Paldo

ON ST. PALDO, ABBOT OF ST. VINCENT ON THE VOLTURNO, IN ITALY,

IN THE YEAR 720

PRELIMINARY COMMENTARY.

The appellation of Saint asserted: his homeland: the building of the convent of St. Vincent: the Life to be edited.

Paldo, abbot of St. Vincent on the Volturno in Italy. (S.)

BY J. B. F.

The formerly most celebrated monastery of St. Vincent, of the Order of St. Benedict, at the source of the river Volturno, The title of sanctity is asserted for Paldo. in the province of Benevento, Willem Cuper described in volume IV of July, at the 19th day, page 646, in the Preliminary Commentary on the Acts of St. Ambrose Autpert, abbot of the said convent. This school, formerly, of illustrious men St. Paldo and his kinsmen Taso and Tato (who were two brothers) built; and among them Paldo, of whom we treat here, appointed first abbot, contended so vigorously that he is honoured with the title of Saint by his ancient biographer Peter the presbyter, a monk of the same convent in the year 739; with which title Charlemagne also, in his diploma, the author of the Life of St. Thomas, abbot of Farfa, Mabillon in the Acts of the Saints of the Order of St. Benedict, and Ughelli in Italia Sacra honour him. There is honourable memory of our Blessed Abbot in two Catalogues of the Saints in Ferrarius; and Mario della Vipera, in the Appendix to the Catalogue of the Saints whom the church of Benevento venerates, celebrates him with the following elogium: St. Paldo, a noble of Benevento, together with Tato and Taso, his brothers, having left parents and possessions and undertaken a pilgrimage, came into the territory of the Marsi to Thomas the abbot, at whose persuasion he betook himself to a certain solitude of Samnium near the source of the river Volturno, where, a church with a convent having been built in the name of St. Vincent (to which afterwards very many estates round about were assigned by the Lombard princes on account of the sanctity of the monks), he led a life of great sanctity with the brethren and others who daily gave themselves over to them to be instructed; at length, called by the Lord, he rested in peace on the fifth day before the Ides of October; his body, buried there by the brethren, became famous for miracles. Wherefore we, moved by the authority of the old biographer and of the praised authors, even though the Benedictine martyrologists have not celebrated the memory of so excellent a man and one so deserving of his Order, insert this pious and first Parent of the monastery of St. Vincent into the Acts of the Saints.

[2] Concerning the parents of our Saint, and his noble family, who, born in the duchy of Benevento, or his earliest age, I have found nothing whatever committed to writing in the writers either old or more recent; yet all of these constantly affirm that he was noble, an Italian by nation and a Beneventan by homeland, and write that he built the monastery of St. Vincent with his near kinsmen by blood Taso and Tato, brothers german. The Chronicle of Volturno, written by John, a monk of the said convent, and edited by Muratori in the Work on the Writers of Italian Affairs, volume 1, part 2, presents the following charter, in which Gisulf I, Duke of Benevento, calls Paldo, Taso, and Tato his near kinsmen by blood. This Charter runs: In the name of the Lord God and of our Saviour Jesus Christ. We, the lord, the glorious man Gisulf, supreme duke of the nation of the Lombards, have granted to the monastery of St. Vincent, levite and martyr of Christ, which the venerable servants of Christ, near kin to us by blood of the flesh, Paldo, Tato, and Taso, leaving homeland, parents, and the glory of the world for the love of God, have lately begun to build in the territory of our sacred city of Benevento above the source of the river Volturno, lands and possessions within designated boundaries, etc. But that not much credence is to be given to this charter the praised Muratori observes in the following note which he subjoins to the charter: These very ancient charters, whatever ones are produced by our chronicler, either labour under open falsity or certainly leave a suspicion of forgery. The mention of that kinship is suspect to me, to omit other things, etc.

[3] Let us now examine in what year of the Incarnate Word the monastery of St. Vincent on the Volturno was built by the named Saints, [about the year 703 he began to build the monastery of St. Vincent on the Volturno,] with the help of St. Thomas, abbot of Farfa, of whom treatment has been made in our Work at the 10th day of September. Leo of Ostia, Chronicle of Monte Cassino, chapter 4, writes thus that the convent of Volturno began to be built about 15 years before the monastery of Monte Cassino was restored by St. Petronax (consult the Acts of this Saint in our Work at the 6th day of March) in the year 718, as is proved there: Whom (Petronax), namely, three noble men of Benevento, Paldo and Taso and Tato, brothers german, who about fifteen years before had begun to build at their own expense the monastery of the holy martyr Vincent beside the source of the river Volturno, since they were powerful and rich, had helped very greatly in that work, both by themselves and through their people, up to the restoration of this place. From which it follows that our Saint began to build this sacred school of virtues in honour of St. Vincent in the year 703.

[4] With Leo of Ostia, in assigning the epoch of the foundation of this convent of St. Vincent — about which the biographers of our Saint, Ambrose Autpert and Peter the presbyter, are silent — began to build, the most learned Mabillon agrees, who in the Benedictine Annals at the year 681, number 22, having narrated the restoration of the monastery of Farfa by St. Thomas and praised certain deeds of SS. Paldo, Taso, and Tato, has this: These things we have related together by anticipation concerning the origin of the Vincentian monastery, although its foundations were scarcely laid before the year seven hundred and three, while its completion is not to be placed before the year seven hundred and seven. To the praised writers the author of the chronicle of Volturno edited in Muratori, John the Monk, is opposed, who relates that the said convent was founded in the year 685, thus: But St. Paldo, first abbot of this place, after the long contest of this life, his holy works being completed, taken up into the rest of Christ, died on the fifth day before the Ides of October, in the year of the Lord's Incarnation 720, after he had completed seventeen years in the place of sacred government. And from the building of this monastery of Christ's martyr Vincent the thirty-fifth year was already running. But since the cited chronicle, as its editor Muratori reflects, is sprinkled with many errors and anachronisms, I do not judge that it is to be preferred to the assertion of Leo of Ostia cited above. Accordingly, until better documents shine before us, embracing the aforesaid view of the chronicler of Monte Cassino, we say with Mabillon that St. Paldo laid the foundations of the abbey of Volturno about the year 703.

[5] and over which, completed in the year 707, he presided until the year 720. In computing the years during which our Saint presided over the monastery of St. Vincent once built, a certain difficulty occurs, as the most learned Mabillon and Muratori reflect, from the fact that St. Paldo's biographer St. Autpert, when he speaks of the time during which our Saint governed the monks of Volturno, seems to contradict himself. Here are the very words of the biographer: The oft-mentioned venerable Paldo, a man consummate in all things in evangelical perfection, departing from human affairs, made an end of the present life on the 5th day before the Ides of October, in the 3rd Indiction, in the year of the Lord's Incarnation 720, Gregory II, of venerable memory, sitting in the Apostolic See. He had received the government of the sacred convent from the year of the Lord's Incarnation 707, under the holy Pope Sisinnius.

Behold, O paradise, gather your blossoming flowers: For ten and seven years, with the reins of government, Happy Paldo ruled, when he received your joys.

For if St. Paldo received the monastery of St. Vincent to administer from the year 707, in which Sisinnius ascended the Roman chair, and exchanged mortal life for immortal in the year 720, it is read here in the verse, not without error, that he presided over the monastery for seventeen years, since from the year 707 to the year 720 only thirteen years are counted. Mabillon contends that this text of the Life can rightly be reconciled thus: that, as he says, if you draw the reckoning from the convent of St. Vincent as begun, you define the year 703, if from it as completed, the year 707, as the beginning of St. Paldo's prelacy. Thus truly our Saint will be said to have governed the monastery for seventeen years. The praised Muratori, in the Preface affixed to the chronicle of Volturno, takes another way to reconcile the verse of St. Autpert cited here with what goes before; namely, if we remove the error which lies in this verse from the carelessness of copyists, and in place of "for ten and seven years" put "for ten and three years". Nor are these ways, by which St. Autpert seems able to be consistent with himself, to be rejected.

[6] It remains that we say certain things about the Life, which, collated with the composition of Peter the presbyter, The Life to be edited. the other biographer of our Saint, we shall append to this Commentary, as also about the sincerity and credibility of St. Autpert, the author of this Life. The Life which I shall here put to press, because I know of it as not yet edited, copied from the manuscript of Signor G. B. Mari and communicated to our Predecessors, agrees in almost everything, if you except certain things which surely seem to have come from the carelessness of copyists, with that which, written by the same author St. Autpert, Mabillon in the Acts of the Saints of the Order of St. Benedict, century III, part 1, Muratori in the Writers of Italy, volume 1, part 2, and Ughelli in volume VI of Italia Sacra have published. The author of this Life, St. Ambrose Autpert, abbot of the convent of Volturno, who flourished some years after our Saint — having died, namely (as may be seen in our Work at the 19th day of July in the Preliminary Commentary on his Acts), before the year 778 — this author, I say, in the Prologue of the Life presently to be edited, in which he declares the cause why he writes, confesses in express words that he was not contemporary with the Saint, but affirms that he lived with those who had been contemporary with him, thus: For I, not impelled by an act of rashness, but following the admonitions of my abbot, now pursue with my pen those things of which witnesses still exist who confirm that they heard them from them (SS. Paldo, Taso, and Tato). In the praised Muratori, to the said composition of St. Autpert there is subjoined another Life of SS. Paldo, Taso, and Tato, which agrees in all things, a few excepted, with what is recorded of our Saint in the Life just praised, and whose author expresses in clear words in the Prologue his name and the time at which he wrote it, thus: These things which I am about to say the most kind father, my lord abbot Taso, related to me, Peter, presbyter and monk, in order. Whence, since the praised abbot Taso, as becomes manifest from the Life to be edited here, succeeded St. Paldo, who died in the year 720, and died about the year of restored salvation 730, it follows that this biographer was earlier than St. Autpert praised above. And these are the things which we have judged should be touched on beforehand about our Saint; the rest of his deeds the studious reader will learn from the Life which, as we have said, collated with the copy edited in Mabillon, Muratori, and Ughelli, and with the composition of Peter the presbyter just praised, and illustrated with notes according to custom, we append to this Commentary.

LIFE OF ST. PALDO, ABBOT OF ST. VINCENT ON THE VOLTURNO

IN ITALY, AND OF HIS SUCCESSORS TATO AND TASO,

By St. Autpert, abbot of the same place,

From the manuscript of Signor G. B. Mari.

Paldo, abbot of St. Vincent on the Volturno in Italy. (S.)

BHL Number: 6415

By St. Autpert.

PROLOGUE.

Man, seduced by the demon The first parent of the human race, made to the image of God, placed in the paradise of pleasure, was admonished by Life itself, which is God, to keep the precepts of life, and, lest he should hold it as of least account, death was threatened him. But he, despising these things, of his own will deserted the Creator and followed the destroyer. And God, who, as He is truth, knows not how to lie, consigned him to the death which He had threatened. For He had said to him and to his wife: "In whatsoever day you shall eat of the tree of the knowledge of good and evil, you shall die the death" Gen. 2, 17. Which sentence shows the death not only of the body but also of the soul. But because the most kind God saw man miserably deceived by the persuasions of the serpent, and that he was a fashioning of frailer material, He did not will that he be damned for ever. Hence indeed it came about that the Only-begotten Son of God, taking flesh, died for us, that the death of the soul might no longer reign in us, that what we had lost in Adam we might recover in Christ. Hence indeed it is written: "When the fullness of time came, God sent His Son, made of a woman, made under the law, that He might redeem those who were under the law, that we might receive the adoption of sons." Galat. cap. 4, v. 4. But with what ardour of charity He did this for us, none of us explains in words; for the Son of God Himself says: "God so loved the world as to give His Only-begotten Son." Johan. cap. 3, v. 16. Hence again Paul says: Who loved me and delivered Himself for me. Of whom again he says: "Who, being in the form of God, thought it not robbery to be equal with God: but emptied Himself, taking the form of a servant, being made in the likeness of men and in habit found as a man. He humbled Himself, becoming obedient unto death, even the death of the cross." Philipp. cap. 2, v. 6. In which form of humanity, namely, conversing among men, in all things as

a man, sin excepted, He showed them the way by which they might return to the joys they had abandoned. But if we inquire what this way is, let us attend to the Lord saying in the Gospel. For He says: "I am the way, and no one comes to the Father except through me." Johan. cap. 14, v. 6.

[2] Behold, we have heard of the way by which we may return to our homeland; let us see now in what manners we should direct our steps for walking. "He who," says John, Epistle 1, chapter 2, verse 6, "says that he abides in Christ ought himself also to walk as He walked." Now it is pleasing to look at what these footprints of Christ are, what the steps by which He walked in the flesh for us. To be silent about the rest, which are narrated in the gospel fullness, from Baptism He came to temptation and fasting, from fasting to preaching, from preaching to reproaches, from reproaches to scourges, from scourges to spittings, from spittings to the cross, from the cross to the tomb. For these are the steps of God on earth, of which the Psalmist says: "Your goings have been seen, O God, the goings of my God, my king." Psalm. 67, v. 25. Declaring that these are to be imitated, Peter says to the faithful: "Christ suffered for us, leaving you an example, that you should follow His footsteps." Epist. I Petri cap. 2, v. 21. That He is to be followed in these sufferings the Way Himself insinuates, saying: "If anyone will come after me, let him deny himself and take up his cross daily, and follow me" Luc. cap. 9. v. 23.; and Paul says: "But God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world." Galat. cap. 6, v. 14. And these steps enter upon the narrow way which leads to life. These walk upon the asp and the basilisk and trample the lion and the dragon. In these the Apostles walked; these the Martyrs and Confessors followed. By these steps the Monks have advanced, to whom it is especially said by the Lord: "Take my yoke upon you, and learn of me, for I am meek and humble of heart, and you shall find rest for your souls." Matt. cap II, v. 29. But because we have come into that time of which the Lord in the Gospel says to His disciples, "Because iniquity shall abound, the charity of many shall grow cold" Matt. cap 24, v. 12, and, according to the sentence of the Apocalypse, we behold monks by no means fervent but (which is to be groaned over) lukewarm — to stir up their minds we set before the minds of the hearers three men lately converted to Christ, proved in evangelical perfection, namely Paldo, Taso, and Tato, to be made equal to the sweats and labours of the holy Fathers: so that we who, slothful and languid, plead that we cannot imitate our ancient fathers may blush when we recall the life of these lately converted. These, therefore, not impelled by an act of rashness, but following the admonitions of my abbot ^a, I now pursue with my pen, and those things of which witnesses still exist who confirm that they heard these things from them (SS. Paldo, Taso, and Tato).

ANNOTATION.

CHAPTER I.

The homeland of the Saints: their Roman journey, and return to the monastery of Farfa, at the persuasion of whose abbot they build a convent on the river Volturno.

SS. Paldo, Taso, and Tato, without their parents' knowledge, Three men, therefore, sprung from noble race, near by right of kinship ^a, Paldo, Taso, and Tato, were men of Benevento: of whom the first, Paldo, was begotten of one brother, but Taso and Tato of the other brother. These, stirred by the gospel voice and inflamed with divine love, had one view, one counsel, and one vow: to leave the soil of their homeland, riches, and parents, and, naked, to follow the naked Christ; naked, to fight with the naked adversary, and to seek out the provinces of the Gauls according to their vow, and there, led in body, not in mind, to search out various monasteries and submit the necks of their minds to the gentle yoke of Christ. And they foresaw that they should do this zealously for this reason, that for Christ's sake they might not enjoy bodily even a single sight of the vision which could remain to them. What more? As they had conceived in heart and mind, they prepare the journey, nor make delay nor put forward postponement. But, fearing the ties of their carnal parents, which always become a hindrance to those converted to Christ, they deceive their eyes with a pious pretence, yet in such a way as by no means to incur the crime of a lie. For they say that they wish to go to Rome, to commend themselves to the suffrages of Peter, prince of the Apostles, and to kiss his longed-for threshold: which also they did. And, as befits nobles, with animals loaded with provisions, horses prepared for riding, supported by the services of servants, it being known to themselves and to God alone what they wished to do, they set their steps in motion for walking.

A stock venerable enough, sprung of a parent exceedingly exalted, As the first day shone from the beginning upon the world. With purple offspring the city of Benevento bore this glory; By right it drew from the city these Men who bring salvation. They seek to climb to the sublime kingdoms with serene heart; Worthily they bear the sacred standards for the law of God. They trample all earthly things; they spurn treasures as dung. Rejoice to render praises to the magnificent God. To whom be praise and power, The good King unconquered.

[4] thinking to consecrate themselves to God in Gaul But when they had gone out of their own borders and entered the province of the Marsi ^b, they got down from their horses, and admonished the servants to return home with the horses and the things which had been brought. And this because they said that they had made such a vow, that they three alone should go to Rome on their own feet. And as these went away, while the aforesaid servants of Christ climb the road, they meet poor men covered with vile and torn garments. Now these, inflamed with the love of poverty, say among themselves: Let there be nothing in us which the world may honour, nothing which a robber may plunder; let us strip ourselves of these garments, give them to the poor, and put on their most vile and sordid ones. Hence let those who put forward the name of monk weigh how great the guilt of crime is, living under the poor Christ, to go about adorned in garments and not in morals. For behold, those through whom this monastery took its beginning made the beginning of their conversion clothed in such garments *.

The world rushes to the depths; it leads the wretched to Tartarus. Let us change our garments, O God, instructing us: Let there be nothing which the strong man, thief, or robber can take away.

[5] And, to return to the purpose, while they proceed on the journey begun, they make for the monastery of Farfa, by whose convent's they come to the monastery of the glorious Mother of God Mary, which is in the Sabine country, over which the man of venerable Life, father Thomas ^c, presided: of whom I have heard from many that formerly, being placed in the parts of the East, as he himself narrated, he devoted himself to prayer at the sepulchre of the Redeemer for so long until he obtained what he was asking in his prayers. Finally, as they report, one night, when he was wearied with prayers and overcome by sleep, there stood by him someone bearing in his hand a bread of wonderful beauty, who also said to him: Take this bread, and depart. And know that you will never have less of it ^d. For thereafter, as those who saw him say, he was a man of such compunction that he could speak almost nothing of God without tears. When he had received the aforesaid servants of God in hospitality, as is the custom of monks and of good Christians, he proceeds with the brethren, as was his wont, according to the Lord's precept, to wash their feet. But those who had come were covering delicate and white limbs with vile and sordid garments, and showed an elegant and composed aspect of countenance. For which reason their secret could not be hidden from the eyes of the man of God.

[6] The office of charity therefore having been performed and the course of the night having passed, they are received in hospitality by abbot St. Thomas, who, the Saints to Rome when the dawn gave the beginning of day, he questioned them apart with a coaxing speech, who they were, whence, why they had come, lest perhaps they were suffering some prejudice, lest, having committed the crime of some sin, they were fleeing; promising that he would furnish them help in whatever he could: only let them confess why it had pleased them to adopt so great a pretence. At these words they, astounded, seeing that their plan could not be concealed from the elder, having taken counsel, narrate everything in order: who they were, whence, why they had come, and what they had done, whose sons, by what names they were called, and how they wished to go to Rome and thence seek the regions of the Gauls: binding him with many adjurations not himself to become a hindrance to their purpose. At this the venerable old man, groaning, said: By no means, O sons, do I desire to hinder you in this so laudable purpose, but rather to help you: nor will I leave you meanwhile; I will go with you for a little while; you will have me as companion of your journey as far as the threshold of the Apostles. Now the man full of God longed to become a sharer of their journey for this reason, that he might recall them, as he also did, by his salutary counsels from the length of that journey. That this was done by the providence of God no one is ignorant who beholds this monastery.

The kindly Father recognizes these by their look and form, the teaching by its gift; He cherishes them with counsel, relieves them with service, Lest they fear; that they may favour; that the lofty labour may lie open and easy.

[7] having accompanied them, leads them back to his monastery, Meanwhile they proceed together, as the old man wished, and, with many tears poured out, committed their devotion to the suffrages of the Apostles. And their prayer having been completed, the said father of revered memory began to admonish them with persuasive words that they should return with him to the monastery, and, staying with him for some time, should learn the purpose of their institution by seeing and by working, and only then hasten whither the Lord wished to call them. And, to use his words: Hear, he said, O sons, my counsel: return with me to the monastery which I serve, and, on account of the ardour of your desire, although it is outside the usage of the monastery, I will receive you within, so that you may eat together with the brethren, sleep together, give yourselves to prayer together, that, proved by these exercises, you may know in what ways you may be able to fulfil the purpose of a monk. When he said these and similar things, they gave assent, and returned together with him to the monastery, in which, staying a few days, they were almost fully instructed.

Behold, they seek you together, while they seek the threshold of Peter, O Rome, exceedingly blessed — the brothers and the faithful old man — Whom the very ship of faith draws, bearing them along the shores.

[8] and found there by their parents, and not moved by their tears, Now it happened that, while the father of the two brothers, namely Tato and Taso, with the other relatives, was seeking them here and there, they came with very rapid course to Rome; and while they sought them diligently and by no means found them there, they hear from the Sabines saying that they were in the monastery of the glorious Mother of God Mary. Then they, driven by the goads of greater love, as though flying across the space of that journey, came to the aforesaid monastery, and asked the aforesaid father of the monastery that they be presented to their sight. The venerable old man, compassionating their grief, as he was persuasive in eloquence, admonished them to go out. But as they resisted, he compelled them, to him commanding

they should obey. But when they had gone out, and their relatives saw them, they began to weep vehemently, and with raised voice said to them: Why have you left us sinners as though dead? Why have you deserted the care of our souls? Is there no affection of piety in you? No compassion of kinship? We beseech, they say, we beseech and pray you by God the maker of heaven and earth, do not desert us, for we are ready to be converted to Christ ^e and to leave the world utterly. But if not, we call heaven and earth to witness that our blood will be required by God at your hand.

[9] to a solitude near the river Volturno, at the persuasion of When at their words, tears, and sobs they were by no means moved by piety, and said that they were seeking Gaul, as they had promised God, the old man is said to have spoken to them with a prophetic ^f voice, as we now plainly recognize: Have confidence, he said, sons, have confidence and presume upon the mercy of God, for if only you will lend the ear of obedience to my admonitions, many through the example of your conduct will enter the heavenly kingdom. Hear, he said, dearest sons, hear the counsel of your father, and do not spurn the prayers of these. I will show you, if you will, a place prepared for you by God. For I hope in the Lord that there God will fulfil your desire, and there you will bear to God acceptable fruit. Receive then the indication of the place, and hasten to it as quickly as possible.

The father did not move them by admonitions, nor the parents by groaning. But * rightly avowing to despise homeland and race, Spurning soft things, bearing hard things for Christ.

[10] There is, most beloved sons, a place to which I desire you to go, St. Thomas the abbot, in the parts of Samnium, upon the bank of the river Volturno, about a thousand paces from where it takes its beginning, in which place, namely, is situated an oratory dedicated in the name of Vincent, martyr of Christ: and on either side of the river a most dense forest, which affords a dwelling only for wild beasts and hiding-places for robbers. But the almighty Lord, to whom you desire to show service, will both keep you unharmed in that place, and will make it peaceful and secure for all who journey there from fear of robbers; and will also make it abound with cherries, brambles, and briars, and fruit-bearing trees. Go, he said, sons, and remain in that place without fear of anyone.

The father bids them go; he shows them places passable to none, With many trees, which leafy rivers adorn with beauty, Cold with mountains, and with winds and mournful snows.

[11] Softened therefore by these and such words from the rigour of their obstinacy, they withdraw: in which attending as to Christ speaking in the elder, and remembering the saying of the Apostle: Seek not each one the things that are your own, but those of another ^g; they recall their minds from what they had begun, and, having received a blessing from him, they take the road and come to this place which we inhabit, carrying with them nothing for the nourishment of the body except provisions for the journey in a little basket, already then not unmindful of that precept which says: Be not solicitous what you shall eat or what you shall drink; and be not solicitous for the morrow ^h. But He who, because of the misery of the needy and the groaning of the poor, rises up as a loving father, who promises to those who do such things, saying: Seek first the kingdom of God and His justice, and all these things shall be added unto you — beholding this faith of theirs, was quickly present, bestowing sustenance.

The three take the road; they bring hither nothing but their bodies. Christ is their government, their food, their covering, their mercy, And the sacred Law of God, their light of night or day.

[12] For when they had come to this place in which we dwell, as has been said, since everything necessary for the uses of the body was lacking, they receive food from someone unknown. they at once raised their minds to Him in whom and through whom all things live. Finally they enter the oratory, perform the office in the praises of God, and, night coming on, lay down their limbs to rest. But why do I say "to rest"? Since, placing their limbs only on the ground, after the manner of the patriarch Jacob, they put stones under their heads. Yet I say it was rest: in which, even if the flesh wastes away, the spirit grows fat. And behold, after a little interval, there came to them in the silence of the night a certain unknown man, and, knocking at the royal * of the Oratory, said: Who rests in this place? At whose voice the venerable Taso, leaping up, came silently to him. He said to him: I have heard from people saying that pilgrims were here, and therefore, coming from my shepherds, I have brought a little flour and wine. If you have somewhere to store what I have brought, take it. Then he, finding certain little vessels, received what was offered as though offered to him by God: and when he had gone away, no one afterwards found out who it was who had gladly offered this gift ⁱ. By these indications therefore it is clear from how great perfection those began through whom almighty God deigned to lead this place to the excellence of so great a magnitude.

An Angel came, and said: Who rests here? Taso leaps up from there with silent foot, with grateful breast: He, bestowing gifts on him, wine and fine flour, goes back outside.

ANNOTATIONS.

* read amictibus

* Muratori: se

* understand: door

CHAPTER II.

St. Paldo is appointed first abbot of the monastery of St. Vincent: on his death, St. Taso and then Tato succeed.

They draw many to themselves, Persevering, finally, solicitously in this poverty of Christ, their life, which God disposed to show for the example of very many, resounded far and wide, and, a lamp set upon a lampstand, could not lie hidden for long: and since many desire to imitate their life, a multitude of brotherhood began to flock to them.

Far and wide, with a hundred * companions, to govern the talent, Sacred reports bear them; they bore off the palm of war, And they take many, drawn from a mighty flood.

[14] First therefore Paldo, the servant of God, presided over the sacred flock, over whom St. Paldo is placed, who, who was altogether most gentle, since in all things he showed in his actions what he preached by voice to his subjects: such a lover of Christ's poverty, and not, like the carnal, burning for earthly riches. He indeed is said, to confirm the souls of the brethren that they might persevere in the poverty which they had begun, to have said: Believe me, brethren, that the monk who, persisting in this monastery, shall remain to the end, his soul will by no means undergo eternal punishments, but will possess eternal life: and this monastery of the holy congregation will remain to the end of the world for the gaining of souls ^a. Some, ignorant with what intention he pursued these things, deceive themselves with a false security that, though living badly and acting against the rule of the fathers ^b, if they remain in this monastery they can be saved hereafter; whereas it is plain to all that whoever shall remain in this place in the commission of crime, and shall not have corrected themselves before the day of their final death, can by no means pass to life. It is to be said to them, however, that the man of God by no means uttered a sentence contrary to the divine oracles, but said that this sentence holds in those who would wish to imitate their sober and chaste life and praiseworthy poverty.

Shining at the glorious summit with sacred diadem, Venerable Paldo is set over them first, and as abbot He commends innumerable souls to Christ above the ether.

[15] Meanwhile, the crowd of the brethren growing, they began, against their vow, to have the means by which they could assist those whom they governed. the convent having been duly administered, he dies piously. And while, unmindful of the saying * of the aforesaid venerable father Thomas, that many were to be saved through them in this place, solicitously seeking their friend poverty, they try to cast away the things which they seemed to possess — but, the crowd of the brethren resisting them by divine judgment, they strove rather, according to the Apostle, each to seek not his own but the things of another. And that saying: "I became all things to all men, that I might save all ^c". Much charity indeed is related to have been then among them, much concord of unity, much compassion of brotherhood. And indeed certain things worthy of miracles are narrated of them; but our zeal has been roused only to this, that we may pursue in writing in what ways they conquered the world and the devil. For there can be no greater miracle than that they left the world with their whole mind. And because many seem to be partakers of miracles, but by no means have their names written in heaven, we seek at this time not powers in the church but the perfect life. Whence the Lord deters the disciples rejoicing at the subjection of the demons, saying: Rejoice not in this, that the demons are subject to you ^d. But in what they ought to rejoice,

He shows by adding, saying: But rejoice in this, that your names are written in heaven. For it was a great virtue, and a great and admirable sign, by the example of their conversation to have raised so innumerable people from earth to heaven, from darkness to light, from death to life, to have brought them back from exile to the homeland. And, to pursue what I began, the oft-mentioned venerable Paldo, a man consummate in all things in evangelical perfection, departing from human affairs, made an end of the present life on the fifth day before the Ides of October, in the third indiction, in the year of the Lord's Incarnation seven hundred and twenty, Gregory the Second, of venerable memory, sitting in the Apostolic See. He had received the government of the sacred convent from the year of the Lord's Incarnation 707, under the holy Pope Sisinnius.

[16] [St. Taso succeeds him, who, afterwards deposed by the brethren on account of his zeal] In the holy government Taso succeeded him, younger indeed in years, but more ardent than all of them in the holy purpose. But because sometimes he who presides, if he neglect to consider and look upon the weaknesses of the infirm, and wish to bind them more tightly, not as they are able, but as the rigour of his strictness has dictated, is by no means able to lead them where he desires — because an excessive fervour of zeal was able to dominate him, something similar is known to have befallen him. For since they were by no means able to follow him walking on an arduous road, they wholly deserted and cast him off, and appointed his brother, older by birth, in his place. Whence it came about that a report was sent from both parties to the Roman pontiff. When Pope Gregory the Second had heard this, he disapproves the deed, notes that they acted against the canons, and declares that they had stretched out their hands against the Lord's anointed. And enjoining penance on them, he took away the effect of this deed; which penance enjoined on them they were scarcely able to complete with a great effort of difficulty, the heat of the air resisting them.

Afterwards follows his companion Taso, holding the government, Who is younger in years, though strong in wisdom. He was eager, brave, fervent too with strength of heart.

[17] and, restored by order of Pope Gregory, he migrates to those above. But that almighty God might show of how great guilt of crime those had been guilty who had cast off the pastor chosen beforehand for them by God, by no means appeased by this penance, He presently without delay exercised the judgment of vengeance. For they began one by one so to depart from human affairs that one tomb ^f became the receptacle of two or three bodies. And this sentence raged until almost none of those remained in the body who had been stained by the counsel of this blemish. But neither did he himself delay long; he followed them in dying. And we therefore attach the adversity of this deed to this work, that both pastor and flock may hereafter keep themselves aloof from such sedition. For although we by no means dare to affirm that they are to be damned through this deed, inasmuch as they began to repent, since the pastor erred through fervour of zeal and the flock through faintheartedness, it is only uncertain whether this sentence of judgment cleansed them fully from the crime of this guilt, or whether they were also absolved after death by the punishment of purgatorial fire. Now the aforesaid father Taso ^g died in peace on the third day before the Ides of January, in the year of the Lord's Incarnation seven hundred and twenty-nine, in the eleventh Indiction *.

Be mindful therefore of yourself, you who behold the fate of the buried ^h: Taso, set over his brother, bears the penalty and the guilt; Departing eight years after him to whom the order had yielded: Whom a number of brethren follows, slain under the pestilence.

[18] There follow moreover, after the plague of this crisis, St. Tato, substituted for him, governed the monastery from the year 729 to 739. as is wont, certain glad and joyful things, when Tato, surviving, succeeds to the place of fatherhood. He, finally, was full of charity, the mother of all virtues, most zealous in gathering souls, most fervent with the zeal of God, most abounding in piety, most cautious in discretion; and who, like a mother over her children, so was always solicitous over his subjects, exercising himself most harshly in labours, sparing the flock as a father, being gentler among the gentle, exercising the zeal of discretion among the proud. It is said also that, from the time he came to the habit of a monk, he never used baths, never washed his head, never drew a razor over head or beard; and, what is harder than these, toiling by day in the work of his hands, devoting himself more readily by night to vigils, he did not lay aside the burden of a cuirass ⁱ worn against the flesh as long as the strength of his body prevailed. But when, his limbs now worn out and wearied, he could not bear it, he secretly ordered a ring to be made for himself from the same, which also he wore until the day of his death. They assert that he shunned couches. It is said also that he passed whole weeks in fasting. Filled with these and other virtues, persevering to the end, consummate, he died in peace on the third day before the Ides of December, in the sixth Indiction *, glad with happy joy, in the year of the Lord's Incarnation seven hundred and thirty-nine.

He, formerly cast off, becomes afterwards an honourable pastor; Eleven years having passed after Tato presided, Persevering to the end, he fulfilled long times, Who had been great in studies, and lavish too in wealth.

[19] Let it suffice to have said these things of those whose examples and illustrious deeds have led us from the whirlwind of the world to this quiet. The vices of his time But looking upon their fervour, groaning compels us to say something of the lukewarmness of our conversation. And although I fear to strike myself first in speaking, yet, shame being laid aside, I do not blush to narrate the vices in which I lie, and in which I know those like me lie. For perhaps through this confession of humility both pardon will be given to me by God and salutary correction will be supplied to them. But whence shall I begin? Whence shall I take the beginning of speaking? For on every side the holy purpose is violated by us, and almost nothing remains to us except what the holy father Benedict foretold: By the tonsure and the habit we seem to lie to God; almost all of us prompt to pride, to contention, to scandal, to detraction, to lying, to evil-speaking, to the injury of accusation, to contumacy, to anger, to bitterness and contempt, to whispering, to murmuring, we are enticed to gluttony and the adornment of garments: and, to touch on everything briefly, holding in hatred those things by which the Saints obtained the heavenly kingdoms, that is, tribulations, persecutions, adversities, distresses, sufferings, insults, humility, subjection, poverty; seeking the things which are ours, not those of another; desiring false honours, and through this envying one another, biting one another; whatever delights for the present, whatever of sweetness, we seek with our whole mind; by I know not what other road, our inner sight deceiving us, straying from the path of the Saints, we trust that we can arrive at life. For the Lord says: "Strait and narrow is the way which leads to life, and few there are who enter by it." Matt. cap. 7. v. 14. And the Apostle said: "Through many tribulations we must enter into the kingdom of God." Act. 14. v. 21. And again: "If we do not suffer with Him, neither shall we reign with Him." Rom. 8, v. 17. And: "No one shall be crowned except he who has striven lawfully." 2. Timot. 2, v. 12. Come, our monks, what shall we say to these things? Either (which is impious) we shall call the Scripture a liar, or we shall truthfully call ourselves liars. For to those who strive without the way, there is the labour of the journey, not progress. Or perhaps, deceived, shall we be able to say (to speak according to our misery) that the Lord said: Blessed are those who are clothed in the cappa, or who fast until the ninth hour? By no means. But He said of those who put forward a false religion: "They come to you in the clothing of sheep, but inwardly they are ravening wolves." Matth. cap. 5, v. 3. But of those who are to be blessed He says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven * etc." Let us who shrink from these things attend to the ways in which the things we now seem to follow are detested in Scripture. For it is written: "God resists the proud, but gives grace to the humble." Jac. 4, 6. And: "He who detracts from his brother shall be rooted out." Ibid 11. And: "Nor shall the evil-speakers possess the kingdom of God." 3 Corint. 6, 10. And: "You will destroy those who speak a lie." Psalm. 5, 7. And: "The accuser of our brethren has fallen." Apoc. 12, 10. And: "He who is angry with his brother shall be liable to judgment." Matt. 5, [ ] And: "Woe to him who shall scandalize one of these little ones who believe in me." Ibid. 18, 6.

[20] the author laments, For we are worthy of as many deaths as we give scandal by these evil examples. But let us, O dearest brethren, attend to the examples of the poor men of former times of whom I have made mention, lest we seem to run in vain. With every effort, every endeavour, every power, let us toil, that, led out of these precipices of which I have spoken, we may be able to advance along the road of the Saints. For if one good thing were perfectly present in us, so many enumerated evils would by no means be within us. And what is the good, if not the new commandment? "A new commandment," says the Lord, "I give you, that you love one another." Johan. 13. 34: And: "By this shall all know that you are my disciples, if you have love for one another." Rom. 13, 8. "For he who loves," says the Apostle, "has fulfilled the law. And love is the fullness of the law." Ibid. 10. But I say to you that he who loves his brother by no means detracts from him, but corrects him: but he who detracts does not love. And he who does not love, as John teaches, abides in death. If, I say, the root of this love were in us, all the fruits of the virtues would ripen: but because it is lacking, they vanish in the flower.

[21] But since we have received from the loving Redeemer a truce for correcting this time *, and exhorts his brethren to live piously. let us act so that we may advance to better things. For it is not enough to have left homelands, riches, and parents, unless we mortify ourselves. Let us therefore attend daily to the day of death, and we shall never sin. Let us look upon the Passion of the Lord, and we shall not grieve over present injuries. And so let us complete the journey of this exile, that, going out of the body, we may find an angel of light, through whom, defended from the accuser, we may arrive there where we all may praise God with the angels without end. Where there will no longer be any fear of death, no fear of corruption, no hunger, no thirst, no sorrow, no pain, no bitterness, no gloom of darkness; but an eternal day, a blessed day, in which those who shall be found will not need the light of the sun, because, illumined by the Lamb Himself, they will shine as the sun in the kingdom of the Father: where they will be ever blessed, ever rejoicing, ever glad, and ever reigning with Christ without end: where charity will reign in each one, and God will be all in all, who in perfect Trinity lives and reigns through all ages of ages. Amen.

ANNOTATIONS.

Vincent's monastery was, is proved by the Chronicle of the said convent, in which it is related that in the 9th century nine hundred monks of the same monastery were afflicted with martyrdom by the Saracens. This convent, as the renowned Angelo della Noce, abbot of Monte Cassino, witnesses in the Notes on the Chronicle of Monte Cassino, book 1, chapter 4, Now breathes solitude and horror on every side, destitute of all cultivation by monks, entrusted only to a commendatory abbot. Whence it is evident that this prediction was not absolute but conditional. The following words of the biographer also confirm this.

* read ter

* read memores

* read duodecima

* read septima

* supply vitia