ON ST. AMICUS, MONK IN THE ABRUZZI,
ABOUT THE YEAR MXLV
PRELIMINARY COMMENTARY
Amicus, monk in the Abruzzi. (S.)
BY C. D. S.
§ I. The memory of St. Amicus in the sacred calendars. Whether he should be thought the same as Amicus, priest of Rambona.
[1] Mention of St. Amicus among Benedictine martyrologists, Of St. Amicus Matthew Laureto relates these things in the notes to book III of the Chronicle of Monte Cassino of Leo of Ostia: In the province of the Abruzzi there is held the famous memory of St. Amicus the confessor, whose venerable body rests honorably laid up in the castle of San Pietro of Avellana (which in spiritual and temporal matters is subject to the sacred monastery of Monte Cassino): of whom the ancient Martyrology of Monte Cassino treats on the third day of November in this way: On the same day, at the castle of San Pietro, the deposition of St. Amicus, monk and hermit, who was famous for many miracles. His acts are held in manuscript in the library of Monte Cassino, but they do not disclose at what time he flourished. His feast is celebrated on the aforesaid day in the church of Monte Cassino with the rite of a double office Cited in Biblioth. Casin., vol. I, p. 304.. Almost the same is in Arnold Wion in his Benedictine martyrology, where after he had announced St. Amicus at the 3rd of November in these words: On Monte Cassino, the deposition of St. Amicus, confessor, most famous for miracles and sanctity Lignum vitae, part II, p. 359., he then added this in a note: His natal day was communicated to me by Lord Nicholas de Lucio of Naples, a monk of Monte Cassino, from his Breviary, where it was noted under a feast of minor double. He was a monk of Monte Cassino, and his Life is found there divided into lessons; who composed it, however, is not disclosed. Of his other deeds, or at what time he was famous, I could find out nothing else, except that his sacred body rests with worthy honor in the church of San Pietro of Avellana, subject to the monastery of Monte Cassino Ibid., p. 361.. At
the same 3rd of November too the memory of St. Amicus was marked by the other Benedictine hagiologists, Ménard, Bucelin, Heredia, Cherle and Lechner.
[2] wrongly confused by others Ferrari, however, in his General Catalogue and in the Catalogue of the Saints of Italy, besides confusing the monastery of San Pietro of Avellana with the monastery of Santa Croce or of Fonte Avellana near Gubbio in Umbria, and transferring the memory of St. Amicus to the latter, also assigns his feast day to the 2nd of November, citing the monuments of Monte Cassino and Peter the Deacon in the book on the life and death of the Saints of Monte Cassino, whereas Peter the Deacon in that book is altogether silent on St. Amicus, and the Cassinese, as was said in the preceding number, venerated St. Amicus on the 3rd of November. Ferrari's double error was accepted by Châtelain in his universal martyrology written in French, and it is partly favored by the auctarium of the martyrology of Usuard in the Vatican codex 5949, where likewise at the 2nd of November is announced the Passing of Lord Amicus the Priest. Jacobilli, moreover Vite dei sancti e beati dell'Umbria, vol. II, p. 11., wrongly indicates that Amicus is noted in Wion at the 4th of November, and in Bucelin at the 2nd. For both, as we have said, make mention of him at the 3rd.
[3] with a saint of the same name It must now be seen whether that Amicus whom the monuments of Monte Cassino report is the same as the one whom Ferrari announces in his General Catalogue at the 3rd of November in these words: At Arabona in Picenum, St. Amicus the hermit, noting that Arabona or Arambona is the name of an abbey in Picenum, near Polentia, a distinguished town which is now called Monte Melone, and citing as guarantors of his indication of the cult of St. Amicus celebrated on this day at Arabona the Monastic martyrology, namely that of Ménard, and Baronius at the year 993. But in Ménard there is indeed marked at the 3rd of November the deposition of St. Amicus the confessor, but on Monte Cassino, not at Arabona. And Baronius in the said place Num. 8. indicates nothing else than that the practice of canonization of saints is found to be frequent in the Church at this time, and this he confirms from the words of Peter Damian in his letter or treatise to Henry, bishop of Ravenna, about certain holy men who are known to have been raised to the priesthood by simoniacs, writing thus: For in our age the blessed men, namely Romuald of Camerino, Amicus of Rambona, Guy of Pomposa, Firmanus of Fermo, and very many others flourished in the pursuit of a holy way of life: over whose venerable corpses, by the authority of a priestly council, sacred altars have been erected, where indeed, as the miracles demand, the divine mysteries are offered Peter Damian, Opusc. VI, ch. 29 (Migne, P. L., vol. CXLV, p. 142).. The abbey of Arabona, however, which was of the Cistercian Order, was first founded in the year 1208 in the Abruzzi, in the diocese of Chieti [Manrique, Annal. Cisterc., at the year 1208, ch. 8, n. 5 (vol. III, p. 496); Ughelli, Italia sacra, vol. VI (ed. II), p. 712; Lubin, Abbatiarum Italiae brevis notitia, p. 22.], nor, I believe, do any records exist from which it can be gathered that the cult of St. Amicus ever flourished in it.
[4] abbot But another abbey is known, called Rambona, situated in the March of Ancona or Picenum, four thousand paces from the city of Tolentino toward the north Lubin, op. cit., p. 313., in the diocese formerly of Camerino, later of Macerata, which is said to have been founded at the end of the ninth or the beginning of the tenth century by Ageltrude, widow of Wido, who was crowned emperor by the supreme pontiff Formosus. Of this monastery Octavius Turchi says De ecclesiae Camerinensis pontificibus (Rome, 1762), p. 12, note 3.: The monastery of Rambona, commonly called de Rambona, among the more illustrious and older ones of the province of Picenum, was likewise founded by Ageltrude … The abbey of Rambona has very ample estates and rights; it has had very many priesthoods. And in another place the same writer, discussing the testimony of Peter Damian which we brought in the preceding number, says Ibid., p. 145, note 1.: This Amicus mentioned by Damian is that famous abbot of Rambona, whose remains are venerated in the monastery of Rambona. P. Camerini in his additions to the history of Lilius (of Camerino) brings forward some things about our St. Amicus that need correction. For he asserts that Guy, Ronald or Romuald, Firmanus and Amicus were distinguished with episcopal honor; which cannot be maintained. Damian recalls these holy men for this reason, to prove that, although they had been ordained by simoniacal bishops, yet they were reckoned among the saints by the Church. Besides, the said writer gives Amicus as episcopal see, and indeed as native place, Ratisbon (in Bavaria). If this were true, what see should be given to Guy? Pomposa? What to Firmanus? Fermo? In the series of the bishops of Fermo there is no Firmanus, just as in our series (of the bishops of Camerino) St. Romuald has no place, as we endeavor to prove. These four holy men were abbots, Guy of Pomposa, Firmanus in a monastery on the bank of the Potenza in the diocese of Fermo, Romuald of Val di Castro in the diocese of Camerino, where he died most holily, and Amicus in the monastery of Rambona. From these things we gather that our Amicus is very different from that monk of Monte Cassino whose acts the monk Bernard wrote Cf. below, num. 6. and which are held in manuscript in the monastery of San Pietro of Avellano in the county of the Sangro in Samnium; whose remains are venerated in that church. Our St. Amicus's remains, however, are honored in the church of Rambona, in which there still survive of this holy man not obscure relics.
[5] of Rambona. From these things therefore it is sufficiently established that Ferrari was deceived when he judged that the appellation of Rambona added by Peter Damian to the name of Amicus was a corruption for Arabona, and also when he judged that Amicus of Rambona was announced in Ménard at the 3rd of November. Yet, as regards the name of the place, he perhaps erred only in this, that Rambona was also commonly called Arambona, and thence, since he was not unaware that there had existed some monastery of Arabona, he thought that it was not different from that of Rambona. For he rightly set the place where St. Amicus of Rambona was venerated in Picenum, in the territory of Monte Melone, where in reality the writers of Camerino indicate that the monastery of Rambona is situated Turchi, loc. cit.. But from what has been said it seems beyond doubt that Amicus of Rambona was different from him of Avellana. Nevertheless we have not thought fit to treat separately in this place of that Amicus of Rambona, although from the testimonies of St. Peter Damian and of Octavius Turchi cited above Nums. 3, 4. it is plainly established that he was honored with public cult approved Above, num. 4 end. by the authority of a priestly council, because we have found no mention in the martyrologies nor any indication from which it might be gathered that his memory was celebrated on the 3rd of November.
§ II. A double Life of St. Amicus, one at least contemporary. A brief compendium of the saint's history.
[6] The Life of St. Amicus Our predecessors kept with them in their codices a double Life of Amicus: one, which is contained in a codex now of the Royal Library of Brussels 8299, extracted by Louis Jacobilli from an ancient Lectionary of the cathedral church of Spoleto and transmitted to them, but so disfigured by errors, through the fault either of the exemplar or of the copyist, that at the head of the codex they noted that this and other apographs of the same kind were not fit for Lives to be printed from them. The other is read in a codex likewise now of the Royal Library of Brussels 8931, marked with this inscription: Here begins the Life or death of St. Amicus, monk and hermit. This Life was written by Lord Bernard, monk of Monte Cassino, to Amicus, a monk of Monte Cassino, and in the margin is added the name of Fr. Ughelli, by whose work, as may be conjectured, this apograph reached the Bollandists. Both of those Lives are available already published; the former namely in Mabillon among the Acts of the Saints of the Order of St. Benedict Saec. VI, part I, p. 767., where it is indicated as taken from a Cassinese ms. codex, and it is inscribed Here begins the life and death of St. Amicus, priest and confessor, although it reports nothing at all about the death of St. Amicus, and it is attributed also to Bernard of Monte Cassino; the other in the Florilegium that is attached to volume I of the Bibliotheca Casinensis Page 244.. The latter is far longer; the former shorter, and its first part Num. 1 – 6. seems to have been excerpted from the longer and reduced to a compendium Cf. below, num. 9.. What is read in the second part, however Num. 7 – 12., is almost wholly missing in the Life recently published by the Cassinese. It has seemed best therefore to reprint both in this our present volume.
[7] the longer The Cassinese codex containing the Life of St. Amicus is described by the editors in these words Bibl. Casin., vol. cit., p. 304.: Codex XXXIV. Marked with the outer numbers 34 and 217, and the inner one 1188, on shelf N. A parchment codex in small folio, of length meters 33/0; breadth 24/0;, it has 348 pages in Gothic characters of the 14th c. Of its age we are clearly informed by its page 89, on which a prayer is read to our Fathers, and in it mention is made of our abbot Andrew. He, taken from the congregation of the Camaldolese among the Cassinese, was called their abbot, and presided over them from the year 1369 to 1373 Gattula, Hist. Casin., vol. II, p. 510.. It is marked on the outer title: Monastic Breviary in which are the lives of some saints. It has many hymns, of which we shall give some still unpublished in our Florilegium; and lives of saints. The lives of St. Amicus, monk of Monte Cassino, and of St. Bertharius, abbot, seem not yet to have seen the light, and it will be for us to commit them to print.
[8] seems to have been written by Bernard of Monte Cassino Laureto and Wion rightly noted Cf. above, num. 1. that in the Life of St. Amicus as it is read in the Cassinese codex neither the name of the author nor the age of the saint himself is indicated. The name of the author indeed seems to be disclosed by Peter the Deacon, On the illustrious men of Monte Cassino, ch. 37, writing this: Of Bernard. Bernard, a monk of Monte Cassino, excellently trained in liberal studies, wrote the miracles of the holy confessor of Christ Amicus, monk of Monte Cassino; he did many other things too, which we have thought it superfluous to list. He died, moreover, almost in our time Migne, P. L., vol. CLXXIII, p. 1043., and so at the end of the eleventh century or the beginning of the twelfth. That by the name of Amicus of Monte Cassino in Peter there is designated our Amicus, although he had no bond of religious kinship with the Cassinese, will not be so wondered at by one who considers that the monastery of San Pietro of Avellana was subjected in the year 1069 to the monastery of Monte Cassino Cf. below, annot. g on Life I., and that therefore the monks of that monastery could readily be called Cassinese by a writer of the twelfth century, although not without some anachronism where
the matter concerns those who had departed from life before that union.
But, to return to our question, it remains to inquire whether from the testimony of Peter one of the two Lives that we have in hand ought to be attributed to the writer Bernard. To the writer of the shorter Life at any rate there especially fits what Peter says of Bernard: he wrote the miracles of St. Amicus; for apart from miracles that Life reports scarcely anything. But the author of the longer Life, who himself also wrote in the eleventh century Cf. the following num., indicates Life I, num. 27 beginning. that not one, but several booklets on the miracles of St. Amicus had already long been published; whence, unless it be judged that he with some emphasis by the word prudentiores had regard to one writer only, it is not yet possible to declare with sufficient certainty that the shorter Life was compiled by Bernard. There is added that, since one of the two Lives was manifestly taken from the other, as containing many things in common and expressed in the same words, the longer seems to have lighted the way for the shorter, not vice versa. For the shorter reports absolutely all the miracles that are narrated in the longer as worked by St. Amicus while he was alive, and some others besides; further, it is incredible that these others would have been passed over by the writer of the longer Life, who certainly did not study brevity, if he had read them in the shorter. This being supposed, there no longer appears any reason why we should judge Bernard of Monte Cassino to have been the writer of this booklet, which we designate by the name of the shorter Life, rather than of that one or of one of those that were published before the longer Life.
[9] before the end of the eleventh century. But against the longer Life being ascribed to Bernard there seems to stand first of all that it would be less correctly called a little work on the miracles of St. Amicus; and then that Bernard was a monk of Monte Cassino, whereas the writer of the Life was most certainly a monk of the monastery of San Pietro of Avellana, which he also expressly calls ours Life I, num. 19 beginning.. Yet these arguments do not press so very much. For this longer Life too consists chiefly of narrations of miracles, and Bernard could be called a Cassinese by Peter the Deacon by the same reasoning as St. Amicus himself, and indeed perhaps with far greater right, namely because, having embraced monastic life among the Cassinese, he was sent to inhabit the monastery of San Pietro, after that had been united with that of Monte Cassino. By this opinion too there is excellently explained what is seen without difficulty by one reading the Life and may at first sight seem strange, namely that the author of this Life did not converse with St. Amicus himself, but yet lived in the monastery of San Pietro with the saint's familiars, from whose mouth he could take whatever he set out about him. Certainly no other reason appears why he should have listed distinctly the names of four brothers who were present at a certain miracle of St. Amicus Ibid., num. 5 end., except because the same were still alive when he was writing or certainly well known to the inhabitants of the monastery. And a similar kind of argument is drawn from the fact that that Racterius who was the disciple and companion of St. Amicus and a monk of the monastery of San Pietro Ibid., num. 12; Life II, num. 9., in another place is twice called brother Racterius Life I, num. 26.. Finally, since that Lord Amicus, at whose urging the writer of the Life testifies that he put his hand to the work Ibid., num. 27., is a little below Ibid., num. 28. called the faithful guardian of the sacred body after his (St. Amicus's) death, the same writer not obscurely signifies that this Amicus was a familiar of his holy namesake while he was alive. — Whatever is to be judged, however, of the name of the author, this is certain from what has been said, that the longer Life was written in those circumstances which can rightly gain great authority for it.
[10] The saint himself lived until about the year 1045. As regards the age of the saint himself, although the year of blessed Amicus's death is uncertain, two So Mabillon, Act. SS. O. S. B., saec. VI, part I, p. 766. limits of years can nevertheless be established, within which his death must necessarily be placed. For the author of the Life narrates Life II, num. 7. that Amicus, though absent, knew of the death of Hugh of Farfa: whence we shall conclude that he was still alive in the year 1039, in which in fact Hugh departed from life. On the other side we are certain that he did not reach the year 1052: for Peter Damian in Opusculum VI, which he wrote in that year, among the holy men who had been ordained by simoniacal bishops praises Amicus as already dead Cf. above, num. 3.. According to this, therefore, the death of St. Amicus should be set between the years 1040 and 1050. This conclusion is not altogether shaken by the fact that the later limit of the span of time within which the year of St. Amicus's death seems to be enclosed was set by Mabillon on too unsteady a foundation, namely the testimony of Peter Damian, in which more probably the talk is not of Amicus of Avellana Cf. above, num. 5.. For nonetheless, since that revelation of the death of Hugh is to be referred to the last times of St. Amicus's life, when he was already living enclosed in the monastery of San Pietro of Avellana Life II, num. 7. Cf. below, num. 11 of this commentary., it can be believed that he departed not long afterward from this mortal life to those above. But if anyone, not sufficiently trusting the authority of the writer of the second Life, should desire some confirmation, as regards the age of St. Amicus, from the first Life, which seems older, he will find it without difficulty, considering that the monastery of San Pietro of Avellana, where the saint spent the last part of his life Life I, num. 10, a little after the beginning., was founded in the year 1025 Cf. below, annot. g on Life I., and that his Life was written by the monk Bernard in the eleventh century Cf. the preceding num.: whence it altogether follows that the death of Amicus must be tied to this same century.
[11] Of his history The writers of his Life, however, have set out the sequence of the deeds of St. Amicus so confusedly that it seems altogether rash to arrange their chronology, or to determine when he began each of the conditions of living that he embraced in succession. Yet to set these forth in summary as if in one view (omitting the miracles, whose narration fills no small part of both works), we are taught from the first or longer Life Num. 1. that St. Amicus, born of a noble family in the territory of Camerino, was as a boy given over by his parents to the service of the Lord, that is, if I am not mistaken, handed over to some monastery to be educated, that there afterward, on reaching adult age, he might profess the monastic life. This however he did not do, but as he grew older, in order to serve the spiritual interests of his parents and brothers, he led a secular life for some time, and enrolled in the secular clergy, he was initiated to the priesthood. Soon, however Life I, num. 2., he led his father, leaving wife and sons, to receive the monastic habit; his mother, her ample property being distributed to the poor, to apply herself henceforth only to piety and good works; finally his brothers and their sons, to bid farewell themselves also to the world and give their names to the religious militia.
[12] synopsis. These then having been sent before him, now freed from all anxiety, last after them he entered a certain monastery Life I, num. 3., where for some time he excelled in the exercise of all religious virtues; but when he saw that regular discipline flourished too little in that monastery, he resolved to lead a solitary life Life I, num. 4.. So he withdrew to a cave of Monte Taurino Ibid. and Life II, num. 8., in the diocese of Ascoli Life I, num. 5., and there for three years remained altogether alone Life I, num. 4.; then he admitted certain disciples to dwell with him Ibid. and num. 5., and with them he persevered in the same kind of life for the space of twenty years Life II, num. 8.: at which time, when that region was afflicted by the calamity of famine, he furnished distinguished proofs of charity toward the needy Life I, nums. 11, 12.. At length he came to the monastery of San Pietro of Avellana Life II, nums. 7, 8; Life I, num. 10., in which, residing, he also cultivated the surrounding places with apostolic ministry Life I, num. 10.. The last years of his life he spent in that same place, enclosed in a little cell, namely according to the discipline of recluses Life II, num. 7 beginning and num. 8 middle; Life I, num. 13 end.. He died in the same monastery, aged one hundred and twenty years Life I, num. 13., on the day after or the second day after the Kalends of November: for the writer of the Life Ibid., after he has reported that on the day of the Kalends he was seized by sickness, and until evening furnished spiritual nourishment to all who came in to him, and then, the brothers asking it and he himself willingly consenting to it, was carried from his cell into a larger house, does not sufficiently distinctly, I say, indicate how long after that his blessed death was to be awaited. Yet it is gathered with sufficient probability that he died on the third day of November from the fact that on that day his memory was celebrated among the Cassinese Cf. above, num. 1.. Unless again one should suppose that that celebration was moved to this day, because the preceding one was assigned to the commemoration of all the faithful departed.
[13] Of his relics. The body of St. Amicus was laid up in the monastery of San Pietro of Avellana [Life I, num. 10 beginning; Life II, num. 7 beginning; Turchi, Camerin. Sacr., cited above, num. 4.], and his tomb was made illustrious by many miracles. The efficacy of his intercession shone forth especially in healing hernias Life I, nums. 17, 19, 24; Life II, num. 12., and he was proposed as special patron for those afflicted by that disease Life I, num. 17; Life II, n. 11.. Certain relics of his too reached the basilica of Santo Stefano at Bologna Masini, Bologna perlustrata, (Bologna, 1666, in 4°), vol. I, p. 506., if they are indeed to be judged his and not those of another Amicus.
FIRST LIFE OF ST. AMICUS
Amicus, monk in the Abruzzi. (S.)
BHL Number: 0388
From (1) the Brussels codex 8931 and (2) Bibliotheca Casinensis vol. I (Cf. Prelim. Comm., num. 6). But we have generally not thought fit to note the variant readings of the Cassinese edition, as being manifestly faulty and absurd.
Here begins the life or death of St. Amicus, monk and hermit.
[1] St. Amicus, earlier a secular priest, Blessed Amicus, then, born of a noble family in the territory of the county of Camerino a, on the estate that is called Martis, was reared and nourished. Then his parents, seeing the shrewd mind of the boy,
urged one another to give him over to the service of the Lord. The boy of the Lord, handed over to the study of letters, learned with burning desire and stored things in the little cupboard of the heart's memory. And when he was going in the middle between adolescence [and] boyhood, he began to turn over in his mind the countless shipwrecks of this world, and to consider with anxious mind how he might escape from so great a savagery of storms. For he was distressed by anxiety for his parents and especially by pious compassion for his brother, whom he saw entangled in the enticements of secular things. For if he, receiving the monastic habit, should leave them behind him in the world, he feared lest in his absence that most pernicious lion, who goes about seeking whom he may devour, should freely rage against them; but if for their sake he should live amid such great waves, he doubted lest perhaps he too with them be swallowed up by that most savage Charybdis. So having deliberated on a plan, he set himself against the mounds of the waves, that he might incite them by his examples, so that they should be free from the dangers of death. He assiduously turned over in his heart what he knew that most blessed Paul the Apostle had said, that we should seek not the things that are ours, but those of Jesus Christ. And while Blessed Amicus, as I have said, more in body than in heart, overcome by pious compassion for his kin, was still living in the secular habit, at the great desire of his fellow-villagers and relatives, although refusing and much resisting, he received the grade of the priesthood. Consecrated priest, he began anxiously to press on, how he might fulfill by the work of his mind what he had long conceived in his heart, and escape now free from the shipwreck of this world. Yet meanwhile, as far as he could, he withdrew himself from worldly dealings and clung to the heavenly commandments; recalling that saying of the apostle: Walking in the flesh, let us not live according to the flesh. For now the man devoted to God was striving to wear down the incentives of the flesh by assiduous fasting, and by continual prayers to implore the divine mercy; that by its pious compassion it might protect him from worldly enticements, and bring him with his own, for whom he feared the more, into the harbor of salvation. And while he pressed on with these things and things of this kind, spending the night in prayers, heavenly help did not fail him, from him who promised that he would ever be present to those who desire him.
[2] his father and brothers and their sons having been sent ahead to religious life, The venerable Amicus indeed, not without great presage, obtained this name, being without doubt to become a friend of the Lord. He was given a perfect name, so that when he should reach the perfect line of the love of our Redeemer, like that most famous friend of God of old, Abraham, who on the day of circumcision, by divine attestation with the supplement of his name, attained the most excellent familiarity, so also he might take up the dignity of the name and the strength of fortitude. For in truth he stood forth as a friend of God, for in the training of his religion he was no lukewarm obeyer of the precept. For the pious Lord deigned to say: You are my friends, if you do what I command you. His precepts indeed are many and one; diverse in the showing of the work, one in the root of love. For when the venerable servant of God Amicus himself desired with burning longing to renounce the world, he yet took care with most shrewd skill, by the providence of God, to send ahead to the habit of sacred religion the author of his flesh; that as he had been the propagator of the flesh, so he by reversal might become in the service of God the forefather of his father. When therefore through his conversion he was for a while more free, he began to consider no little what was to be done for the rest. The venerable father of the often-to-be-named Amicus had left, on leaving wife and sons, no small property, which the holy man longed to devote to the assistance of the needy. And when his mother saw her son growing up to lofty things, acquiescing in his frequent exhortations that she should spend all her goods, only the wage of life being reserved for herself, on Christ's poor, she also herself began to be an instigator. At once that servant of God gathered a countless multitude of the poor, of the blind, the lame and other needy, and then a very great crowd of the priests of the neighboring villages; whom, most abundantly refreshed, with some little gifts given, he allowed to depart. These things having thus been done, now secure about the continence of his mother, anxious about the danger of his brothers and nephews, of whom some had mounted the unspeakable wheel of unbridled youth, others of adolescent puberty, he kept ruminating most urgently by what means he might bind their untamed necks to be tamed by the biting and gentle yoke of the Lord. At last having found a plan, since he could not in any other way withdraw them from worldly enticements, he resolved together with them all to abandon utterly all worldly things, which he had long since done in mind, now also in body: not only in the same way in which their father had taken up * the purpose of holy life, but yet in a different manner.
[3] then entering a monastery himself, So this most blessed man Amicus no longer hid the ardor of his mind, but showed outwardly what was the force of the ardor within. Assailed by regular right with insults and injuries, proving himself approved in all things, he shone as venerable and to be imitated not only by his fellows but also by his very predecessors. So as time went on he began to advance abundantly from virtue to virtue, and to stand daily stronger than himself, and from on high to trample all worldly and perishable things, like rubbish or even trifles. And although in cenobitic life he allowed himself to be second to none, yet he most urgently begged from the Lord the assistance of the saving road, recalling that saying of the gospel: Unless you be converted and become as little ones, you shall not enter into the kingdom of heaven. When therefore he was now loved by all, not, as is the way of the lukewarm, did he relax somewhat from his purposed strictness, but he labored to be stronger than he was said to be. For a few years after this having passed, he endeavored to climb to the religion of spiritual contemplation, that he might cling more freely and quietly to heavenly contemplation. While still remaining in cenobitic society, he saw his fellow brothers most perniciously leaving the regular path. For as spiritual fervor grew cold, they were much more busied in worldly exercises and obstinacy b; for that reason, touched with inward grief, he began to turn over with heart and mouth that saying of David: Behold, he says, I have gone far off, fleeing, and I have abode in the wilderness: waiting for God, that he may save me from the defense of the spirit and from disturbance.
[4] [soon he withdraws to a rough solitude, where he also joins some disciples to himself.] Spurred on and strengthened, therefore, by the prophetic oracle, the holy man took up the summit of the journey he had purposed, wishing even alone to avoid the fetid wallow of the worldly, and considering it more convenient to keep company with wild beasts of the field than to be contaminated by the fellowship of those earlier or those brought up with him. Passing through vast deserts and the terrible lairs of diverse wild beasts, the solitude of a certain very high and precipitous mountain seemed to him fit c. The roughness of the crags did not terrify him, nor did the linked ridges or the summits stretching up into the height of the air fatigue him; but with robust mind, although his body was failing, the top of the mountain having been climbed, he found a cave prepared for him by divine power, most fit for a stricter life. Whence, rejoicing with very great joy, he gave thanks to God, who had prepared for him the desired dwelling. And prayer having been made, signing himself around with the sign of the cross, he entered the aforesaid cave: where for about three years d, continually in contrition of the body, without the solace of any man, he stood fast tirelessly. There, destitute of all human solace, he was supported only by divine aid, according to the prophecy of Solomon who says: Son, coming to the service of God, prepare your soul for temptation. How great and what diabolical machinations he suffered there, living alone, only the skill of the mind will be able to perceive of one who has undertaken to take up such a rule of contemplation. That most robust warrior of the Lord, then, the thrice-blessed Amicus, shone like a new star in the sky: and he was a mirror of rectitude for all who desired to learn from him. So through many courses of years the said soldier of the Lord bore heavenly arms, and sent very many of his fellow soldiers ahead laureled to the court above, where they attained happy rewards. And the rest who still persevered with him in the battle line he animated with most eloquent exhortations, and promised that the Lord's help would not fail all who contended for him in the stadium.
[5] A huge rock When the same blessed Amicus was staying in the territory of Ascoli near the river split apart by his prayers. which is called Clarinus e, far removed from the habitation of men, it seemed quite troublesome to the brothers staying with him that they were too far from an oratory. The venerable Amicus of the Lord, made all things to all men that he might save all, did not spurn the prayers of the brothers, and though he long resisted, yet * he also gave his assent. For they had found a crypt about seven thousand paces distant from the cell of the man of God, which they decided would be suitable for an oratory. The entrance of the crypt, turning toward the east, afforded a broad approach to those entering; but a huge rock overhanging the entrance rendered the cave dark and misshapen. Blessed Amicus, nevertheless, inviting the bishop of Ascoli, caused an altar to be dedicated in the aforesaid crypt in honor of the holy archangel Michael. And when he often met there with the brothers, and they discussed the obscurity of the place, the man of God, with the rod that he carried in his hand, making a circuit around the overhanging rock on a certain day, began to say to the brothers: Would that it might please the highest power of God that this overhanging rock, so cut off, might afford us easy passage and the light poured into the crypt might be seen, that for celebrating the divine mysteries the lamp of heavenly light might not be lacking. Having said this, leaving the brothers before the door, he withdrew himself a little, and prayed the Lord for the removal of this rock. And the divine piety, as once it heard the voices of the heart of Moses praying, so now also those of his beloved Amicus. Quickly then that said rock, just as Blessed Amicus had gone round it with the rod, gave a huge crack, and, divided from its body, fell down to the ground before the door. Then over the disciples of the man of God and a very great multitude of country people, who had come together for the convenience of the aforesaid place, for they were taking breakfast, as all of them looked on, despairing of avoiding the collapse, it gave a terrible leap and with an excessive crash drew a huge collapse down to the bottom of the valley. The names of the brothers who escaped that collapse are these: Boniface, John, Peter and Dominic. After they came to themselves, hastening as fast as possible to the doors of the crypt, they beheld the place from which the rock had broken away, and behold it appeared smoother and more polished than all the walls within. That mountain, in whose body this oratory stands, is called the Rock of the Door by those living around.
[6] He heals a workman's foot crushed by the fall of a beam. While on a certain day the same venerable Amicus of God was repairing the walls of his little cell with no small multitude, as the country people were dragging a beam, and acting with too little caution, as is their way, the beam that one was dragging passed over the foot of another, which soon crushed the very bones. He at once, gripped by a very sharp pain, called out to the man of God with loud cries that he should make him safe. The man of the Lord, having compassion on his pain, came in haste, and, the sign of the holy cross being impressed, clasped the foot of the crushed man with both hands; and at once, the pain being put to flight, he rendered the man sound. And signing him again, he said: In the name of our Lord Jesus Christ, son, behold, you have been made sound. Rise, go to finish the work remaining for you. He, at once rising, as if he had had no injury, anxious about the work begun,
began to go away praising God and his servant Amicus.
[7] A dog refuses to eat bread destined for the saint. At another time a certain illustrious man, who furnished nourishment to Blessed Amicus, having with him the loaves which he had assigned to send to the same servant of God, ordered his steward to give some to a dog, of which he had a great number. But he, thinking little of it, carelessly threw to a dog some of the bread assigned to the man of God. And it, with the greed of dogs, ran up as if it wished to take the food; but seeing the bread, it took fright, and stretching itself on the ground in its way, and running about it, licked it and did not bite it, as if it were saying that it both wished to eat and did not dare to consume the nourishment of the man of God. Although a brute animal, it preferred by divine warning to remain fasting, rather than to consume the food of the holy man. The servant, seeing and marveling at this, reported everything to his lord. On hearing this, he at once understood that this was from the loaves of St. Amicus, whose touch the dog had shunned. That part of the bread was gathered up, and is kept stored away with no small veneration. All hearing this, for this report flew through the mouths of all, gave thanks to God and to Amicus his faithful servant.
[8] [Amicus foretells imminent death to a man who had seized the ox of a needy person.] At the same time a certain soldier, greed stealing over him, seized from a certain countryman the only ox he possessed. And when that countryman threw himself at the soldier's feet, and prayed him to have mercy on him, and he in no way acquiesced, then, disturbed by excessive grief of heart, not knowing what to do, he fled to the sole solace of Blessed Amicus; for the man of the Lord had great compassion on the afflicted. And when the countryman had come to the man of God, the afflicted man began to ask him to give him back his ox. Blessed Amicus, on learning that the soldier had extorted it from him, went to the soldier to ask on behalf of the suppliant. And when he had looked at him, he humbly endeavored to entreat him that in pity he should restore to the afflicted poor man the ox that he had stolen. But he not only did not acquiesce in his admonitions, but also answered obstinately, saying: Neither bishop, nor priest, nor monk, nor layman can obtain that I restore this man's ox. On hearing this the servant of the Lord, saddened, not at the loss of the ox, but at the danger of the soldier, said to him: Know, most wretched man, that sudden death is imminent for you, who have not feared to think little of all the ministers of the Lord; for, cruel one, your life will be torn from you today. On hearing this he mocked. Shortly afterward, a tumult arising in the same village, he ran up, and acting incautiously in that brawl, he was wounded, and on the same day, as the man of the Lord had foretold, he met his deserved death. Those, moreover, who had known of the rebuke of the man of God to the soldier, on his death restored to the poor man the ox he had lost.
[9] He reproves a thieving priest. A certain countryman, as is the way of the poor, was going back with a donkey loaded with fruit to his own house from a certain village, when two priests, taking the same road, seeing him from afar, began to say the one to the other: If this countryman is carrying anything suitable to us, let us take it from him by force. The other answering said: It is unjust for us to do such things; especially since we hold the honor of the priesthood. Meanwhile the countryman, suspecting no evil, drew near. The younger priest, spurring his horse, assailed him insolently in heart and body and violently extorted from him whatever he pleased. Then going on a little way, they saw Blessed Amicus coming. As soon as they saw him, at once dismounting from their horses and running to meet him, they asked for his blessing in the usual way. When one had been blessed, and the other believed he would be blessed by him in like manner, he drew him back from the kissing of his hand, saying: Know that you are unworthy of our blessing, who have dared to plunder a needy man. Having said this, his horse, slipping away in flight, began to flee with such speed as no man could have driven it with a whip. But why do we attempt to describe the countless miracles of the blessed man? What cannot be compressed by our pen we leave to be written by a greater and more diligent one.
[10] Thieves who had taken his mule by force divinely punished. Meanwhile on a certain day, as in his usual way he was going round the estates and castles on every side, to preach admonitions of salvation in season and out of season, and was going on to the county of Valva f, he fell in with two thieves. Who as soon as they saw him rejoiced with joy, for they did not recognize him, since the same man of the Lord throughout his life always took care to go in a despicable and contemptible habit. The man of the Lord, Blessed Amicus, then, going out from the monastery of Blessed Peter the Apostle g, where his body now rests, was going on to the county, as has been touched on, of Valva. When he had come to the mountain that is called Primus Campus, as we have said before, the said thieves, attacking him, threw him down from the mule on which he was sitting. And he, serene as he was in countenance, as he saw them sitting together on the mule, called after them with a cheerful countenance, saying: Take with you, sons, our spurs too, with which you may drive this mule and be able to make your journeys more swiftly. But they, persisting in the malignity begun, were applauding themselves that they had found no small gain; whence they went on greatly rejoicing. The man of God stayed there for a little while, and with all distress at a loss of this kind driven from his heart, he by no means withdrew himself from the road he had purposed. And when the man of the Lord had gone on rather far, and now, exceedingly tired, turning aside a little from the road was resting under a tree, and they were going away with quick intention, they came to a certain torrent, which is called the Vera. But as they were crossing without any hesitation, as was their way, the mule on which they were sitting, touched by a divine, as we believe, lash, stopped in the middle of the river. As they pounded its sides now with rods, now with heels, the mule, now exceedingly tired, began to rear up, and to strike the water with its heels, until it shook them off in the river. For perhaps that mule saw something secret, as happened in ancient time to the ass of Balaam the soothsayer; or it had happened for this reason, that after it had carried the limbs of Blessed Amicus, it disdained to bear the burden of thieves. The mule was not content only to have shaken them off itself, without trampling them with its heels after throwing them into the water. The unhappy men, lifted up by the wave, were carried off by the same most wretched rolling for some distance: for deservedly were they rolled by the whirlpool who had dared to attack the servant of God. After they had escaped from the bed of the river, they conferred with each other, and marveled exceedingly at this that had happened to them. At length they understood that they had suffered these things for this reason, because they had done a very great injury to Amicus the man of God. The mule, moreover, after it had thrown down the thieves and trampled them, by a straight road, as if a keen-scented * dog, went after the blessed man. And coming to the turnoff, as if it were being drawn by someone, it too at once turned aside from the road, and came in haste to Blessed Amicus and stood before him. The thieves too themselves, setting off at a run, followed the mule: which they could not overtake before they arrived at the place where Amicus the servant of the Lord was resting. The mule indeed fawned on the venerable man, and licking his feet, as if it rejoiced to have escaped the dominion of thieves. Seeing this the thieves were astounded, and then at length understood that this was Amicus the servant of God; and soon, prostrate before him, they asked pardon with tears, and professed that they had erred and acted wickedly. To them the man of the Lord said: Behold now, sons, have with my blessing the mule that you earlier seized; only abstain from the plunder of perversity. But they did not acquiesce in receiving the gift, and they professed that they would thereafter at all times, God assenting, abstain from theft. Then he kindly ordered them to come near, and penance being enjoined, after a most sumptuous fattening on the word of God he sent them back to their homes. And he himself pursued the road begun.
[11] To those suffering from famine At a certain time when a very great shortage of bread raged in the region of Ascoli, Blessed Amicus was moved with mercy at the want of the poor, of whom an endless crowd flowed to him. For just as the vessel of election, Blessed Paul the Apostle, when famine was oppressing the region of Jerusalem, a collection being made from the brothers on all sides, sent it by the hands of Barnabas to the saints at Jerusalem, that the abundance of these might sustain the want of those (whether this was so, anyone who shall have searched the letters of the blessed apostle, or the acts of him and of the apostles, will be able to perceive most fully): this blessed man, following his example, not only asked from the richer men, but also extorted, whence a collection might be made, which he, poorer than the poor, might minister to the poor. When he had now gathered very much and had divided it for the necessities of the needy, and still famine was wretchedly laying waste the people, Blessed Amicus said to his steward (there were only three brothers, the same venerable father being included): It seems to me quite cruel, son, that while we have stored up for ourselves the food of the whole year, the crowd of the poor should be tormented by horrible hunger. Wherefore let the provision of one of us sustain for a while the want of the poor. He, as if it were a divine precept, without any objection brought it to effect. A few days then having passed, the same man of the Lord ordered that in like manner the provision of another brother be distributed without delay to the needy. With very great shortage indeed that holy congregation lived on the remaining third part: for it had the most sumptuous fodder of herbs, of which the place itself suffered no little want. For how could there be edible shoots there, when the solitude of that place was so inaccessible that even by neighbors it was frequented with difficulty?
[12] he comes to their aid in many ways. At the same time, the want still continuing, when the same blessed man had gathered a little money, that he might buy suitable books for the church of the said crypt, the venerable priest Lupus, who for the merit of his life had attained very great familiarity with him, met him, saying: It is believed more useful, venerable father, that all these things be paid out to the brothers, than that they be spent on sheets that will perish. On hearing this the man of the Lord embraced as a divine oracle what had been mercifully suggested. So much is this man of the Lord proved to have loved poverty, and to have wished to possess nothing in the world, that he would not possess a book of parchment for his work, but he would shape books for himself from smoothed tablets of linden. For he resolved to live naked * and in rags in the world, that with the blessed apostles he might deserve to hear from the Lord: You who have left all things and have followed me, shall receive a hundredfold, and shall possess eternal life. He was supported by so great a grace of the heavenly gift, that for the course of twenty years he used no other food except mushrooms or forest fruits. And likewise for forty years he mortified his body with such abstinence, that he was satisfied with neither bread nor sleep. What, moreover, could we say of the generosity of his alms, since he gave out horses, while still a secular, to the necessities of the poor? He was accustomed at times to recall these things in familiar conversation to a certain companion of his, Racterius, priest and monk, under entreaty that he reveal them to no one. For he preferred that such fame be kept secret, rather than the glory
of the world exalt him. Now then let us go on to how, the earthly burden laid down, he made for the starry kingdoms.
[13] His pious death. Blessed Amicus, then, although he had foreknown his death long before, yet seven months before announced his last day to the brothers. Finally, when a certain one of the brothers was speaking with him of the joys of the heavenly life, then Blessed Amicus began to say: I admonish you, most beloved brothers, that on whatever matter you wish to question my humility, question it in these seven months, since it will not be permitted you longer. Then indeed it was clear that he was hinting at his death, which they were awaiting in trepidation as a universal destruction. The man of the Lord was thus old and full of days, and already at almost one hundred and twenty years h bearing a robust mind in the service of the Lord, when all his bodily strength had now failed him. For when the day of the Kalends of November had dawned, most famous for the festival of All Saints, after the passing of seven months, the most blessed Amicus of the Lord at the third hour went forth with the brothers to perform and at the same time to receive the divine mysteries. Eight days before he had been troubled by a grave pain of the teeth; for that reason he seemed to have fallen into sickness. Standing therefore next to the altar of the Lord, the man of the Lord Amicus, the brothers standing by together and looking on, with the greatest devotion and veneration took care to fortify himself by the reception of the life-giving and most sacred body and blood of our Lord Jesus Christ, as protection for the imminent journey of all. But since he had foretold the time of his falling asleep to many long before, knowing most certainly by the Spirit the moment of his last day, he ordered the wood of the life-giving cross of death to be brought to him, on which the salvation of the whole world hung. And when he saw it from afar, with tears poured out he poured out this prayer to the Lord: I beseech you, most clement God of ineffable mercy, do not allow me to perish forever, nor condemn me with those who go down into the pit of death, nor forget me to the end, but order me to be received by your angels and to be led by their hands to the country of the heavenly paradise, which you opened to the human race through the passion and cross, ascending on high, you led our captivity captive with you, you gave gifts freely to men; where I believe you to be true God and the only Son of the Father reigning with the Holy Spirit for ever and ever. Amen. Again and again with all my bowels I beg you, and by the power of this life-giving wood, on which you willed to be made priest and victim for the salvation of the whole world, I altogether demand, which, going out naked from the praetorium, you carried on your sacred shoulders, on which you took the devil and the legions of hell captive with your rosy blood, that this sign of the holy cross may be for me, as I return to you, an impregnable shield against all the accusers of darkness, who seek my soul. And let not the prince of darkness meet me rejoicing, but confounded and entangled let him stand far off. But after he had spoken these words, and his prayer being tearfully finished, he sat down again, then meanwhile Racterius the monk gently inquired of him, saying: Where do you wish, Lord, burial to be prepared for you? — In a ditch, he said, outside the basilica, as is fitting, tie a rope to my foot, dragging me outside the doors of the church, and so bury me in a dug place. Then without the support of any man he went back to his own noble bedding (for it was adorned and decorated with ashes and haircloth); on which, lying down, until evening he did not cease to furnish spiritual nourishment to all who came in to him. As the hour of his departure was now, now at hand, he calls all the brothers back to him. And when they had come together in a close company, to look on together at the departure of so great a father, and the house in which the sick man was resting could not hold them (for that precious house was the measure of five feet from corner to corner), then the brothers began to ask the abbot to request the blessed man to go out of that cell, that before he died they might enjoy his blessing and presence. But he, fearing lest perhaps it would be troublesome to the holy man, professed that he did not dare to say it. Blessed Amicus, however, God revealing it to him, knowing it, ordered himself to be brought into a more spacious house; hearing which the brothers returned great thanks to God. The man of the Lord having been brought into the house, he soon ordered the brothers to start the psalms of David, with solemn prayers, for his commemoration *. And as they were urgently praying, that holy soul, released from the flesh, made for the heavenly kingdoms, where it reigns happily with the Lord for ever and ever. Amen.
[14] He is famous for miracles after death. For although almighty God made famous the life of the blessed man Amicus with most divine * powers while he was in the flesh, yet he lit it up with more manifold miracles after he had been received into heaven. So the venerable servant of God with the martyrs a martyr, with the confessors a confessor, grieved with those who grieved, rejoiced with those who rejoiced, wept with those who wept. For these things and others of this kind he deserved to be crowned by the Lord. For if, while living in frail limbs, he came to the aid of all to whom he could extend the right hand of his kindness, much more, now released from the bond of the flesh and exempt from all fear of carnal contagion, does he come to the aid of those who flee to him, and bestow his suffrage on those who devoutly ask for it.
[15] A paralyzed priest healed; There was a certain sick man of Apulia from the castle that is called Monticellus. This man, for three continuous years undone by paralysis, lay in bed so very gravely that he could neither walk nor stand nor sit nor bring his hands to his mouth. On a certain night, however, as he was most gravely troubled by his sickness, there appeared to him a certain man of venerable aspect and said to him: Rise, go into the province that is called Sangritica. There in the monastery of Blessed Peter the Apostle rests the body of Amicus the venerable man of God. He, God being propitious, will restore you to your former health. But he, conscious of his infirmity, said: I cannot rise, since pain oppresses me on every side. The venerable man again exhorted the sick man, saying: In the name of our Lord Jesus Christ, rise and walk in peace. And while he had not yet understood that he had been cured by the Lord, and was trying to rise, he was suddenly made sound. Returning thanks to God and Amicus his servant, he leapt glad and rejoicing from his bed. He, not many days later, went with great gifts to the tomb of the venerable man, and there he applied himself for a while to prayers. After he raised himself from the pavement, he disclosed all that had happened to him before all those standing by, in a clear voice and with a grateful heart, praising Christ the Lord.
[16] likewise a monk suffering from a grave hernia From the report of certain brothers of the same monastery and especially of Alrerius *, honorable in life and conduct, I learned of an unusual miracle, which was done on the own father of the aforesaid Alrerius, who lived in the castle of Quinquemillium. There was in the same fortress a certain religious secular man, named John, in whom the grace of God, according to his name, was powerful on every side. He with his wife and sons and all his house strove with skillful care to please God, and to celebrate solemnly the feast days of very many saints, namely the Assumption and Nativity of the holy Mother of God and ever-virgin Mary, and, to pass over the rest, most dutifully observing the feast day of St. Agatha, virgin, most zealously refreshing priests, clergy, the poor, widows and orphans according to the capacity of his goods. But while the same venerable man was assiduously exercising himself in such disciplines, and, living on earth by due and not of his own will, held a heavenly life, he began to climb from virtue to virtue, as if by ivory steps, to heavenly things. Leaving the belt of soldiering, to soldier for God, he hastily entered the monastery of San Pietro, which is of the highest perfection, and there he laid aside his beard, cut his hair, changed his garment, put on the habit of holy life, and what he had done badly in the world, he corrected with all zeal by vigils, prayers and fasts, and so made himself irreproachable, and thereafter lived at all times without complaint, that it might deservedly be said of him: This is the change of the right hand of the Most High. Accordingly, just as he lived worthily of God in the world, so no less in the monastery, living more worthily in all things according to the norm of the holy institution, he also wiped away with tears what he had wickedly done.
[17] suffering from a grave hernia, For although the man of venerable memory exercised himself in many things, in the splendid arms of obedience he went ahead of all; and if there were any strong things to be done in the monastery, the others being passed over, the brothers entrusted them to him alone to attend to. Meanwhile there arose an occasion, both stones of a mill, for bringing which to the monastery the same John made the effort. It happened by chance that a stone, guided by one axle, on a certain narrow road, they brought to a halt as they turned the buffaloes. Soon the same venerable man, lest the stones should remain on the road that same night, taking a piece of wood, that by turning the stones with the whole effort of his body he might shift them, it cracked, and his intestines flowed down into the little sack of the testicles. Here he experiences the truthful wisdom of the Lord which says: He corrects and chastises every son whom he receives. But the same blessed man, most patiently bearing the scourges of the Lord, said nothing foolish against God, keeping in his breast what is said by someone: The just man will not be disturbed, whatever may happen to him, for the Lord strengthens his mind; and likewise: Blessed is the man who endures temptation, for when he has been tried, he shall receive the crown of life. Truly this man was tried by patience, crowned by temptation, attained heaven by scourges. For more than five years he so bore this discomfort of his corruption, that he disclosed it to no one at all because of the disgrace of shame. But the lamentable rupture of so great a pain grew the more by concealing it, the swollen bladder, sweating in going and returning, swelled up, separated from the intestines, like a genital bag i. For on a certain day when the flocks were making for the necessary appointed places, as is the custom every year, the provost of the monastery laid this care on this man of good memory k; but although resisting with many prayers and on account of so great a suffering, yet overcome by the sentences of his prior, he went after the sheep to be guarded. And as he was thus riding in sorrow, and was tortured by excessive pain, sleep overcame him. To him first Blessed Agatha appeared in vision, and thus addressed him: What is the matter, she said, brother John, and why are you so anxious with dire sobs? To her he, as well known to him, began thus: With good reason, lady, I go sad, for alas, for sorrow, I do not find you, whom I hoped for, as the helper of my pain. But she said: Do not grieve, my brother, for you will soon be cured. For you have a certain Friend nearby, to whom God has specially granted the grace of curing this infirmity, by whom you are to know you will be cured as quickly as possible. And saying this, the vision vanished. And when, awakened from sleep, he considered with himself what he had seen, he fell asleep again. And behold suddenly around the twilight of the day a certain monk likewise in vision, whom he did not yet know, appeared to him, saying: What, brother, what is the matter with you? Why do you go sad, thus murmuring? He said: I am pressed enough by the pain of dire death, and gripped by excessive languor I cannot carry out the obedience enjoined on me. But he, stretching out his hand, touched
the infected place of the bladder, and gently drawing his fingers under, brought back inward the intestines that had flowed into the little sack. He at once rose so sound, that on the sore place there remained no rupture or any wrinkle.
[18] who also orders him to make the prodigy public; But the said brother, for joy at his former health recovered, hid the Lord's benefit in silence. And when three or four days had passed, behold again the monk who earlier had given him health in his sleep, rebuking him most harshly, said: What is this, brother? Have you sluggishly given over the miracle to secret oblivion? For Scripture says: It is good to hide the secret of a king, but to make public the work of the Lord is honorable. And to address you in the sentence of the gospel: Go, he says, into your house and announce to all, even to those outside, what and how great things the Lord has done for you. He, waking, was astounded and marveled at the things he had seen, and thereafter did not pass over in silence the wonderful things that the Lord had done for him, but made them known to all without blushing.
[19] and likewise another monk afflicted with a hernia. There was in this our monastery of San Pietro a certain brother, Racco by name, who, when by obedience he was watching over the herds of pigs, on a certain day by the envy of the devil they were stolen from him as if by theft. When he had searched for two days and could not find them, now affected by weariness of searching, he turned to the help of Blessed Amicus. At length then on the third day, certain sheer precipices dividing them from him, he found them grunting. For excessive joy leaping across the precipices, the same enemy of the human race bringing it about, his privates burst with a foul rupture, and grew immensely. Although the enemy had done this to show the enmities he bears toward men, yet in the thing in which he wished to be magnified, in that same he was laid low. For the same brother had in the same monastery a brother named Azo, a priest, to whom he did not shrink from uncovering his foulness. He then, when he was busy consoling him, and the man suffering so much did not acquiesce to him, at length both of them turned themselves to Blessed Amicus. Pressing him with excessive petitions, that in some way he might deserve to be relieved through him, and neither of them ceasing by any interval of time, at last they were heard by Blessed Amicus, God being propitiator. For on a certain night, when he woke and touched the places that were paining him, he found on each groin, which had burst on either side, seals like wax clinging to each rupture. When he told this on the morrow to his brother, and each danced for himself, those little seals being unknotted, the sick man found health restored to him. Thanking God therefore, and commending themselves to Blessed Amicus, they persisted in the service of the same holy father. O how stupendous the clemency of God! O how admirable his kindness toward us, which has never ceased to give to our miseries mediators of this kind in whom we may be reconciled to him, and being reconciled be joined to the heavenly host. And this he destined not to one province alone; but as he gave to each its own, he has not deprived this Sangro region too, widowed of all other goods, of the sole treasure of Blessed Amicus.
[20] [Atho, bishop of Chieti, because he had imprudently trodden on the saint's tomb, weakened in his foot, and then healed.] It happened at a certain other time that a certain Atho, bishop of Chieti l, came to these parts of the Sangro. When he had been honorably received by the brothers, as was due, and was staying around the church, at length he came aside to the tomb of this our holy father. When he had ignorantly leaned on it, God being propitious, that the light placed under a bushel might not be hidden, the bishop's foot, with which he was supporting himself on the tomb, was contracted sinew by sinew; nor could it be moved away from there by his own strength, unless it were brought back by the support of some of his bearers. The bishop, therefore, astonished at what had happened to him, and ignorant for what reason it had been done, inquired who was lying there, to whom God showed so much honor. It was made known to him, then, that Blessed Amicus rested there, whose life is proved to have been pleasing to God. The bishop, weighing that the saint had now been raised by God to the heavenly places, as being one through whom he deigned to do such things on earth, endeavored to return to the same tomb, vowing that as long as he should live he would send to the saint every year a donkey loaded with oil for the lighting; and so by reason of the vow health was restored to his foot, and he returned home rejoicing. But, for sorrow, since the words of a priest are either true or sacrilegious, returning to his own place, he did not remember that he had vowed such things. For as long as he lived in the world, he was never free from torment of the whole body; whence, I fear, a greater infirmity overtook him.
[21] Sight restored to a servant affected with sudden blindness In the house of the Borrelli m a certain man had been brought up, and he clung very familiarly to a certain man likewise named Borrell, who was called John of Franco, whom I remember having seen, and from whom I learned this. When, on account of his excessive youth, I did not acquiesce to him (for this age is prone to falsehood), certain monk brothers, to whom the same thing was certain, joined together to assure me. Borrell his lord was then at San Pietro of Avellana, where Blessed Amicus is known to lie. Because that place is lacking in fish, he is said to have enjoined on the same boy to hasten to San Vincenzo, and to bring back fish from his fishermen as quickly as possible. At once then the boy, obeying the commands of his lord, went, and having found fish, returning, he brought with him forty trout *. But on the road, suffering the discomfort of the rainy air, he so lost the light of his eyes on the way back, that he did not at all see the loaded horse that he was following, and for lack of sight he took a guide on his way, by whom he was led as far as Avellana and carried among the arms of his fellows to the presence of Borrell. His lord, having no little compassion on him, directed the monks to come to him, and with many prayers he had the servant entrusted to them carried to the tomb of Blessed Amicus. There the brothers, many prayers being poured out for him, ordered the half-alive man to be placed, if it could be, to get some sleep. And lying there for about one hour, he cried out that he saw the light of the lamp, and all sickness being put to flight, he who had come carried by the hands of bearers, his strength recovered, returned on his own feet to his lord.
[22] likewise to a woman, A certain woman, deprived for fifteen years of the gift of light, hearing the fame of the miracles of the blessed man Amicus, began most urgently to pray to God, saying: Almighty God, in whose name Blessed Amicus is said to have done many things wonderfully, if he is your true servant and what is narrated of him is true, I pray suppliantly that by his merits and prayers I may receive the lost light of my eyes. Having said this, at once the mercy of God was present, and she deserved to receive most clear light, and she returned sound to her home, all marveling and praising God and his holy servant Amicus.
[23] and twelve other blind persons. There were besides twelve others who, the disease of pustules coming on, had lost the light of their eyes. And when they had come to the tomb of Amicus the servant of God, with mournful voices they begged for the solace and help of the blessed man, and that by his prayers he might obtain for them from the most merciful Lord the lost light of their eyes. A wonderful and stupendous thing, scarcely was the prayer finished when they were enlightened, and at once, their sight being recovered, they returned immense thanks to God and to the most holy Amicus his servant.
[24] Four men with hernias healed Four other men fell into a most shameful infirmity, so that their intestines slipped down into the groin. They too, wearied by the excessive weight of the infirmity, hastened to run together to the help of the blessed man Amicus, weak and sick as they were, that by his most holy prayers they might be able to escape the imminent danger to life. Approaching with full faith, as soon as they touched the tomb of the man of the Lord Amicus, they were not cheated of their hope, but, St. Amicus entreating for them, God mercifully turned their lamentation by his piety into joy.
[25] and two epileptics. In the same province there was a certain man who had two sons suffering from a most grave infirmity. For they were cruelly troubled continually and without pause by the falling sickness, so that through their mouths they threw out a horrible foam, all looking on and having compassion. And besides these evils there came this also, that with the threat of paralytic dissolution, they were rendered useless for the offices of the whole body. The father, agitated by excessive distress, was considering with grief and sadness what he should do. At length, remembering the miracles of St. Amicus, he placed his sons on a vehicle and took them to the holy tomb. There, by prayers suppliantly commending themselves again to God and to his holy servant Amicus, at once both sons deserved to receive entire health.
[26] Fruit prodigiously furnished to hungry monks. On a certain day the brothers, tired and wearied by the length of the journey, returned to the monastery, and found nothing with which human frailty and their weariness could be comforted and refreshed, namely to eat, except a little very hard bread. Humbly eating of this brother Racterius desired and exhorted all the others that they too should eat of it with thanksgiving: and at once they too ate of the same bread. One of them, however, said that he could not eat any food unless he had some fruit. Brother Racterius, looking on the ground, saw next to a certain barren turf three most beautiful fruits, fit to eat, with which, God granting it, he drove away the want of necessity.
[27] This Life written at the request of a priest of the same name as the saint Although wiser men have written abundantly and composedly in manifold ways of the miracles of this most holy man Amicus, nevertheless at the request of Lord Amicus, monk and priest, and of the other confreres, and for love of St. Amicus, a few of the countless powers of the aforesaid man, with this slight service, as being uncultivated, divine grace lighting us, what we could write down, this we have offered. Indeed if we had the use of as many tongues as the body is woven of members, we could by no means list all the miracles of the most famous man Amicus.
[28] and formerly his familiar. To the first part indeed of that most holy life we shall try to come. The same servant of God, then, Amicus, fleeing the dangerous sight of men and leading a solitary life, stayed on the mountain that is called Taurinus n. He did not wish to cover the earnestness of his abstinence and generosity, who disclosed it to Lord Amicus, priest and monk, faithful guardian of the sacred body after his death, as he knew. These few things that we have touched on concerning the life of our most holy father Amicus, out of pure devotion we transmit to you, to the praise and glory of our Lord Jesus Christ, who is blessed for ever and ever. Amen.
Here ends the life of St. Amicus, confessor. Thanks be to God.
ANNOTATIONS.
Dopo la morte della madre, circa l'anno mille de N. S. e nell' eta sua di circa anni 27, si trasferi al celebre monastero di Monte Cassino, ed in esso si vesti l'habito sacro Benedettino; dove fece il suo novitiato, ed imparo da quelli osservantissimi monaci le cose spettanti al suo instituto … [After the death of his mother, around the year one thousand of Our Lord and at about the age of 27, he moved to the famous monastery of Monte Cassino, and in it he put on the sacred Benedictine habit; where he made his novitiate, and learned from those most observant monks the things pertaining to his institute …], and in the margin he cites an old manuscript Breviary, in the life of this saint. But these things certainly do not agree with what is read in the older Life, where the monastery that the saint entered is by no means said to have been the monastery of Monte Cassino, and so far was he from receiving the institutes of regular life from its most observant monks, that he is narrated to have left cenobitic society because he saw his fellow brothers most perniciously leaving the regular path, and as spiritual fervor grew cold, they were much more busied in worldly exercises and obstinacy.
* sumserunt 2
* tandem 2
* i. e. odorem sequens
* mundus 1, 2
* commonitione 2
* diversis 2
* Alterii 2, here and below
* i. e. tructas
SECOND LIFE OF ST. AMICUS
Amicus, monk in the Abruzzi. (S.)
BHL Number: 0389
From cod. Brussels 8299 and the edition of Mabillon, Act. SS. O. S. B., saec. VI, part I, p. 767. Cf. above, Prelim. Comm., num. 6.
Here begins the life and death of St. Amicus, priest and confessor.
[1] [St. Amicus, first a priest, then a monk and hermit, draws many to works of piety and to religious life.] Blessed Amicus, then, born of a noble family in the territory of the county of Camerino, in the town that is called Martis, was reared and nourished. Handed over to the study of letters, when he was now more fully instructed, he received the grade of the priesthood; then not much time afterward he obtained the monastic habit. So he began to advance from virtue to virtue and to stand daily stronger than himself. Passing through vast deserts, the top of a mountain having been climbed, he sought out a cave prepared for him by divine providence. Soon then, prayer having been made, signing himself around with the sign of the cross, he entered the aforesaid cave; where he stayed for three years without the solace of any man, and was supported only by divine aid. And so as the fame of the man of the Lord Amicus grew, men flowed to him from every side round about, seeking from him the food of eternal life; of whom no small multitude at his * exhortations gave generous alms to the poor, and some, leaving the world, bound themselves to the service of the Lord.
[2] Thieves who had taken his mule by force divinely punished. Meanwhile on a certain day as he was going on to the county of Balluensis a, he fell in with two thieves, who as soon as they saw him, approaching, threw him down from the mule on which he was sitting. And he, as he saw them sitting on the mule, called after them saying: Take with you, sons, our spurs too, with which you may drive this mule, that you may be able to go on your ways more swiftly. But they, persisting with obstinate purpose in the malignity begun, were applauding that they had found no small gain, whence they went on greatly rejoicing. The man of God stayed there for a little while, all distress at this loss suffered being driven from his heart, and he by no means withdrew himself from the road he had purposed. And when, now exceedingly tired, turning aside a little from the road he was resting under a tree, and they were going away with obstinate intention, they came to a certain torrent, which is called the Vera. But while they supposed they were crossing without any hesitation, the mule on which the thieves were sitting, touched by a divine, as we believe, lash, stopped in the middle of the river. As they pounded the sides of the same mule now with rods and now with heels, now exceedingly tired, it began to rear up, and to strike the water with its heels, until it shook them off into the river; and the mule was not content only to have shaken them off itself, without trampling them with its heels after throwing them into the water. The unhappy men, lifted up by the wave, were carried by the same most wretched manner for some distance. After they had escaped from the bed of the river, they conferred with each other, and marveled at what had happened to them; at length they understood that they had suffered these things for this reason, because they had done a very great injury to Amicus the man of God. The mule, moreover, after it had thrown down the thieves and trampled them, by a straight road, as if by scent, like a dog, went after the blessed man. And coming to the servant of God, as if it were being drawn by someone, it too at once turning aside from the road, came in haste to Blessed Amicus and stood with him. The thieves too themselves, setting off at a run, followed the mule, which they could not overtake before they arrived at the place where Amicus the servant of God was resting; the mule indeed as it were fawned on the venerable man, and licking his feet, as if it rejoiced to have escaped from the dominion of thieves. Seeing this the thieves were astounded, and then at length understood that this was Amicus the servant of God. And soon, prostrate before him, they asked pardon with tears, and professed that they had erred and acted wickedly. To them the man of the Lord said: Behold now, sons, have with my blessing the mule that you earlier seized; only abstain from the plunder of perversity. But they did not acquiesce in receiving the gift; and they professed that they would thereafter at all times, the Lord assenting, abstain from theft. After these things then the man of the Lord Amicus ordered them to come nearer to him, and penance being enjoined, sent them back to their homes, while he himself pursued the road begun.
[3] [A powerful man who had seized the ox of a certain poor man, according to the saint's prediction, punished by sudden death.] At the same time a certain soldier, unjust greed stealing over him, seized from a certain countryman the only ox he possessed. And when that countryman threw himself at the soldier's feet, and prayed him to have mercy on him, and he in no way acquiesced, then
disturbed by excessive grief of heart, not knowing what to do or where to turn, he fled to the sole solace of Blessed Amicus. For the man of God St. Amicus had great compassion on the afflicted, and bore pious bowels toward the oppressed. When therefore the afflicted man had come to the man of God, he began to ask him to give him back his ox. Blessed Amicus, on learning that the soldier had extorted it from him, began hastily to go off to ask with suppliant prayer. He came to the soldier; and when he had looked at him, he quite humbly endeavored to entreat and exhort him that in pity he should restore to the afflicted poor man the ox that he had unjustly stolen. But he not only by no means acquiesced in his holy admonitions, but also answered obstinately and presumptuously, saying: Neither bishop, nor priest, nor monk, nor layman, nor any mortal at all, can ever obtain that I restore this man's ox. On hearing these things St. Amicus the servant of God, saddened, not so much at the loss of the ox as at the danger of the wretched soldier, said to him with prophetic voice: Know, most wretched man, that sudden death is imminent for you, since you have not feared to think little of all the ministers of the Lord; and therefore, cruel one, your life is being torn from you today. On hearing this he not only despised the man of God, but also mocked him. Shortly afterward, a tumult arising in the same place, as he thought he would do something brave, he ran up, and acting incautiously in that brawl he was wounded; and on the same day, as the man of God had foretold, he met his deserved death. Those, moreover, who knew of the rebuke of the man of God Amicus to the soldier, on his death restored to the poor man the ox he had lost.
[4] A rock which overhung a cave turned by St. Amicus into an oratory, When the same blessed Amicus was staying in the territory of Ascoli, near the river which is called Clarinus, far removed from the habitation of men, it seemed quite troublesome to the brothers staying with him that they were too far from an oratory. wonderfully split apart by his prayers. The venerable Blessed Amicus, made all things to all men that he might save all, did not spurn the prayers of the brothers; and though he long resisted, yet at last he gave his assent. For they found a crypt about seven thousand paces distant from the cell of the man of God, which they decided would be suitable for an oratory. The entrance of the crypt, turning toward the east, afforded a broad approach to those entering, but a huge rock overhanging rendered it dark and misshapen. Blessed Amicus, nevertheless, inviting the bishop of Ascoli, caused an altar to be dedicated in the aforesaid crypt in honor of the holy archangel Michael. And when he very often met there with the brothers, and they discussed the obscurity of the place, the man of the Lord, with the rod that he carried in his hand making a circuit around the projecting rock on a certain day, began to say to the brothers: Would that it might please the highest power of God that this projecting rock be cut off, and afford us easy passage, and that the light poured into the crypt might be seen; that for celebrating the divine mysteries the lamp of heavenly light might not be lacking to us. Having said this, leaving the brothers before the door, he withdrew himself apart a little, and prayed the Lord for the removal of this rock. And the divine piety, as once it heard the voices of the heart of Moses praying, so now also those of his beloved Amicus. As they afterward looked on, then, that rock, just as Blessed Amicus had gone round it with the rod, gave a huge crack, and, divided from its body, fell down to the ground before the door; then over the disciples of the man of God and a very great multitude of country people, who had come for the convenience of the aforesaid place, and who were also taking breakfast, as all of them beheld it, despairing of avoiding the collapse, it gave a terrible leap, and with an excessive crash drew a huge collapse down to the bottom of the valley. Those present, after they came to themselves, hastening to the doors of the crypt, beheld the place from which that rock had been broken away; and behold it appeared smoother and more polished than all the walls within and without. The mountain, in whose body this oratory stands, is called the Rock of the Door by those living around.
[5] [With the sign of the cross impressed he suddenly heals a workman's foot crushed by the fall of a beam.] When on a certain day the same venerable Amicus of God was repairing the walls of his little cell with no small multitude, as the country people were dragging a beam, and acting with too little caution, as is their way, the beam that they were dragging passed over the foot of another; which soon crushed the very bones. He at once, gripped by a very sharp pain, called out to the man of God with loud cries that he should make him safe. The man of the Lord, having compassion on his pain, came in haste, and, the sign of the holy cross being impressed, clasped the foot of the crushed man with both hands; and at once, the pain being put to flight, he rendered the man sound. And signing him again, he said to him: In the name of our Lord Jesus Christ, son, behold, you have been made sound; go to finish the work remaining for you. He, at once rising, as if he had had no injury, anxious about the work begun, began to go away praising God and his servant Amicus.
[6] A dog refuses to eat bread destined for him. At a certain other time a certain illustrious man was furnishing nourishment to the holy Amicus of God. Having with him the loaves which he had destined to send to the same Amicus of God, he ordered his steward to give food to the dogs, of which he had a great multitude. But he, thinking little of it, carelessly threw to a dog some of the bread dedicated to the man of God. And it, with the greed of dogs, ran up as if it wished to take food from the loaves, and stretching itself on the ground in its way, began to marvel about the same bread; and it licked and did not bite: as if it were saying that it both wished to eat, and yet did not dare to consume the nourishment of the man of God. For although a brute animal, it preferred by divine warning to remain fasting rather than to consume the food of the holy man. The servant, seeing these things, marveling reported everything to his lord. On hearing this, he at once understood that this was from the loaves of Lord Amicus, whose touch the dog shunned. That part of the bread was gathered up, and is kept stored away with no small veneration. All hearing these things, for this report flew through the mouths of all, gave thanks to the Lord and to St. Amicus, his faithful servant.
[7] He knows by divine revelation of the death of Hugh, abbot of Farfa. So at a certain time, when the same St. Amicus was staying at the monastery of Blessed Peter, where now too, the Lord providing, his most sacred body rests, as the same holy man had before that church a certain little cell of his, in it day and night he was continually exercised in holy works. Placed therefore in this cell, moved by the spirit of prophecy, he saw that a certain abbot of Farfa, named Hugh, a man certainly of venerable memory, had departed from the world around the middle of the night, namely on the Lord's Nativity b. Knocking on the window of his little cell, he calls one of the brothers, who had been his assiduous follower: Rateri, he said, brother, run, and hand this little sheet to the abbot and the other confreres in chapter, and admonish them to pray for Lord Hugh, abbot of Farfa. For in the middle of this night a very great pillar has gone out of life. Who, O God, would not be amazed at your kindness, since even in all parts of the time of life you do not refuse to show the prodigies of prophecy? For far removed and enclosed in a cell, what was denied to bodily eyes, he beheld with inner sight: which became clear not long afterward. For certain brothers of the same monastery of Farfa, coming, announced to the brothers who were companions of St. Amicus that prayers should be charitably poured out to God for their deceased abbot; and when the date of the death was inquired of them, it was made known by the same brothers just as it had been told by the saint.
[8] His wonderful abstinence. The same servant of God, then, Amicus, fleeing the dangerous sight of men, before he went to the monastery of San Pietro, carried out a solitary life, namely on the mountain that is called Taurenus. There for spaces of twenty years he used no other food except mushrooms or forest fruits; and likewise for forty years he mortified his body with such abstinence, that he was satisfied with neither bread nor sleep. What, moreover, shall we say of the generosity of his alms, since the holy man of the Lord Amicus gave out all necessary things? So he gave out all to the poor, he who kept nothing for himself. Moreover this most holy man Amicus had such a custom, from the time when he went to the monastery of San Pietro of Avellana, that from the festival of St. Martin until Easter he used no other food except bread and water; and in this he kept so small a use, that it might be credible to anyone that he was sustained by angelic rather than human food. Finally every Sunday, shut in his cell, he received only three loaves from the brothers; content with only one of these, he gave back the two, on that same feria on which he was to receive three others, to be supplied for the sustenance of the needy. It happened, however, that through forgetfulness of the brothers on two of the appointed days loaves were not supplied to the same servant of God Amicus; in that interval almighty God, who never allows his servants to perish miserably, assigned his angel, who both fed that servant of God with heavenly nourishment and stood with him until the visit of the brothers came. After some time, then, the brothers, remembering, came in to him for the sake of feeding and visiting him; and when the servant of God saw them, because he was deprived of the angelic guardianship, at their entrance he appeared with a most sad countenance.
[9] Little birds fly up to eat the crumbs gathered in his lap. Likewise when at a certain time this holy man of the Lord Amicus was making his usual journey with a certain disciple of his and companion of his journeys, named Raterius, a monk of the monastery of San Pietro, after eating, as he saw the fragments of crumbs in his lap, with a cheerful countenance he said: Would that there were present those who might eat these crumbs. Soon at this voice of the man of God, little birds were present, and fulfilled what the saint had desired.
[10] [He chastises his companion's avarice, made manifest to him by heavenly enlightening.] At another time too the same holy man of the Lord, being asked, came to a certain priest suffering from a grave infirmity; and soon, prayer being poured out for him to the Lord, he was at once restored * to health. A few days later, then, the same priest faithfully assigned to the blessed servant of God Amicus one pair of oxen and one mare, with goats and sheep to the number of forty, and fifteen arm's-lengths of cloth, giving thanks to the Lord and to the holy man. All of which the holy man handed over to the above-mentioned monk Raterius, and ordered him to distribute these things to the needy. He, struck by the sword of avarice, kept the cloth for himself, and spent the rest as he had been ordered. This by no means lay hidden from the man of God. As soon as he saw him, he began to question him about the distribution of the aforesaid things, to whom and how he had spent them. Lord, he said, I have spent everything, as you ordered me. To him the man of God, perceiving it, said smiling: But what of the cloth, from which you thought to sew yourself breeches? On hearing this, that monk blushed greatly, and falling at his knees, begged pardon. On him St. Amicus of God enjoining penance,
said: Go, and give that cloth again to the poor, giving to each five arm's-lengths.
[11] [A rock falling from on high is divinely turned aside from crushing the man of God.] Meanwhile an occasion arose that for the benefit of the monastery, by order of Lord Peter of venerable memory, abbot of that place, a lime kiln should be built. Wherefore Amicus the servant of God, going out of the monastery, came to the place in which the aforesaid abbot was staying with some of the brothers, and there he sat down beside that lime structure. In that place great oak logs hurled down the slopes of the mountain by the hands of the country people broke a certain millstone-like rock, which, falling with very great force, seemed about to crush the servant of God Amicus and the whole structure of the lime kiln. But in a wonderful way, as it came plunging down to the man of God, to the wonder of all, making an exceptional leap, it passed over without injury to anyone c.
[12] A certain priest healed of a grave hernia by St. Amicus. There was a certain priest in the parts of Forcona, whose bowels had so burst by an unforeseen accident, that all seemed gathered into one. Hearing of the repute of the holy man Amicus, trusting greatly, on a certain day, all his people being unaware, he took to the road alone; and scarcely at last after ten days he reached the mausoleum of the holy man, exceedingly tired. Prostrate therefore around the body of the holy man, with tears and prayers he unceasingly besought the mercy of the Lord and of St. Amicus. Around cockcrow, as the brothers were rendering praise to the Lord in church *, St. Amicus appeared to the same priest in vision, saying as he sat on his tomb: What is the matter with you, son, and why do you lament so much? And he said: Lord, I am held by an infirmity so great and so shameful that I would rather die than live. And the saint said: Show me. And at the showing of the sickness, the man of the Lord Amicus, clothed, as it seemed, in white garments, applying himself, pressed three of his fingers on the part where the rupture was, and with the pressure made in the manner of the sting of a bee he went away. Soon that priest, rising from sleep sound and unharmed, gave thanks to God and ever honored with wonderful affection St. Amicus, the author of his health.
ANNOTATIONS.
* codex and edition et
* thus codex and edition
* the edition coacta