God: of which she herself ipsas 2. revealed some with her own mouth to me, an unworthy priest, others I learned from certain religious men r. v. 2. and from the presbyter of Cudot, as eas adds 2, 3. they scarcely v. m. p. 3. extorted them from her by many prayers: and these I shall take care to commit to writing, after I have described her life, the Lord helping me a. D. 3.. The matter of this business is beyond my strength, a matter to which even Tullian eloquence would succumb, and to which Homer's hominis 2. fluency, however most eloquent, would stand in envy. I shall not be able to write them all, nor, if I burst myself, could I suffice, especially since the most prudent virgin, fleeing the favour of the popular breeze, would, as far as was in her, have wished all the revelations divinely made to her to lie hidden, and to conceal the heavenly treasures in the secret of her heart c.s. 2., had she not been divinely commanded f. ei. 2. to reveal some of them for the instruction of men; although certain higher and more secret things, of which she alone omits 2, sibi adds 3. was aware, she has until now concealed from us, for the guarding of humility, which stood out in her before omits 3. all other virtues praeeminet 3.. Of those things also which she revealed, overcome by charity, to certain religious men familiar to her, I shall leave untouched many that have not yet reached my ears: committing to writing only those things which have been handed to me by herself or by religious men; taking pains that the lamp, which until now lay hidden placed under a bushel, may be set on a candlestick, that it may give light to all who are in the house of God, ministering to the reprobate an odour of death unto death, but to the elect an odour of life unto life. And indeed I see myself insufficient for this work, but the divine command gives me d. m. 2. daring to speak, saying: Open thy mouth, and I will fill it; animated by which promise I shall attack the purpose, trusting not in my own ability but in divine aid, omitting superfluous trappings of words, because quae 2. simple truth, content with native beauty, flees the meretricious adornments of human eloquence. I beseech those who are to read, however, that they give omits 3. credit to what is said, nor judge iudicent 2. with rash daring that I have written anything false; otherwise I would have preferred to keep silent rather than to have written scribere 2. false things. By the merits of the most sacred virgin and the prayers orationibus 2. of those who read I shall be recompensed with the reward of this work, asking them to grant me pardon, if I have described so worthy a matter in less worthy speech.

Here ends the prologue (e. p.) omits 2..

BOOK ONE

CHAPTER ONE

On the sickness of Bl. Alpais and her prayers to Christ and the Blessed Virgin Mary.

Here begins the Life of the venerable Aupaies virginis adds 3. of Cudot title omits 2..

[1] Chapter caput 3. I (C. I) omits 2. [Bl. Alpais, born at Cudot of rustic parents, tills the fields and pastures sheep with much labour;] The most serene virgin, then, sprung of poor parents in a certain little village ^a, which is called Cudot ^b, situated near Les Écharlis Scalleas 1, Scardeas, corrected Escharleias, 2. ^c, an abbey of our order Cisterciensis 2., was called by her own name Aupaies e. Aupes 3.. The etymology of this name suits and c. e. omits 2, 3. harmonizes well with the girl's life. For she is called Aupaies Aupes vel 2, Aupes 3., as if high peace, or high hope, or increasing hope, or even high foot ^d. For she announces peace from on high to penitents; by the height of firm hope she cleaves to omits 2, 3. the sublime; by her teaching she increases hope to believers; by the foot of contemplation she flies up among the heavenly things. Her father, Bernard by name, getting his own living by the labour of his hands, ate his bread in the sweat of his brow. Relying on the help of two oxen, he tilled his own little field. For this tillage alone he had as helper his twelve-year-old daughter, because she was the first-born, who, going before her father and touching the ploughing oxen with a goad, compelled them to furrow suscare 2. the little field. Dung too and the droppings of cattle, laid on her shoulders, she carried with her father to fertilize the field or ad adds 2. the little garden; and, because her tender arms lateri 1. could not sustain the heavy weight of the burden, she had tied a rope to the two forward arms of the dung-barrow: bearing this over her shoulders, carrying the loads with arms as well as shoulders, she equalled the labours of her omits 3. father to the best of her power, and fleeing idleness, which is the enemy of the soul, she wearied her tender little body day and night with assiduous labours. Her brothers, because they were younger, kept their father's cows and cattle in the pastures. On Sundays and feast days d. e. f. 3., on which other virgins occupied themselves in vain with leading dances and other empty games, she led the oxen and cattle to pasture; so keeping them from the neighbours' crops that no one was ever troubled by her, no one was ever disturbed or p. v. omits 2, 3. saddened through her by a malicious light deed or word vel leviter adds 3.; or else, sitting at home in silence, she was at leisure vocabat 2. for God alone, whom alone she was zealous to please, and the tender virgin, drenched in an inundation inundationem 2. of tears, invoked the Virgin Mother matrem et 3. with assiduous prayers. A young girl indeed in body, but hoary in mind, passing beyond her tender age in manners, having from the very time of her childhood an old heart, she would give her mind to no unlawful pleasure; nay rather, within the chamber of her heart very often watering her couch with her tears, she offered herself daily to her spouse as a living victim, holy and immaculate, and pleasing to God, for love of whom she embraced the integrity of virginity with such desire that she never gave a wanton kiss to anyone alicui oculum 1, 2., and never offended eius adds 2. chaste eyes by an unseemly word or deed v. f. omits 2..

[2] Chapter caput 3. II. she fell into a foul sickness, which want of food follows; The tender virgin could no longer sustain such labours s. l. 2, 3.; but, her whole inward parts being torn and rent within by the greatness of the continual labour, drawing deep sighs from the inmost heart, the colour of her beautiful face changed, she now gave outwardly manifest indications of the inner pain. What more? Held de tanto 1. continually by sickness, on a hard and rough little bed lecto 3., made of mean straw, without feathers and linens, she lay for almost a whole year. She lost all inclination am. af. 2. for food and drink; and wasted by long want of food, she lay on her back on the little bed for so long, that her breast and shoulders, kidneys and all her vitals, omits 3. even to the intestines, eaten away and putrefied, brought such horror on those who beheld them, and gave forth such a stench, that even her mother recoiled; for her father had already died, and her brothers, though they sympathized in her pains with brotherly love, because of the intolerable stench of her suorum 2, 3. wounds, shrank from coming nearer to her. Her mother alone, who sighed more heavily graviter 2. for her daughter's sicknesses, because she loved her more keenly with maternal affection, daily wished for the daughter's death, that at least s. e. 2. her pains might be ended by dying. And since she was poor, and had nothing else that (q. q.) quidquid 2, 3. she could offer her, she would from time to time throw omits 2. her barley bread from afar as to a dog, because of the intolerable stench; which she could neither take with her hand nor carry to her mouth, because her eius 3. hands, now dried up and from excessive putridity of the flesh dissolved and disjoined from the arms, together with her feet artubus over an erasure 1. already dead, denied her their due office. To her brothers also she was so wearisome and burdensome that they begged their mother to stop desinerent 1. offering her food, that thus she might be forced to die of hunger. And so it came about that as much from want of food as from the long and continual habit of fasting, the very arteries of the throat were reduced to such dryness and aridity that, held and intent on continual pains, she so gave up all appetite for food to oblivion, that if food were ever pressed upon her, she shrank from it as from a torment prepared for her. A drink of water too she took with such labour that the sound of the water, trickling through her hoarse throat like water flowing from rock to rock, was heard by those standing around. And so from long want of food and lack of victuals and the wasting of continual continua 3. sickness she lost the habit of taking food; and at first for two or three diebus adds 3., then also etiam 3. for continuous weeks she became accustomed to continue fasting. Whence she was reduced to such weakness that she could never carry to her mouth her hand, already dissolved by putridity, nor numquam 3. draw to herself her foot, already dried up, nor even without another's aid on the other side se vertere posset ut lassum corpusculum laterum adds 3. be refreshed by a change. And, because the intolerable stench that came from her ulcerous limbs allowed no one to come nearer p. a. 3. to her, destitute of all human consolation, she entreated God and God's eius 2. holy mother with assiduous groans to have mercy miserentur 1. on her in this manner.

[3] Chapter III. she prays suppliantly and most piously to Christ, To you, Lord Jesus Christe adds 3., my redemption, my mercy omits 3., my salvation, hope of my heart, strength of my soul, my life, my enlightenment, the end of my intention, whom alone I desire, for whom I hunger, for whom I thirst, for whom I sigh, whom I long for with all my inward parts; who the charity, than which greater

or the equal of which no one ever has had or will have, showed it to us unworthy, who owed debeas 2. nothing to death, and yet, hanging on the cross, willed to redeem us by your precious blood, and for us delivered up your glorious soul into the hands of the impious omits 2.; and who prayed for your slayers i. t. 3.; I, your unworthy handmaid, mindful, not as much as I ought, but as much as I can quaeso 2., of your passion and cross, mindful of your blows and mockings t. e. i. 2., mindful too of your scourgings and wounds, which you so condescendingly, so humbly, so patiently bore tam hum.-sust. omits 2. for our salvation; to you, Lord, who are the medicine of all sicknesses, the guardian of all health, I groan tearfully; to you out of the great tribulation and necessity, which, as my faults demanded, have justly surrounded circumdederint 2. me, I cry to you; I lift up heart and eyes with my whole intention, that according to the multitude of your mercies you may ease the pain of my wounds, and that according to the weight of my miseries miserationum 1, 2. I may feel the effect affectum 2. of your mercies misericordiarum 2, 3.. Against you alone have I sinned, for you alone are without sin. Grant pardon to your wretched servant; and, source of piety and mercy, look upon me unhappy; immense kindness, look back upon me wretched with public mercy. Do not turn away, most kind God, your face from me, do not leave me in the hands of those who seek my soul; but look propitiously and hear me, a wretched sinner crying to you, sighing to you. Open to me the bosom of your kindness and the door of your mercy, and raise me up, now left as it were half-alive, and do not cast me away now whom you have made, nor despise me whom you have redeemed by your precious blood tuo sang. 3.. For if et si enim 3. I am a sinner, yet I am your creature, yet I am redeemed by your precious blood. Incline to me, my God, the ear of your mercy et exaudi vocem orationis meae, aperi oculos tuos adds 3., and see the affliction of my contrition. Those merciful eyes of yours, with which you wept over Lazarus stinking in the tomb, turn to me, O Lord D. c. 3., that all these infirmities of mine may be healed; for though the misery is greater than is expedient for me, your mercy is not therefore less than befits you: for though est 2. my misery is great est adds 3., yet your mercy is greater. Look upon me with those most kind eyes of mercy (m. o. p.) p. m. tuae o. 3., with which you looked upon Martha and Mary, when, the bonds of death being loosed, you raised their eo 2, eorum 3. brother from the tomb. Have mercy therefore on me m. i. 2., have mercy, merciful God, through that most gentle clemency of yours, by which, looking upon your virgin mother weeping before your cross as you died m. i. 2. for her, you commended the virgin to the virgin disciple to be guarded. Heal me omits 2., health of healths sanitatum s. 2., and I shall be healed; save me salvum 2. and I shall be saved sana 3.; let me not be cheap for saving, who was not so vilis adds 2, 3. for redeeming; but rather have mercy and pardon mihi adds 2, 3., as you mercifully pardoned the thief hanging penally on the cross at your right on the cross ad d. t. in c. 2, 3., but confessing wholesomely, and as you mercifully pardoned the publican and the harlot, worthily repenting and piously confessing; that I may give thanks to you, my creator and saviour meo adds 2., my maker and healer meo adds 2., now and always and for ever and ever. Amen here in 3 ch. IV begins, with this title set before it: caput IV.. And when she had thus before autem 2. God, the Son of God, eternally begotten of the Father before the ages, at the end of the ages born in time of a virgin t. d. v. 3. for us, poured out her prayer, she turned to his virgin mother, and with many sighs entreated her in this manner to have mercy on her [in the margin, in the manner of a rubric, there is written in 1: Exscriptor, hic transi sequentia usque ad sequens capitulum pro veritate servanda.].

[4] Chapter IV. and his mother. Holy Mother of God genetricis 2. of singular merit, ever virgin, Mary, hall of universal kindness, general cause of reconciliation, vessel and temple of life and salvation, admirable in singular virginity amabilis salutari fecunditate adds 3., venerable in inestimable holiness, surpassing in so great a dignity, and endowed with no less power and kindness; to you, O mother genetricis 2. of life, mother of salvation, temple of kindness, fount of mercy, this wretched servant of yours strives to present herself, faint with diseases, torn with wounds, putrid with ulcers u. p. s. 2.. To you she strives, as much as she can in her dying state, to make supplication, that by your powerful merits and pious prayers tuis adds 3. you may deign to heal salvare 2. her of her sicknesses; for thus, kind Lady, I am so estranged from myself by the savagery of pain that I scarcely have a sense of my enormous sickness; I feel such a stench from the filth of my ulcers that I am scarcely able to open my mouth for prayer. For my scars, which as sunt 2. a heavy burden have grown heavy upon me, burn me with pain, overwhelm me with mass, press me with weight, confound me with shame, drench me with stench. You therefore, lady singularly wonderful and wonderfully singular, beautiful to behold, lovable to contemplate, delightful to love, blessed confidence and safe tutam 2. refuge of the wretched, look upon me a wretched sinner, crying to you, sighing to you, with those most kind eyes of your mercy, with which you looked upon wretched Theophilus ^e, whom you mercifully rescued from the slavery of sin and from the snares of the devil; do not remember my iniquities, nor look upon my sins, by which I have merited wrath, but upon your kindness and mercy, by which you have always been accustomed to have mercy on the wretched. For I know, my lady and advocate, I know that, if you will look upon me, I shall at once be healed of all my straits and pains; I know that, if you ask your son for me, quickly, at your entreaty and by his mercy, the medicine of salvation will be at hand for me; for I know, most kind lady and my advocate (a. m.) vere 3., I know that for whatever thing you ask your beloved dulcissimum 2, 3. son, you will suffer no refusal from him. Let enim adds 2. this unhappy and wretched woman feel, most kind lady, that you are the mother of mercy; let her feel, at your asking postulante 3., that your most sweet son is the vein of pardon and the fount of all indulgence. For He always wills to be entreated for sinners, who always wills to have mercy on them. You therefore omits 2., Mary, kindly powerful and powerfully kind, from whom the fount of mercy has arisen, do not hold back, I beg, so living veram 2, 3. a mercy where you recognize so true a misery: for, if my misery is greater than is expedient for me, your mercy is not therefore less than befits you. For the more, O glorious lady mea adds 2., the scars of my wounds are foul in the sight of all, the more they stand in need of your succour and of the cure of your son, who is the supreme physician. Heal therefore, most clement lady, my infirmity, and wipe out my foulness which offends those who behold it. Take away, most kind one, my sickness, that those who draw near to me may no longer feel my stench which they shudder at. Come now, lady, appear to me, that I may see your beautiful countenance. Show me your presence, and I shall have obtained my desire. Lover of wards and most kind comforter of orphans, to you alone am I left d. s. 3, d. sunt 2. poor and an orphan; my most safe advocate, have mercy on an orphan left to you: for I am a girl pupilla 3. and an orphan without sine 3. a father. Do not turn advertas 2., most serene virgin, your face from me, but look upon the tears of my bereavement omits 2, 3. and of my calamity, which I offer to you from the inmost heart until you come. Hear me, lady, a wretched sinner, through that most gentle kindness by which quae 2. you are accustomed to succour all omits 2, 3. the wretched. Attend, lady, be appeased, and deal with me according to your mercy, through the power of the blessed fruit of your womb, our Lord Jesus Christ, who sits at the right hand of God the Father almighty, where with Him and cum adds 3. the Holy Spirit He lives and is glorified Deus adds 2, 3. for ever and ever. Amen.

ANNOTATIONS.

pp. 483–487, and more recently by Weber in Gröber's Zeitschr. für roman. Phil., vol. I, pp. 531 ff. Compare what has been discussed on this document by E. Kölbing, Beiträge zur vergleich. Geschichte der romantischen Poesie, Breslau, 1876; and also Neuhaus, Die Quellen zu Adgars Marienlegenden, p. 56, and Mussafia, Die Marienlegenden im Mittelalter, passim.

CHAPTER TWO

Bl. Alpais is healed by the Blessed Virgin Mary, who appears to her.

While thus the tearful virgin prays to the Virgin omits 3.,

Wearisome to all for all her pains,

There comes before the virgin the glorious Virgin;

Whose beautiful face is wholly like the lily,

Her golden hair, pleasing to all generosa 3.;

Her cheeks gena 2. ever dewy, ever flushed,

Splendid above supra 3. the sun, full pene 3. of loveliness,

Eagerly contemplated by all the saints,

Living with a special spiritali 3. singularity;

Her nostrils seasoned with inmost spices,

In their inner parts sweet and honeyed mellibus 2.,

Pouring into minds the breathings of life,

Minds now set free from the bonds of evils;

Her gentle mitte 3. brow, a fount of humility,

Glory of the valleys, splendour of honour,

Helper of the humble, light of simplicity,

Lily of chastity, flower of virginity;

Her piercing eyes, brighter than the sun,

Hunters of the world, searchers of the heart,

Advancers of the little one, lovers of the light,

Sedulous for lightening the griefs of the poor;

Her ears full of praises, full of kindness,

Wakeful and welcoming to dove-like hearts,

Ever inclined to the groans of the poor,

Moved more by affections than by wordiness.

Seeing in this manner the queen of the heavens, whiter than light, brighter than the sun, the most blessed Aupaies Aupes 3., stupefied by so great a light, made to tremble by so great a majesty, turned away her face, and did not dare to say anything to her: for her eyes could not look upon her, beaten back by the brightness of so great a light.

[6] Chapter VI. who heals her wounds, When tum 2, tunc 3. the queen caelorum vel adds 3. of the world, as one known sibi adds 2, 3. by name, addresses her thus in soothing speech: Do not fear, most blessed Aupaies, I am your advocate, the queen of mercy, whom you have loved with your whole heart, whom you have so many times invoked, placed in infirmity tua adds 2.; hold out your hand to me, that through me you may receive health, because you have sustained diu adds 2, 3. the straits of a most harsh sickness in all humility and patience. You have consecrated your tuam adds 2. virginity to me from infancy, which you have violated neither by unclean thought, nor by foul work, nor by wanton speech. And therefore the souls of the virgins who are with me rejoice over you in heaven, to whose company you are to come after the exile of this life. At this voice the girl puellula 3. exults exsultavit 2., looking upon her, and saying with such sighs as she could: Hope of salvation and of pardon, mother of mercy, most serene virgin, I, unhappy and wretched omits 2., am not worthy that you should have to come to me, who, as my sins demanded, am justly afflicted with such pains t. a. s. 3.. My hands, which you ask postulastis 3. to be held out by me vobis adds 3., since they have already been dissolved sint 1. from my arms by excessive putridity, I cannot hold out to you, but when it pleases you, you can take them eas adds 2, 3.. Yet iam 3. from now on let me feel no pain at all, because I have merited to see your face brighter than the sun. Now I do not me non 3. regret having had so much grief, who even after tears have been able to arrive venire 3. at the vision of you. Then she, moved with kindness m. p. 2, 3., taking the sick girl's hands, and receiving her gently and softly amid delightful embraces, gradually sensum 2. touched with her hand the whole body and all the wounds of the body. These, at her health-bringing touch, were all cured and so restored to health that from that time not even any scars of the wounds appeared paruerunt 3. in her. And she said to her: How is it with you now, friend? She answered: Very well, most sweet one domina adds 2, 3., thanks to you; for all the wounds of my body have been healed by you, all the scars of my wounds have gone away, all the filth of my ulcers vulnerum 1. has been emptied out. Henceforth they will bring ullum nulli. 3. no horror to anyone, because they will no longer have any stench. For omits 2, 3. all pain has been emptied est adds 2, 3., because my sickness has been healed by your medicinal touch. From now on I shall be mean to no one, despicable to no one, because I shall appear without stench, without filth, to all who see me.

[7] Chapter VII. So 3, omits 1.. and she promises her that she will live without food and drink, Now tunc 2, 3., said blessed Mary to her, I shall furnish you with still greater things than these, dearest sister, because for the long want of food, which you have borne so long in all humility and patience, in hunger and thirst, without any murmuring, you shall be so fattened with angelic and spiritual food that, as long as you survive in this little body, bodily food or drink will never be necessary for the sustenance of your body, nor shall you now hunger for bread or other food necessary to the human body, nor thirst for any bodily drink: because, when you have once tasted of the heavenly bread and of the living fount, you will ever remain sated unto eternity.

[8] Chapter VIII. [and that in sleep she will see the rewards of the good and the punishments of the reprobate.] This also will be furnished you by my Son, that for some days, at times even for continuous weeks, and especially on the chief solemnities festivitatibus 2, 3. of the saints, lulled in sweet sleep you shall rest requiesces 2, 3. in all peace and quiet requiete 2., and you shall see the King of kings himself and Lord of lords, whom I bore from my womb, made man for men, in the seat of His majesty and me sitting beside Him ipsum 2.; whose beauty and comeliness, whose power and glory, whose majesty and magnificence exceed all speech, all sense sen. o. ser. 2, omnem adds 3., not only human understanding, but also etiam 3. angelic; to be irradiated by the splendour of whose majesty m. s. 2., to gain whose inestimable sight, is beyond all the glory of the saints. You shall see [this and what follows up to the end of the chapter, aeternum habeant supplicium, omits 2.] also et 3. the nine orders of angels, ministering to my son, their lord, with distinct offices; of whom some, through His power, often work signs, others et 3. miracles; some, sent by Him into the world to men, go before by foretelling futura praedicando 3.; others preside over spirits of angels subject to them, and hold rule over them by arranging the divine mysteries for examples explenda 3.; others are filled with so great a grace of divinity that the Lord sits in them, and through them decrees His judgments; others are full of a knowledge the more perfect, the more nearly they contemplate the brightness of His divinity; others are so joined to God that between these and God no other spirits come, who burn with a love the greater, the more subtly they gaze on the brightness of divinity eius adds 3.. To these hosts of blessed spirits you shall see joined the praiseworthy number of patriarchs and prophets, of whom some in the womb, some in boyhood, some in youth, and others in old age, were known to God and sanctified, full of faith, highest in devotion, skilful in industry, endowed with excellent ability, trained in the exercise of discipline, assiduous in holy meditation, and fearless of the dread of death, and therefore they have been crowned with unfading crowns. In the quiet of your sleep too you shall see the twelvefold number of the apostles, whom apostolos adds 3., from the first powers of the miracles, divine providence chose out of all whom the world held, to lay the foundation firmamentum 3. of the new faith and to raise the still tender state of the church, that the sound of their preaching might go out into all the earth, and their words might go forth to the ends of the world; whose fruit remains for ever, and will not wither, because they have firmly cleaved as tanto 1. living branches to the true vine, that is, to Christ; whence, while still placed on earth, they merited to receive from their Lord, my son, such power that whatever they wished to bind on earth should be bound in heaven also, and whatever they loosed on earth should be loosed in heaven also; whom also He promised that at the end of the age, when He shall come to judgment, they should sit upon twelve seats and judge the world with Him. You shall see the triumphal army of martyrs associated with the company of apostles; who omits 3., because martyres adds 3. for the name of Christ, through kinds of diverse torments, they gave testimony to the Christian faith, are now crowned with purple crowns, and clothed in white robes receive the palms of their labours; of whom some were slain by the sword, some burned by flames, some beaten with whips, some pierced with bars, some tortured on the gibbet p. c. 3., some drowned in the sea, some flayed alive, some given over to chains, some deprived of their tongues, some overwhelmed with stones, some afflicted with cold, some tortured with hunger, and others, with hands or other limbs cut off, were stoned, were sawn asunder, were tempted, died in slaughter gladii adds 3. for Christ the Lord; they went about in sheepskins, in goatskins, being in want, distressed, afflicted, of whom the world was not worthy. And because, for love of God, they despised the orders of wicked princes, harried in a few things vexatos 3., you shall see them well arranged in spirit in many things, because God tried them, and found them after His own heart. They shall not hunger, nor thirst any more, and the sun omits 3. shall not fall upon them, nor any heat; and now there shall be to them no more either outcry, or mourning, nor any pain, because the former things have passed away. Their souls are in the hand of God, and the torment of malice shall not touch them, because they are those who have come out of ex 3. great tribulation, and have washed their robes and made them white in the blood of the lamb. Joined to the purple throngs of martyrs you shall see the choirs of confessors, men glorious and religious r. et g. 3. in their life, who were found worthy of God because they confessores adds 3. were distinguished in justice, long-suffering in hope, obedient in the precepts, believing in the promises, made receivers of angels, prudent in counsels consilio 3., victorious in the battles of temptations, taming the flesh, strengthening the spirit, commanding demons, flashing with virtues, seeing God face to face. These, placed in the toilsome pilgrimage of this world in the body alone, were zealous to preserve innocence in simplicity, concord in charity, modesty in humility, diligence in administration, vigilance

in helping those who labour, mercy in cherishing the poor, constancy in defending truth, strict judgment in the severity of discipline. Therefore ideoque 3. they merited to arrive at everlasting glory. There too you shall see the tender infancy of children and the most bright throng of virgins, who with integrity of mind, firm faith, robust virtue, perfect charity, overcame their sex in the world, and passed beyond their tender years by their virtues, and with a doubled warfare of glory offered to God the acceptable sacrifice of their precious blood along with the honour of virginity, inseparably inseparabilem 1. joined to me and to blessed John the evangelist, crowned with purple crowns and with unfading garlands of whitest lilies; who rejoice not moderately over you in heaven, because you are to come to their company, when, leaving your mortal body, you go forth from this life. And when in this manner, with eyes lulled in sweet sleep in the vision of God, you have looked upon the hosts of angels and archangels and of all the heavenly citizens glittering more splendidly than the stars, of patriarchs shining with faith, of prophets gladdened with hope, of apostles rejoicing in unspeakable charity, of martyrs gleaming with the purple crowns of victory, of confessors flashing with praiseworthy fortitude, and of virgins exulting gloriously in triumphs, you will find here what the spirit of the reprobate sees in torment (hic-in supp.) omits 3.; your spirit, unharmed, will look upon the places of Tartarus; and you shall see the torments of Gehenna, in which the souls of the impious are tortured for their guilt: namely videbis 3. a dark and unquenchable fire, water most cold and burning, an everlasting, insatiable worm, a most evil unfailing stench, unquenchable et adds 3., devouring flames, eternal punishments, unfailing darkness, the foul forms and (f. e.) omits 3. images et deformes adds 3. of demons, terrible to see and horrible to behold (e. a.) respectu 3.; and you shall hear ibi adds 3. in those places of punishment the groans of those who sigh, the tears of those who grieve, the pains and sighs of those who lament; and you shall see there weeping without solace, pains without remedy, death without death, punishments without end: for daily, from the greatness of their pains, the souls of the wretched die there, and because they ever die, and can never end their torments by death, they are ever tortured without end. For to crown their damnation this is added to them, that those who are always being tormented never fail, and those who always live never cease desinunt 1, 2. to be tormented; so that those who always live and die without death may always feel torments without end; and those who in their life wished to sin may in the punishment poenam 3. of sin always have eternal torment. But when here 2 resumes. you have seen all these things, dearest sister, the joys of the elect and the torments of the impious, announce them to those who still live in the flesh, foretelling to them that, as long as they have the space h. s. 3. of penance, they should wipe away the stains of guilt before the eyes of their maker by worthy satisfaction, so that, doing worthy penance for their sins, they may be able to escape the punishments of Gehenna and et 2, 3. come secure to the everlasting joys of the blessed. Amen. Here I shall put an end to my speech, and I shall leave relinquam 3. you in my and my son's keeping custodiam 2., being about to return to heaven; and teque 3. I shall let you remain omits 3. on earth a little time yet for the salvation of many, to return shortly after the exile of this life to my company.

[9] Chapter IX. Bl. Alpais gives thanks to the Blessed Virgin Mary. These things being said, the lady of the angels seemed to withdraw from the girl, at whose departure recessu 2, 3. the virgin perceived all around such a fragrance of odour that it surpassed the sweetness of all spices; and weeping much omits 3. and wailing, she wet her face with her tears, saying: I give you such thanks as I can, mother of mercy, who have deigned to visit me, your unworthy servant, so kindly in this my toilsome calamity. Accept therefore such thanksgivings as they are, meagre and unequal to your benefits: for you have conferred on me, lady, so many and so great gifts of benefits that fully worthy thanks cannot be rendered v. c. fratres 2, v. c. g. 3. to you by me: for first you visited me from heaven, unworthy though I was, lying sick on a dunghill; secondly, by the most gentle touch of your hands you cured the scars of my wounds; thirdly enim adds 2., by your gift m. v. 2. I have been so fattened with heavenly banquets that I shall never hunger nor thirst for ever, and you have conferred on me also that without bodily food and drink I should persevere safe and unharmed in a frail body; fourthly, you have conferred concessistis 2, 3. on me that I should see the God of gods in Sion and the orders of blessed spirits and the souls of the elect in glory, and the souls of the reprobate in torment; lastly, at your departure recessu v. 2, regressu v. 3. you brought to my nostrils so tantam 2, 3. great an odour of sweetness suavitatem odoris 2, 3., that I have never heard that any man in this mortal and miserable life m. v. et mis. 2; m. et mis. v. 3. has perceived such and so great a sweetness. For inwardly my heart and body have been so fattened by the most sweet fragrance of this odour, and I am so sic 3. sated saginata 3. inwardly and outwardly by its honey-flowing sweetness, that through this refreshment I have lost all desire for food and all appetite for drink, so that, as you promised, I shall not hunger nor thirst any more for ever.

CHAPTER THREE

Bl. Alpais, her health recovered, performs her first miracles.

[10] Chapter X. She, being said to be possessed, at times eats a little. It is so, dearest brethren, as you have heard; this girl never hungers, never thirsts for bodily corporeum 3, corporeum p. 2. food or drink. But that the tumult of the babblers might be quenched, who at first said that she had a demon e. d. 2., because she neither ate nor drank, she was accustomed twice or thrice in the week to take a little of some food; which, after rolling it about somewhat this way and that in her mouth for some time totum adds 2, 3., she gives back whole from her mouth, as she took accipit 2. it, tasting nothing at all except a little quid adds 2, 3. of the savour or juice of the thing taken suc cetae 1.. When this has been given back, she takes so little drink that it can in no way be determined whether anything of the liquid offered has flowed into her mouth. To this thing therefore ego 2, 3. I bear omits 2, 3. witness, who with my own hands brought a little modis 2. of a cooked small fish to her mouth; of which, having tasted a little juice, after she had rolled volverat 2. it about somewhat in her mouth, she gave back the food whole, entire as she had taken accipere 2. it, into my hands reici 2.. Wine too that I offered her she gave back to me so quickly that I scarcely thought her lips had touched it. Having feasted thus slightly, from excessive satiety she belched eructuabat 1, 2. as frequently as if she had been weighed down beyond measure with surfeit and drunkenness. So great and et 3. such, dearest brethren, is the preservation of this most holy virgin, so great and such are the splendid beginnings of her way of life c. e. 3., of whose virtue and merit with God the miracles written below, which divine divinitus 2. power has deigned to work through her, will give manifest proofs to readers.

[11] Chapter XI. A nine-year-old dumb girl, by her intervention, speaks; At the counsel of her father, a certain girl, dumb from sua adds 2. birth, who had now passed nine years a. n. 2. without the use of speech, was brought by her parents to the sacred virgin. Her parents, as they wept before the virgin's bed lectum 3., suppliantly entreating that she would have mercy on the dumb girl and succour her by her prayers with the Lord, one of them, animated by wonderful faith, taking the hand of the virgin, who long and greatly resisted, and leading it round over the girl's lips, imprinted the sign of the cross upon her, and put the virgin's fingers into her mouth. And autem adds 2, 3. at once, after the touch of the health-bringing hand, her mouth was opened, and the bond of her tongue was loosed, which before antea 2. had never been loosed s. f. 2.; and she spoke rightly, blessing God, so that her tongue formed in the ears of those standing around a right and intelligible speech, as far as her age allowed; and all who heard her speaking marvelled, praising and blessing God.

[12] Chapter XII. Likewise a woman, held captive for her husband's debts, is freed. A certain neighbouring knight held a man of his bound in prison, for money that he was violently demanding from him. The peasant was compelled, afflicted with hunger and thirst and long tortured with beatings, to promise his lord for his redemption the money demanded, which he could in no way have: for which he left his wife in prison, given over manciparet 2. to chains, until on the appointed day he should pay his lord the promised repromissum 2, 3. sum. He went away, that he might beg as a mendicant from others the price of his redemption, since he could not from his own. But his wife, bound with iron fetters and given over to a harsh diro 2. prison, was guarded day and night by two servants. When her husband had not come on the appointed statuto 2. day, because he could not find habere 2. the money he had promised, her guards began, denying her victuals virtualibus 2., to afflict her with hunger and thirst, and to tear her omits 2. wretched body without mercy with most cruel durissimis 2. beatings. She, however, amid her straits, sighing heavily from the excessive greatness of her pains, prayed to the Lord for pardon in this manner: Lord Jesus Christ, who loose those in fetters and raise up those who are dashed down, consolation of the wretched, strength of those who labour, I am not worthy, unhappy and wretched, to lift up my eyes to heaven, nor do I dare to name your omits 2. holy name with my polluted lips p. l. m. 3., O queen of mercy, from whom for us has arisen the fount f. e. o. 2. of kindness and clemency, I do not presume, unhappy, pressed by the weight of my sins, to ask from you a. v. p. 2, 3. pardon, which by my crimes I have shut out from myself, nor do I dare to invoke vocare 2. the aid of the Virgin Mother, who feel that by the filth of my sins I have offended the Son of the Virgin. For so many and so great, O lady, are the filth and stains of my vices v. m. 2, 3., that you ought justly to turn your most pure face faciam 2. from me. Whence I do not wonder if you do not hear exaudistis 2. me, wretched, crying to you and ad adds 2, 3. to your son, because praise is not precious speciosa 2. in the mouth of a sinner peccatricis 3.. For my sins, which separate between me

and God, by the just judgment of God do not allow me to have either you or Him propitious; and, since no works of merit are at hand for me to obtain your mercy, through the prayers and merits of the most holy virgin of Cudot, Aupaies, your friend, who, as I believe, is of great virtue m. v. e. 2, 3. and merit with God and with you, I implore your aid in supplication, that, as I have nothing from myself except omits 3. that for which I ought to be tortured extorqueri 2., through the mutual love and indissoluble charity of her who pleases you, you may look not upon my sins m. p. 3., but upon her merits r. m. 2, 3., I beg, that, when by her merits I have been led out from these torments, which I have well deserved, from this prison, I may render her due thanks. These iron fetters, which bind my feet too sharply, I shall present to her on your behalf. For if, by her merits, my bonds being loosed, you lead me out from this dark prison, I shall praise and glorify you in her and her through you, and these iron rings, by which I am held bound, I shall present repraesentabo 2. to her on your behalf. A divinely wrought miracle at once statum 2. made the woman's wonderful faith more wonderful. For the prayer being finished, the iron fetters were loosed from her feet ipsius 3, and moreover adds statim ceciderunt; quas in manibus tollens.: passing silently through the midst of the guards, weighed down by heavy sleep, in the silence of the dead of night she went out of the prison; and coming by a straight course to Cudot, she prostrated herself in prayer oratione 2. before the virgin's bed lectum 2, 3., and presented the iron rings, giving thanks a. ei 2. to her for her deliverance libertate 3.; and how by her merits she had been led out of prison she narrated with devout sighs. Hearing this, the virgin of Christ, sighing heavily, attributed this omits 3. not to her own merits, but to the woman's faith e. f. 2, 3. and devotion, saying that she had no merit in the working of that illa 2. miracle, since it had been shown forth in her by divine power without her knowledge; whence, as she was erat adds 2, 3. ignorant of the miracle, so she wished esse adds 3. to be esse adds 2. a stranger to its power (e. e.) miraculi 2, 3. and to the thanksgiving exhibitione 2, 3.. On the contrary contra 2. the woman, attributing ascribemus 2. this entirely to the merits of her by whose aid and grace she asserted she had been freed, hung the rings, by which she had been bound, at her bed lectulum 2, 3.; and so, her vow being devoutly paid, she went away with much thanksgiving. Which things she, calling her mother, ordered to be carefully hidden, lest they be seen by anyone, and this miracle would have been unknown to all, had it not been publicly declared by the freed woman. These things we have written scripsimus 2. not as we ought, but as sicut 2, 3. we could, committing the pure truth to writing, as we received it from those who both heard the dumb child speaking and saw the iron fetters by which the woman had been bound in prison, which we ourselves also saw afterwards. We have received these things, the Lord granting it, concerning the life of this huius 2, 3. most sacred virgin and her new and unheard-of inundata 2, eius adds 2, 3. way of life; let it suffice to have touched on them briefly in this first little book. For since we cannot, by setting them out briefly, the following sacred books extended extenta complecti 3. with the mysteries mysteria 2. of her spiritual visions and divine revelations, it is necessary that we reserve them for other volumes, so that ut 3. the reader may return the more fervently ferventius 2, 3. to the study of reading, the more sweetly he breathes again from the interruption intercessione 3. of reading. Turning therefore to the Lord our God with pure heart and devout mind, let us equally give the greatest thanks to Him, as far as human frailty can, who has deigned in our times to show forth in the field of this world this His omits 2. precious pearl; beseeching with our whole soul His singular singularem 3. gentleness, that He may deign to hear our prayers in His good pleasure, may also drive our enemy from our thoughts and acts a. et c. 3. by the might of His power, may multiply faith in us, govern our mind, grant spiritual thoughts, that we may be able to write worthily the mysteries of this girl's spiritual visions m. v. 2. and the heavenly caelestiumque 3. sacraments of revelations, which the Lord has deigned to show her, for the profit of those reading or sive 2, 3. hearing, by the help of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and is glorified for Deus per omnia 2, 3. ever and ever. Amen.

Here ends the first book [Exp.—pr. omits 2, in quo continetur vita venerabilis Aupes virginis de Cudoth adds 3.].

BOOK TWO

Here begin the chapters of the second book [(Inc.-sec.) omits 2; in 2 the numbers are omitted, in 3 the numbers are placed at the end.].

Chapter One. — Of the Lord's appearing to the virgin in the form of a dove c. s. 2.; and of how, transfiguring himself before her into the form and dress of a presbyter, on the holy day of Easter he communicated communicavit 2, 3. her with the life-giving sacrament of his body.

II. — Of this title in third place, the following in second, in 2. the thanksgiving which she gave after she received acceperat 3; a Domino adds 2, 3. the eucharist, and of the Lord's return to heaven.

III. — Of the manner of her sleep and in 2, 3. of her holy rest sua s. 2, 3., which she sometimes foresees and foreknows praenoscit 2.; and of her seeming to be rapt (r. v. e.) raptam se esse numquam dixerit 3. when she thus sleeps; and of many things that are done and aut 3. said before her while she sleeps (et quod-dorm.) omits 2. being made manifest omits 3. to her by revelation.

IV. — Of her seeing in spirit, through omits 2, 3. all the churches of the world e. m. 2., all Christians communicated with omits 2. the sacrament of the Lord's body on the holy day of Easter.

V. — Of the coming of the Lord and of Elijah and Enoch and of omits 3. the coming of Antichrist adv. ant. 3..

VI. — Of the resurrection of the dead on the day of judgment and of the coming of the Lord to judgment.

VII. — Of the eucharist of the Lord, which she saw in the form and likeness of a little child, presented by two angels in heaven before the divine majesty (in cael.-praes.) a. d. m. in c. praesentati 2..

VIII. — Of the monk who was detected by her through revelation in that he had not made memorial of her eius 2, 3. in his Mass, as he had always been accustomed.

IX. — Of the same eo 2. monk, whose conscience she knew by revelation.

X. — Of blessed Benedict's appearing to her and revealing to her the faults of certain monks.

XI. — Of two lay brothers coming from a grange to the abbey; whose acts she knew by revelation.

XII. — Of Abbot Gildonius Gilduino 2, Gildoyno 3., whose soul she saw first placed in punishments and afterwards freed from punishments.

XIII. — Of two monks of Pontigny Pontinii 3., when dum 2, 3. one of whom was speaking with her ea 2., it was revealed to her of the other that he was standing outside in omits 3. the rain chanting psalms.

XIV. — Of the count of Joigny, whose soul she saw in punishments constitutam adds 2, 3. with many others, and after the vision she began to be sick Expliciunt capitula adds 3..

Here begins the second book.

In which are contained the visions and arcanae adds 3. revelations et adds 3. divinely shown to her (Inc.-ost.) omits 2..

Here begins omits 2. the prologue [in visionibus Aupes virginis adds 2; moreover in 2 the prologue stands before the chapters.].

The visions of Bl. Alpais surpass human eloquence. Being about to write the wonderful sacraments of the holy visions of the venerable virgin Aupaies, I invoke the Holy Spirit, the dweller in her omits 2, 3. heart, that He who deigned to reveal them to her may deign to confer on me speech easy to tell them, so that I may be able to hand on their secret mysteries, for the instruction of the faithful, to the memory of letters by the same spirit by which they were revealed to her. Indeed Et quidem 2, 3. I see the frail skiff of my little ability sinking under the depth of so great a work; but it is yours, dearest brethren, to help my efforts with your omits 2. pious prayers, lest either so holy a matter, to be brought forth in unskilled indeed but faithful speech, should be imperilled in us as less worthily revealed; or again lest the rusticity rusticis 3. of our eloquence be overwhelmed in the abysses of that same matter. This alone I ask oro 2. of you, that you give credit to what is said; and of all that is related of her and that talk has spread abroad iactitavit 2., reckon existimate 2, 3. that you have heard the least things of the greatest, since I, who am about to write all that I have merited to learn from her own mouth and vel 2, 3. from certain familiars of hers, religious men v. r. 2, 3., am not about to narrate things equal to her merits. That I may begin therefore from the first and chief sacraments of her visions v. eius 2, 3., I shall set forth to you a certain delightful and unheard-of miracle for the beauty and ornament of this whole little book, at its very front.

Here ends the prologue (E. p.) omits 2..

CHAPTER ONE

Bl. Alpais is refreshed with sacred communion by Christ himself; her revelations about the Eucharist.

Here begins the narration I. n. omits 2, incipit liber secundus 3.

[1] Chapter I. [C. I omits 2, de eo quod Dominus in speciem columbae apparuerit Aupes virgini adds 3.]. [Christ appears to her on the Lord's Supper, and on the feast of Easter gives her the sacred Eucharist:] On the fourth feria at the Lord's Supper there came down before the virgin a certain dove, whiter than snow, more beautiful than all other birds al. av. 2, 3., of wonderful simplicity, of admirable loveliness; with the delightful sight of which the virgin could not be sated. And it stood before her simply, as if it had been brought up by her; and with a dove-like look it very often looked at the virgin as one familiar and known to it; it held its eyes fixed d. in c. 2. constantly on heaven, and with cheerful countenance, glad face l. f. 2, 3., joyful flight, all that day and night until the night vigils, through

the house, this way and that, joyful and cheerful and glad, it flew volitabat 3.. But about the end of the middle of the night, when after the morning Lauds in all the churches the darkness of the Lord's passion is recalled, and the whole sixth feria, and the following Saturday, and especially about the ninth hour of the sixth feria s. f. 2, 3., when the whole Church solemnly recalls u. r. e. 2, 3. the memory of the Lord's passion, with eyes cast down to the earth, head bowed, wings lowered, feathers ruffled, it flew about through the whole house this way and that illuc 3. before the virgin gemebunda adds 3., and could not find a place where its eius 3. foot might rest, nor could it hold up its wings from excessive weariness; but by a hoarse groaning of inner interius 2, 3. pain conceived and by a sad flight it gave manifest indications outwardly. All that day and night et adds 2. 3. through the whole following Saturday until the ninth hour, that little bird remained in such tota 2. bitterness and sadness, in such groaning and lamentation, the virgin marvelling not a little what was the cause that the dove, which the day before had been glad and cheerful and joyful, had thus suddenly become so sad and so groaning. But on the day of the paschal Saturday s. p. 2, 3., at the ninth hour, at which the joys of the Lord's resurrection are recalled in the church ecclesiis 2, 3., it began, all grief being laid aside, to rejoice and be cheerful, and, all sadness laid aside, with joyful countenance and glad flight it seemed to rejoice with and congratulate the so great solemnity of the day die 2.. On the night of the Lord's resurrection the most holy virgin slept a little; and waking in the morning, when she was alone in her house, for her mother and brothers had gone off to the church, that with other Christians, having heard the service, they might receive the sacraments of the Lord's body, she saw the dove standing before her et adds 2., glad and joyful, kindly with a simple look, and as if renewed in its whole body. Looking at it the virgin rejoiced with very great joy, and shared the joy of its gladness and exultation, as she had also omits 2. before had compassion on its eius adds 2, 3. pain and sadness. Finally, flying about the house this way and that in congratulation, it seemed like one about to depart. But at last it settled to the ground a. t. v. 3. before the virgin, for love of whom it had come, and laying aside amittens 3. the figure of a dove, it took the form and image of a man in the manner of a presbyter clothed in priestly vestments vestimentibus 1.. On his head he had a crown of precious stone; the beauty and comeliness of his countenance surpassed the sun in brightness. His vestments were omits 2. whiter than snow, fragrant with the best unguents, he was adorned with stole and maniple over his other vestments, and he held in his left sua 2. hand a little vessel of ineffable beauty and admirable brightness, from which there came forth a certain sweetness and an inestimable pleasantness of odour. The virgin was made to tremble and was terrified by the brightness of so great tantaeque 1. a beauty, but the supreme priest who stood present, imprinting on her the sign of the cross with his right hand, admonishes her that she should not fear, and as one known by name he addresses her thus in soothing speech: Do nec 2. not fear, Aupes, my most sweet friend, nor nec 2. be terrified by my light, because I am the Lord your God, the son of the Virgin, through whose aid and grace you have received the medicine of salvation. She is to me mother and daughter, and I am to her et adds 2, 3. father and son; whoever faithfully omits 3. loves her will be my friend, whoever devoutly serves her, my Father will honour him. Therefore at her prayers I have healed you in pity and drawn you, because you have loved her with your whole heart; therefore by her merits and prayers I have granted you, and given whatever she herself promised and gave you, because et adds 3. with a sincere and humble heart s. et h. c. 3., and with the whole devotion of your mind, you have been zealous to serve her omits 3.. Do you know, my dearest daughter, tell me, do you know what or what kind qualem 2. or how great is today's day? To which she said: Yes, my Lord, I know that today has dawned for us the day of the Lord's resurrection, of the new redemption, of the ancient restoration, of eternal happiness, on which qua 2. the faithful Christians Christi 2. receive the sacrament of the body and blood of the Lord Domini 2., which for us on the cross was poured out from the side of the crucified, who today has risen from death to life. To whom the Lord said: You have spoken well, my daughter. For I myself who speak with you am he who for the salvation of the world was smeared illinitus 3. with spittle, buffeted with blows, crowned with thorns, struck with a reed, hung on a cross, fastened affissus 2. with nails, given vinegar to drink, wounded with a lance, and at last died omits 2. and was buried, and who on today's day, the bonds of death being destroyed, gloriously rose a king from the dead, whence also today in all the churches, in memory of my passion and likewise of my resurrection, the faithful Christians receive for the remission of their sins the sacrament of my body and blood (cor.-sacr.) sac. c. e. s. m. 2.. Since therefore you cannot go to church, do you wish to communicate communicari 1, 3. here? She answering: I wish it, Lord, if it please placet 2. you, he opened the precious little vessel which he held in his left manu 3., and with his right drew out from it the bread vitae adds 3., with which he kindly communicated the girl; and twice raising his right hand omits 2. over her, he imprinted the sign of the cross. Having received this, the virgin perceived around her such (c. s. t.) circumquaque 2, 3. a fragrance of odour that that odour illius 2, 3. of the health-bringing bread surpassed the sweetness of all spices. Thus she received the host of this sacred communion, whole and entire, without any burden or labour, contrary to her custom, from the hand of the supreme pontiff sacerdotis 3.. For when she receives holy communion from the presbyter of Cudot or from some other alio aliquo 2. priest, with much labour and strain she can scarcely, not without grave peril, take the least part of the Lord's body, so tiny that it is scarcely equal in quantity to a little grain of mustard or lentil, which, though it be so small that it can scarcely be held or seen, would by no means go down through the narrow and dried arteries of her dry throat to the inner parts, unless the virgin, moistened humefacta 3. with a little wine or a draught of the Lord's blood, after even many turnings of it this way and that in her mouth for a long time, swallowed it with much effort and striving, not without grave labour and strain. Whence she, both because of the difficulty of the labour and strain which quae 2, 3. she has omits 2. in receiving the sacrament and quem 3. for fear of peril, was accustomed to communicate more rarely in the manner of a rubric De gratiarum actione adds 3, and ch. II begins.. After therefore she had devoutly received suscepti 2. from the hand of the supreme priest without de 1. any peril and strain the eucharist whole, entire and round, applauding with thanksgiving the so great benefits conferred on her by the Lord s. a D. 2., exulting in the Lord e. in D. 2, 3. with inestimable joy she burst into this voice.

[2] Chapter II. Bl. Alpais gives him thanks. Not such thanks as I ought, but such as I can, I give you, my most kind Lord Jesus, only-begotten of God omits 3., who have willed to visit me in this toilsome pilgrimage, by no merits of mine, but by the sole condescension of your most kind mercy; I render you such thanksgivings as they are, meagre and unequal to your gifts, for all the benefits you have conferred on me, unworthy. For through your mother's prayers and merits you have so cured my wounds that no scar appears on them. By whose medicinal touch you have eased all my pain, and have emptied out the filth of my ulcers, once stinking fetantes 2.: that I may know the secret mysteries m. c. 2. of the heavenly visions, and that I may see the glory of the elect and the torments of the reprobate, even placed in this mortal life; but whether in the body, or out of the body, I know not, you know; you have granted me through your grace, and with your hand you have communicated me, unworthy, with the heavenly sacrament of your precious body, by whose inner sweetness I am so sated within, by whose blessed beatae 2. refreshment I am so spiritually fattened, that, as your mother promised me mihi m. v. 3., whose promise you have willed to fulfil, I shall not hunger nor thirst any more for ever. As the girl said these things, the Lord answered her these last words: As you have begun, my dearest daughter, be sedulous and intent in the love of me and in the service of me and my mother. For it is time for me to return to heaven, in which I sit at the right hand of the Father: yet I shall not desert you, because I who am present everywhere qui ubique 3. will always keep you, if you persevere with me, and I leave you in the guardianship and in adds 2. protection of my mother. These things being said, he laid aside the figure and dress of a priest which he had assumed, and in the form of a dove which he had had before he ascended to heaven with joyful flight, rejoicing, and gloriously sat down again at the right hand of the Father in the seat of his majesty in the form of God and man.

[3] Chapter III. The reasons of her sleep, in which she understands what is said about her. In this beata visione Dei adds 2, beata Dei v. adds 3. from et 3. the Lord's Supper until the day of the Lord's resurrection the most holy virgin lingered, and she saw this vision, not as she is accustomed s. v. 3. to see other visions, in sleep, but the divine dove, or rather God Dominum 2, 3. in the dove, for three continuous c. d. 2, 3. days before Easter, as has been said, waking, she contemplated even with bodily eyes, whom also on the day of his resurrection, transfigured in the dress of a priest clothed in sacred vestments, she merited to see not only with spiritual but also with bodily eyes, and to be communicated by him. For the other visions, which she was accustomed to see in the quiet of her sleep or in the sleep of her quiet, she seems to contemplate by the spirit alone, to such an extent that her spirit seems to be rapt from her, when she is like one sleeping, and rests in the quiet of her holy contemplation. For when she was sleeping or rather resting on the feast of St. Luke the evangelist, I, coming on the morrow after the feast, approached her little bed, and a light being lit, I held my hand before her mouth, and no

even slight breath or exhalation at all came forth from her mouth or vel naribus eius 3. from her nostrils, to such an extent that a certain monk who was present with me said that she had been rapt e. r. 2., and that her spirit was not in her vitals, although she herself never said, or agreed with one who said it, that she was or had been rapt (non esse-esse) omits 1, 2.. With eyes indeed quidem 2, 3. closed, lying on her back on the little bed, she gave no sign of life, no breath or exhalation of one living, no sound d. s. 2, 3. or noise of one sleeping, to such an extent that she seemed like one dead, unless the redness spread over superfluus 3. the whiteness of her face showed to those visiting her intuentibus 2. some trace of life in her. At times also, when she is to be led into the rest of her contemplation by the angel whom she has as her own guide of the journey, she foresees and knows in spirit the time of her sleep or rest. For when I had come to her on the vigil of blessed Luke, and had promised omits 3. that I would come to her on the morrow and bring with me a monk of Les Écharlis Scalleis 1, Scarleis 2, very familiar to her, she, smiling for joy, answered that on that day she would not speak to us, and therefore would prefer that I bring that friend of hers at another time. What more? Coming to her on the day of St. Luke, we found her sleeping, as she had foretold. And going out from the village villula 2, 3. with the presbyter of Cudot, we sat down in a certain pleasant amoenum 3. enough little field near the spring of the little village, and there, conferring invicem adds 2, 3. among ourselves on many things about the girl's mystical visions and holy revelations, we spent almost the whole space of the day until horam adds 2, 3. the ninth in holy conferences and spiritual conversations. These conferences on her visions, as the series of the narration may require, we shall take care to insert in their place s. l. 2, 3.. But after our departure, when she had awakened on the fourth day, the presbyter of Cudot came to ante 3. her, and received from her this answer: Why, my lord, with those monks lord P. and lord G., who were here before me two days ago, did you confer together about so many and so great things concerning me and my secrets which I revealed to you? The presbyter, stupefied, and asking how she knew this, or who had shown her this word istud 2, 3., heard from her this answer: I know, she said, I know, my lord, that on the day of St. Luke they were here before me, and because I could not speak with them, they went out from the village villula 2, 3., and you with them, and you told them in order many things about me and vel 2. about my visions, which I had told secretly to you alone vobis soli 2, 3.. The presbyter, marvelling and rejoicing that he had been so detected by her through revelation, related the matter to me when I returned to him, and I could not non adds 2. marvel enough that such a word had thus been divinely revealed to the virgin.

[4] Chapter IV. On the feast of Easter she sees Christians receiving the sacred Eucharist. After some years, when the paschal solemnity came round, on the day of the Lord's resurrection it seemed to her that she had been raised above the whole fabric of the world, and she saw beneath her the whole earth and all who omnia quae 2, omnes qui 3. are in it, the churches of the faithful, in which all the faithful were receiving the sacraments of the body and blood of the Lord; she saw also the orders of blessed spirits over the crowds of the faithful in each church standing by their suo adds 2, 3. Lord, lightly raising omits 2. on feathered wings p. a. 2, 3. their light leva 2. and subtle bodies on high at will (p. v.) provolante 3.; and as some of those who have been promoted to sacred orders, clerics as well as monks, communicated, she saw the divine eucharist, as if wholly dipped in blood-red wine, going out from them ab e. omits 2, ab eis eg. 3. through the surface of the crown of their head, which the holy angels, honourably receiving it, carried up to heaven before the seat of the divine majesty d. m. 2, 3. with many praises. But as others received the eucharist there seemed as it were a very black coal to be put into their mouth (in-int.) int. i. o. e. 2., and omits 3. of those his 2, 3. there was a large multitude. And while others received the holy eucharist, it went down as it were into their mouth, and so the holy host s. h. 2, 3. seemed as it were omits 3. to remain in them, and nothing else about them appeared to her any further.

CHAPTER TWO

Other revelations of Bl. Alpais.

[5] Chapter V. [She sees the coming of the Lord and the battle of Elijah and Enoch with Antichrist;] On the vigil of the Lord's nativity the heavens were opened, and there came down from the heavens a certain venerable majesty of wonderful brightness and admirable beauty, followed by a certain very beautiful and comely woman, who carried in her arms a little infant, as small as if sic 2. she had borne him omits 2. in that same hour or day ead. d. v. h. eum 3.. And when thus omits 3. these three had come down before the virgin's little bed, raising his right hand that venerable majesty imprinted the sign of the cross upon her; then that venerable woman fortified her with the sign of the cross. Last of all the little child, at whom she wondered the more, because he was so small that et 3. according to the weakness of his nature he should have done nothing facere adds 3. but wail, raised his little right hand, and imprinted the sign of the health-bringing cross upon her; and so in the same order in which they had come down, the majesty going before praeeunte 3., they went up to the heavens. And at once there came down from heaven to earth two ancient old men, white with venerable hoariness, like prophets, and they were as if prepared for war, awaiting the adversary with whom they were to fight. Without delay there came out of the earth as it were a certain terrible image, having the form of a man hab. hom. 2, 3., great in stature, horrible in aspect, and with the two aforesaid old men he boldly entered upon a most savage war, and slew them very cruelly. These, doves whiter than snow, coming down from (d. c.) omits 2, 3. heaven, carried to heaven. But their terrifying enemy went after them, growing, and strove to pursue them e. p. 2, 3. even to heaven. For while he touched the earth with his feet and did not lift them from the earth, his body so grew on high, and in growing became so tall in height altitudine 2, 3. and so great, that while he touched the earth with his feet, he seemed to pursue prosequi 2, 3. them even to heaven with tall body and raised neck. But God, who resists the proud, when he had reigned a short time, cast him down by the might of His power and slew him, and most foul birds, like very black crows, plunged him in a moment into the depth of hell.

[6] Chapter VI. Likewise the resurrection of the dead. On the feast of all the saints o. s. 2, 3. she saw a glorious gloriosissimam 2, 3. solemnity being celebrated among omits 1. the angelic citizens, and the whole heaven, from the lower part, with various diversis 2, 3. palls coloured in diverse vario 3. colours, so covered on every side for adornment and from every part, that it appeared bare nullum 2. in no part, nor could it be seen uncovered in any place. And as she looked around this way and that and marvelled at the beauty and variety of the palls, she saw in the midst of them one tiny opening, through which the heaven seemed to her to glow white, and a fiery column raised from the earth up to that opening i. f. 2., through which she ascended as lightly as if she were by no means held back by bodily mass. She was raised up therefore i. e. 2, 3. to that opening, and she ascended and entered above super 2, 3. the multitude of those palls, and she saw there a very great throng of the faithful, all robed in white, which no one could number, who all, prostrate in prayer, held out tenebant 3. their left hands placed over their right. When the most prudent virgin had passed through them, she came before the kingly majesty of the Son of God on the throne of his glory, shining fulgentem 2. with an inestimable brightness of light. The beauty and glory of whose form was so great, so great the splendour and so great the grace, that the virgin's eyes could not gaze on the glory of his countenance, beaten back by the brightness of so great a light. Around him was a large multitude of beheaded infants, whose bodies were entire omnia adds 2, 3. as far as the neck, but who had no heads set upon their shoulders, and so around circum 2. the King of kings and Lord of lords dominatorum 2. the beheaded sat on this side and that. On another side she contemplated the glorious and unconquered army of other martyrs and virgins, who, because et 2. by the shedding of their blood they gave testimony on earth to their king, the Lord Christ, enjoy for ever his blessed vision in heaven. To these she saw joined in glory the praiseworthy number of confessors, who quia adds 3. for love of God despised the flux of the passing world, and merited to receive percipere 2, 3. from him eo 3. unfading crowns. On another side she saw the orders of blessed spirits standing by their Lord, and ministering solicitously to fulfil his judgments according to vel 1, 2. the variety of their offices; whom the virgin distinguished in this from the other citizens of the heavenly court caelestibus 1., that she beheld them wearing feathered wings set on their shoulders. And while she was delighted in this blessed vision b. v. 2, 3. with a certain wonderful and inestimable sweetness, she looked from afar, in a certain very deep and dark valley, upon the globe of the earth swelling up, and she saw the earth as if wholly renewed and all glowing white like the whitest chalk cerae 2.. For the virgin, raised in spirit above the height of the clouds, beheld all around the whole machine of the firmament mundi 2.; and she saw the whole earth at once in the middle of the firmament, which, like a certain very small mountain, offered itself wholly to be looked around by her eyes, and it was full, in length as well as in breadth, of innumerable caves, like the diggings of moles; from which in a moment there rose up innumerable men of both sexes, formed, who were all of one size and age. Nor was there any pit in the whole earth from which at that hour there did not rise exsurgerent 3. a man vel vir 2, 3. or a woman. And when all had risen from the dead o. a. m. 2, 3. in the twinkling of an eye, there came down from heaven

upon the earth in a more eminent place a certain cross of wonderful greatness and height, wholly smooth plena 2. and well polished, which was all omits 2. red, as if dyed with the colour of blood, and all homines adds 2, 3. saw it, just as well as unjust iniqui 2, 3.. At the sight of which eius 2. 3. the just gloried, rejoicing in hope, but the impious, despairing, were confounded at the sight of it visione 2, 3.. For before the cross was a certain lighted lamp, which diffused from itself this way and that rays of such brightness and so great a light that it illumined and lit not only the totam adds 2, 3. earth, but also the hearts of individual men within, so that it manifestly omnia adds 2, 3. declared and revealed the thoughts of their eorum 2, 3, et abscondita sua adds 3. hearts cordis 2., and the hidden deeds of each one unicuiusque 1.. And beside the cross there came down upon the earth cum apostolis suis adds in margin 3. in great power et maiestate adds 2, 3. the son of man, surrounded on every side by the choirs of blessed spirits, and of his apostles angelorumque 3. and martyrs et adds 1., of confessors and virgins, around whom stood the beheaded children, between whom and God no others could be set. His face was to his elect sweet and kindly to love, gentle and benign to contemplate, to whom quam 2, 3. with great confidence all the just looked, having perfect justice, because they had confidence on the day of judgment. For they rejoiced in the Lord in whom alone they had hoped, whose face, though they always beheld it, they always desired to contemplate. But to the reprobate his countenance was so dire durus 3., so terrible, so fierce, and so cruel, that with their own conscience accusing them they could in no way bear his severity, nor did they dare to gaze on the glory of his countenance, desirable indeed to the just, but terrible to them, according to that saying: Let the impious be taken away, lest he see the glory of God. Thus therefore the virgin saw three kinds of men coming to judgment (a. i.) omits 2. before the supreme judge. For some were already joined to the choirs of angels, who were with the supreme judge to judge the world o. t. e. 2, 3.; others came before him ad iudicium adds 2, 3., to be judged by him and by those whom secum adds 2, 3. he appointed judges, and to be called after the judgment ab eo adds 2, 3. to his right hand into the kingdom of his father, and to reign with him happily for ever. Others were destined to the punishments of Gehenna, and after the judgment to go down to the lower regions, there on account of their sins to be burned cruciandi 3. without end with infernal torments, with the devil and his angels.

[7] Chapter VII. She sees the sacred host in the form of a child borne by angels to heaven. In another year she saw omits 2., on the same feast, in a certain abbey cisterciensis adds 3. of our order, which is called Scaldeiae Scarleise 2, Scallee 1., hosts of angels gathered in the church vidit adds 2., while the abbot was celebrating c. m. s. 2, 3. the solemnities of holy Mass in honour of all the saints o. s. 2.. And while he was devoutly attentive to the mysteries of the sacred acris 2. canon, so great a multitude of blessed spirits came down into the church ecclesiam 3., that they filled the whole church e. t. 2, 3. from bottom to top. For over the abbot and over his ministers, and over the other brethren devoutly attending the sacred mysteries the angelic citizens had come down, devoutly serving their Lord, whose precious blood and body c. et s. 2, 3. were being celebrated at present in the most holy mysteries. And when the abbot, the sacred host being raised between his hands, was presenting and offering it to God the Father, the virgin saw between his eius 2, 3. hands a child most elegant in form, of such beauty and brightness that none like or et 2, aut 3. equal to him has ever been among the sons of men. And the heavens were opened aperti 2. over him, and there came down from heaven upon the holy altar a. s. 2. two of the blessed spirits, far more eminent among the others in majesty and authority; who with the highest reverence honourably took that heavenly child from the hands of the abbot, and presented him before the divine majesty to God the Father in heaven; and the saving oblation being made, quickly returning, they replaced him before cum 2, 3. the abbot on the most holy altar with the highest veneration: and when the Mass had been celebrated, and the abbot and ministers had communicated, the angelic angeli 1. citizens returned to heaven, glorifying God and the Lord of all the saints for so great a solemnity with hymns et laudibus adds 3..

[8] Chapter VIII. She knows that a monk did not make memorial of her at Mass, In the same abbey there is a certain monk, a priest, well enough known to me, very familiar to the holy virgin. He, when on a certain day he wished to go to visit her, and wished first to celebrate Mass and had no altar on which to celebrate posset cantare 3. (for, as is the custom in ordine nostro adds 3., on that day secundas adds 3. he was to sing), asked a certain companion of his to lend him his altar; and he sang his omits 2. Mass earlier than usual, that he might the sooner reach the virgin. Now the same priest was accustomed during intra 3. the sacred solemnities of Mass, in that place of the sacred canon i. l. s. c. 2. in which memorial is made of living friends, to make there omits 2. silently a memorial of his beloved by name; but on that day he sang so briefly and so hastily, that he might go the more swiftly to the virgin, that, forgetfulness intervening, he passed over the memorial of her quam ibi de ea habere consueverat 2, 3. untouched. And when, the Mass being finished, he had come in haste to the virgin, and had humbly greeted her, the girl asked him whether he had celebrated cantasset 2, 3. Mass that day d. i. 2, 3.. He answering: Yes, lady, by God's will I have celebrated missam adds 2, 3. today, she said at 2.: I know, lord, I know that you sang Mass today at a certain altar which a certain monachus adds 2, 3. familiar of yours noster 2. lent you, because you had no altare adds 2, 3. altar of your own where you could sing at will; but while you were celebrating Mass today, you hurried too much in singing eam adds 3.. For because of your excessive haste festinationem 2, 3., you have today given over to oblivion the memorial of a certain beloved of yours, whom you were formerly accustomed to have assiduously in your memory while you assisted at the sacred mysteries. Hearing this the monk was astounded at so great a revelation, and turning it over in his silent heart, he discovered that what had been said to him by the virgin was true. The truth of this matter I who have written heard for certain from the mouth of the monk himself.

[9] Chapter IX. whose conscience also she sees open. The same monk with many prayers could scarcely v. ab ea 2, 3. extort from her that she should beseech God to deign to show her in her rest or in adds 2. contemplation in what offences he had most offended God D. m. 3., or for what transgressions he omits 2, 3. was held more guilty before the supreme judge, or for what sins the just judge was more angry against him. She would not give assent to so great a petition of the monk p. m. 3., judging vociferans 2, 3. herself unworthy that such things should be divinely revealed d. r. 2, 3. to her debuissent 2., saying that God alone knew this, who alone searches the reins and hearts et in hoc noluit ei aurem praebere adds 2, 3.. The monk, taking this refusal hard, pressed in season and out of season, and because he could not by prayers, he strove to conquer her by importunate annoyance; and since he was many times troublesome to her, by his importunity he at last obtained what he had long been unable non poterat 2. to extort by prayers. Some days therefore having passed, the Lord revealed to the virgin in her rest many things about the monk's conscience (m. d. c. m.) d. c. mon. m. 2., to such an extent that when he had returned iterum adds 3. to the virgin, she laid open to him many things about his sins already given over by him to oblivion, which he had done in his boyhood. Many of his negligences and hidden sins delictis 2, 3. also, of which he alone omits 2. was aware soli adds 2, 3., and which he had already given over to oblivion, she brought back to memory, admonishing him more attentively to cleanse himself from such offences by humble confession, and to hasten to perform omits 2. fitting penance for them. The monk, returning to his conscience and diligently turning over his heart, discovered without any doubt that what had been said to him by the virgin was true, marvelling how the hidden things of his heart, of which he alone t. s. 2, 3. had been aware, and the transgressions of his youth, which he had already given over to oblivion, had been so manifestly revealed to the virgin through the inspiration of the Holy Spirit Sp. s. 2, 3.; for of those things which the girl had said to him his conscience bore her witness. Having heard the novelty of so great and unheard-of a miracle, I inquired of the monk, and he bore witness to the truth, saying that without doubt these things, as they are written, by no means depart from the path of truth.

[10] Chapter X. St. Benedict warns her of the defects of some monks of Les Écharlis. There appeared to the virgin a certain very aged man g. q. 2., venerable with venerable hoariness, clothed in priestly vestments whiter than snow, holding a pastoral rod in his hand, who complained of certain of the brethren fratribus 3. of Les Écharlis Scarleis 2., that the rule he had handed to them they did not observe as they had vowed to observe it se adds 2, 3., ordering her and enjoining on her to tell the abbot of Les Écharlis Scarleis 2. on his behalf that he should correct the aforesaid brethren more strictly for their faults and negligences, lest he himself should be more harshly in eos adds 3. angry. When the girl asked of him his name and the faults culpasque 2, 3. and names of the brethren illorum adds 2, 3. of whom he complained querimoniam faciebat 2., he answered her that he was called Benedict, and he expressed distinctly the faults and offences of those brethren of whom he was making complaint (requireret-fac.) omits 2., and their names ei adds 3.. When the virgin to the aforesaid familiar of hers, who then perhaps to visit her

visendam 3. had come with me, had related them, he, on this supra 3. admiratus adds 2, 3. which he had heard from her, knew it to be wholly omits 2, 3. true.

[11] Chapter XI. She herself sees the actions of two brothers returning from a grange. On a certain feast two brothers were coming from a grange to the abbey for the solemnity. As they passed near the village villulam 2, 3. of omits 2, 3. Cudoth, turning aside a little from the road, they came to the holy girl. When they had seen her in passing and ea adds 2, cum ea adds 3. had spoken briefly, they came to the abbey, and went intraveruntque 2, 3. together into omits 3. the church. And when they had sprinkled one another with holy water, one withdrew into the church before the altar for prayer, while the other went on into the monks' chapter, to hear the divine sermon which was then being given there for the solemnity. And when, the sermon being finished, both had together heard Mass, and omits 3. were returning together from the abbey to the grange, they turned aside again to the virgin, to see her. And as they were speaking with her simul adds 2, 3., one of them asked eam int. 3, int. eam 2. whether she had seen anything after they had departed decesserant 2, 3. from her. To whom she answered that she had been se adds 1. in the abbey, and had heard Mass with the brethren, and had returned from the abbey a little before them. When he ipse adds 2, 3. asked requisisset 2, 3. her whether she had seen himself and his companion comitem 2, 3. among the other brethren in abbatia adds 2., she answered: I reckon, my lord, that I saw you duos adds 2, 3. among the other brethren. When he asked again it. int. 3. what they had done, or how they had conducted themselves, she said to him: When this man had sprinkled himself with holy water, he went into the church, and prostrated himself before the altar in prayer. But you went into the chapter, to hear the divine sermon with the other brethren, and afterwards postea 3. together in the church you heard Mass. Stupefied at so great a revelation, they came by the road they had begun to the grange and related narraverunt 2, 3. the affair in order to the other brethren.

CHAPTER THREE

The fate of departed souls is revealed to Bl. Alpais.

[12] Chapter XII. She understands that Gilduin, abbot of Fontjean, has been freed from purgatory, When the venerable Gildoin ^a, abbot of Fontjean ^b, had died, the girl saw his soul in punishments, because he patiently heard before him monks detracting from one another and sowing wicked words among themselves (i. s.) omits 2. about their neighbours, and did not correct them for this fault, although he himself was a simple and upright man, and trained in almost all discipline religionis adds 3.. For among the other virtues virtutes 3. with which he was becomingly adorned d. o. f. 2, 3. he also flourished to the end of his life with the honour of virginity, as says a certain religious man, who had been fuit 2, 3. aware of the secrets of his conscience satis adds 3.. After his death, then, when a certain monk of Fontjean, who had been more familiar with him than the others, was devoutly offering the life-giving sacraments for his soul, the most holy virgin Aupes v. s. 2. saw the blessed Mother of God and ever-virgin Mary, and blessed John the evangelist, and with them the aforenamed abbot in ecclesiam adds 2, 3. come before the altar at which the monk was celebrating Mass for him, and likewise omits 2, cum eis adds 3. he heard the whole Mass to the end. The Mass being celebrated, they approached the high altar in the choir, and afterwards the chapter, in which the burial of the venerable abbot was held. Coming with certain other reverend persons clothed in the monastic habit, they sang certain psalms, which the virgin indeed heard, but could not understand. These being finished, and many visitatis 2, 3. workshops of that omits 2, 3. monastery being visited, making their return by way of Les Écharlis Scarleias 2, Scalleas 1., they first went into the church; coming thence into the infirmary, they saw the sick monks, who chanced then to be dining, of whom some were feeding on meat, others on cheese and eggs, others were eating a certain white porridge, and when the girl saw it she desired it and hungered, and it seemed to her that she would eat well of such a thing, if she had pultibus adds 2, 3. it. And when she had awakened from the sleep of this holy quiet quiete 2, 3.; dormitionis 2, 3, suae adds 3., calling her mother, she asked her to prepare for her to eat such porridge as she had seen in the abbey. When she hastened quickly to carry this out a. f. 2., she said to her: Rest, mother, rest, for you do not know how to make such dishes. When the lord Peter of Les Écharlis Scarleis 2. heard this, he sent her some of the food; but she could not non potuit 2, 3. taste it. And when per adds 1, 2. she had related this vision to the aforesaid Peter and to certain other religious men, having noted the day they diligently inquired into this matter, and found without doubt that it had happened as they had learned from her.

[13] Chapter XIII. She knows what a monk of Pontigny is doing, Two monks of Pontigny ^c, of whom one was a priest, the other a layman, came to the holy girl. When they had locutus fuisset 3. spoken enough with her, the lay monk (sat-mon.) monachus satis locutus 2., going out (l. e.) omits 2. of the house, began to sing some of the psalms under the open air s. n. a. c. 2, 3., and it suddenly began to rain, and the rain fell upon the monk standing outside and ad 3. praying orationem 3.. When this had been divinely revealed to the virgin, she told the priest, who was speaking with her in the chamber, to call the lay monk into the house on account of the rain. He would not: for he thought that he was speaking with the household in the inner exteriori 3. house and (l. e.) omits 2, 3. sitting at the fire. A second time the girl told him to call the monk; he et 2, 3. answered her omits 2.: Lady, he is not standing outside in the rain, as you think, but is sitting in the house illa adds 2, 3. with the others at the fire. But when she affirmed a third time that he was standing outside the house under the open air in the rain, and admonishing him again and (i. a.) iterumque atque iterum 2, 3. to call him, he went out of the house and found the monk standing stando 2, 3. outside, singing decantando 2. psalms in the rain, as ei adds 2, 3. the girl had said, not without great m. a. 2, 3. wonder; and when he had brought him into the house, he asked the virgin how she had discovered that the monk was standing outside foras 2., or who had told her this e. h. 2.. To him she said: It was revealed fuisset 1. to me within, in my heart. At this revelation the monks could not parum 2. marvel enough, since she, always super 2, 3. lying on her back with her whole body on the little bed, could not behold with bodily eyes from without not only those standing outside extra domum adds 2, 3., but not even those who intus adds 2, 3. within omits 2, 3. stood in the inner exteriori 1. house outside her chamber.

[14] Chapter XIV. She sees the count of Joigny in purgatory. When the count of Joigny ^d had died, his mother, the countess of Château-Renard ^e, came to the girl, asking her omits 2, 3. to beseech the Lord for the soul of the count her son, that, if he was to obtain e. a. D. c. 2, 3. mercy from the Lord, the Lord would deign to reveal it to her and to show the count's soul. When she, scarcely overcome by the prayers of the abbot of Les Écharlis, whom the countess had brought with her for this, had assented to her, about Easter she rested for three continuous weeks in her omits 2, 3. holy sleep. On the fourth feria of the third week she was led by the angel, the forerunner of her journey, to certain purgatorial places, in which many souls of the wretched were wretchedly tortured for their sins. In those places there was a very deep pool of water, having most cold waters, horrible, black, deformed, thick, burning, and sharper than all frost. In another part there was an unquenchable fire, dark, black, horrible, and lacking all light, whose flame is higher than the height of heaven from the earth. In that fire she saw innumerable troops of souls, which most foul demons t. d. d. 2, 3. wretchedly dragged apart through the midst of the flames with fiery and iron hooks, and insatiable worms gnawed them with greedy teeth as far as their inner parts. Nor could they stay longer in one place, since the devouring flames fed on them intolerably horribiliter 3., but from the raging flames of fire they leapt into the most cold waves of water, whose intolerable cold, because they could not long bear it, they were compelled quickly to leap back into the vapours of fire, and so, because of the excessive heat of the flames and the intolerable cold of the waters, from fire into water et adds 2, 3., from water into fire, they were compelled without end to leap incessantly. There were many other kinds of torments there, in which the unhappy souls were tortured with various pains for their sins. Among them the angel showed the virgin the soul of the aforesaid count, urging her to tell his mother to give alms to the poor for the soul of her son sui adds 3., and to have holy prayers made and Masses celebrated for him by holy and religious men, because, after the penance in those places was finished, he would obtain mercy a Domino adds 3., because before he ended his life he repented of his sins with his whole mind, and did not blush to confess them to Christ and to the priests of Christ with a true and humble heart, and received the sacrament of the Lord's body in holy devotion with firm faith and certain hope. Then tum 2, 3. the girl answered the angel thus: When I say these things to the countess, perhaps she will not believe me, because I have no certain sign to show her c. s. h. q. ei p. 2, c. h. s. q. ei p. 3.. Then the angel took apprehendens 2, 3. the girl's right hand and with arm extended extenso 2, 3. raised it up on high, and placed her fingers around a rod, which on high was bent erat 2, 3. down over omits 2. the virgin's eius 2, puellae 3. head, and tied by two ends on this side and that below omits 2, 3. to the little bed, as is the custom in the cradles of little ones puerorum 2., for protection

from flies to lay superimponere et 3. a cloth over the bent rod, so that with fingers clasped around it she held the staff firmly; and he said to her: You shall have this sign, and by this sign the countess will believe you, that you will not be able to separate your hand from this staff before the vespers of blessed Mary comes, which is the vespers of Saturday. In the morning her mother came to see her, and seeing her hand raised up and holding the staff, she was exceedingly astounded, because for a long time she had been so weak and so feeble that, deprived of all omnium 2, 3. use of her limbs, she could neither move her hand nor draw it to herself. And she wished also cum adds 3. with much effort to separate the hand from the staff, but could not; but she wrapped it with a cloth, and running she called the presbyter. He, when he had seen her holding the rod with her hand, was astounded, thinking in his heart that such a miracle was an indication of something, and he did not presume to touch the hand at all. From the fourth feria to the vespers of the following Saturday seq. s. 2, 3. she held the staff with her right hand, her arm extended upward. On that Saturday, when the presbyter was singing the evening lauds before her bed lectum 2., as he was accustomed, the girl, returning to herself ipsam 2., gave forth a lament, stretched out her arm deposuit manum adds 2, 3., and let the staff go. From that day she began to move her right hand and to agitate her fingers this way and that atque illuc 2., which before she could not do. She related the vision she had seen to the presbyter, who, on account of the certain omits 1. indications which he had seen about her hand, quickly gave credit to what was said. This vision the presbyter himself omits 2, 3. afterwards faithfully narrated to the abbot of Les Écharlis Scraleis 2, Scalleis 3., and to the praedictae adds 2, 3. countess and to me myself, asserting that after this omits 2, 3. vision she began to languish languescere 3. gravely and to be sick, and to be so deprived d. i. 2. of bodily corporeis 2. strength that scarcely on the third day after posteaquam 2, 3. she returned to herself ipsam 3. could she explain the vision to him in words. As Daniel, when he had seen the ram which had high horns, and one higher than the other growing up, and butting with its horns toward the west, and toward the north, and toward the south, which all the beasts could not resist, whose horns the he-goat broke, coming from the west over the face of the whole earth and not touching the earth, and having a notable horn between its eyes, and it ran at the ram in et 2. the onset of its strength omits 2. and slew it, began to be sick post visionem adds 2. and to languish after the revelation of this vision v. i. 3, et multorum quae ibi sequuntur adds 2., as he himself says et adds 3.: I, Daniel, languished langui et 3. and was sick for days. And again after the vision which paulo post adds 3. he saw of the man who was clothed in linen, whose loins were girded accincti 3. with fine gold and his body like chrysolite chrysolitus 3., and his face like the appearance of lightning, and his eyes like a burning lamp, and his arms and what was below to the feet like the appearance of glowing bronze, and the voice of his words like the voice of a multitude, he began to be weakened and to be deprived of bodily strength, as he himself says: But I, left alone, saw this great vision, and there remained no strength in me, and my appearance also was changed in me adds 3., and I withered, nor did I keep in me adds 3. any colour. And I heard the voice of his speech sermonum 3., and hearing it I lay omits 1. dismayed upon my face, and my countenance clung to the earth; and after a little: My lord, at thy vision my joints are dissolved, and no strength has remained in me. And how can the servant of my lord speak with my lord? No strength has remained in me, and my breath also is cut off. And also omits 3. Ezekiel the prophet, after the vision he saw of the four wheels and the four living creatures, and of the firmament that was over their head, terrified by the vision, fell on his face, as he himself says: This was the vision of the likeness of the glory of the Lord, and I saw, and I fell on my face. And below, when he had seen six men coming by the way of the upper gate which looks toward the north, to whom the Lord commanded, Ezekiel himself hearing, that going through they should follow the man who was clothed in linen, and the writer's inkstand atramentarium 3. at his loins, and ut 1. striking they slew occiderent 3. all whom they found invenirent 3. of Israel, except those on whose foreheads a tau had been written signatum 3. by the man who was clothed in linen, the prophet, seeing so great a slaughter made, trembled and groaned for fear, and fell on his face, as he himself says: And the slaughter being finished, I remained alone, and I fell upon my face, and weeping clamans 3. I say: Alas, alas, alas, Lord God, wilt thou then destroy all the remnant of Israel, pouring out thy fury upon Jerusalem (Et iterum post visionem — Hier.) omits 2.? So, so indeed nimium 1. the girl, struck with so omits 2, 3. grave omits 2. a pain, was accustomed very often after her visions, then especially when after some tam 3. great vision m. v. 2, 3. she returns to herself, drawing trahere 2, 3. deep sighs from the inmost heart, to give forth heavy laments, both because (t. q.) cumque 2. she is compelled to return to the body of this death, and because (t. q.) cum 2. she goes out from the sabbath of her contemplation, and because (t. q.) tamen 2. she has compassion on the wretched whom she has seen viderat 2. placed in punishments. For enim adds 2, 3. as seems likely cur adds 3., so troublesome is it est adds 2, 3. to her, as often as she returns from the rest of her contemplation to the workhouse of her body, as if someone were compelled compellatur 2, 3. to enter from the breadth of this world into some (in a.) omits 3. dark prison t. c. 2, 3.. Whence it sometimes happens that after her rest she is pressed down by so grave and so long an infirmity, and most of all when she has seen some special vision, that et 3., roused from her sleep, she sees those standing around and hears those speaking with her, and from excessive bodily weakness c. d. 2, 3. she cannot omits 3. answer them in words.

Here ends the second book (e. l. s.) omits 2..

ANNOTATIONS.

BOOK THREE

Here begin the chapters of book III title omits 2, 3 places the chapter number at the end..

Chapter I. — Of the assumption of blessed Mary, which she saw solemnly celebrated before the Lord in heaven for eight days by the heavenly caelestis curiae 2, 3. citizens.

II. — Of the crucified whom she saw hanging on a cross made in the likeness of the letter tau t. l. 2, 3., and of the lamp divinely lit in her chamber.

III. — Of blessed Nicholas, whom on his solemnity she saw surrounded by troops of white-robed pontiffs and clerics, solemnly singing heavenly hymns.

IV. — Of a certain sinner who confessed his sins to the presbyter of Cudoth, whose sin and confession she learned by the Lord's revelation, and of the aforesaid presbyter, whom she saw in spirit, while he was celebrating Mass, shining with great light.

V. — Of the woman who bore gerebat 2, 3. a cross in her right hand, on whose right arm sat a most white dove, and of the seven-year-old boy going before her p. e. 2, 3., both of whom came to the girl walking on the waters.

VI. — Of the white-robed troops of the faithful t. f. 2. whom she saw ascending into heaven, and of the first-formed man, whom she saw standing beside a great tree a. m. 2. on the bank of a certain very pleasant spring.

VII. — Of the queen of the heavens and of blessed Mary Magdalene and of St. Mary of Egypt, whom she saw in a certain chapel suspended on high in the air, and of the host of the heavenly army which came qui veniebant 2, 3. to blessed Mary.

VIII. — Of our Lady, whom she saw sitting on the altar in a certain church i. e. q. v. 2., before whom a tree rose from a 2, 3. the earth, laden honorata 2, 3. with various flowers, which doves coming down from heaven gathered, and carried them into heaven.

IX. — Of the very aged widow, whose soul she saw

led by her angel with her to heaven before blessed Mary and, at her command, placed among the hymn-singing choirs of virgins.

X. — Of the mad man whom she saw submerged in water by two unclean spirits, and his soul dragged distrahi 3, no. X after XI in 2. to torments by the unclean troops turbis 2, 3. of demons.

XI. — Of the multitude of souls crossing over an iron bridge, under which were foul waters, in which innumerable souls were tortured.

XII. — Of three usurers whose souls she saw tortured in punishments by avenging flames.

XIII. — Of Gisbert Cilleberto 2, Gisleberto 3. the hermit, whom she saw censing his chapel, and the angel of the Lord going before him.

XIV. — Of the testimony (d. t.) testimonium 2, 3. which the devil bore concerning the girl and two hermits.

XV. — Of the devil, who came to her in the form of a black dog and took the shape of a terrible bull t. tauri f. 2., and threatened to attack her with his horns.

XVI. — Likewise of the devil, who came to her in the form and dress of a physician, laden honoratus 3. with many phials full of poisonous potions, admonishing her to drink of them.

XVII. — Likewise of the devil, who transformed himself into an angel of light, and admonished her to adore him omits 3. as God Dominum 3..

CHAPTER ONE

On the various visions and revelations of Bl. Alpais.

Here begins the third book title omits 2.

[1] Chapter I. [Bl. Alpais sees the assumption of the Blessed Virgin Mary celebrated in heaven for eight days.] On the vigil of the assumption of blessed Mary, Mother of God and ever virgin Mariae adds 2, 3., the venerable girl fell asleep in her rest; and when she had fallen asleep, a certain woman offered one candle on her bed lectulum 3. out of her devotion. She was led therefore to heaven by her angel, where in honour of the Virgin Mother the whole heavenly court rejoiced and congratulated ineffably before the son of the Virgin, because she had been exalted that day in heaven by her son not only above the human humani 2., but even above omnem adds 3. the angelic court creaturam 2, 3., the orders of the heavenly court wondering. All rejoiced in the Lord, celebrating a festal day under the honour of the Blessed Virgin Mary, for whose assumption all sang cantabant adds 2. a new song before the seat of the Lamb, praising and glorifying the Son of God, holding burning tapers in their hands, which He lit for all, as that true omits 3. light which knows how to shine even for those who sit in darkness and in omits 2, 3. the shadow of death. At the side of the Mother of the true light there stood on this side and that two shining candlesticks, namely blessed John the Baptist and St. beatus 2. John the evangelist, who also carried in their hands lighted lamps. Between them was the modest veneranda 2, 3. virgin, because quae 2, 3. alone among them (i. e.) omits 2, 3. she lacked a taper; but St. John the evangelist, looking kindly benigno 2. upon her, sent her m. e. 2. one lighted taper by the angel, the forerunner of her journey. The ineffable blessedness of that solemnity, the sweetness and ut 3. pleasantness of the heavenly melody, the joyfulness and exultation of the blessed spirits and of all the heavenly citizens, the brightness inaestimabilem adds 2, 3. of so many and so great lights, no eye suffices to see, no ear n. a. 2, 3. to hear, no heart to think out; for there exceeds all sense, all speech ser. o. sen. 2, 3., all understanding of the human mind, the glory of the elect in that renowned city, the everlasting happiness and gladness of all the saints in such exultation of solemnity, the ordered host of blessed spirits praising together God and the Mother of the Lord. In that renowned city all the saints were shining as stars for perpetual eternities, where each facies adds 3. shone as the sun, whose lamp is the Lamb, the son of the Virgin v. f. 2, 3., to whose praises neither roses nor lilies are lacking, but in His praises the flowers of roses and the lilies of the valleys sing together with one voice a most sweet melody. While thus before the son of the Virgin and the virgin mother the angelic citizens were singing together in honour of both, the virgin mother came vidit 2. before her son and, first of all, most devoutly offered ei adds 2, 3. her taper. After all the others according to their orders had offered their tapers to the Son of God F. D. c. s. 2, 3., last of all the most blessed Aupes b. A. 2. offered her taper to Him omits 2, ei o. 3.. And as she returned from the offering, she began to be agitated in mind, because she had none of those heavenly tapers to carry afferret 2, 3. with her when she returned to the body. For her mind had been in suspense: for on the one hand (h. e.) quia 2., in so great a solemnity, when she saw all going to the offering, she neither wished nor dared aud. n. v. 2, 3. to refuse alone to offer to so great a king t. r. s. 3., and on the other she desired with all her wishes to bring offerre 2. her taper with her when she returned to herself. And so her guide, looking into her mind e. a. 2, 3. and having compassion on her, gave her a tiny m. ei 3. particle of one of the tapers, which she held in her hand when she had returned rediret 2. to her suum adds 2, 3. body. When thus all had offered the flaming rays of their lights to the true light, which lights every man coming into this world, the holy Mother of God came before her son with the whole host of the heavenly armies, adoring and asking something id 3. from him, confidently entreating him in this manner: Son, only sweetness et adds 3., singular joy, look upon the pious wishes of those who entreat you. Kind Jesus, good Jesus, only son Dei adds 2, 3., who for the salvation of the human race g. h. 2, 3. willed to unite to yourself in my womb the substance of human flesh, and who, hanging on the cross, redeemed the human race by your precious blood, look upon this your household gathered today in the praises of your name for the joy of my assumption c. p. a. m. g. 2., praising you, glorifying you in heaven, because today through you I have been sum 2. wonderfully exalted above the choirs omits 2. of angels to the heavenly kingdoms. These indeed are now certain, now secure of their own safety, but they are still made solicitous for the salvation of their neighbours, who are still on pilgrimage on earth. For their gladness can never be altogether omits 3. perfect or full oratio adds 3. until the abundant throng of their dear ones, parents, children, brothers and sisters sociorum 1, 2., who are still detained in that hac 2. vale of tears l. v. 2, 3., which they desire, which they await, have come pervenerint 2. to their company and likewise their sight with you as guide. For all the faithful therefore still remaining in the flesh, who have devoutly and worthily to the best of their power celebrated the solemnity of my assumption on earth, I entreat you, most sweet son, requesting that whoever have faithfully rejoiced on earth in my assumption f. in t. g. s. a. 2, 3., remission of sins being granted, may merit through me to be joined to the angelic choirs in this blessedness, by your gift, who with the Father and the Holy Spirit live and are glorified God for ever and ever. Amen. At this voice the queen of mercy with the whole host of the heavenly army, on bended knee, adored her son, and the Lord, rising to her, mercifully assented to her prayers, and placed her in a royal chair beside his throne with all reverence, as became sublimiter adds 2, 3. his mother. So up to the octave of the assumption of the glorious virgin blessed Aupes stayed in heaven with the other brides of the Lamb, and on the ninth day she returned omits 3. to her body, and was found inventa 2, 3. having in her hand the particle of the candle, which she had received in heaven from the angel after the offering. It was so small that its length did not exceed the breadth of the palm puellae adds 2, 3.. Of this candle she gave a tiny particle d. p. 2, 3. to a certain monk, from which afterwards such a miracle t. m. c. 2. happened. For the monk sent a tiny particle of that same candle to the countess of Château-Renard, labouring under a grave infirmity: she, having drunk the wine in which it had been submerged, was restored est r. 2, 3. to her former health. From that time at which she held the heavenly illum adds 2, 3. taper tantum adds 2, 3. in her hand, whose help she had lacked for a long time omits 2, t. c. 3., she received by divine power, for use (ad u.) omits 3, (r. ad u.) omits 2. of strength and health, that she could enjoy its service for necessary uses (ad u.) omits 1. better and more readily than before potuisset adds 2, 3.. That also et 3. is wonderful to tell omits 3., that the candle which, on the vigil of the assumption of blessed Mary, as we said before ante 2, 3., a certain woman una 2, 3. had offered on her little bed when she had already fallen asleep, on the ninth day, when she returned ad se r. 2. to herself, she asked for, calling ad se adds 2. her mother, her mother at once marvelling and being astounded how she knew that it had been offered to her s. o. f. 2, 3., since she had already fallen asleep when the candle was offered to her.

[2] Chapter II. The Crucified appears to her, and a lamp is lit in her chamber. On the vigil of blessed Michael the archangel omits 2. light and admirable splendour filled the girl's chamber, and the brightness of God shone around her eam 2.; and there came down beside her little bed lectum 3., along the wall, with a great light going before, which lit omits 3. her whole chamber, a certain image of a man in the manner of one crucified, fastened to a cross with nails cr. cl. a. 2, cl. cr. a. 3., whose cross had only three arms h. b. 3., for it lacked the upper arm brachii 3., because it had been made in the manner of the figure tau t. f. 2, 3., and therefore it was like the cross of the saviour, three

arms only h. b. 2, 3., which in the upper part had habuerit 2. no arm, but Pilate added a fourth, when he set above the cross, on a board, the title of the saviour in Hebrew, Greek and omits 2. Latin scriptum adds 2, 3.. And as she thus looked at the image hanging on the cross, marvelling and stupefied, because she was not accustomed to see such a cross, that image pendentis 2, quae in cruce pendebat 3. gave a groan and moved its head this way and that concussit et adds 2, 3.. And when she had heard the voice of its groaning and had seen the movement of the head, utterly terrified with excessive fear, she looked at respexit 3. heaven caelos 2, 3., and forestalled by the Holy Spirit, she poured forth this unpremeditated prayer to the Lord in Romance words:

Je vous aor sanitime roys

Qui establistes les deus lois

Et avoiastes les iii rois

Sains esperites soit o moi

La toie * meire le montroit

En icelle saintime foi

Que saincte eglise tient de toi

Marive et mon cors comman a toi [

Ge vos aor seintismes reis

Qui estaplutes les elus leis

Et envoiastes les tres reis

Sanz esperites seit o moi

La toi mere le moitroit

En icelle seintisme foi

Que seinte Iglise teint de tei

Mame et men cors commant a tei 2.

Ge vos aor seintisme rois

Qui establites los dos leis

Et envoiastes les trois rois

Sainz esperites soit o moi

La toie mere le motroit

En icele sainte foi

Que sainte glise teint de tei

Marine en men cors commant a tei.

And above the line: I adore you, most holy king, who made two laws, who sent three kings. May the Holy Spirit be with me, your mother will grant to me in that holy faith by which holy Church holds of you, my soul and body I commend to you 3.

And when cum 3. in this manner she had suppliantly commended herself omits 1. to the Lord, the image, its hands being disjoined from the cross d. c. m. 2., humbly bowed its head to the virgin h. v. 2., and joined both hands together before it as if for prayer, and sic adds 2., with head bowed and hands joined, the brightness of its light going before omits 3., which had preceded claritate adds 3. it in the descent in d. e. 2., it ascended to heaven. The brightness of this heavenly light omits 3. was seen by a certain girl, a kinswoman of the venerable Aupes Aupeis 2., Mary by name, radiating with clear light around her little bed, as she told me with her own mouth, which however her kinsman, the brother of the holy virgin v. s. 2., whom she called to this spectacle, could not see, because perhaps he was not worthy. Several times moreover it happened that a great light suddenly shone round circumfulsisset 2, circumfulserat 1. the virgin's little bed, so as to fill her whole chamber within on every side, to such an extent that a lamp, which before her little bed remained pendebat 2, 3. before unlit incensa 2. and omits 2, 3. without light, after that great brightness had little by little wholly withdrawn, remained lit from the light of that brightness without the service of anyone kindling it, as has been related to me by certain persons.

[3] Chapter III. Bl. Alpais sees the glory of St. Nicholas in heaven. On the solemnity of blessed Nicholas she saw a venerable man clothed in pontifical insignia, fragrant with the best unguents, having tenentem 2, 3. a pastoral rod in his hand. Whose face shone as the sun, and it seemed to her that quia 2. it was blessed Nicholas himself, whose nativity was erat adds 2. on that day honoured omits 2. in all the churches of the saints. In his face appeared et adds 1, 2. an incomparable kindness; in his suis 2. vestments, whiter than snow, was omits 3. an exceedingly inestimable odour, of whose sweetness and pleasantness if anyone should partake, all the delight of this world would be foul to him. In his company was an innumerable pomp of bishops, presbyters and clerics, adorned with most white vestments; who all alike rejoiced congaudebant 3. in the Lord, solemnly celebrating a festal day in honour honorem 2, 3. of so great a pontiff, whose renowned life was an example to them of holy preservation, by whose glorious merits they merited to be joined to the angelic choirs. In honour of the most blessed beati 2. prelate the pomp of pontiffs, tuneful with heavenly hymns, proclaims, the glad throng turma l. 2, t. lecta 3. of priests sings, the choir of clerics exults in triumph; among whom the glorious pontiff Nicholas omits 2., with raised voice, began to praise and magnify et adds 2. his Saviour, to bless and glorify him, and to proclaim his praises, the heavenly organs playing, with the sweet-sounding modulation of his voice. At his angelic sound all the others fell silent conticuere 2, 3., charmed by the sweetness of his honey-flowing voice, and they attended with devout ears to his resonant song, delighted beyond what can be believed by the pleasantness of so great a sweetness d. s. 2, 3.. The venerable virgin sighed from her inmost parts at the voice of the pontiff, whose song no cithara can unfold, to whose sound no organs can be compared. And as sic adds 2, 3. she beheld the host of the heavenly army around the blessed prelate adorned in white garments, she saw from another side there coming certain deformed clerics clothed in most foul garments, thin in face, wretched in countenance, horrible in aspect; looking on whom with great indignation, with severe countenance s. v. 2, 3., the holy pontiff spoke rather harshly to them in this manner: What do you seek here, ministers of the devil? or why do you presume to come before me (aut quid-praes.) omits 2.? Why do you not fear to come in before my face, to appear in my sight ad quid ante me venire praesumitis adds 2.? Flee, flee hence quickly ocius 3., accursed ones, for your lot is not with the elect of the Lord Dei 2., you will have no participation with the just, have no confidence in a 3. me, because for the great crimes in which you lived up to in 2. the end of your life, I shall give you no help, you will have no support from me, as your faults demand. For when on my solemnities you came together to the churches consecrated in honour of my name, to sing there the praises of the Lord d. l. 2, d. l. sollemniter 3. and to magnify me in my works, or rather the Lord Deum 3. working in me, despising the Lord's service, you served your own pleasures of the flesh and the allurements of the gullet. For this was the cause of your coming to the solemnity, that gathered in one you might the more freely give yourselves to your revellings and drunkennesses and lusts. You crowned yourselves with roses before they withered, there was no meadow that quo 2, 3. your lust did not pass through. You sowed in your flesh, now you will reap the fruit of your seeds, corruption. You desired the fire of lust, you always loved fire, you have found fire, you will always burn in fire. Depart therefore hence, accursed ones, go into the everlasting fire, which has been prepared paratus 3. for the devil, whom you served, and his ministers (m. e.) omits 1., with whom you will burn for ever (Recedite-ard.) omits 2.. May blessed beatissimus 2. Nicholas help us, that by his merits and the prayers of this holy virgin, to whom he deigned to show himself, we may be able to escape eternal damnation and come to life everlasting. Amen.

[4] Chapter IV. She knows the sin of a penitent, There came to the priest of Cudoth a certain parishioner of his suus 2, 3., wishing to do penance a. v. 2. for his sins, and all his sins that he could remember he laid open to him by humble confession. Among which a certain criminal one peccatum adds 2, 3., which he alone knew, on account of which the layman acrius 3. complained in his conscience, he did not blush to confess (c. conf.) torquebatur 2, 3., and the penance which the presbyter enjoined on him p. e. 2. he humbly accepted. Afterwards the presbyter came to the virgin, to read before her, as he had been accustomed before her chapel was made, the office of the Mass, the epistle and gospel. When this had been read through, the girl asked requisivit 3. him why on that day he had arrived later than usual. And when he wished to excuse himself omits 3. to her, she said: I know, my lord, I know the cause of your delay: because today there came to you a certain parishioner of yours, who laid open to you all his sins in saving confession s. v. 2, 3.. That worst crime also, which he had committed, for which the devil held him omits 2. tightly bound in vinculis suis adds 3., repenting with his whole heart he confessed to you with his own mouth, having received truly saving counsel, because through the fruit of fitting penance and the sacrament of holy confession conversationis 2. he has shaken off from himself the yoke of the devil. And omits 2, 3. then she told the presbyter d. p. 2, 3. the sin which that homo adds 2, 3. man had committed. The presbyter was astounded, marvelling how she knew this or who had revealed that man's sin to her; especially since only he who had done the sin and the presbyter to whom he had confessed it had been aware of that crime Caput V adds 3, item de visione adds 2..

[5] and she sees the parish priest of Cudot praying over the sick, On another occasion also, when he had said the office of the Mass before her, she said to him: Why have you come venisti 2. later than usual today? The presbyter answered her that he had been occupied. Then she said: I know, I know your occupation. For you came by way of the house of the provost, and before his wife, who lies sick in bed on account of the child she recently bore, you read the office of the Mass et adds 2., the epistle and gospel. That this was true v. f. 2, 3. the presbyter ipse adds 2, 3. told me, marvelling how it had been revealed to her cap. VI adds 3, item de altera visione adds 2..

[6] and shining with light at Mass. On another day, when he had celebrated Mass in his church, and, the Mass having been sung, had come before the girl, he received from her this answer: Your face is not now of such brightness nor full of the splendour of such beauty as it was today when, clothed in sacred garments, you stood before the sacred sanctum 3. altar at the spiritual sacraments. The presbyter said to her: How do you know what I was then, when you did not see me in the church

videris 2, 3.. To him she said: Nay, I saw you standing by the holy altar, surrounded by great light, when you raised elevatum 2, 3. between your hands over the chalice the most holy body of our Lord Jesus Christ, and divided it into three parts; of which you put one into the chalice into the blood sanguine 3.. For this is the true illud adds 2, 3. body, which our Saviour took for us in the womb of the beatissimae adds 2, 3. virgin Mary, which for us was hung on the cross, fastened with nails, wounded with a lance, for the salvation of all who believe. This also is that glorious e. g. 2, 3. blood, which you were holding in the chalice, which was poured out from the precious body of the Saviour on the cross for the remission of our sins. This I believe with my heart, this I confess with my mouth; in this faith the faithful Christians ought to receive suscipere 2, 3. so great sacraments, that they may merit to be saved by Him by whom they have been et adds 2, 3. redeemed, who with the Father and the Holy Spirit S. s. 2, 3. lives and reigns God for ever and ever. Amen.

[7] Chapter V VII 3.. A holy woman with a seven-year-old boy and a dove appears to her. On a Saturday in the Advent of the Lord, looking from afar she saw a certain very great m. q. 2, 3. water and a most beautiful woman, adorned in venerable reverendo 2, 3. dress, walking upon the waters with dry steps: who in her right hand held a most beautiful p. u. 2, 3. cross, on whose right arm stood a certain most white dove, with eyes intent on heaven. Before the woman there went a seven-year-old boy, beautiful in form above the sons of men, with whose desirable aspect the virgin could not be sated. Both came together to the girl, who marvelled and was stupefied, because with dry feet upon the waters, and with firm steps as if tamquam 3. upon land, they walked ambularet 2, ambularent 3.. The girl ran to meet omits 2. them, wishing to kiss the cross which the woman carried in her hand; but in her heart she feared greatly that, if she touched the cross, the dove which sat above super eam 2, 3. would fly off, frightened thereby exterrita ad. 2, t. advolaret 1., and that she might not frighten the dove, she kissed the cross in the lower part beneath the hand of the one who held it eam 2.; and in the kiss she perceived such a sweetness of odour (s. o.) flagrantiam tantaeque suavitatis odorem 2, 3. coming from the wood of the cross, that it surpassed the sweetness of all spices. The cross being kissed, the boy gave her a blessing with raised hand, making the sign of the cross over her; afterwards the woman, raising the sign of the health-bringing cross, signed her omits 3. with the cross itself, and so, the dove flying off from above the cross cruce 2. advolaret 1. and ascending to heaven in joyful flight, the boy after the dove and the woman holding the cross after the boy ascended together to heaven.

* cod. roie

CHAPTER TWO

On the visions which Bl. Alpais saw in heaven.

[8] Chapter VI VIII 3, item de alia visione 2.. Vision of the faithful going into heaven and of Adam. At another time she was led to a certain quoddam 1. very great river, and she wished to pass across the torrent into certain most pleasant meadows, which were beyond the bank of the river, green with spring grasses and fragrant o. f. 2, 3. flowers. There was no bridge there, no small boat by which she could cross; whence she was exceedingly doubtful, not knowing what she should do, whither go, when suddenly looking forth she sees a youth elegant in form omits 2., as if in the age of fifteen years, coming to her over the waters of the river from the meadows. And when he was now near, holding out his right hand he called her with a nod. Being called she went up upon the stream, and followed him eam 2., marvelling that with dry steps they were walking together over the waters (s. a.) omits 3.. The river being crossed transactoque 2., they went into meadows delightful with green grasses, purple roses, springing violets, and sweetly fragrant with flowers of every kind. Over the flowers in the meadows they stepped so lightly leniter 2., that they did not tread them with their feet. Under Sed 2. the feet of those walking the roses stood unshaken. Behind the backs of those passing the grass stood manebat 3. upright recte 2., as it had stood before, as if their feet had by no means touched it. When they had passed through all those meadows p. i. 2, 3., they went into a certain great and delightful orchard, copiously filled with all kinds c. g. 2, 3. of trees, in which were erant adds 3. innumerable souls of saints, rejoicing congaudentium 3. together omits 2. with ineffable gladness and exultation, of whom some were wreathed with purple crowns, others with white, holding roses rosis 2. and lilies and other fragrant flowers in their hands t. i. m. s. 2, 3.. Others had no crowns yet, but among the crowned they shone with an inestimable ineffabili 3. brightness, and awaited their crowns in omits 3. certain hope, rejoicing with all devotion. In the middle of the orchard there was a ladder stretched from earth to heaven, by which the souls of the saints were going up two and two together, whom at the top of the ladder a certain man, leaning over superinnixus 2. the ladder, received with great reverence, adorned with venerable hoariness, clothed in most white garments, wrapped in light as in a garment. With attentive attentius 2. eyes the girl watched spectabat 2, 3. the saints going up, and waited so that, when all had gone up, last of all, after all illos 2, 3., she might go up, when behold, the man s. v. qui 2, 3. who was leaning innixus 2, 3. over the ladder from above suddenly, when many of the saints had gone up to heaven two and two, drew the ladder upward to himself, and no one quisquam 2, 3. could go up any further postea 2, 3.. There remained therefore many of the saints in those places, still a. e. 3. awaiting the time of their assumption ascensionis 3.; among whom was the girl, sad and anxious, because she had delayed so long and had not gone up among the first n. a. p. 2. with those going up. When therefore she had passed them eos 2, 3. a little, she came to a most pleasant spring flowing with milky waters, round on every side, from which there went forth four great maxima 2, 3. rivers flowing through the four parts in distinct channels, which most abundantly abundanter 2, 3. watered that whole land t. i. 2. with their waters. The waters of that spring were most clear, having the colour of milk, fit for drinking, delightful to behold. The sands quae adds 2. grew white as snow on the bottom of the spring. On the bank of the spring stood a very great tree, from whose branches overshadowing the spring there came a greater grace to the clear waters. Under the tree stood, beside its trunk, the first parent of the human race, who from the breast upward surpassed excedebat 2, 3. all his suos adds 2, 3. sons in size of body. He was clothed in a precious garment, marked with a variety of all colours. It was very delightful to contemplate, since in it eo 2, 3. were all kinds of all the colours which qui 2, 3. are on earth. It was seamless, woven from above throughout, but not yet wholly woven, not yet wholly e. t. 2. finished. For the tunic of the first-formed man, so distinctly dyed with so many varieties of colours, signifies, as I reckon, the whole omits 2. human race, divided into so many diverse kinds of men in various tongues and nations through so many ages, which will then first be wholly woven from the whole and perfected, when, the number of the sons of Adam being completed, this whole age shall be consummated.

CHAPTER THREE

Visions which Bl. Alpais saw of the glory of the blessed.

[9] Chapter VII Chapter IX 3.. [She sees the Mother of God and Sts. Mary Magdalene and Mary of Egypt with the heavenly host;] She was raised up on high through the air, and looking she saw from afar on high a most beautiful chapel, as if built with a wonderful stone flooring. When she had come to it, it seemed to her from outside esse adds 2, 3. very small and low and narrow. And when she had looked within, she saw it within so long and wide, so ample and lofty, that the greatness it had within was incredible to those who beheld its smallness from outside. It was within, in the circuit all around, so subtly painted with such a variety of innumerable colours, that to those always beholding it it was always desirable d. e. 2, 3. to behold. For it was more beautiful than the moon, brighter than the sun, and so great a splendour shone in it, as tamquam 2, 3. if the sun had shut itself wholly (t. s.) totum 2, 3. within its walls seipsum adds 2, 3. with all its rays. When therefore the girl had looked in through the doors foris 1., she saw three venerable reverendas 2, 3. persons in woman's dress, crowned with glowing crowns, standing before the holy altar s. a. 2, 3.. Their garments whiter than snow, their faces erant 2, 3. brighter than the sun. And she who stood in the middle was far more beautiful and eminent than the others. For she was the queen, sprung exorta 2, 3. from royal stock, in whose womb the Word of God was made flesh, whom the other two served with due reverence, supporting her on this side and that as she bowed before the holy altar for prayer. One altera 2, 3. of them illarum 2. was Mary Magdalene; the other altera 2, 3. Mary of Egypt. And when she had prayed for a little, bowed, she raised elevavit 2, 3. herself, and called by her name n. s. v. 2, 3. her who supported her from the right, commanding her and saying: Mary omits 2. Magdalene, go out quickly to the doors of the church, and look whether perhaps you may see prospiciens 1, 3. some coming venientes 2. from outside. And again bowing she prayed at greater length. She went away et adds 2., went out and saw, and quickly returned omits 3., and announced nuntiavit 2, 3. good news n. b. 2, dicens adds 3., that she had seen coming from afar with slow step a very great procession, an army of white-robed ones praising and glorifying the son of the Virgin, through whom there is omits 2, 3. glory to God in the highest, and on earth est adds 2, 3. peace to men of good will. While thus with bowed head the holy Mother of God stood staret 2, 3. in prayer before the holy altar

sanctae D. genitricis 2., all that ordered candidata 2, 3. company militia 2, 3. of the heavenly army, tuneful with heavenly hymns, entered the chapel, and seeing the star of the true light, namely the mother of the Saviour, they rejoiced with very great joy, and crying out omits 3. in her praises with devout affections they exulted ineffably in the Lord; and opening their treasures they offered gifts omits 2, 3. to their empress out of a pure heart and a good conscience, and faith unfeigned, the pious gifts of holy confession, and of devout praise, and of pious devotion, because she was the gate of salvation and the royal road by which they had returned to their own region. But there had entered, as if stealthily with that glorious host of the heavenly army, mingled among the white-robed soldiers, a certain q. h. 2. most foul man, clothed in a filthy garment, who, coming with fear and trembling before the mother of mercy, prostrated with his whole body, humbly begged for pardon before her feet. She, looking at him with severe countenance, rebuked him rather harshly: why, deformed and filthy and omits 3. black and wicked, he had presumed to come among the invited, not called nor (v. n.) omits 2, 3. clothed with a wedding garment. Then he, weeping copiously and wailing much, persevered in knocking at the door of mercy, and therefore through the lament of penance he merited to receive the fruit of indulgence. For the advocate advocata 2. of sinners kindly received him, persevering in weeping and repenting with his whole heart, and handed him to blessed Benedict to be taught and kept. When at her command the leader and father of monks had taken him into his omits 2, 3. keeping, all those citizens of the heavenly court, their queen going before, entered the hall of the heavenly king (c. r.) regis aeterni 2, 3., praising and glorifying God, who calls sinners to penance, and grants to penitents the remission of omnium adds 2. sins.

[10] Chapter VIII ch. X 3.. Likewise the Mother of God on the altar and before a tree laden with doves. The girl was led into a church in which she saw the queen of mercy, crowned with a royal diadem, sitting on the holy omits 2. altar, and omits 2. holding in her lap her son our Lord Jesus Christ ^a. And when she had applied herself suppliantly to prayer before the son of the Virgin and the virgin omits 2. mother, she saw a most beautiful tree a. v. 2. coming forth from the earth, growing, before the holy altar, adorned oneratam 3. with most white flowers. The tree grew, rising from the earth, and in growing became est adds 2, 3. so great, and so wide and (l. et) omits 2, 3. high, that, its branches growing on high, it now tried i. c. 2, 3. in growing to pierce the heaven, so to say, of the church. But because it was so firm and so strong, that the tree could not pierce its hardness so as to pass through in growing, it was compelled, the hardness of the vault, so to say, of the church resisting, to bend inflectere 2, 3. its branches down to the earth, since they were growing more than enough in height altitudine 2, 3.. And while the tree so clung to the earth with its roots, rising from one trunk in ramos adds 2, 3. through the whole vault of the church, which it reached by its height, it spread itself in breadth on every side u. a. 2, 3., and so with its branches bent back below because of the hardness of the vault, it covered the whole pavement of the church in its entire circuit on every side. There were on the tree's branches innumerable fragrant flowers, whiter than lilies outside, and somewhat a. i. 2, 3. purple within, having an odour of such sweetness that they never bred weariness in one smelling them odorati 2.. The virgin (c. v.) v. carpere 2. tried to take carpere 3. the flowers with her hand, but the flowers, quickly springing back, fled refugiebant 3. the hand and touch of her who tried. And while the virgin omits 2, 3. was delighting in the contemplation of the flowers, marvelling that she could grasp none eorum adds 3, in adds 2. with her hand, innumerable doves whiter than snow came down from heaven upon the tree, most zealously gathered all the flowers, and carried them all to heaven.

[11] Chapter IX ch. XI 3.. She sees a very aged widow going to heaven. Into the house of a certain very aged woman, who was a neighbour of her mother, her angel led the girl's soul, and it seemed omits 2, 3. to her that the angel, the belly being split, drew (anic.-extr.) anic. eius de corpore suo extr. animam 2. the soul of that little old woman anim. an. il. 3. from her body, and led the girl and the little old woman to heaven before the mother of the Lord, before whom were her maidens, becomingly adorned in royal garments whiter than snow. These were singing before the seat of the Virgin Mother a new song, which quem 1. no one could say or understand, except those virgins alone s. i. v. 2, 3. who sang it in honour honorem 2, 3. of the most blessed semperque adds 2, 3. virgin Mariae adds 2, 3.. But when the queen of mercy saw omits 2, 3. the virgin Aupes, and that old woman, whom cum illa adds 2, 3. the angel had brought, standing at a distance omits 2, 3., she commanded that they be joined to the choir of those singing psalms and sing psalms with them (soc.-psal.) consociarentur et psallerent 2. and sing decantarent 2.. And as soon as they had been joined (soc.-et) eis soc. f. 3. to them, at once and taught by the Holy Spirit, they began to sing with them cum i. cant. 3. that new and ineffable song, which they had neither known nor understood before. And when they had made a short stay singing there, the lady of the angels commanded the angel who had brought them to lead the soul of the virgin Aupes back to her body ad c. s. r. 3., but to leave the soul of the old woman to remain manendam 2, 3. for ever among the choirs of virgins singing psalms. The virgin began to be ashamed and weary, because, while the little old woman remained among the royal virgins in the chamber of the heavenly queen, she herself was compelled to return to life in vita 2, 3., not that she envied her glory, but because she desired desideraret 2, 3. with all her wishes to be freed from the body of this death, and to remain for ever in that eternal gladness with the brides of the heavenly lamb electis sponsis agni 2, 3.. Having entered therefore the workhouse of her body c. s. 2., she calls her mother, and begs her to bring the aforesaid little old woman in to her quickly, as if to congratulate gratulatura 3. her on the vision she had seen. Her mother answered her that she had already gone away, saying: Because today is the third day since she died omits 1. and was buried in the ground. And this without doubt was that day on which the virgin had seen the angel draw the soul of that old woman from eius adds 2, 3. the body. On which day, as has been said, the angel had brought introduxit 2, 3. them in together pariter idem angelus 2, 3. before the sight of the most blessed Mother of God and ever-virgin Mary.

ANNOTATION.

CHAPTER FOUR

Visions which Bl. Alpais saw of the torments of the reprobate.

[12] Chapter X ch. XII 3.. She sees a man out of his mind sink in the waters and go down to hell. A certain man having a demon et adds 3., made mad, gnashed his teeth at all, threatened all with biting, and therefore was given over to chains by his keepers, and raging and gnashing he was wonderfully miserabiliter 2, 3. tortured by the demon. The crafty enemy ceased for an hour to torture the wretch, that like one withdrawing, returning unexpectedly, he might the sooner overthrow him. He was kept more loosely by his keepers, because he seemed to have somewhat recovered from his infirmity. And while his keepers suis 2, 3. were sleeping around him, the devil came to the door of the house, and called him by his own name, saying: Rise quickly, come, follow me. The wretch answered him: Wait for me a little paulisper 2, 3., I shall follow you presently. And rising he covered his shoulders with his cloak suos pallio 2., and through the midst of his keepers he went silently out of the house, and at once two most foul demons, seizing him by both hands, led him at a swift run to a certain river. He wished omits 2. to wash in the waters, and fearing lest someone steal his cloak, if he left relinqueret 2, 3. it on the river bank incaute adds 2, 3., he carried it back home and left it, and returning at a swift run to the river he threw himself headlong into the water in a. se 2, 3., and at once was drowned and died et adds 2.. His soul at once an innumerable multitude of demons m. d. 2, 3., who were most foul with deformed and squalid face, and horrible in aspect, snatched violenter 2, 3., and tossed it eam 2, 3. from one to another among themselves; and flying on high through the air they carried it to the torments of Gehenna to be tortured without end. And when the virgin, returned to herself, had related this vision to several, having noted the day they went to the little village in which the thing had been done, carefully asking inquirentes 2. about the order of the deed; and they found for certain that the thing had been done on the same day and in the same manner as they had heard from the holy girl; and, what is more to be wondered at, they heard from the inhabitants of that place that that mad man, when he had already come to the water, had carried his cloak back home, and that he omits 3, cum 2. had afterwards returned redisset 2., and on the same eodemque 3. day had been drowned in the water, on which the blessed virgin saw his soul carried by demons through the air portari per aerem 3. to torments, and they found without doubt the thing done in order as they had learned from her.

[13] Chapter XI ch. XIII 3.. Vision of the iron bridge, over which souls pass. She was led to a certain iron bridge, under which was a very great magnum 2. pool of water, having stinking and putrid and thick (et s.) quae spissae erant 2, 3. waters, palpable in the manner of mud, and omits 2, 3. they were omits 2, 3. deformed and horrible to see, having a most foul colour odorem 3., and burning in the manner of fire. There was weeping and gnashing of teeth, lamentation and howling of those who mourned; there the groans and laments of wretched

souls were heard, an infinite multitude of which the most merciless demons afflicted with various torments in those most bitter waters. At the head of the bridge stood a certain q. h. 3. naked man, tied to a stake with iron thongs. There passed transiebat 1, 3. over omits 2. the bridge an innumerable multitude of the dead, foot-soldiers as well as horsemen, who were afflicted with various punishments for their sins. Each one of those passing struck that bound man with one blow, with a sword, or lance, or sharp knife, or cudgel. And he who lacked a sword and cudgel struck with his fist, which blows he bore with all patience, and suffered a punishment of this kind for his sins (qui vero gladio.)-patiebatur omits 1, 2.. When almost the whole of that multitude had passed through, last of all there passed pertransibat 2, 3. a certain man, who in his omits 3. life had been a provost and in the office of the provostship had offended God in manifold ways in multis 2, 3., and therefore in those punishments he was paying for his sins. Since however in his life he had feared and loved his God, and (tim.-et) tim. et d. 2, suum dil. et tim. 3. had bestowed many goods on the poor of Christ with holy charity, after penance was finished praeparatam 3. he was to obtain mercy from the Lord m. a Domino e. c. 2, e. m. a Deo c. 3.. As he passed last after all, there came out of those stinking waters innumerable most foul demons like crows, and having in all respects the form of crows, who, flying quickly upon the bridge, tore that provost apart among themselves with claws and beaks, and wretchedly cutting him to pieces, tried to drag the wretch into the water and hurl him down. Terrified with fear of the punishment he at once cried out, saying with a loud voice: Holy Mary, help me omits 3., holy Mary, succour a wretch, holy Mary Dei genitrix 3, Dei genitrix adds 2., aid one who perishes, holy Mary virgo virginum 2, 3., bring help to one in peril. And behold, two angels came down suddenly from heaven, sent by the mother of mercy to succour the wretch, who, the multitude of crows being put to flight, carried the soul of the provost to the joys of paradise before the queen of heaven caelorum 2,3., whose aid he had faithfully requested and obtained.

[14] Chapter XII ch. XIV 3.. Of three usurers she sees She saw the souls of three usurers burned in the punishments of Gehenna with avenging flames; the eternal ruin. the first of whom p. q. 3. was suddenly snatched away by demons, and as if unexpectedly was buried in hell. The second, placed in infirmity, began to give in adds 2, 3. alms to the poor from his money. He somewhat recovered from sua adds 2. his infirmity after some days, and thinking he had escaped the peril of death which threatened eminebat 2, 3., at the instigation of avarice he ceased from the alms which erogare pauperibus adds 2, 3. he had begun coeperat 2, 3.. But omits 2. the infirmity again growing strong, he died and was buried in hell, but then too late (s. t. s.) tunc 3, tum sero 2. the wretch began to repent that he had ceased so soon from giving alms; but now his penance was not fruitful, because placed in perpetual night he could no longer work. His money, which he had given at usury, he then indeed received back with due interest; for from his usuries he has gained eternal fire, in which he will be tortured eternally and burn without end; because as long as he lived in the body, his heart burned insatiably with cupidity. The third, leaving the world, took up the habit of holy religion; of his money, which he had acquired by usury, he gave part to his wife and sons, part he conferred on the monastery in which he became a monk. When he died, he was snatched away by demons and thrust down into eternal fire, in which he will be tortured to the end of the world, because the money which he had gained through usury he did not give back to those from whom he had wrongly omits 2, 3. taken it. But on the day of judgment, when cum aliis mortuis adds 2, 3., the body being taken up again, he has risen, he will escape those flames, and will be freed from those punishments, yet he will not have much p. m. 3. refreshment or joy afterwards, because he will never be without darkness ^a.

ANNOTATION.

CHAPTER FIVE

Various other revelations.

[15] Chapter XIII ch. XV 3.. She sees an angel accompanying Gilbert the hermit. A certain hermit, Gilbert Gislebertus 3. ^a by name, a quite religious man, well known to me, clothed in a hairshirt next to the flesh, wore day and night an iron breastplate over the hairshirt. When one day with a lighted thurible he was censing his church within and without deforis 2, 3., the holy girl saw an angel Domini adds 2. 3. going before him eum 2., having a golden thurible in his hand, and censing the hermit's chapel within and without, in the circuit all around. His garments were omits 3. white as snow, the appearance of his countenance was of wonderful brightness and beauty. In the thurible which he bore in his hand there ran about sparks of burning fire, and from the fire there came forth an odour (ing. od.) erat od. egrediens 2, 3. of inestimable sweetness and pleasantness; which filled that whole place round about with a fragrant and sweet aroma.

[16] Chapter XIIII ch. XVI 2.. The devil praises the holiness of Bl. Alpais, To a certain other hermit, Foubert ^b by name, there was brought a mad woman having a demon. She gnashed her teeth, she foamed with flowing saliva, and her spirit raged wholly and was troubled in her; because the malignant spirit afflicted et discerpebat adds 2, 3. her wretchedly. At last deinde 3. the holy man commanded him in the name of our omits 2. Lord Jesus Christ, the sign of the cross being made, to go out from the little woman. To whom the unclean spirit omits 2 thus answered through the woman's mouth: Foubert, Foubert, you much trouble vexastis 3. me, you much afflict me, you and another hermit, who is called William ^c of Flotains ^d, and the holy woman of Cudot. If you three had not resisted me by your sanctas adds 2, 3. prayers et praedicationes adds 3. et praedicationes adds 2., I should have held many of the Christians of this province in my chains, whom your preachings take from me, and your sanctae adds 3. prayers defend against me. Foubert, Foubert, you are now omits 2. conquering and overcoming me; but before you die I shall still trouble you, and shall do ingeram 2, 3. you no omits 2. small shame. To this the religious man, founded in true humility, making little of the threats of the crafty enemy, answered with a secure mind: I fear you not at all, devil, I by no means fear your threats; but by the power of the Crucified I command praecipio 2, 3. you to go out swiftly from the creature of God redeemed by his blood. At this the devil, crying out and much tearing her, was compelled to go out from the woman, and so, although unwilling, through the mouth of that little woman he bore witness to the merits and religion of the holy virgin Aupes adds 2, 3. and of those omits 2. two hermits.

[17] Chapter XV ch. XVII 3.. whom he attacks in the form of a bull, The girl saw the devil coming to her in the form of a very black nigri 3. dog. And when he stood before her specie canis relicta adds 2, 3., he changed himself into the form of a terrible bull. His eyes burned in his head i. c. e. o. 2., like sparks of burning coals. He gnashed his teeth, saliva flowed through his foaming mouth, he wished volebatque 2. to terrify the girl eam adds 2., threatening to attack her omits 2, 3. with his horns eam adds 3. puellam adds 2.. To him cum 2. the virgin of Christ, fortified with the sign signaculo 2, 3. of the cross, spoke confidently thus, saying: What do you wish? What do you seek? Or whence, or who are you? He omits 3. answered: I am he who am always in labour and distress, and am ever tortured with innumerable torments, I sustain great tortures, and I await still greater to be borne. And when he had said this, he vanished from her eius adds 3. eyes like smoke.

[18] Chapter XVI ch. XVIII 3.. and tries to deceive her in the form of a physician, He came to her again in human form, laden with many phials, which were full of pestilent potions. He was tall, huge (e. i.) omits 3. in body niger adds 3, (proc.-nig.) ipse erat niger corpore 2. and deformed, with extended neck, squalid face facies eius 2, 3. and horrible aspect. His eyes in capite adds 2, 3. sparkled in the manner of burning fire. The virgin's heart shuddered somewhat at the vision of that terrible man i. h. 2, 3., and shaken by excessive terror she was sick for some days from the horror of the vision. For the most impudent demon dared to admonish her to drink of his poisonous potions suis pot. 2, 3., saying that if she would acquiesce in his counsels, and drink of his potions, he would free her from all her omits 3. infirmities, and restore to her all the strength of her body; and like other women, having taken the potion, she could eat and drink whatever foods are suited to human uses. The girl, recognizing through the indwelling in se adds 2, 3. power of the Holy Spirit the snares of the fraudulent demon, would not acquiesce in his counsels c. e. 2, 3., but despised him with his venenatis adds 2, 3. potions, and the name of Jesus being invoked, the enemy disappeared abashed.

[19] Chapter XVII ch. XIX 3.. and in the form of an angel to drive her to adore him. The malignant spirit transformed himself into an angel of light, and came before the virgin, and began to lift her up with great praises, to declare her singular life, and to magnify her, saying d. e. 3, d. eius 2. that in merits and virtues there was none equal to her (e. p.) angelis non esse imparem 2, n. e. ang. imp. 3., and that therefore she was exceedingly dear esse adds, 2, 3. and beloved to God, as one who

going beyond supergradiens 2, 3. man leads ducat 2, 3. an angelic life on earth, and, placed in this mortality in the body alone, by holy way of life and assiduous omits 2. contemplation is wholly in heaven; but what alone you lack, he said, is: adore me, that you may be dear to me omits 2. and beloved, that omits 3. I may also be your God, and you may become my friend. At this the virgin, silent, began to think within herself and c. i. se c. et 2, c. i. se cogitatione 3. to say that this was not omits 2. a spirit from God, who, by lifting her up with so many and so great praises, was provoking her not to the guarding of humility but to the pride of exaltation superbiae elationem 2.. At the same time simul et 2, 3. she thought in her heart that he was not God, since he had said to her: Adore me that I may be your God, for this alone is what you lack t. d. 2, 3.; since she herself every day adored the true God in spirit and truth d. s. D. v. in s. et v. a. 2, 3.. For if he, as he lied, were God, this, that she should adore him Deum adoraret 2, 3., was not lacking to the girl, who daily adored the true God Dominum 2, 3.. Nor would he have said to her: Adore me, for this alone is what you lack, since if he were God, he would have known that he was daily utique cotidie se 2, 3. adored by her. From these conjectures therefore ergo 3., the Holy Spirit revealing it, she conjectured that he was a spirit s. e. 2, 3. of fallacy; nor would she believe him, because he is a liar, as omits 2, 3. is his father also. He, as soon as he was detected, fled discessit 2, 3. from her in confusion. Many times that ancient enemy i. a. 2, 3. tried to deceive the holy girl with false promises, to overturn her with various imaginings illudere magnis terroribus concutere diversis tentationibus adds 3.. But the virgin of Christ C. v. 2, 3. is neither shaken by terrors nor seduced by blandishments, because, rooted in true charity and humility, she is firmly built and (aed. et) omits 3. founded on the firm rock id est adds 2, 3., Christ. Whence, the more cruelly the enemy rises up raging against her (in e.) omits 3., the more glorious a triumph g. d. t. 2, 3. is given her over the tyrant; because while he attacks eam adds 3. with graver temptations, a more victorious crown is given to the one who conquers. For the stronger she stands in temptation, the more brightly she is held c. h. 2, 3. in honour, because as the battle grows, there grows also omits 2, 3. the crown and (c. et)omits 3, pugna vel 2. glory of the one triumphing; and while the triumph of the one fighting is adorned by the manifold kind of temptations, the enemy tempting, the enemy brings this about even unwilling, that while he always fights and is always conquered semper adds 3., the crown of the triumphing girl is always increased augetur 1, (s.a.) augeatur 3., with the help of nostro adds 3. our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns gloriatur 2. God, for ever and ever. Amen.

Here ends the third book (ex. l t.) omits 2..

ANNOTATIONS.

BOOK FOUR

Here begin the chapters of the fourth book (inc.-quart.) omits 2..

Chapter One number at the end 3.. — Of the devil, who, in human form, pretending to be omits 2, 3. a physician, came omits 2, 3. ad eam adds 2, venit ad eam adds 3., and of two doves, by whose aid and help she was freed sit ab eo 3, ab eo adds 2..

II. — Of her in adds 3. seeing at midnight three suns in the sky, which became one sun, and that one sun became a man.

III. — Of two old men, who showed her a spring from which four rivers came forth.

IV. — Of the young men whom she saw placed in punishments, among whom a certain one was tortured more sharply.

V. — A miracle of how she became accustomed to take suscipere 2, 3. the Eucharist whole totum adds 2, 3..

VI. — Of Richard the presbyter, over whose tomb tumulum 3. she saw a dove come down de caelo adds 3..

VII. — Likewise a revelation that was made to her concerning the presbyter of Cudot and a certain presbyter of Chartres.

VIII. — Of the mayor of a certain little village, whom she saw after his death clothed in black garments this title omits 1..

IX. — Of her seeing in a certain dark cave a chapter of demons held before their prince.

X. — Of the innumerable throngs of demons which she saw in each of the monasteries of religious v. m. 3., while in each of the cities or towns she saw only two t. d. 3. demons.

XI. — Of certain spiritual things spiritualium 2, 3. being shown to the girl sometimes in their simple secuta adds 2, sicuti sunt adds 3. nature, sometimes through certain bodily signs.

XII. — Of the merit and holiness conversationis sanctitas 2, conversatio 3. of this holy virgin being revealed in sleep to a certain monk about ten years before there was any talk of her ullus de ea h. s. 3, ullus h. de ea s. 2. among the people.

XIII. — Of her seeing the Lord D. v. 3. sitting on a fiery throne.

XIV. — Of the woman who by her merits was healed et 2. of the sickness of a fistula.

XV. — Of the sick young man whose death she knew agnovit 2. by revelation.

XVI. — Of her never saying that she was rapt se n. r. esse dicat 2, n. se r. d. esse 3. or consenting to one saying it, although once simul 3. it seemed to her that her soul had gone out of suo adds 2, 3. the body, and had entered omits 2. it again, and of the quality of the soul.

CHAPTER ONE

Bl. Alpais, the demon being put to flight, sees the Holy Trinity, Elijah and Enoch and again the punishments of the reprobate.

Here begins the fourth book (I. l. q.) omits 2..

[1] Chapter caput 3. ONE. [When the devil again tries to deceive her, she receives consolation from the vision of two doves.] Blessed be God, the father of our Lord Jesus Christ, the father of mercies and God of all consolation, who consoles his handmaid familiam 2. in all tribulation and straits omnibus tribulationibus et angustiis suis 2, 3.. For her sua 2. soul had found tribulation and pain, and pains and sufferings both of soul and of body had surrounded circumdabant 2, circumdant 3. her on every side, and if the Lord had not mercifully misericordiae 2. looked upon her and helped her eam resp. et adiuvisset 3., perhaps, or rather without perhaps, the enemy would have swallowed her up. For omits 2. evils had surrounded her, of which there is no number, because her pains tribulationes 2, 3. were multiplied multiplicatae 2, 3. above omits 2. the hairs of her head, and her heart left her. And behold the ancient omits 2, a. h. 3. enemy, thinking he had found a fit time for deception, taking human form, came to her in the form and dress of a physician, holding in his hand a little vessel full of pestilent potions, and he addressed her in this manner: Having heard the report of you, which is spread far and wide through many plurima 2, 3. places, I have learned through the revelation of many plurimorum 2, 3. your infirmity, and the sickness which quam 1. you suffer, and so, pitying you and sharing in your pain, I have come from distant provinces to cure you. For I am the most skilled of physicians; as one who knows best opt. n. h. 2, 3. the power and nature of all herbs and roots; and if you will drink the medicinal draught omits 2. which I have brought you in this flask, your flesh will without doubt at once receive health. The virgin's heart shuddered at the sight conspectum 3. of the deformed and unclean man daemonis 3.; and turning her eyes from him that she might no longer see viderent 2, 3. vanity, she looked in the other direction along the wall at a certain image of a cuiusdam 2, 3. crucified one, which was placed e. p. 2. beside her little bed. When she had seen it, there rose up in her heart the memory of the Lord's passion, which on account of her tribulation she had given over wholly to oblivion. And while with pious mind she recalled the passion of the Saviour, there came down suddenly from heaven upon her little bed two doves whiter than snow, and they settled close by, drawing so near to the virgin that if she wished she could take them with her sua adds 3. hand. At the arrival of the heavenly little birds the whole place became serene and secure; and they, embracing each other with their wings in mutual charity, played joyfully with one another in turn with their beaks as well as their feet. While she fixed her intent intentam 3, intentam altam 2. eyes oculorum aciem 2, 3. on the contemplation of them, one quaedam 2. of them, coming nearer to the virgin, its beak placed in her ear, consoled her with these words dicens adds 2.: Do not fear, handmaid of Christ, nor be terrified by the sight of the terrible enemy in aspect. ter. inim. terrearis 2, 3., but with certain faith spe 1. and firm hope trust in the son of the Virgin, at whose command we have come to help you, and who nos adds 3. has deigned to send us omits 2, 3. to console omits 3. you

from heaven (d. c.) omits 3.. These things being said, the devil, unwilling and compelled, fled aufugere coactus 2, 3. from the girl's house; and with fixed step he stopped before the door a. o. r. 2, ipsius adds 2, 3. of the house, and suddenly there appeared with him a multitude of innumerable demons, who all, drawing their jaws into deformed shapes, gnashed their teeth s. d. 2, 3. at her, and looking at her with grim eyes, in the manner of cats, sneering and guffawing, they cursed at omits 3. her. The doves rose up against the wicked spirits exsurgentes adds 2, 3. in aid of the virgin, and at once her enemies were omnes adds 3. scattered, and all who hated her fled from her face with a whirlwind and great cloud m. n. 2.; and she, rejoicing with weeping g. c. f. 3. and tears, gave thanks to the Lord suo adds 3. God, who had sic adds 2, 3. freed her from the hands of her enemies.

[2] Chapter II. [She sees the Holy Trinity in the form of a threefold sun and the incarnation of the Word;] About the same time, while the virgin's heart was in anguish among the many pressures and afflictions that had surrounded her omits 3., she cried to the Lord when she was troubled, and the Lord, merciful and compassionate, heard her from her tribulation, and visited her on a certain night, which is held habebatur 2, 3. as Sunday. For when cum 3. all things held midmost silence, and the night in its course was making its suum adds 3. way, a light suddenly omits 3. shone in her chamber, and the brightness of God shone round her on every side omits 2., and she saw before her three suns ante se t. s. 3. radiating with incomparable light, of which none was greater (e. m.) omits 2. or (aut a.) vel 2, 3. less or brighter than another altero adds 2, 3., but all were of the same unius 3. size, quality omits 2., and shone fulgebant 2, 3. equally in the equality of one trinity. Seeing the not unequal brightness of such lights, she rejoiced gav. est g. m. valde 2, 3. with great joy, and looking in the vision of the night, or rather in the vision of day and (d. et) omits 2, 3. light, she saw, and behold those three suns came together in her sight into one, and became one sun in the light of one brightness; and nec 2, 3. there was not greater or less, nor did that sun i. s. 2, 3., made one from three, shine more or less than those three (i. t.) omits 3. when illi adds 3. they were three, but in the light of one orb it shone with a brightness neither unlike nor unequal. And while the virgin was feeding on the brightness of this heavenly light with delightful and omits 3. sweet contemplation, behold, that sun, which from three, so to aliquid 3. say, had become erat 3. one, took assumpsit 2, 3. human form and person, as if made in the likeness of man hominum 2, 3. and quasi adds 2, 3. found omits 2, 3. in habit as a man, and he was clothed in priestly vestments vest. in. 2, 3., as one made a priest f. s. 2, 3. for ever according to the order of Melchisedech, having no less brightness in his humanity than he had before habuisset antea 2, 3. when he shone in sua adds 2, 3. his own brightness. The girl contemplated enim adds 3. him marvelling, and rejoicing at the vision visitatione 3. of so great a priest, whose most holy blessing she merited to enjoy. For that omits 2, 3. pious and kindly priest looked upon the girl illam 2, 3. with most clement eyes, and raising his almighty right hand he imprinted the sign of the health-bringing cross upon her illam., and so, leaving her not moderately modicam 1. consoled from her tribulation, he ascended to heaven.

[3] Chapter III. Two old men show her the spring of Paradise. Our Lord and redeemer, who cui 2, 3., as you have now heard, in the manner in which he willed, visited visitare complacuit 2, 3. this suam adds 3. handmaid by himself, does not cease still to direct his messengers for her consolation. For the girl saw two most ancient old men with long beards, white with venerable hoariness, coming to her through the air on a very thin cloud. And they showed ostendentes 2. her a most pleasant spring am. f. 2. flowing with most clear waters, having most shining sands, from which there came forth four great maxima 3. rivers flowing through the four parts on this side and that in distinct channels. Those very aged old men admonished the girl to go to that spring, and to wash herself in its waters. She answered them that she had never from the cradle used baths or been washed in waters. And she began coepit 2. to ask them who they were or whence, and she inquired whether they had lived for so long a time that they had come by living, the courses of many ages succeeding one another sibi suc. 3., as it seemed videbantur 3., to so long-lasting and tam adds 2, 3. decrepit an age? Or whether sic adds 3. thus, with all their hoariness, at the age at which they appeared, they had recently been born? They answered her that they had been born many ages past anteactis 3., and had lived through many ages, and had not yet ended their life by death. To them the virgin said, quite jocularly: If you had died, you would not be present fuissetis 2. in this place. They answered her: Much time has passed since we were born, and we have never undergone death, nor shall we die by our own death, but we shall be slain by another's sword and so shall fall. At this voice the girl was terrified, thinking in her heart that it would be a thing greatly to be detested detestata 3. if such and so very aged old men, who showed such simplicity and innocence in face and dress that they seemed like the angels of God, should perpetrate so great a crime as to deserve to be slain. But an early solace from this fear of hers was given est adds 2, 3. her omits 2.; when the old men answered her, as she thought such things, that they omits 2, 3. would die for faith and justice se adds 3..

[4] Chapter IV. She sees young men in torments. It happened that while certain persons were speaking with the girl, and conversing among themselves before her bed lectulum 3., and inquiring with one another, the virgin omits 2, 3., looking illa adds 2. to heaven, began to sigh heavily, and she drew deep sighs t. s. 3. from the depth of her heart, because she saw a maximam adds 2, 3. multitude of young men, who had died in the world, walking through the air, who all together mourned and lamented and bewailed with excessive lamentation, whose souls for various causes and various transgressions (et d. v.) omits 3. were tortured with torments. Among them a certain young man, drawing deeper sighs from the bottom of his breast ab i. p. s. 2, 3., gave forth more frequent groans and longer lamentations, because, as his faults demanded, he was pressed the more sharply omits 2, 3. in omits 2, 3. sharper punishments, and was tortured more harshly than omits 3. all the others. There was in the midst of the air a certain thick and dark cloud, within inter 2, 3. which were borne i. f. 3., wrapped below, all the alms which his parents made for the soul of that young man. For above the cloud there rose up unclean birds a. v. 2., like most foul crows t. c. 3., which, scattering the whole cloud, and trampling the alms that were within it, crushed them with beaks as well as feet, and threw them to the earth. But the other alms, which their omits 2, 3. parents and friends sui adds 2, 3. made for the other young men aliorum iuvenum 2, aliorum iuvenum animabus 3., doves whiter than snow carried into heaven, and offered them before the tribunal of the supreme judge for their salvation, and He, rising to them, inclined Himself for the oblations of the souls eleemosynarum 3., and accepted them gladly. And when that wretched cohort of souls had come as far as the virgin, she asked that young man, who lamented lacrimas uberiores fundebat 2, uber. lacrim. fund. 3. above the others (p. c.) p. cunctis 2, cunctis aliis 3., what was the cause that he was tortured with tortures greater maioribus 2, 3. than all omits 2, 3. the others. He answered her that on account of the sins of his parents he was pressed with graver torments: Whose alms, he said, profit me nothing, as they cannot be presented to the divine majesty (utp.-pos.) omits 2.; because they make them from money unjustly and fraudulently acquired. For God Dominus 2, 3. does not look upon their gifts or et 3. oblations, because not only s. ea 2, 3. what they offer for me, but also all that they possess they have acquired by usury, and by unjustly oppressing their neighbours suos adds. against law and prohibition, through base gain. And therefore the Lord does not look upon their omits 2. sacrifice sacrificia 2, 3., because their hands are full of blood; for enim adds 2, 3. God Dominus 3. loves a clean and immaculate victim. I beg therefore te adds 3., my lady, most dear to God and men ut adds 2, 3., since they are known incogniti 2. to you, to admonish them to correct their evil manners, to avoid the defilements of this world, to change their life and acts for the better, to give back what they have acquired lucrati sunt 2, 3. through usury and unjustly taken away, to flee suam adds 2, 3. their perverse way of life, to satisfy God for their evils by humble confession and worthy penance; because unless in their life they do worthy penance for their sins, without doubt, after the end of their life, they will come into this place l. h. 2, 3. of torments. And all these indeed whom you see with me in these punishments, after penance is finished, will obtain mercy from the Lord, because in every way the holy alms much avail them, which quae 2. their friends make for them from what proprio labore adds 2, 3. they have justly iustis 2. acquired lucratis 2, lucrati sunt 3.. For these are those which you see carried by doves his adds 2, 3. into heaven before omits 3. the divine face. But alas for me, wretched, who bring no support from my omits 3. parents,

I have no remedy in their alms eor. eleem. 3., which you see thrown to in 2, 3. the earth by those crows, and therefore I shall be tortured longer and more harshly dirius 3. in these punishments, until through the avenging flames of fire the filth of my crimes has been fully burned away, and so after a long-lasting examination by fire I shall be saved last of all, yet so as by fire. These things being said that pitiable throng of wretches disappeared, the girl groaning and sharing in their pains.

CHAPTER TWO

Bl. Alpais in her want of food takes the host whole, at the command of the Blessed Virgin Mary; she knows the secrets of many.

[5] Chapter V. She is again able to receive the host whole. On the Lord's Domini 2, 3. ascension she saw coming before her the blessed virgin and Mother of God (v. D.) Dei 2, 3. semperque virginem Mariam adds 2, 3., and with her pariter adds 2, 3. blessed John the evangelist clothed in priestly garments vestimentis 3., and et 2, 3. St. Michael the archangel arc. M. 2., whom qui 2. she distinguished from the others ab al. in h. 2, 3. in this, that he had omits 2, 3. feathered wings, not unequal in brilliance to the rays of the sun, set habebat adds 2, 3. in his shoulders. While at the sight aspectu 2, 3. of them she rejoiced with the highest affection, he who was clothed in priestly vestments [(s. i. v.) sacerdotali infula ornatus erat beatus scilicet Ioannes evangelista 2, sacerdotalibus infulis ornatus erat b. s. I. e. 3.] admonished her that on the following Sunday, and thereafter as often as she wished to communicate, she should receive the eucharist whole, entire and round in sacramento adds 2, 3., foretelling to her and at the same time promising that from that day et adds 2, 3. on she would receive holy communion thereafter without any peril and difficulty and labour. Which she then refused to do, in order to avoid peril, and for the difficulty of communicating. For the arteries of her throat, narrow and dry, and passable to no food or drink, could scarcely with much effort receive a particle of the sacred eucharist not exceeding in size the tiniest grain of lentil, dipped even in wine, that it might the more gently slip into her throat, with a small draught of the Lord's blood. On that Sunday therefore, taking a small particle of the eucharist, as she was accustomed, she communicated more lightly than usual. On the vigil of Pentecost the aforesaid omits 2, 3. citizens of the heavenly court appeared to her again with their queen, radiating with incomparable light, and the priest commanded her that on the sancto adds 2, 3. day of Pentecost, without fear of labour and peril, she should receive the eucharist whole and entire in communione adds 2, 3., rebuking her rather harshly because quia 3. she had not obeyed his first admonition. But she, again dreading for the aforesaid causes to fulfil what she had been ordered, devoutly received, on the holy day of Pentecost d. s. 2, 3., a small (p. h.) minimam dominici corporis 2, 3. particle of the host, as she was accustomed, without any effort and peril et periculo 2, 3.. On the Saturday before the octave of Pentecost, a third time she saw the lady of the angels coming to her again with the aforesaid citizens of heaven, and blessed John the evangelist, looking at her with severe countenance, rebuked her rather harshly with threatening words; because she had not obeyed his commands, and with great authority he commanded her p. ei 2, 3. that, all delay and occasion being removed postposita 3., on the following Sunday, and thereafter on every Sunday dieb. dom. 2, 3., and as often as she wished to communicate, she should take the host eucharistiam 2, 3. whole and entire et rotundam in sancta communione sumeret 2, 3., and omits 2. he threatened her omits 3. with severe gravity that she would not go unpunished if nisi 2, 3. she did not quickly fulfil (n. a.) effectui manciparet 2, 3. what she had been ordered, especially since in receiving the divine sacrament she would thereafter, according to his promise, suffer no peril or pain nor (d. n.) omits 3. labour. On the following Sunday therefore, when the presbyter had brought to communicate her a small particle of the divine sacrament s. d. 2, 3., scarcely equal to a tiny lentil, as she had been ante adds 2, 3. accustomed, she, trembling and terrified by the vision, called the presbyter aside in 2, 3. and faithfully related in his ear f. in a. 2, 3. in order what she had seen and heard, requesting and entreating exorans eum 2, eum ex. 3. with all her wishes that, quickly returning to the church, he would bring the eucharist whole, entire and round to communicate her. But the presbyter, who quia 3. had the Lord's body ibi adds 2, 3. ready in his hands in man. h. 3., would not do this, lest perhaps some omits 3. peril should befall the sacrament in praesenti habebat adds 2, 3., and with that particle of the Lord's body which he had then omits 2, 3. brought he communicated her eam tunc c. 2, 3., which she swallowed without any peril and trouble. On the following Sunday, however, bringing a fourth part of the sacred host, because he did not yet dare the whole, to test whether she could at least swallow that, he put it into the girl's mouth, and she, devoutly receiving it, swallowed it without any difficulty et adds 2, 3., peril and labour, by God's help. On the next Sunday which followed that, he held out to her a half part of the host eucharistiae d. 2, d. euchar. 3., which she received without any effort leviter adds 2, 3.. Seeing this the presbyter gave thanks to God e. D. 2, 3., and on another Sunday, now made more secure, he brought a whole host totam rotundam adds 3, totam rotundam integram 2. et in os virginis intromisit adds 2, 3., which illa adds 3. she received with all joy and wonderful ease, without any strain, in a moment. And from this illo 2, 3. time she was accustomed to receive the most holy eucharist whole, entire and round, every Sunday without any trouble et impedimento adds 2, 3., as the blessed apostle had commanded and promised her. This I ergo 2. afterwards learned by certain experience, who, when I had celebrated Mass in her chapel and had approached to communicate her, put a holy host (h. s.) eucharistiam totam 2, 3., entire et rotundam adds 2, 3., into her mouth, which she, to my wonder, received and swallowed without any effort, though she can use no other food at all omn. al. p. u. c. 2, omn. p. a. u. cibario 3.. We must rejoice with this virgin, and omits 3. congratulate the novelty of so great a miracle, not because the girl had more of the sacrament when she received the whole host eucharistiam 2, 3. than when quando 2, 3. she received accepisset 2, 3. a tiny particle of it, for he does not have more of it who receives more than he who receives less. The reason of this thing, if omits 2. the figure of this sacrament went before in that heavenly manna, is plainly shown from this, that he who had gathered more of it ea 2, 3. did not have more, nor did he who had prepared less omits 2. find less. For the visible quantity is not to be reckoned in this mystery, but the power of the spiritual sacrament, just as neither is the quantity (visibilis-quant.) omits 2. of the man Christ to be feared metienda 3. in his body, but the power in him and the truth (et v.) omits 2, 3. and divinity is omits 2, 3. to be considered. For that woman in the gospel who only omits 2, 3. touched the fringe of his garment carried away more than the crowd that pressed his omits 3. whole body, because she conceived him the more in mind m. e. 2., and believed by faith; and therefore we must think, not how much is pressed by the tooth, but how much is taken by faith and love of the fullness of divinity, which without doubt dwells wholly in Christ bodily. For recte adds 3. neither nec 2. is the flesh of Christ taken sumitur 2, 3. without divinity, nor is divinity furnished without flesh. Whence in the gospel the treasure hidden in a field is wisely bought by a wise man, because neither is the field, namely the body of Christ, rightly acquired without the treasure of deity, nor the treasure of deity without the field of the body carnis 2, 3.. And how omits 3. well is the treasure said to be hidden in a field, because in the flesh of Christ divinity dwelling bodily, and in this mystery, the flesh is withdrawn from the sight of the eyes lest it be seen, that faith may more eagerly seek it, that being sought it may more truly be found, that being found it may be held more dear carius 3., and being held may more desirably be enjoyed. Therefore it is necessary that he who eats the body of Christ should receive faith from the fullness of his eius 2, 3. deity, according as blessed John the evangelist I. e. 2. says: And we all, he says, have received of his fullness. Otherwise, unless he has first received p. acceperit 3, acceperit p. 2. of his fullness, he will not be able to arrive at percipere 3. even a little of the flesh, because not the treasure for the sake of the field, but the field is bought for the sake of the treasure. For the treasure of the fullness of divinity is bought with it, and therefore while the sacrament of this mystery is taken, the bosom of the mind must be enlarged, and the conscience cleansed, and one must receive not as much as the crumb shows, but as much as faith takes, because in Christ remains the fullness of all divinity, but autem adds 2, 3. in him who worthily receives the sacrament, of that fullness there is given, not as much as it is, but as much as he who receives suscipit 2, 3. has been fit for. Let it suffice us, the Lord granting it, to have passed pertransisse 2, perstrixisse 3. briefly over these things on the sacrament of the altar in the series of our narration, as occasion was given. Now let us return to explaining the remaining visions of this so great omits 2. virgin, asking pardon for this digression of ours (n. h. d.) h. n. d. 2, nost. digr. 3..

[6] Chapter VI. [She sees the glory of Richard, whose tomb the excommunicated count of Vendôme cannot venerate.] A certain priest named Richard ^a, a man quite religious in his life, for the justice of God, which he wished to uphold, received poison in a cup cibo 2, 3., stealthily offered him by the man (ab eo) omits 2. whom he was reproving, and so ended his life. To his tomb there frequently came a large multitude omits 3, copiosa m. 2. of the blind, the lame, the withered, the feverish, and others

sick, many of whom, with the help of divine grace, by the merits of the aforesaid presbyter, at the invocation of his name are healed of their infirmities. And fiunt 3, fueruntque 2. miracles are often done there, to such an extent that extinguished lights over super 2. his tomb have been rekindled incensa 2. divinely, as I heard this from those who merited to see this with their own eyes (hoc-meruer.) ab eis q. h. p. o. v. m. 3, haec ab e q. haec v. m. o. 2.. For when the count of Vicedonia ^b, who was excommunicated, surrounded by a band of his fellow soldiers, had come to his tomb for the sake of prayer, at once on his entrance, in the sight of all who were present, not only the lights around the tomb, but verum 2, 3. also those burning throughout the whole church were extinguished: which qui 1., as soon as he had gone out of the church, at once, with no one kindling or touching them, were divinely rekindled in a moment d. in m. fuerunt reac. 2, 3.. Rejoicing in so great a glory of this priest, because he was my master, and nurtured and taught me from boyhood in my father's house, I consulted this virgin utpote adds 3., most familiar to me, about miracles of this kind; and that she should beseech the Lord to show monstraret 2, ostenderet 3. her the glory and merit of the aforesaid priest, I scarcely extorted from her with many prayers. She saw therefore, in a vision of God, over his tomb a dove whiter than snow coming down from heaven, walking about this way and that from head to foot over the stone set superpositam 2, 3. on the cave, and the rock placed on the tomb t. s. 3. split from top to bottom, and divided into two parts on this side and that; and she saw the holy body of the priest, adorned with wonderful loveliness, rising in its cave to a sitting position. For the priest raised himself from the tomb and, rising up in the bottom profundo 2. of the cave, sat, and pressing his right breast with his right hand, he drew from it most white milk in the manner of a woman's breast, and sprinkled with that precious milk all the people infirmos 3. standing around, of whom, as it seemed to her, a large multitude was present. When he had watered them all omits 3. with the most sweet dew of that milk, he laid recepit 2, 3. himself again in the place of his burial; and the rock being drawn back over him on this side and that, and divinely joined, as it had been before, that heavenly dove, flying advolans 2, avolans 3. from above the stone, returned migravit 2, 3. to heaven, whence it had come placido volatu adds 2, 3..

[7] Chapter VII. Gifts sent to Bl. Alpais by Peter, a presbyter of Chartres. A certain presbyter of Chartres, Peter by name, well enough known to me, sent his unum 3. little knife to the presbyter of Cudoth, for the venerable girl had been the cause and origin of the familiarity and mutual love which they had for each other alter ad alterum adds 2, 3.. He sent him also his almuce and a little cup, that he might give it to the virgin on his behalf; asking her to send back to him in its place her own cup, from which she was accustomed to drink, and he charged the presbyter to hasten to send back his almuce, when he had placed it eam adds 3. on the virgin's head, to be of profit to him for headache and for many multis 3. other sick persons, and to be held thereafter by him more dear for love of the virgin v. a. 2, 3.. And when the presbyter of Cudoth, the little knife which quam 1. the other aforesaid omits 2, 3. presbyter had sent him being put away with him omits 2. at home, had offered his almuce and cup to the virgin, that he might carry out what he had charged him concerning both, the virgin, smiling a little paulum 2., answered him: Where now is the little knife which the lord Peter sent you v. m. 3, nobis m. 2.? Why have you kept it back? Why did you not bring it with the other things sent transmisisset 1.? At the revelation of which rei adds 3. the presbyter, who related this to me with his own mouth o. p. m. narravit 2, 3., was struck with no moderate wonder.

[8] Chapter VIII. She understands that a cleric recited the poem of Chrétien of Troyes on Tristan. A certain cleric came to the girl wishing to speak with her; and finding her sleeping, he went with the praefato adds 2, 3. presbyter of Cudoth to a certain neighbouring little village p. v. 2, 3.: and on that road, for the solace of the journey, as is usually done, he set forth explicuit 2, 3. to him many things of the history of Tristain in Romance words, in rhyme composita adds 3. ^c. And when they had returned, and both omits 2. had come before the virgin, now roused iam a somno adds 2, 3., he presbyter adds 2, 3. asked her to give the cleric counsel on the matter for which he had come, and to relate something of her visions to him and to the other. She answered him laughing: He has told you more than me, now pay him back in turn rependitis 2, reddite 3., and what you have asked petitis 3. from me, narrate to him yourself ipsa 2.. And he asked her eum 1., saying: And what did he relate to me? How do you know what he said to me? To him she said: I know, I know that he omits 3. has already been here before me on another occasion; but because I was sleeping, and could not speak with him, he went with you to that little village, and in omits 2. walking he discoursed to you in order on many things of the romance of Tristain, so why do you now ask me to relate other things to you? This too was held no less in wonder eis 3, eis adds 2., how such a word had been revealed to the virgin.

ANNOTATIONS.

CHAPTER THREE

Visions of hell and demons.

[9] Chapter IX ch. IX omits 1.. She sees the punishments of a certain deceased mayor of a village, A certain omits 3. mayor of a certain little village, old and full of days, had often been admonished by her s. ab ea 2, 3. to give up his office, because he offended offenderet 3. God omits 2, 3. much in it. This he scorned to do; and after some days he died o. d. 2, 3.. After the day of his death s. o. 3. the virgin saw him clothed in most foul garments, with squalid face, wretched countenance miserabilis vultus 2., eyes cast down to the earth, as if coming out of a wood adjoining his little village, and there went before him a certain very black young man, great in stature, horrible in aspect; and the man turned his way aside from his house, and entered a certain vast and solitary grange of his, the young man going before i. p. 2.. And as among the other straits which he sustained he was pressed by hunger and thirst beyond what can be believed, the young man omits 2. ran to his house, and brought (e. a.) attulit ei 2, 3. a very great vessel, full of I know not what dishes lapidibus 1., sent to him by his wife, all of which he devoured in a moment in m. o. 2, 3., but the voracious omits 2. diner could not refresh his hunger even a little by them.

[10] Chapter IX chapter X 3.. a chapter of demons in a cave. At a certain time the girl saw a certain dark cave, great and deep, in the middle of which, in a more eminent place, there was set erat in e. l. p. 2, 3. a royal chair; to which there came he who is king over all the sons of pride, namely videlicet 3. the prince of darkness, and he sat in it, and behold there flocked suddenly s. c. 3. from all sides, vying with one another, to him innumerable troops of demons, among whom he, as he was taller and higher than all in size of body, so seemed more terrible and deformed v. et d. 2. 3. than all in aspect. Before their prince stood all the unclean spirits who had come, to be judged diiudicandi 3. by him, and they boasted iactitabant 2, 3. with much pride of omits 3. their omits 3. wickednesses and malignant suis adds 3. arts, which they had exercised with all their strength against the servants of God; of whom some announced that they had stirred up wars and seditions, and had slain many men there (m. i.) multos 3., others said that they had omits 2. raised tempests on the sea, and had sunk ships with men. Others boasted iactitabant 2, 3. that they had given over great cities and towns se m. 2, 3. to fires with many men. Others related with much gladness gloria 2. that they had hurled certain men into fornication, others others into adultery alii alios adds 2, 3., into murder, or into omits 3. whatever other crimes omits 2.. Others, that they had scarcely after a long time hurled certain monks and vel 2, 3. nuns and other religious into fornication or aut 3. adultery; others, that they had scarcely, with many labours, after a long time multos annos 2, 3., driven others out of their monasteries: others, that they had stirred up others to murmuring and aut 2, 3. sedition against prelates and suos adds 2, 3. abbots, or even against themselves invicem adds 2, 3.; all omnium l. 2, 3. gloried gratulabantur 2. not without great gladness. And those omits 3. demons who had hurled the men assigned to them, and most of all all the religious, into such wicked f. s. 3. crimes, or had expelled them from their monasteries, that most wicked judge lifted up with the highest praises and great proclamations, with the exultation and ac 3. favour fervore 2. of all, as worthy of a great triumph, and he declared them before all as most glorious, as the bravest fighters, for an example to others. But those who

said that they had not yet necdum 2, 3. been able p. se 2. to get the better of those assigned to them, or that they had hurled some of the secular persons into some lesser crimes, as sluggish and slothful, rebuked with many insults, he drove from his sight with much injury, reproaching them with a roar of great fury for so long a space of time and work spent in vain. From whose face they went out confounded c. e. 2, 3. and ashamed, raging the more to do harm and made more cruel to persecute, that when they had afterwards returned victorious from battle they might merit to be crowned by their prince, and honoured venerari et 2. with worthy condignis 2, 3. praises, from whom they had then withdrawn despised before all and ignominious. In common communi 2, 3. that most wicked antiquus 2, 3. enemy attentively admonished commonebat 2, admonebat 3. all his tenebrarum 2, 3. princes, and exhorted cohortabatur 2, 3. them more and ac 2, 3. more to fight against us, and to seduce the human race, commanding them and saying that he now had iam b. 2, 3. a short time; and that therefore they must be the more strenuous and practised in battling against all Christians and religious men. Because, he said, now iam in . 3. the end of the world is at hand nec iam multum futuri temporis superest, quia prope est finis mundi adds 2, 3., whence we must now hasten, and act manfully, that whomever we can we may urgently thrust down into savage Tartarus tartara 3., because the fewness of these days will soon be ended, nor after the end of this life saeculi 3. shall we be exercised any more in battle. After this execrable admonition vel exhortationem adds 3., all that multitude of malignant spirits vanished like smoke, and sic adds 2, 3. that wicked council n. c. 2, 3. was dissolved.

[11] Chapter X chapter XI 3.. Why many more demons lie in wait for monks than for other men. The virgin omits 3., raised above the whole fabric of the world, looked around all the ends of the earth simul adds 3. and all that is in them ea 3.. For to one who sees the Creator creaturae 2. all creation is narrow, and she saw in the abbeys of our Cisterciensis adds 3. Order and in omits 2. the monasteries of other aliis 2, 3. religious such a multitude of demons m. d. 2, 3. gathered that they had not only filled their houses and cloisters, but etiam adds 3. had covered all the roofs of their churches and houses, massed in a column above in the whole circuit on every side, while in each of the cities and towns scattered dispersi 1. far l. et op. 3. and wide through the whole world she saw only two devils dwelling habitantes d. 3., who kept them omits 2, 3.. And so only two demons, who were in it, watched omits 1. each city, while an infinite multitude of demons was campaigning militaretur 2. through each monastery of the servants of God. The virgin's heart was troubled at the terror of this horrible horrendi 2, 3. vision, and she began to be saddened and sorrowful; she was now on the verge of despair iamiamque desperationis 2, animaque fere desperationi 3., because her thoughts troubled her, and thus she thought in her heart: Alas omits 2, 3., alas for me wretched! What is this I see? Why in the monasteries of religious men are so many and such great cohorts of unclean spirits seen videntur 2, 3. to dwell, with so few left among seculars? Is it, O Lord Jesus Deus 3., that you have deserted and cast off religious men, whom (v. q.) viros quosque quos et 2, quosque viros q. 3. I thought to be your servants and friends, and have appointed secular men, whom I believed to be less loved eligi 2. by you, as your friends more specially than those q. il. c. 3.? Do you love those who scorn to serve you, and strive cupiunt 2. to serve their own allurements of the gullet and pleasures carnis adds 2, 3., more than those who hasten through abstinence to cut away the desires of the flesh d. c. 3., and devoutly serve you day and night? Or if, as I reckon, the religious way of life of cloistered men pleases you (s.t.) sicut 3. et adds 3., and the dishonourable way of life of seculars displeases you, why, with so few paucos 2. left derelinquis 2. among them illos 3., do you allow so many wedges of enemies to dwell among religious? For they ought to dwell more abundantly among seculars, who of their own accord, obeying them, submit themselves to their service. While she complained thus with herself in silent mind, sad and anxious, a voice came to her from God, saying: Why are you so troubled, and why do thoughts rise up in your heart? Do not fear, because quia 3. God does not forsake (d. D.) dereliquit 3. those who hope in him Dominus adds 3., nor has he forgotten the cry omits 3. of the poor as you fear, but where a greater battle is to be waged by religious men omits 3. against malignant spirits, there ex. est prael. mal. spir. ibi 2, est prael. in m. s. ex. ideo 3. to resist them a more abundant army of enemies is sent. For the demons do not need to fight against the lovers of this world, whom they hold tenent 2, 3. already secure as captives in their chains, because while they love the world and what is of the world, they are made enemies of God Domini 3., and walking in their desires, serving the allurements of the gullet serviendo g. il. 2, 3. and pleasures of the flesh omits 3., they have become servants of the devil, to whose service they submit themselves ul. se 2. of their own accord; for everyone who commits sin is the servant of sin, and he who is the servant of sin is the servant of the devil; and therefore over individual cities or individual omits 2, 3. towns only two demons t. d. 3. preside, because they find in them either few or none who wish or are able to resist their will: since not only do the citizens dwelling in them inhabitantes 2, 3. not resist their deadly persuasions, but even, ready for every crime, they hurl themselves with all their strength and of their own accord semet. spontanei 2, 3. into whatever shameful deeds flagitiis 1, 2.. But all coenobites and religious men, who daily macerate and omits 3. crucify their flesh with its vices and concupiscences through abstinence, assiduously intent on prayers and ieiuniis adds 2, 3. vigils, manfully fighting against the aerial powers p. a. 2, 3., contend in rivalry day and night, and therefore a more abundant army of demons rises up against them, that those whom they see resisting them with all their strength, an army being gathered in one against them, they may prevail to overcome by a manifold kind of temptations; and this is the cause cura 3. why sic adds 2, 3. in monasteries and dwellings of religious there are greater crowds maior habetur turba 2. of malignant spirits than in the mansions of seculars, namely that, their strength being collected vir. in un. 2, 3. in one, and omits 2, 3. they may attack impetunt 2, impetunt in 3. the young recruits of Christ c. t. 3. the more strongly, the greater the army omits 2. assembled to meet those resisting them. Hearing this the girl, giving thanks, rejoiced gaudens gratias agebat 2, 3. in the Lord our God, who does not suffer us to be tempted above super 2. that which we are able, but makes also omits 2. with temptation a way out, that we may be able to bear it, and to stand manfully against the snares of the devil, and to extinguish all the ignea adds 3, nequissima ignea 2. darts of the most wicked one, clothed with the breastplate of faith, protected by the helmet of salvation, and faithfully armed with the sword of the spirit, that is, the word of God, against the spiritual wickednesses, with His help, who with the Father and the Holy Spirit lives and reigns gloriatur 3. God for ever and ever. Amen.

[12] Chapter XI chapter XII 3.. Some spiritual things Bl. Alpais sees by understanding, others by imagination. Let it seem no wonder to anyone if in the revelations of spiritual visions, to the girl sleeping or resting requiescenti 2, 3., and contemplating heavenly things, certain signs like bodily things are presented for the demonstration similiaque demonstratione 3. of spiritual things omits 2.: because unless they were seen by her in such things and through such things, she could in no way nob. m. 2. demonstrate them in words to us who know only earthly and bodily things. For even if they could be seen by her there otherwise illa al. 2, 3., yet non 2, 3. they could not be narrated to us here haec 3. otherwise, and they would remain always hidden, nor would there be anything about them to be told us by her, unless they were shown to her as she went out through contemplation, and saw according to the pattern of these bodily things, which alone are known to us. Whence in the vision of the day of judgment, which was revealed to her on the feast sollemnitate 2, 3. of all the saints, she saw videlicet 3. the innocents sitting beheaded beside circa 3. the King of kings ^a, and on the assumption of blessed sanctae 3. and ever-virgin Mary (v. M.) Mariae semper virginis 2, 3. she saw videlicet 3. in heaven the citizens of the heavenly Jerusalem carrying tapers ardentes adds 3, ardentes gerentes adds 2. in their hands suis 2. for the gladness of so great a solemnity, although we believe that there is neither wax, nor tapers, nor beheaded children cr. esse 2. ^b in heaven, but it pleased almighty God to demonstrate these things in this manner to the virgin, that through the things we know he might instruct us about those which we do not know (de iis-nov.) omits 2.. So the souls of the dead appear to us as we sleep in the same bodily form in which we were accustomed to see them living, because we cannot see them ea 1. in the simplicity of their sua 2. nature, as those who, accustomed only to visible things, hindered by the burden of the flesh, can in no way behold invisible creatures as they are in their simple nature. Sometimes however enim 2. the girl omits 2. saw the spirits of blessed and reprobate angels sp. ang. 2., and the souls of the dead in their own proper and simple natura adds 2., as they are without quality and sine 2. quantity, nature omits 2.. But of what kind such things are nobis adds 2. she could in no modo adds 2. way describe to us (p. n.) potest 2, 3. by example, because nihil adds 2, 3. in etiam 3. this

world there cannot omits 2, 3. be found anything like them eis in. s. 3, inven. simile 2., according to whose pattern she could express in words their natures unknown to mortals.

ANNOTATIONS.

CHAPTER FOUR

Heavenly visions which Bl. Alpais had.

[13] Chapter XII chapter XIII 3, 2 omits the whole chapter.. [A monk understood the merit of Bl. Alpais ten years before the popular throng to her began.] Truly, ten years biennium 3. before the Lord visited the holy girl from on high, and before there was any talk of her hab. de ea 3. among the people, the Lord revealed by a vision to a certain venerable monk v. c. 3. of Les Écharlis Sclaleis 1. that in his own time he would magnify his mercy with her. For as he was sleeping in his omits 3. bed, in the silence of the dead of night, it seemed to him in a vision of the night that he was coming to the little village of Cudoth; and when he had begun to draw a little closer to the girl's house, whom he then knew not at all, looking from afar he saw three reverend persons coming venire t. r. p. 3. in white garments, shining around with great light; of whom it seemed to him that they were the three evangelists, Matthew, Mark and Luke. And when he had passed them a little, he saw our Lord Jesus Christ coming after them in great majesty and brightness, whom there followed sequebantur 1, beatus adds 3. John the evangelist, who was his erat in. 3. inseparable companion on the journey. And seeing it he rejoiced with very great joy, for the splendour of the Lord's countenance was exceedingly inestimable and incomparable. At his coming the monk, trembling, fearing to go to meet so great a majesty, hid himself beside a thick bush of brambles, wishing to lie hid latitare 3. there while the Lord passed. But the Lord, passing, called him by his name, saying: Rise, Peter, rise, do not fear and come to me. Peter rose and accurrens adds 3. came to the Lord, and falling down procedens 3. adored him, prostrate at his feet, and afterwards followed him. And the Lord, coming to the little village of quae 3. Cudoth appellatur adds 3. with his disciples, namely the four evangelists, entered the little house in which lay the venerable girl Aupes of Cudoth, and stayed there with his disciples, Peter marvelling that the King of glory had turned aside to so low and so abject a hut. But Peter, reckoning that so small a lodging was unworthy of so great a guest, came to the Lord, and said to him: Lord, this house is nimis adds 3. small and contemptible and destitute; do you wish then that we should go and seek for you a larger and more ample house, in which you may stay more honourably et honestius adds 3.? For the house of the provost of this village too is far larger than this and more worthy, and there, if it please, we shall prepare for you v. p. 3. a better furnished lodging. And answering, the Lord said to him: Let be, Peter, for it is well for us here, and here we must stay. And he stayed there in eodem loco 3. with his disciples. After this vision Peter, awakened, and coming back to himself, was astounded, and what it meant or what this vision betokened he then knew not at all; yet he silently kept it in his heart. After some aut al. 3. years, however, when the little girl, healed of her sicknesses by divine power s. d. 3., had already begun frequently frequentius 3. to sleep in Christ and to rest, and in her holy rest or sleep to contemplate the secrets of heavenly visions, and there was much talk of her among the people, there began to flock to her from every side, in rivalry, noble as well as low-born, clerics with laymen, many religious men too, marvelling at what was said of her and proceeded from her mouth. When among these the aforesaid Peter came, remembering his vision which he had seen long since, he began diligently to look at circumspicere 3. the surroundings and paths of the neighbouring places this way and that with attentive eyes, and with fixed steps in the road he noticed from the very situation of the place that this was without doubt that same road by which it had once seemed to him that the Lord had come with his disciples d. s. 3., and that on that same path he had met the Lord, and drawing near appropinquasse 3. to the house in which the girl lay, diligently gazing on it and looking around it, from the imagination of the very vision which he had seen long since he noticed without doubt that this was the little house illam adds 3. in which it had seemed to him that the Lord Dominus 3. had entered with his disciples to stay in it; and then first Peter perceived and knew that the fullness of the time had come in which the Lord willed voluisset 3. to reveal to him the mystery of his vision.

[14] Chapter XIII chapter XIV 3.. At the beginning of her visions Bl. Alpais sees God sitting on a fiery throne. In the beginning of her visions, when omits 2. the Most High first espoused her to himself sibi p. d. e. 2, p. s. d. e. 3. as a new bride nuptam nov. 2. on earth, and the dayspring from on high began to visit her c. e. 2, 3. in the beginning of his mercies, she was exalted and raised est adds 3. in her holy contemplation even to the third heaven, and she saw illic adds 2, ibi adds 3. in a vision of God the heavenly secrets. And behold a royal throne of infinite greatness and incomparable beauty and brightness had been set up in heaven. And she saw in spirit, sitting on the throne, the King of kings and Lord of lords crowned with his diadem, whose splendour, power and glory surpasses all hearing, all sense sensum o. aud. 2., and passes beyond all understanding, not only human but also angelic. And his throne like sicut 2, 3. a fiery sun, or rather more than a fiery sun, burned in her sight, and more than the perfect moon shone for ever. Under the throne, in the whole circuit around it, there ran about fire and (in cir.-et) erat 3. an exceedingly inestimable splendour in the likeness of flashing lightning, and there were under the throne four elders clothed around with white robes, who sustained the throne, and gave glory and honour and blessing to him who sat on the throne, living for ever and ever. And the girl fell on her face before the feet of him who sat on the throne and adored him, and in the same place the hand of the Lord came upon her illam 3., and from that time the spirit of the Lord entered into her, and that heavenly fire ille c. i. 2. enlightened her, which proceeded from the throne of the royal majesty, and there was given her a light for the revelation of heavenly secrets, that she might see the secret sacraments sacr. sec. 2. of the holy visions, which the Lord through his grace D. p. g. s. 2, 3. deigned from that day most frequently to reveal to her ei 2, 3..

CHAPTER FIVE

Various miracles performed by Bl. Alpais; on the nature of her visions.

[15] Chapter XIIII chapter XV 3.. She heals a woman suffering from a fistula. There came to the holy virgin a certain poor little woman q. m. 3. who, wounded in great part of her body, laboured under a grave infirmity molestia 3, (f. i.) fistula 2. of fistula. And when, weeping before the girl, she entreated with many tears that she would have mercy miseretur 1. on her, and she answered that she was not such talis 3. or of such merit, through whom the Lord should work so great a salvation in her ea 2. 3., a certain venerable matron, who then chanced to have come to visit the girl p. v. 2, 3. from the same town from which qua 1, et adds 2, 3. the poor little woman had come, animated by wonderful faith, took the virgin's hand, she herself too tamen 2, in adds 2, 3. resisting and contradicting as far as she could, and handled and touched all around, with the touch of the health-bringing hand, that whole part of the body in which the sick woman was suffering the fistula, and over the sick woman's wounds with the girl's own right hand imprinted the sign of the wonderful vivificae 2, 3. cross. The woman was not at once healed of her infirmity, but having confidence in the Lord she departed from the girl in good hope, and on that very Christo 2. journey, before she had returned to her own, she was entirely ex integro 2, 3. healed sanitati est restituta 2, 3.. For afterwards too she showed to that matron, of whom we have made mention above, and to many others who knew her and had seen her sick for a long time, that she was wholly healed and free of all pain, so that only the scars of the wounds remained in her body as a testimony redditae sanitatis adds 2..

[16] Chapter XV chapter XVI 3. She knows the death of a young man of Cudot. There was sick aegrotavit 3. unto omits 3. death in the little village of Cudoth a certain young man, whose father had long since omits 3. died. To visit him a certain canon regular went, who was staying with the girl. And then he had begun to be better than usual, and tunc adds 2. he was thought to have recovered somewhat a. c. 2. from his infirmity. The sick man being visited, the canon returned to the little cell, and after a short factaque 2. stay there omits 2, 3. the girl called eum adds 3, eam adds 2. the canon omits 2, 3. to her and said to him: My lord, go quickly and visit that sick man, that you may commend his departure Domino adds 2. to the Lord omits 2, 3. with prayers, because he is now near death. To her ad quam 2, 3. the canon said: Do not fear timeatis 3., lady, for he will not die so soon, for now he has begun to be a little respiravit et adds 3, et adds 2. better today than yesterday or et 2. the day before, as I myself omits 3. have certainly modo adds 2, 3. known, who have just returned from his bed nunc adds 3.. To him the girl said again: Hurry, quickly, and go down to him d. ad e. 2, 3. without delay, because he will be dead before you arrive veniatis 2. at his house. The canon ran in haste, and coming with quickened step to the sick man, found him already dead, marvelling that so quickly according to the word of the virgin

he had died, who just now was thought to have recovered c. de i. s. 2, 3. from his infirmity. The funeral rites being celebrated according to custom, the canon returned to the girl, and diligently asked requisivit 2. her how this word had been revealed to her. To him the girl, at last overcome by his prayers dixit adds 2, 3., said: Before I called you, there came before me my father, and the father of that young man, who long since omits 2. 3. passed from the world defuncti sunt 2, 3., clothed around with white circumamictis. v. 3, c. stolis 2. garments; rejoicing in their glory, diligently gazing on them and recognizing cognoscens 3. them, I asked interrogans 2. them whither they were going or what they sought. And they answered respondent 2, se adds 2, 3. that they had come to that young man, who was the son of one illorum 2, 3. of them, to take him back with them. These things being said, going away they came to the house of that omits 2. sick young man. And quam 2, 3. as soon as they entered, at once his omits 2. soul was loosed est s. 2. from the body vinculis carnis 2, 3.. The canon was astounded, proving comprobant 3. the truth of the matter from what she had foretold to him sibi 2, 3..

[17] Chapter XVII. so 1, caput XVII 3.. She maintains that she was never rapt, unless perhaps once. Asked by a certain religious man whether she saw visions of this kind eiusmodi 2, 3. in the body or omits 2. out of the body, and whether she had ever omits 2, si 3. been rapt unquam adds 2, 3. in spirit or not. She answered omits 3.: I neither non 2. dare nor presume to say that I am or have been rapt: just as I do not dare to affirm of those visions which I relate to you, as you troublesomely compel me, that in the truth of the matter things have been done gesta 1. or aut 2, 3. are done as in requie mea mihi adds 2, 3. they are shown to be done. But this I more safely leave to the divine judgment r. i. d. 2., to which nothing is covered that will not be revealed. The visions indeed which I relate to you r. v. 3., as it seems videntur 2. to me, so I see them done in my rest as I relate them. But what they betoken, or what they signify, or what very many of them mean, and whether they are done or conducted in that manner or order in which aut 2. they seem to me to be done or conducted, I do not sufficiently know. However adverse 2. the truth of the matter stands omits 2., this one thing I know, that I neither am deceived nor non fallo 2. deceive, but that what I say to you, I see as et adds 2, 3. I say, and say as et adds 2, 3. I see videro 1.. But of those things which the Lord shows me in his good pleasure as he wills, when he rests in me, or my spirit in him, whether I omits 2. see them in the body or an 3. out of the body I know not; he knows who alone knows all things om. s. 2., who makes me see them now waking, now sleeping, or rather resting. Once however it seemed to me, if it is lawful to say so, although I do not dare to assert it for certain, that I was outside my body. But how or when my soul went out of her body, or in what way she went out of it, I am wholly ignorant. For so lightly and so suddenly, as it seemed to me, in the twinkling of an eye my soul was stripped of the tunic of her meae 2. flesh, as if someone clothed in a tunic omits 2. seamless from above should run in haste along a road, and while he runs the tunic, suddenly slipping from omits 2. the shoulders of the runner, intent only on the labour of the journey and of running, should fall to the ground, he being wholly unknowing and ignorant, and he first knows that it has fallen sibi adds 2. when, seeing himself naked, he looks back behind him at his tunic lying on the ground. So sicsic 3. indeed, I being wholly unknowing and ignorant, my soul, as it seems to me, went out suddenly omits 3. from my body. Which I then first discovered when the soul mea adds 3. itself, stripped of the flesh, began to look back on her lifeless body, which lay motionless in her omits 3. little bed. She looked upon her body, and in contemplating it my soul quite rejoiced and took delight, because it was very beautiful to her to see, and delightful to behold, and she handled it, and raised it up, and heavy and g. v. e. 2, 3. burdensome to my soul was the weight of its burden, and with so wonderful an affection she loved and embraced it. And while my soul omits 3. was thus stripped of her body (ex.-suo) extra corpus suum 2, 3., and looked upon it, looking around on every side she suddenly saw infinite crowds of men running about this way and that in the manner of wild beasts, like madmen and senseless, desiring to flee and finding no place viam 2, 3. of flight. Trembling and terrified at their din, my soul, quicker than speech, again entered intr. it. 2. into her body, I being wholly unknowing and ignorant how or when she returned into it. For as I neither knew (n. s.) nescivi 2, 3. nor perceived nor discovered (n. c.) omits 2, 3. when or how quomodo 2, 3. she went out of the body and stripped off the flesh, so I neither perceived nor discovered how quando 2, 3. or in what way she again entered into it. Just as if someone sleeps in a ship, which quae 2, 3., running lightly floating over the waters of a river, has now come advenerit 2, 3. to port, he neither knows nor understands when or how it has landed at the shore appl. ad l. 2, 3.. But this etiam 3. is very wonderful and worthy of admiration, that on the same night on which the girl saw this vision, her soul, as if gone out of her body, appeared in sleep to the venerable Peter of Les Écharlis Schalleis 1., of whom we have saepe adds 3. made mention above. For while that same monk slept on that same night, it seemed to him that the virgin's soul had stripped itself (ex. se) exiverat 3. of her body, and had gone out of it, and was coming to him, and stood before him surrounded by great light, and adorned with inestimable beauty. At whose coming the monk, not moderately rejoicing, exulted and congratulated her, marvelling at the unexpected loveliness of her beauty, she nonetheless rejoicing with him; and while together in mutual sight they congratulated each other, behold, suddenly looking from afar the monk saw a very great and terrible army of men running about this way and that with great din, who were seeking the girl's soul, and gnashing their teeth at her, as if they wished to tear her apart and violently carry adducere 3. her off with them. But the girl, terrified with fear of them, fled to the monk. He, kindly receiving her, protected her and hid her under his cowl, and strove to rescue her eam er. 3. from the hands of those seeking her animam eius 3.. And as those evil men were troublesome and hostile ess. et inf. 3. to the monk also on account of the girl, the virgin's soul, wishing to take thought for his q. s. 3. quiet and the monk's peace, suddenly escaped from his hands, and quicker than speech went back into her own body, the monk marvelling how she could so quickly enter into it, and at the same time rejoicing that she had so escaped from the hands of her enemies. This vision of the monk, because it is well in harmony with the vision of the virgin, we have inserted, and to that we must now return: that we may set out what the virgin said or thought about the nature of the soul (illud-valde mirificum-ex.) omits 2.. For autem 2. when asked of what kind of thing the soul was erat 2, 3., and whether the soul saw herself seipsam 2, 3. when she could see her body, from which she had gone out, and omits 2. what or what kind of eyes she had for gazing at aut 3. herself or at omits 3. her body, she answered that she could by no means posse adds 3. demonstrate this clearly, because she could find no pattern in the whole world, according to whose imagining imaginem 2. she could show the likeness or nature of the soul. For the soul, she said, since it is simple et adds 2, 3., invisible et adds 2, 3., incorporeal, is not divided into parts like the body, nor nec 2, 3. into members. For it does not have hands or feet, with which to touch or walk amb. aut t. 2, 3., nor eyes or ears with which to see or aut. 2, 3. hear. For in all its acts artibus 2. or et 3. motions it is wholly present at once. Whence also whatever it touches it touches wholly at once, and soft or hard things it wholly at once approves or disapproves. Hot and cold things too it wholly discerns with only the tip t. s. 2. of the finger; whatever it smells, it wholly smells et adds 2, 3., wholly recalls odours; whatever it feels, it wholly feels et adds 2, 3., wholly discerns flavours; whatever it hears it wholly hears et adds 2, 3., wholly recollects sounds; whatever it sees, it wholly sees, and wholly remembers things seen; and, to say it briefly brevius 2., the soul wholly touches, wholly smells, wholly feels, wholly hears, wholly recollects, wholly sees (et tota visorum — videt) omits 1., and also sees itself se 2, 3. when it is loosed from the flesh. For as long as it is in the flesh est in c. 2, 3. it cannot see itself se totam 2, 3., because it cannot gather itself wholly in itself seipsam 2., so as to look upon itself alone, as there meet it the likenesses and imaginings of bodily corporalium 3. things, which it takes outwardly through the senses of the body, by which, hindered, it cannot perceive itself wholly tot. semetipsam 2, semetipsam t. 3.. The soul is contained in no place, because it is not local; it is bounded conscribitur 3. by no members, because it is incorporeal; it is finished by no space, because it lacks quantity [(nullis membr.-car.) nullo sp. fin. quia q. c. nullis membr. circumscribitur quia inc. est 2.]. For it does not so stand through the space of a place

or stay, that with its greater maiori 2, 3. part (s. p.) super te 1, partem s. 2. it should occupy a greater place, and with its shorter a shorter, and that it should be less in the part than in the whole. For it is wholly present at once through all the particles of its body. Whence in whatever place a part of the body, however small or extreme, is struck or pricked, it grieves wholly at once. Nor nec 2, 3. is it less in the lesser members of its body, and greater in the greater, but in some place it is active more intently et adds 3., in some place alicui 2, 3. more slackly, and it is whole in the least, and est adds 3. whole in the greatest, and whole in all (et in om. t.) omits 2. and whole in each. For as enim adds 3. God is God totus 3. everywhere ub. D. 2. in his whole world and in all his creation, giving life to all things, moving and governing them, as the apostle says ap. a. 2, 3.; that in him we live, move and are, so the soul is active wholly everywhere in its whole body, as in a certain world of its own (in s. q. m.) mundo suo 2., giving life to it, moving enim adds 2. and governing it, more intently in the heart and in the brain, as God however is said to be especially in heaven (tamen-esse) t. p. d. e. in c. 2, d. e. in caelo 3., and as he is omits 3. within and without in his world, above and below, so the soul in suo adds 2, 3. the body, in ruling it is above, in carrying it below, in filling it within, in surrounding it without. So it is within that it is outside, so it surrounds that it penetrates, so it presides that it carries, so it carries that it presides; and as God neither grows with growing creatures nor decreases with decreasing ones, so the soul is neither diminished when members are diminished, nor increased augetur 2, 3. when they are increased. These things concerning the soul the girl saw, simple as a dove omits 3., who, unless she had been more prudent than a serpent, would never have merited to see so great a simplicity animae adds 3, animae tantam 2..

Here ends the fourth book of her of Cudot [the whole explicit written in another hand in 1, (i. d. c.) omits 2, (i. d. c.) venerabilis Aupes virginis de Cudoth 3.]

ADDITIONS TO THE LIFE OF BL. ALPAIS

Alpais, virgin, at Cudot in the territory of Sens. (B.)

BHL Number: 0307

Edited from the Chartres codex marked no. 131, folios 51v–53r. Compare what is said in the Preliminary Commentary, no. 16.

[1] Chapter One. Vision of the Blessed Virgin Mary, It happened on a certain occasion that, raised in spirit, she saw the admirable person of a certain woman, wonderfully glorious beyond what can be believed, who was as bright and clear within as without, and like the sun, splendid as well within as without. She saw also that in the womb of that glorious virgin, namely Mary, there dwelt an infant of like glory and splendour, having on his head a crown diverse in two colours, namely white and red, and he held in his hands two flowers, one red and the other white, holding those hands stretched out on high. And blessed Mary had on her head a crown wholly white and beautiful beyond measure. Aupes, coming, fell down before the feet of the Virgin, also to entreat the Son for the church. And as she prayed, she saw, and behold a certain tree springing from the infant, it went forth through his head and advancing thence it proceeded through the head of the Virgin Mother, and little by little growing to infinity it filled the whole surface of the earth, reaching nonetheless even to heaven. The virgin Aupes ^a began greatly to marvel that a tree of so great a mass should stand so upright that it inclined neither the Son nor the Mother, from whom it arose, to either side. The virgin marvelled at the greatness as well as the beauty of the tree, when suddenly she saw an immense multitude, of men as well as women, under the branches of the tree, of whom some were touching that tree, while others were not touching it. And in the branches of the tree she saw white birds, of which there was no number. Aupes, awaking from her sleep, afterwards saw in the world, of those men who were touching the tree, some coming to her, to visit her, and she knew them without doubt ^b.

[2] Chapter II. Of a dead abbot suckling his monks, and of the last judgment, On another occasion it happened that she was so sick in every part of her limbs that from excessive pain almost all the joints of her limbs were dissolved, so that the pain shook out and tore her soul from her vitals. And when the soul saw herself stripped of the body, she began diligently to inspect her body, deformed and as it were foul, and, so to say, to shudder at it as sick. And poured forth in contemplation, it seemed to her that she was at the abbey of Fontjean ^c, where not long before Abbot Guduin ^d had been buried, a man of good memory and holy way of life. She, looking toward his tomb, saw that the stone placed over his body was either split in two parts or removed thence. And the abbot, rising thence and sitting, putting his hand to his right breast and pressing, drew from it abundant milk, so that he sufficiently watered all the brethren who seemed to stand around the abbot, in the chapter as well as in the monastery. And when with this the blessed man laid himself back on his back in the tomb, as he had been before, and the virgin had seen this, turning to other things she heard a great cry, so terrible and great that it could be heard terribly through the whole world. After the cry so terrifying, in a moment she saw the whole world full of caves, from each of which either a man or a woman quickly came forth. When therefore all had risen, there appeared a certain wonderful majesty, which part of those who had risen followed with joy and praises, as it went before into heaven; but the other part, which seemed to remain on earth, the earth gaping, seemed to fall into hell. And Aupes, as she did not go up into heaven with the others, and shrank from going down with those going down into hell, returned into her own body.

[3] Chapter III. Of the glory and happiness of the blessed. On a certain occasion, while there was still living lord Peter, prior of Cudot ^e, in all things a friend of the virgin Aupet, in the month of September it happened that she fell asleep, and beheld herself with that same Peter carried over and stationed in a certain garden delightful beyond measure. In that same garden all the flowering plants and blossoming trees gave forth so much odour that they were sated with its fragrance, when behold a very great multitude and innumerable army of white-robed and blessed spirits began to gather and to fly up from this side and that. And as it stood there, there appeared there the glorious virgin Mary, the gate of heaven, most worthy of all praise, in whom all who were there present rejoiced, and Aupes, who stood by with the others, heard a voice saying: Let us sing; and it was answered: What or of what shall we sing? And it was said: Of our lady blessed Mary. After this voice all burst into a voice of praise of such sweetness, of such joyfulness, that it delighted everyone hearing it beyond measure. Of this so wonderful melody the aforesaid Prior Peter seemed to be a sharer, and to sing together with those singing, Aupes keeping silent. And as Aupes was confounded that she was not singing with those singing, in that very thought a certain young man, coming to those singing, and approaching the virgin, said: Why do you not sing? Lord, she said, I do not know how. After this answer, taught by God and the Holy Spirit, she began to sing likewise. She saw also that as they sang the glorious virgin Mary held between her two hands a certain little vessel beautiful beyond measure, made in the manner of a chalice, and I know not what inside, from which there came forth so great an odour and sweet fragrance that it sated all. When they had sung for a long time, they all began, one after another, to approach blessed Mary, and she communicated them all with what was in the chalice, Peter also, whom we mentioned above, after them, so that she communicated Aupes last. This she bore no moderately ill, that Peter had communicated before her. After six months, namely in March, that same Peter died. And then Aupes understood why in that gathering the prior had communicated before her.

[4] Chapter IV. She overcomes a temptation of gluttony, On a certain day it happened that that man of blessed memory in his order, the same Peter, prior of Cudot, prepared pork for the refreshment of the blessed virgin, as he knew her to wish it, and, cooked, set it before her himself. And when he had once or twice put some of the same meat into the virgin's mouth, she received it and ate it so very gladly and with the greatest eagerness, that it greatly inflamed her heart to devour what remained. Now there was in the parish of Cudot a certain old woman lying in bed with a grave infirmity, who laboured under such poverty that she lacked even necessities, to whom the blessed virgin condescended with such compassion that she very frequently sent her even some of her own foods. And as she had decided from the very beginning to send her what should remain of that meat, when she found it so tasty, she resolved to eat it all, and on the next day to succour her need with other meat. But coming back to herself by God's help, and detecting the evil of gluttony creeping in her breast, she sprang back from her purpose, and suddenly taking up a little of that meat with a stick , and turning over before her eyes the enemy stealthily laying snares for her, manfully, as if with great indignation, she ordered that meat to be removed from her sight, and ordered it to be sent without delay to the aforesaid sick old woman. But the aforesaid Prior Peter, who was fostering that same temptation, not understanding her inner state, began to beseech her to taste a little more of that meat. Since he was accustomed to rejoice greatly in her refreshment and cheerfulness, he ordered the servants also to keep the meat taken away from there, namely that after some space of hours she might eat of it again. She refused, asserting that she would by no means taste any more of that meat, but rather obtained what she had said, namely that it be carried to the sick woman. These things being thus done, on the following night, as the most holy Aupex was keeping vigil in holy meditation, suddenly there came before her the ancient enemy, in the likeness of a certain cook, excellently equipped, bringing with him the whole array of foods in a vessel of no small size, admonishing her not to hesitate to feed on the foods prepared with such diligence. But the blessed virgin, marvelling that anyone had entered her chamber with food at such an hour, thinking a little within herself

detected the wiles of the enemy, and turning away * her face, she would look no further at him, nor at the things he had brought to her. The enemy, noticing this, namely that he had been forestalled, withdrew thence confounded through the door, muttering and saying that he would by no means come to her any more, nor bring her anything. Hearing this the blessed virgin rejoiced inwardly, that she had not been overcome by the devil's fraud, through the Lord's grace, but at this, that he said he would by no means return to her.

[5] Chapter V. an unchaste man attacking her In many and various ways the enemy of the human race tried how he might deceive this virgin and lead her at least into the will to sin; but with the Lord protecting her he did not prevail. For one night, coming in the silence of the dead of night, he transformed himself into the appearance of a certain canon, I do not wish to tell the name, who for some time had had a dwelling with her in the house of Cudot, who, prone to the sin of the flesh, enticed not only by the devil's but also by his own concupiscence, had planned wicked things against the holy virgin, burning with love of her, and had tried her heart in many ways, striving in every way to snatch from her mouth a word by which he might urge her to the ruin of sin.

[6] Chapter VI. she puts to flight, In the appearance of this man, therefore, shaved of beard and crown, he presented himself, and stood opposite the window which has been made in the wall of the chapel ^f, and saying nothing, gazing at her as she lay. She, looking at him, and first thinking that at that time that same canon was not staying there, noticed the wiles of the devil, and raging against him she thought how she might drive him out thence. Armed therefore with the sign of the cross, she seized a staff which she had near her, thinking within herself to strike him with the staff if he came nearer, which he also did: for when he had stood for some time, moving little by little from the place where he had first appeared, and approaching her step by step, she, anticipating, and drawing herself from the bed toward the front edge of the bed where he seemed to approach nearer, tried with great effort to strike him with the staff she was holding. But he drew himself back from the blow of the one striking. This that mover of fraud did, thinking and desiring that if in some way he could separate her from the bed he might hurl her to the ground with a dashing of her head or an injury of her limbs. As he approached again, the blessed virgin, swinging a blow, thinking she struck with such force and vigour, seemed to herself to split all that body, which was seen, through the middle from head to knees, as subtly and lightly as if she had cut a body of feathers in the middle. She carried herself with so great an effort in that striking that she fell from the bed to the bench, and from the bench to the ground, where she remained without injury, because she could not raise herself from there after the blow. She was found, all marvelling how this had happened to her beyond custom, that she should be found lying thrown on the ground.

[7] Chapter VII. she heals a sick man, A certain familiar of hers was once gravely sick almost to death, and having in her, after God, his whole hope and confidence, he took care to send word through someone that she would have compassion on him, and urgently beseech the Lord or his Mother for his salvation; that he might either obtain the remedy of health at her intercession, or, quickly leaving the body that was so burdened, might end his life, lest, pressed by so grave a pain, he should either fall into despair, or be for a long time burdensome to his brethren, by whom he was with difficulty borne. The blessed virgin, having no moderate compassion on him, began to beseech urgently the mercy of the Lord over this. As she persevered in prayer it seemed to her in a holy vision that she was led into a certain beautiful and beautifully carved house, a company of virgins accompanying, a certain excellent and most glorious lady going before, the queen of heaven, namely Mary; in which cell a number of the sick were held, burdened with infirmity, where that singular friend of hers, of whom mention was made above, was labouring more gravely and dangerously than all. And when that surpassing and leading lady had visited in order all who were burdened there, when she should have come to that friend of Aupes, she never turned aside to him, nor even turned her face to him. And she, with the aforesaid company of virgins, Aupes following, withdrew. Aupes, seeing that she was withdrawing, her friend not being visited, took it hard and, anxious beyond measure, placing her hope in her. What * she should do when she did not know, she did not dare trouble the lady going before on his behalf. So it was done once, so a second time. Whence Aupes, gripped by no small affection of pain and by a growing affection of compassion, not prevailing to apply any remedy to his sickness, turned to the sole aid of persevering prayer and the regard of divine mercy and the support of the Blessed Virgin. Now on the third occasion it seemed to the blessed virgin Aupes that, as the Blessed Virgin entered the aforesaid house and visited it with the aforesaid company of virgins, Aupes herself following, she visited the sick in the accustomed manner, and to that friend of Aupes whom once and a second time she had left unvisited before, she now came to him, and took his chin in her own hand, and as if rejoicing with him moved it. At whose touch the sick man at once began to be better and, like a bird spreading its wings to fly, to leap up * from the nest. It was thus sufficiently established after this vision that he came in a short time to the joys of health.

[8] She prays for the dead. Blessed Aupes, asked by a certain special friend of hers, certain honourable and religious men standing by, whether when she rests in holy sleep she remembers her familiars or friends who are living on earth, or prays for them, answered: Yes, lord, not only mindful and solicitous, but also, if they are glad or sad, I see it clearly and perceptively.

Here ends.

ANNOTATIONS.

* cod. quidam

* cod. exiebat

* cod. babuto

* cod sanctissimae

* cod. advertens

* cod. obnoxie

* cod. anxiatus

cod. quod

* cod. ut

* cod. subsilere