Bernard Calvó

ON ST. BERNARD CALVÓ, CONFESSOR, BISHOP OF VIC IN SPANISH CATALONIA,

IN THE YEAR 1243.

PRELIMINARY COMMENTARY.

Bernard Calvó, confessor, bishop of Vic in Spain. (S.)

BY V. D. B.

§ I. A synopsis, such as it is, of the Life of St. Bernard Calvó from the lessons approved by the Sacred Congregation of Rites.

St. Bernard Calvó, the singular glory and ornament of the Cistercian order and of the church of Vic in Spain, [Most of the writings which survive about St. Bernard Calvó pertain to his canonization.] had several eulogists; whom it is fitting, according to custom, to indicate at the beginning of this Commentary. But since most of them composed their writings with the intention that they should be useful for procuring his canonization, and meanwhile many things were done publicly in his honour which had the character of ecclesiastical cult; hence it comes about that a suitable discussion of those biographers cannot be undertaken without at the same time explaining what was done to declare the holiness of Blessed Bernard, to extol his glory and to assert for him the honours of the heavenly ones. Wherefore, lest we sunder things so closely joined together, or be compelled to repeat the same things twice, we shall so discourse on the sources of the Acts of Blessed Bernard as to treat at the same time of his cult. But since it seems less fitting that, the life being omitted, words should be spent on what followed his death, we set before them a breviary of his deeds as they are commonly circulated. This will be given by the lessons which on the first day of July of the year 1702 the Sacred Congregation of Rites, at the prayers of Henry of St. Philip Neri, provincial visitor of the Roman province of the congregation of St. Bernard of the Cistercian order, approved, and granted that they should be recited every year by the monks of both sexes of the congregation of the said order on the feast of St. Bernard, the 24th day of October. And they are the following.

[2] A summary of his Life Lesson IV. Bernard, surnamed Calvó from the Mas Calvó, his native soil, in the diocese of Tarragona in Catalonia, being devoted in the highest degree to sacred letters, turned out a consummate theologian, never accustomed to pass to his books except from prayer. When he was already shining forth with a distinguished splendour of piety, learning and all virtues, it was desired by several bishops that he should be elected canon in their churches: but he, aspiring only to sacred solitude, entered the Cistercian order in the monastery of Santes Creus. Many years having been passed in every virtue since his monastic profession, he was set as abbot over the same monastery, so that he might go before the others by the example of his learning and virtue. At the command of the man of God creatures both irrational and even insensible restrained the force of their nature. Breathed upon by the spirit of prophecy, he foretold many things altogether inaccessible to human knowledge. When on one occasion some forward women had cast their eyes upon him, and had immoderately praised his beauty and the whiteness of his teeth; from the lessons approved by the Sacred Congregation of Rites. he, most zealous for chastity and modesty, raging against himself and indignant, the divine spirit impelling him, broke his teeth with a stone, suffering no detriment from that injury in eating and in his sermons.

[3] Lesson V. Bernard, then, celebrated for virtues and signs throughout all Spain and Gaul, though unwilling and reluctant, and compelled only by apostolic authority, is consecrated bishop of the church of Ausona or Vic by the common acclamation of clergy and people. In this dignity indeed Bernard shone forth as a truly apostolic man; who, most faithfully fulfilling the part of a good shepherd, preached to the people every Sunday, protected wards and widows, helped the sick, the poor with money, dowered needy virgins at his own expense, and very often visited his own diocese in person. By Gregory the Ninth, supreme pontiff, the blessed prelate, together with two brethren of the order of Preachers, was appointed inquisitor and judge against the heretics who were then raging through Spain and Gaul. Lesson VI. Not content with these things, he brought very many infidels by the word of preaching to the knowledge of the Christian faith, and, having gathered soldiery, stormed not a few cities of the pagans; in which, the Mahometans having been expelled, he established the true religion. He was a most severe chastiser of his own body, and once for a slight fault bound his limbs so tightly with an iron girdle that he inflicted a grave wound on himself; which girdle, however, he laid aside only when admonished from heaven. When the holy bishop was returning to his own see, many times the bells of the city rang of their own accord; by which sign the citizens recognized the arrival of their pastor. Indulging an insatiable charity, he once filled all the casks of his house with wine from three bunches of grapes; which, when it was distributed abundantly every day among the poor, was divinely increased; and the same sometimes happened with the loaves dispensed among the needy. Illustrious, then, for merits and virtues, in the year of salvation one thousand two hundred and forty-three he closed a most holy life with a like death, still shining after death with many miracles, so that a hundred and more are read to have been authentically proved as done in the church of Vic, and his feast is celebrated with an ecclesiastical office in that diocese.

§ II. Miracles after death, how they were collected; the fortunes of the feast instituted in his honour; documents collected in the year 1330 for his canonization; his Life written.

[Blessed Bernard's sepulchre, the first miracles and the boundless concourse of the people;] Immediately after his death the people of Vic began to show veneration to their holy prelate; whose body, when it was publicly exposed for eight days and showed no signs of corruption, a very great multitude assembled, nor did it hope in vain for heavenly help from this its piety. A sepulchre was then prepared in the chapel near the baptismal font of the cathedral church of Vic, and so many and so great divine graces were granted to his venerators that the following year, at the request of the chapter, Bishop Bernard de Mur committed to Raimundo de Capraria or de Cabreta and Raimundo de Sala or de Salis, canons of Vic, the business of writing down the miracles which happened day by day; and indeed the same collected a hundred and four deeds which seemed to them to have that appearance [Domenec, Historia general de los santos de Cataluña, p. 259. Compare

Villanueva, Viaje literario a las iglesias de España, vol. VII, p. 30.].

What was received from Vic the Memorial of instruments below will give. So many prodigies could not happen without many people running to the place, bringing offerings with them. Hence, as is read in the episcopal Registers of Vic, in the year of the Lord 1246, on the 4th of the nones of June, the lord bishop of Vic and its chapter entrusted to B. de Gambrera, the claviger or treasurer, the offerings which people were bringing to the tomb of Blessed Bernard. Where the title BLESSED Bernard is to be noted; although, since the piety and confidence of the people toward him were so great, it ought not to seem wonderful to anyone that already then the name both of blessed and of saint was given him and lamps were set at his sepulchre Villanueva, at the place cited. Compare the Memorial of instruments below.. While those miracles were happening, the cathedral church of St. Peter, in which the bones of Blessed Bernard lay and were honoured by a great concourse of people, was giving way and falling into ruins. Raimundo de Angularia, or de Anglesola, bishop of Vic, therefore instituted a confraternity which was to last five years and to collect throughout the whole diocese the money necessary for rebuilding the church. These letters, given on the 11th of the kalends of September in the year 1268, because they also contribute very much to testifying to the praise of Blessed Bernard and to the antiquity of his cult, you will find inserted below in the Memorial of instruments. And after the church was restored, pious people went on bringing so much wax to the tomb of Blessed Bernard that, whereas what was offered to other saints seemed to need taking away only once a year, that which was given in memory of the blessed man the claviger or treasurer could remove more often: as is manifest from the constitution which the chapter of Vic made on the 4th of the kalends of June of the year 1310 and which we shall recite below in the Memorial of instruments.

[5] when miracles happen, the bells are rung and the treasurer writes them down; And at that time so many wonderful things were still wont to happen at the blessed man's tomb that the canons on the 16th of the kalends of June, or the 17th day of May, of the year 1312 decreed Ibid. p. 31. Compare below the Memorial of instruments. that, when it should happen that Blessed Bernard, formerly bishop of Vic, works miracles, those miracles having been published, the greater bells should be rung one great peal; and that the said miracles should be written by the claviger of Vic or his lieutenant in a certain book, and also the names of those who should know that the said miracles had been done; and that at the first following sermon to be made in the said see the said miracles should be publicly announced. Nor is there anything singular in these things, except that so many miracles were then happening that it had to be indicated by a fixed law what was to be done in these circumstances. For as regards the ringing of bells, we read that elsewhere they were quite often set going at the working of miracles, and, to be content with one example in a manifest matter, in the little work of Abbot Haimo on the building of the monastic church of St. Pierre-sur-Dives, which, so often sought, the distinguished Léopold Delisle recently found and brought to light, these words occur [Bibliothèque de l'École des chartes, 5th series, vol. I, p. 123. Compare Acta Sanctorum, vol. X of October, p. 853.]: What shall I say? why should I enumerate the healings one by one, since it is impossible to enumerate them, because they are enumerabiles *? But for each one (healing or miracle) solemn processions are made to the high altar, THE BELLS ARE RUNG, praises and thanks are rendered to the mother of mercy. This institution still flourishes in Italy; as is established from what, on this very day on which we are reviewing and correcting these things, namely the 24th of September of the year 1863, we read in the Brussels newspapers about the image of the Mother of God at Subiaco moving its eyes. Nor did it belong more closely to anyone to write down the miracles than to the claviger or treasurer of the church, who indeed looked after everything that was done in the church.

[6] [the fortunes of the feast, which was already being kept in the year 1324, both at Vic and in the abbey of Santes Creus;] Now since so many miracles were happening, it was natural that a feast day should be kept in honour of the wonder-worker. It had already been introduced in the year 1324, as is established from a contemporary capitular decree conceived in these words Villanueva, Viaje, vol. VII, p. 31. Compare the Memorial of instruments.: Likewise let there be a feast of nine lessons of SS. Lucian and Marcian, martyrs. And let their festival be celebrated on the third day after the feast of Saint Bernard, bishop of Vic; by which it seems to be indicated that the festival of St. Bernard was then already being kept on the 24th day of October, since SS. Lucian and Marcian, martyrs, from before all memory of men (as the canon Jaime Ripoll Vilamajor has abundantly demonstrated from the martyrologies of Vic, though treating of something else [Los martirologios escritos para uso de la S. Iglesia de Vich antes del siglo trece no ponen martirizados en Nicomedia ni en Africa a los santos martires Luciano y Marciano. [The martyrologies written for the use of the Holy Church of Vic before the thirteenth century do not place the holy martyrs Lucian and Marcian as martyred in Nicomedia or in Africa.]]) are venerated at Vic on the 26th day of October: which feast of Blessed Bernard, interrupted for a few years, persisted until the times of Urban VIII; when, because perhaps it seemed contrary to his decrees, it was suppressed. For, as will appear in its place, it was no longer being celebrated in the year 1626; but it had been abolished not long before, since on the 27th day of February of the year 1681 Segismundo Pujol, an old man of 82 years, testified on oath that about sixty years before it was still the custom that every year the festival of the blessed man was kept with the greatest solemnity, with a proper office, Mass and panegyric oration; and that the expenses were met by the licentiates or jurists, who venerated him as their patron. To which pertains the assertion of Onofre Relles that in his time there were still living old men who had several times been present at the proper offices sung at the holy bishop's altar. But in truth, although the feast of St. Bernard, bishop of Vic, was said to be kept, this seems to have been done in appearance rather than in reality. For, what no one has so far revealed, the bishop and chapter of Vic had transferred the festival and liturgical office of St. Bernard, abbot of Clairvaux, from the 20th day of August, the true and lawful heavenly birthday of that most holy man, to the 24th or 26th day of October, on which St. Bernard, bishop of Vic, had died; so that the people were satisfied that the festival of St. Bernard (whoever he might at last be) was being kept, and the ecclesiastical decrees were to some extent obeyed, by which, without consulting the apostolic see, it is not lawful to bring in new saints, and much less to celebrate in their honour a liturgy and canonical office: which custom it is better to excuse by the simplicity of that age than to show at length how foreign it is to Christian sincerity and to ecclesiastical discipline. It seemed an abuse to Benedetto de Tocco, who held the see of Vic from the year 1557 to 1572 and who, by force of the Tridentine decree on the veneration of the saints, wished it suppressed in the year (unless I am mistaken) 1568, when he ordered a new diocesan Ritual to be printed at the Barcelona press of Claudio Bornat. But when Bertrán de Guevara had succeeded in the episcopal see from the 29th of April of the year 1573, the chapter and the civil senate asked him on the 7th day of July of the year 1573 that the ancient custom be restored; which must have been done. Since all these things are manifest from the petition offered to Bertrán de Guevara and from the records of a public notary, it was not without astonishment that I understood from Relles that in the Ritual of Vic, which in the year 1547 Juan de Tormo, bishop of Vic, published at Lyon at the press of Cornelius de Septemgrangiis, together with the Missal and Breviary, it is read at the 26th of October that the feast of St. Bernard Calvó is to be kept with greater double rite. Let those who possess this Ritual examine this assertion of Relles; for my part I meanwhile judge that Relles, through excessive haste or a false appearance, seemed to himself to read at the 26th of October St. Bernard Calvó in place of St. Bernard the abbot. Greater simplicity was used by the monks of Santes Creus, whose monastery the blessed man had once ruled [Bernabé Montalvo, Crónica del Císter, part I, at the year 1233, in Relles, Vida etc. p. 228.]. They kept, then, the feast of their father with the greatest piety; nor was it suppressed in the times of Urban VIII, since in the order of the divine office of the abbey of Santes Creus for the year 1720 it is read at the 26th day of October (but not at the 24th) that the feast is to be kept with the same rite as the feasts of Easter, Pentecost, the Ascension, the Assumption, All Saints and the like; everything being taken from the office of the common of one bishop and confessor: which are so many arguments that these things do not rest on the concession of Pope Clement XI, of which there will be talk below; but on old custom.

[7] [public collections and a confraternity are instituted in honour of St. Bernard Calvó;] Since, then, the festival of St. Bernard Calvó was being kept in a less approvable manner, it is by no means wonderful if in authentic instruments he was at that time adorned not with the appellation of saint but with some other less solemn praise. And indeed when on the 13th of the kalends of March of the year 1326 Berenguer Caguardia, then bishop of Vic, imitating his predecessor Raimundo, who had sent round questors with indulgences and the roll of the confraternity to collect moneys for the work of the cathedral church of Vic, had given a hortatory address to his flock and the neighbouring dioceses, inviting all Christ's faithful to stretch out helping hands to the work of the cloister, which the cathedral church most evidently needed and for which the proper means of the said church were not sufficient without the aid of Christ's faithful; he named simply the praiseworthy man Bernard, formerly bishop of the same church, yet with such circumstances that it may appear how great was his veneration among the people. What of the fact that he also granted indulgences on the day of his deposition? But it is better to recite this whole passage: Therefore, says the prelate Villanueva, Viaje, vol. VII, p. 263., since the cloister is necessary and the means are not sufficient, reckoning it becoming and fitting that the faithful peoples, whom (as is incumbent on us from the debt of the pastoral office) we desire to render acceptable to the Most High, should flow together to that church as to a saving harbour for the [com]pletion of the aforesaid work, and to implore there the divine mercy for their sins and to receive the sweetness of eternal refreshment: trusting in the mercy of Almighty God and in the authority of his blessed apostles Peter and Paul, to all who are truly penitent and have confessed, who shall have come for the sake of devotion to the same church on the festivals of the same apostles Peter and Paul, and of its dedication (which is celebrated on the last day of the month of August every year), and through all the octaves of those festivals, and also on the 26th day of October, the heavenly birthday of the holy martyrs Lucian and Marcian, who in the aforesaid city were crowned with the palm of martyrdom, and on the 28th day of May, the heavenly birthday of Blessed Justus, confessor, and on the day of the deposition * of the praiseworthy man Bernard, formerly bishop of the same church, by whose merits the power of the Most High works many and open miracles in the same church; whose bodies rest there; to each of them yearly a forty days for each of the hours

of the divine office at which they shall have been present in that church. Then he erects for ten years a confraternity of those who should stretch out helping hands, furnished with so many privileges that hardly more are inscribed in the bull of the crusade. These letters are a notable monument of the ways that were tried in that age wherever greater sacred buildings were to be constructed: but they are too long and too foreign to be inserted here.

[8] [In the year 1330 thought is given to procuring the canonization of St. Bernard, and information about his deeds is requested from the abbot of Santes Creus;] At that time, therefore, the people of Vic plainly perceived that St. Bernard Calvó was reckoned in the church in another place than SS. Lucian, Marcian and Justus: wherefore, since it was the wish of all that he who was flourishing with the fame of miracles should lawfully receive the honours of the heavenly ones, in the year 1330, on the 8th of the kalends of June, the bishop, who was then Galcerán Çacosta, and the canons of Vic resolved, by sending a canon from their own body, to approach the Roman pontiff and at common expense to promote the cause of the canonization of Blessed Bernard. Yet no one seems to have gone to Pope John XXII; but in the following years, certainly 1338, 1339, 1340 and 1341, they tried to collect at home whatever was known about his life and miracles. Accordingly in the year 1338 the bishop gave letters to Francesc Mir, abbot of the monastery of Santes Creus (in which we have already seen that the blessed man held the same office), and asked him to communicate to him whatever still survived there of the memory of his predecessor. Two copies of the reply still survived in the middle of the seventeenth century, one in the archive of the church of Vic, the other in the monastery of Santes Creus, as Manrique plainly relates Annales Cistercienses, at the year 1214, chap. VI, num. 5, vol. IV, p. 53.. The former the most reverend prelate, who now rules the diocese of Vic with no less ardour than prudence, has willed to be communicated to us; the other we have before us from Manrique himself. Receive the beginning of this letter, written in the year 1338 Ibid. numbers 6 and 7.: To the reverend father and lord in Christ Galcerán, by divine providence bishop of Vic, Brother Francesc, called abbot of the monastery of Santes Creus, eternal salvation in the Lord. We received some time ago with reverence the letters of your venerable paternity, containing among other things that (because Blessed Bernard, who was bishop of Vic, and first a monk of the said monastery of Santes Creus, and sprung from the Mas Calbo in the diocese of Tarragona, is held there in great devotion and reverence on account of the many miracles which the Lord Jesus Christ has done and works there by his merits), you asked very earnestly that we would be willing to inform you fully also about the miracles, as you had understood, done here for him, and also about his life and acts, as they might be written or known here, intending to have him canonized. These and the other things contained in your said letters having been diligently and carefully read through, we have perceived each with full understanding; whence we think it proper to answer your paternity by these presents that we, desiring (as is fitting) both to fulfil the wishes of your devotion and to extol the merits of that saint (so far as our human infirmity allows), have searched, and caused to be searched carefully and attentively, the various chests in the said monastery, if perchance there might be found any written Miracles of the said saint, or his Life or Acts; and, having searched with diligence, we found in a certain book of sermons of Blessed Mary a certain old paper quire, in which are written many miracles of the said saint: which quire indeed we think proper to send to your paternity, so that the same paternity may rather be informed of them by reading. But beyond these we could find nothing else worthy of relation about his life or acts; or know, except those things which are contained below. Where that old or ancient paper quire or codex is to be noted; in which, however, nothing else but a few miracles were contained. The entire letter of Francesc Mir we shall recite in its place in the Memorial of instruments, which we shall publish after this Commentary.

[9] [two canons are ordered to inquire into the miracles and to promote the business of the canonization in the curia at Avignon: what of the process which they will have existed at Rome?] In the following years, in the month of May or June, a mandate was given or renewed to two canons to inquire into the miracles which Blessed Bernard had done living or dead, and to consign them to writing, ordering a process from them; and so on the day before the nones of June of the year 1346 it was decreed that Jaime de San Clemente and Pere Joan should apply themselves carefully to procuring, having and directing everything necessary for obtaining a commission from the lord pope concerning the canonization of Blessed Bernard, bishop of Vic; or that they should take care to have apostolic commissioners appointed, who would hear sworn witnesses or collect instruments according to the forms of law, drawing up an apostolic process. But I find no indication that these things were done, although Jaime Villanova Viaje, vol. VII, p. 31. affirms that a process on the miracles was truly sent to Rome; which he took from Onofre Relles Vida, virtudes, y milagros de san Bernardo Calvò, p. 220 and 221., who relates that the process was once seen at Rome by Father Master Salinas, monk of Santes Creus, prior of Montesano and Cistercian vicar general; who, captivated by admiration for the life and miracles of Blessed Bernard, translated the same process from Latin into Spanish and at the beginning of the seventeenth century sent it to Ignacio Ibero, abbot of Fitero in Navarre, then engaged in writing the history of the order; but that investigations were afterwards made in vain at Rome and at Fitero for the process to be found again. But, if there be licence to explain these things, for my part I think that what came in the way of Master Salinas was a copy of the codex written in the year 1573, in which is contained the capitular mandate for promoting the canonization of St. Bernard, the miracles collected shortly after his death and finally the letter of Francesc Mir, abbot of Santes Creus, to Bishop Galcerán; which codex indeed, as is clear to me from a transcript, is marked with this title: Original process conducted on the life and miracles of the most glorious St. Bernard, bishop of Vic, whose body exists entombed in the altar of St. Martin and its chapel, situated within the cathedral church of Vic; and a copy of which was ordered to be carried to Rome. Nor is there any doubt that Domenec, who before the year 1602, when his Lives of the saints of Catalonia first came to light, was engaged in writing the history of St. Bernard, meant the same book where he mentions un processo, que esta en el archivo del cabildo de la cathedral de Vique a process, which is in the archive of the chapter of the cathedral of Vic Historia de los santos de Cataluña, p. 253.; which process is called in the margin Processo de la vida y milagros del siervo de Dios Process of the life and miracles of the servant of God. But nothing else seems to have been carried to Rome, especially about the middle of the fourteenth century. For then Pope Clement VI and his next successors were not living at Rome, but at Avignon; whence it is plainly established that that kind of documents was not carried to Rome at that time.

[10] After the year 1338 a Life is written in the Catalan tongue, which into Latin It is much more certain that about that time a Life was composed, written in the Provençal or Limousin, or also Catalan, speech (for different people designate the vernacular tongue of Spanish Catalonia differently) and still preserved at Vic. we shall translate, and from which several others have drawn their accounts. A transcript of it has been sent to us and also a version made in the seventeenth century in a plainly simple and faithful style; which Life Antonio Domenec also had before his eyes, who in the year 1602 published the same, translated into the Spanish or Castilian idiom, together with other Lives of the saints of Catalonia; which edition was renewed in the year 1630 after the writer's death. Meanwhile Crisóstomo Henríquez before the year 1621 (as appears from the approbations) similarly translated it into Latin, praising the monuments of the church of Solsona (he means that of Vic) and of the monastery of Santes Creus Fasciculus sanctorum ordinis Cisterciensis, book II, dist. IX, vol. II, p. 105.. But since Domenec did not follow the bare original narrative, but enlarged it with many things, and Henríquez so clings to the footsteps of Domenec that it is manifest that he drew his material from there, caution is needed. Concerning these things, then, hold this. The Limousin Life lit the way for Domenec, which he amplified with some miracles collected from the process of which above; but Henríquez had no particular documents of Vic or of Santes Creus; he only made Domenec's Spanish words into Latin with excessive freedom. With a few changes, Tamayo de Salazar inserted Henríquez's Latin version at the 16th day of October in his Spanish Martyrology, and those who in the year 1702 wrote the lessons published at the beginning of this commentary followed the same. And to return from there to the Limousin Life, there is hardly anything in it which has not been taken from the letter of Francesc Mir. The miracles worked after death having been omitted, this Life was inserted in a Flos sanctorum, very ancient, written by hand, as Domenec says Hist. de los santos de Cataluña, p. 253., who also calls it a most ancient History of the life Ibid. p. 259.. It was likewise inserted in several writings on the canonization of Blessed Bernard, which were composed at more than one time in the sixteenth and seventeenth centuries. Now that Flos sanctorum is the same which, written in the Limousin tongue, Villanova Viaje, vol. VI, p. 113 and 114. found at the beginning of this century in the archive of the cathedral church of Vic, and which, on account of the form of the letters and of the language, on account of the presence of the Life of St. Louis, bishop of Toulouse, who died in the year 1297, and the absence of the second translation of St. Eulalia of Barcelona, which was made with the greatest solemnity on the 10th day of July of the year 1309 Domenec, Hist. de los santos de Cataluña, p. 48., and on account of other indications of the kind, he judged to have been written about the beginnings of the fourteenth century; nevertheless these indications are deceptive; and so, since the Limousin Life of Blessed Bernard is certainly more recent than the letter of Francesc Mir, it is necessary that the Flos sanctorum too be later than the year 1338.

* innumerabiles

* The 24th of October is meant.

§ III. The altar of St. Bernard; foundations of many kinds; indulgences on account of a new sepulchre, which however is not completed.

[The foundation of a benefice at the altar of St. Bernard in the church of Vic made in the year 1283;] And while those things were being done by the authority of the bishops and chapter of Vic, Christ's faithful were of their own accord doing many other things by which they made their veneration for Blessed Bernard attested, and some of which were afterwards, when the controversy was being agitated whether Blessed Bernard was to be considered canonized or not, collected from the books of the public notariate of Vic and inserted in the writings of the advocates on the matter. The first document which I found there, and which our Onofre Relles also published Vida, etc. p. 238., is of the year 1283, and its purpose is that an altar be instituted for a priestly establishment or benefice and in honour of Saint Bernard, formerly

bishop of Vic, should be dedicated. Receive the instrument: In the name of Christ, I, Guillem Xamar, canon, held by grave infirmity, yet being in my full sense, with speech and memory entire, make, establish and order my testament; in which, asking my executors etc. Then, all the aforesaid having been fulfilled and deducted, to the honour of God and of the glorious Virgin his mother and of Blessed Peter and of the whole heavenly court, and for the remission and pardon of my sins, and of those of my parents, and of all the dead, I establish and ordain in perpetuity a priestly establishment in the church of Vic: and the priest who shall rule or hold the said priestly establishment shall always be present in the choir of the church of Vic at all the hours both of day and of night, and for my soul, and those of my parents, and of all the faithful departed, shall celebrate Mass every day, as he honourably can, at the altar of St. Mary of the choir of the church of Vic, until an altar shall have been dedicated in honour of Blessed Bernard, formerly bishop of Vic, with whose holy body the church of Vic is adorned. And when the said altar shall have been dedicated in honour of the said Saint Bernard, the said priest shall celebrate every day in perpetuity at the same altar of Saint Bernard and shall be present at the divine hours, as is related above. This was done on the 10th of the kalends of May, in the year of the Lord 1283.

[12] which title persisted until the seventeenth century; This altar, adorned by the presence of the body of Blessed Bernard, was in fact erected at some time; as is established from the testament which Guillem Condamina Pelagre, a citizen of Vic, made on the 10th day of May of the year 1380 Ibid. p. 240.: Likewise, he says, I leave to the lamps of the altars of Saint Anthony, and of the passion of the image of Christ, and of the body of Blessed Bernard of the see of Vic, to each of them, half an eighth of oil, burning there to the honour of our Lord Jesus Christ and of his said saints, etc. Similarly in the Mirror of the revenues of all the anniversaries and daily distributions (which book was written in the year 1398) mention is made of the chapel and altar of St. Bernard and St. Martin: which title persisted to the end of the seventeenth century, always designating St. Bernard of Vic, and not of Clairvaux Ibid. p. 240 and 241.. Finally Jaume Valls, public notary of Vic, in the testament which he made on the 11th day of December of the year 1464, also mentions the altar of Saint Bernard, at which, namely, he wished twelve Masses to be celebrated every year: Likewise, he says Ibid. p. 241., because I am very devoted to Blessed Bernard, bishop of Vic, on account of a miracle done to me through his intercession and merits by our Lord Jesus Christ in his clemency, therefore I will, command and ordain that my said universal heir written below and his successors in my said inheritance shall cause to be celebrated at the altar of the said Saint Bernard, every year, for the souls of me and of the others aforesaid, twelve Masses by those priests whom my same heir shall choose and wish.

[13] other foundations in honour of St. Bernard reviewed summarily. Other foundations are reviewed summarily in another commentary, written in the Catalan tongue about the middle of the seventeenth century; from which it has seemed good to excerpt these things and put them into Latin: Similarly afterwards many others not only founded other benefices at the altar of St. Bernard Calvó and under his invocation (as Petra de Santa Eulàlia founded one, T. Quadres another, Raimon Montonus another, and Don Gaspar de Moncada another, as is established from the Mirror of the anniversaries which is preserved in the public archive of the illustrious cathedral chapter of Vic, and in which Mirror all the benefices founded in the cathedral church are reviewed; and finally Berenguer Doper founded another on the 7th of the ides of May of the year 1293 at the same altar and under the same invocation, as is established from his testament, which is in the keeping of Pere Simon, sworn scrivener of Vic;) not only, then, did they found similar benefices, but also wax torches and other works of piety at the body of the said Bernard Calvó, beseeching the lord bishop and the provost (domer) of the said church to take care that these torches and candles burned, as is read in express words in the testament of Bernat Catuell of the 3rd day of March of the year 1361; of Ferrer Mir of the 5th day of November of the year 1275; of Sibilla, wife of Ferrer de Tanerals, of the 21st day of September of the year 1289; of Sibilia Pinosa of the 9th day of April of the year 1303; of Don Joan Coemas of the 7th day of September of the year 1337; of Berenguer Joan Francesc Torra and Pere Puig of the year 1344, and of many others whose names are omitted for brevity's sake. But it is pleasing to report a little more fully, from the public archive of the notariate of Vic, a small part of the testament which Ferrer de Conellas made on the kalends of February of the year 1343 and in which, after founding a benefice in the cathedral church, he proceeds thus: Likewise I will that for one whole year, to be reckoned from the day of my death onward, a lamp be kept burning from my goods before the body of Blessed Bernard of Vic on account of a certain evident miracle which the same Blessed Bernard did at my supplication; because, namely, he raised my son Arnau from death. To which add the legacy of a mass of waxed thread, which Maria, wife of Bernat Mora, citizen of Vic, willed to be inserted in her testament on the 30th day of October of the year 1365.

[14] Likewise testaments. Several others left all their goods so that from them the expenses of the canonization of the divine pastor might be paid; among whom were Eleonora, daughter of Pere de Pruneriis or de Prunes and also wife of Guillem de Malle, squire, in the testament which she made on the 5th day of August of the year 1363; likewise Pere de Cuspineda on the 6th day of August of the year 1380; Prixana in the year 1362; Guillem Holm, otherwise de Basora; and several others. But I fear that these things have been somewhat exaggerated. For I have before me an excerpt of the first testament, that of Eleonora de Pruneriis, which was not absolute but plainly conditional, namely if the construction of a monastery should not take place within a certain time; but if, she says, the monastery itself shall not have been begun within the said space of four years, I will that all my goods be given in expenses to be made for the work of canonizing the body of Blessed Bernard of the see of Vic; and in this case I make the same Blessed Bernard, and the expenses to be made for the work of canonizing the said body of the blessed Saint Bernard, my universal heirs, and I will that they be my universal heirs. Whatever that may be, there belong here besides the things which are read in Onofre Relles, chap. 38 of the Life of St. Bernard Vida de san Bernardo Calvò, p. 221., and which it has seemed good to put into Latin here: Doctor Francesc Colldelram, a most worthy canon of the chapter of Vic, who spent much labour in reviewing the history of St. Bernard Calvó and in exploring the civil and ecclesiastical archives of Vic, communicated to me many excerpts of testaments which he had found and by which legacies were made for the expenses of the canonization of the most holy man: whence it appears that the people of Vic were not sluggish in this business; and indeed that it was pursued with such ardour that one person gave all his goods, if the canonization should be completed within two years. Pere de Cuspineda, wool-worker, is meant; who, however, did not assign all his goods to this purpose, but a part only; and not absolutely, but only in a certain case: as is clear to me from an authentic document. And lest it be necessary to return again to the foundations which were once made for increasing the veneration of St. Bernard, it is pleasing in this place to report also those which are of more recent age. In my papers from Vic, then, I found pious foundations established in the years 1638 and 1650; without, however, their being explained. Then I read this there: On the 18th day of the month of September in the year from the nativity of the Lord 1659 a daily Mass was founded in the chapel of St. Bernard by the priest Don Josep Comalada; after this came the foundation of the year 1713: among which is to be placed the ordinance of an older one, made in the year 1699. The great-grandfather of Don Joan Reixach, which Joan we shall see in his place excellently engaged in promoting the cult of St. Bernard, had long before left a legacy of 12 pounds, or 33 1/4 francs, to be spent every year on procuring honours for the holy bishop. Since this had long been neglected, his great-grandson asked that thenceforth an office should be sung by the canons of Vic, a votive Mass of the common of all saints, and that a panegyric oration should be made. Since that sum of money did not suffice for these things, Joan Reixah increased the endowment, so that the revenues thenceforth should be 29 pounds and 10 pence, or about 82 francs; the chapter, in the presence of Bishop Antoni Pascual, decreed on the 3rd day of October 1699 and the 17th of September 1700 that this celebration should be held on the first Sunday after the feasts of SS. Lucian and Marcian, and that the preacher should speak of the blessed man as of a saint whose cult is immemorial. Whence it is understood that the feast of St. Bernard did not altogether perish when, about the year 1625, the recitation of a liturgical office in his honour ceased; indeed from those same papers I understood that in the year 1655, on the heavenly birthday of SS. Simon and Jude, the festival of St. Bernard was kept and a sermon delivered before his chapel.

[15] [In the year 1338, when it seemed that the sepulchre must be renewed, Bishop García proposed indulgences to those stretching out helping hands;] About the same time thought was given to renewing the sepulchre of St. Bernard, which did not seem magnificent enough for the glory of so great a patron. In very truth, as is established from the most ancient Life, when the most holy bishop had died, the citizens of Vic had buried his body (which was his first burial;) and then (what is to be called his second burial) they had made a precious sepulchre of marble stone, … within a certain chapel of the said see, or cathedral church of Vic, namely near the baptismal font. This second sepulchre was not made within eight days after his death, as is read in the Life in Domenec and Henríquez (for it was by no means possible to complete so beautiful a structure as we shall presently describe within eight days), but when the altar of St. Bernard Calvó was erected at Vic; which we have seen was done after the year 1283. But although this second sepulchre was splendid, yet, since so many miracles were happening with the greatest concourse of people, the former monument no longer seemed precious enough; and therefore (the words are those of Bishop García Fernández de Heredia) in the year 1381 it was ordained that in the said see, or cathedral church, there should be made a solemn sepulchre with railings and a certain other beautiful work, in which the body of the saint himself should be kept more honourably than was customary and should also be lighted. But since a work of this kind, which was going to be not a little costly, could not be done without the alms and succour of Christ's faithful, according to the custom of that age forty

days of indulgence were granted both to those who stretched out helping hands to the said work, lighting and ornaments, and to those who piously visited his sepulchre on the feast of St. Bernard and on the other principal feasts of Christ, of the Blessed Virgin Mary and of the apostles; which edict, put forth at Vic on the fifth day of the month of October in the year from the nativity of the Lord 1381, will recur entire below in the Memorial of instruments.

[16] [this, however, was not done until the beginning of the eighteenth century, at the expense of the canon Josep Rexach, who also raised a most splendid chapel.] This plan does not seem to have been carried out at that time. First, no record of this work is found anywhere; then the sepulchre which still existed in the year 1688 must be thought, as we have noted, the same that had already been placed in the year 1380 above the altar which in the testament of Guillem Condomina was called the altar of the body of Blessed Bernard of the see of Vic; which altar a century before, as we have understood from the testament of the canon Xamar, had not yet been built. Besides, the solemn sepulchre which García was planning was to have railings, or iron gratings; and then there seemed to be needed a certain other beautiful work, in which the body of the saint himself should be kept more honourably than was customary and should also be lighted; that is, if I understand anything, the old sepulchre was to be surrounded with iron gratings, and the body of Blessed Bernard was to be drawn out from it, placed in a casket of silver or of gilded copper and thereafter more easily honoured with lights. But in the year 1688 there were neither iron gratings, nor a double sepulchre, nor anything similar. But the single sepulchre which existed was, as we have noted, made very skilfully of carved marble, supported on six columns, with miracles diligently sculptured on the front and at the sides. It was covered with a pall, which the French once called repa, or with a silk cloth, and placed above an altar at which the sacrifice of the Mass was then quite often offered daily Relles, Vida etc. p. 162 and 243.. This state lasted until the chapel of St. Bernard was entirely restored. For then, namely on the 24th day of November of the year 1694, the body and relics were brought back from the chapel of St. Martin to the new urn and the new chapel. The memory of this is kept by a tablet fixed to the wall of the sacristy of St. Bernard and inscribed with these words: On Sunday, the 21st of the month of November, in the year from the nativity of the Lord one thousand six hundred and ninety-four, from the chapel built beside the stair of the new cloister of the see (or cathedral church) of Vic, the body of St. Bernard Calvó, bishop and confessor, was translated to the present chapel in solemn procession. But public piety was not satisfied with these things, and thought was given to a work of greater price. It was completed in the year 1723 by the goldsmith Matons; and so on the 23rd day of October of this year, the day before the feast of the blessed man was being kept, the most holy body was placed in a great reliquary of silver, set among crystal ornaments above the altar [Madoz, Diccionario geográfico de España, vol. XVI, p. 30; and manuscript papers from Vic.]. And so that nothing might seem wanting to the adornment and magnificence of the … casket, there is now at last added (so Jaime Ripoll was writing in the year 1819 [Constitutiones Petri Albalate, archiepiscopi Tarraconensis, pro capitulo Vicensi.]), while these things are being sent to the press, a skilfully wrought image of the holy bishop in silver, which the most illustrious college of canons had made at its own expense, adding the sum of money which the Most Illustrious Don Pere Magnet, canon lectoral, who departed from among the living in the year 1811, had bestowed for the erection of this monument.

[17] A description of this sepulchre and of the things placed beside it. But what the appearance of this sepulchre is now will be given by a description sent to me from Vic with much kindness, which I render from Spanish into Latin. The body, then, lies extended in the tomb, and is said not many years ago to have still been entire. But the skin of the face is no longer seen, but the bones appear, bare of flesh. The left hand is kept separately in a reliquary, to be carried in processions. He is clothed in two vestments, one covering the other. The pastoral staff is of wood, divided into four parts. The right hand is covered with a glove and wears on its finger an emerald ring. The mitre with which the head is encircled is an episcopal gift. There is also another small mitre, a palm and a quarter long, by which another is contained, placed on the holy prelate's temples for many years, but now customarily carried to the sick, especially if they suffer in the head. The coffin is covered with an inner case of purple silk and velvety cloth made in the year 1694, and another of wood with a huge silver plate, on which are engraved five small scenes of the life of St. Bernard. But the silver statue no longer exists, since it was stolen in the year 1822. From the rear side of the altar, two wooden panels and iron gratings being opened, through whose openings the body of St. Bernard appears, the tomb is uncovered. In it is a chalice of tin, four and a half inches high; which the holy man is said to have used: which matter once gave rise to disputes, some saying it is too small for sacred use, others that the chalice preserved at Valencia, which Christ the Lord used at the Last Supper, is only seven inches high: but, leaving aside the chalice of Valencia, it is plainly certain that that tin chalice was never used by St. Bernard; but that it is a sepulchral one, which, namely, according to a most ancient custom is wont to be placed beside the corpses in the sepulchres of bishops and priests as a testimony of their dignity, as swords in the tombs of soldiers. And the whole new chapel is said to be a wonderful structure; which from the middle of the seventeenth century the canon Joan Onofre Reixach had made at his own cost, with an annual revenue of a hundred pounds, and so by full right obtained burial there. All around, the walls are faced with jasper and marble and divided by ten larger painted panels, sixteen feet high and eight wide, on which the chief deeds of the blessed man are expressed. Besides, in the sanctuary of the chapel there is a painted likeness of the holy bishop, eight feet high and four wide, and besides other smaller images. On the founder's sepulchre these words are inscribed Villanueva, Viaje, vol. VI, p. 112.:

TO GOD, BEST AND GREATEST.

JOSEP REXACH, SON OF ONOFRE,

CITIZEN AND CANON OF AUSONA,

CONSPICUOUS FOR VIRTUE AND PIETY,

HAD THIS CHAPEL MADE FOR BLESSED BERNARD THE BISHOP.

HE PROVIDED THIS TOMB FOR HIMSELF AND HIS OWN,

MAKING CHRIST AND ST. PETER THE APOSTLE

HEIRS OF THE WHOLE.

HE DIED ON THE 7TH OF THE IDES OF AUGUST IN THE YEAR OF THE LORD 1732.

The trophies, the GOAL OF LABOURS, of death

§ IV. Useless attempts for the canonization about the years 1573, 1602, 1626 and 1652. They will have it that St. Bernard was canonized.

[After the Council of Trent and at the opening of the seventeenth century the business of the canonization is resumed by the people of Vic;] Now after García Fernández de Heredia had vainly attempted what was completed almost three hundred and fifty years later, the ardour for honouring Blessed Bernard gradually subsided, in which perhaps the foreign bishops, designated by the new law of reservations, and little caring for the affairs of Vic or even little resident there, had some weight. But when through the Council of Trent piety had little by little been restored everywhere and the worship of God and the veneration of the saints renewed, among the people of Vic also active steps were taken to increase and confirm the honours of St. Bernard. At the beginning, however, it was little short of the bishop, Benedetto de Tocco, in the year 1568 (as we noted above at num. 6) destroying the cult of St. Bernard from its foundations; but when in the year 1573 Juan Bertrán de Guevara succeeded him, at the beginning of the month of July the chapter and the decury of Vic asked him to restore the former usages and at the same time to order the miracles to be collected, so that some day beatification or canonization might be obtained from the holy see: both seem to have pleased him, and certainly the ancient celebration was restored; but it is not established that anything besides was carried out, except that the codex of the miracles which had been authentically collected from the year 1244 to the year 1337 was copied again, together with the letter of Francesc Mir and with the petition of the canons and municipal officers prefixed: all of which together I found called by the title of original process, and I shall publish it myself in its place. This new attempt, then, was again useless. Nevertheless the business slept rather than perished; and indeed in the year 1602, on the kalends of March, when Juan Teres, archbishop of Tarragona, was celebrating a provincial council with his suffragans and other prelates, the fathers thought it good to commend the cause of the beatification and canonization of St. Bernard Calvó to the Roman pontiff; whose letters, full of piety, I shall insert in the Memorial of documents. But as usual, because money was lacking, nothing seems to have been possible to complete then. After, therefore, Brother Andrés de San Jerónimo, formerly prior of the Escorial, then bishop of Vic, had departed from among the living on the 29th day of September of the year 1625; and while the see was vacant until the middle of the year 1627, Joan Barrera, priest, doctor of sacred theology, archdeacon and canon of Vic, and in that capacity administrator of the diocese, with the assent of the chapter gave a mandate to all the faithful of the diocese of Vic, asking alms to be spent on the immense expenses of the beatification and canonization of Blessed Bernard. The occasion of this was the following. About the middle of the month of July of the year 1626 two Cistercians passing through Vic had offered the sacrifice of the Mass in honour of St. Bernard; the elder of whom then said that, while he was at Rome in the year 1602 and was searching papers on the business of his order, he had come upon the process of the canonization of St. Bernard. When this was reported to the chapter on the 17th day of July of the year 1626, four lords were designated to look after this business, collecting money, associating with themselves the help of the city senate, giving letters to Rome and elsewhere, in a word doing everything that seemed able to contribute to the desired end. The order of decurions, accordingly, was invited not to let its help be wanting; nor was this address in vain. Four councillors were designated, Francesc Sala, Josep Calvet, Miquel Llueva Selles and Macià Verges, who were admitted to the chapter on the 31st day of July; where they announced that the senate agreed with the chapter about promoting the canonization of St. Bernard: which things were copied out for me from volume XV of the municipal Councils * and from books I and II of the secretariat of the chapter. Since, then, the municipal officers plainly favoured the efforts of the canons, the administrator of the diocese on the 4th day of August of the same year 1626 put forth the decree on asking alms: which seem to have been sufficient so that what was sought with most ardent wishes was judged able to be attempted.

[18] about the year 1626 new attempts, again useless; There were gathered, then, the chief documents on the life and miracles of Blessed Bernard, namely the decree of the chapter of Vic of the year 1244, by which two canons were designated to write down the miracles, together with their writings; secondly, the pastoral letters of Raimundo, bishop of Vic, of the year 1268; thirdly, the old Life written in Limousin or Catalan; fourthly, several constitutions of the chapter of Vic which bear on the honour of Blessed Bernard; fifthly, the letter

of the abbot of Santes Creus; and sixthly and finally the letter of García, bishop of Vic: since all of which are contained in the Memorial of instruments, it is manifest that they were collected in the year 1626. And they were handed over to two advocates, or doctors of both laws; of whom one was Miquel Aguiló, the other Ippolito Merenda, and both judged (the commentary of the former bears inscribed on its front the 3rd day of December of the year 1626) that those writings sufficed to demonstrate in the Roman curia that Blessed Bernard had been of most upright life and that his holiness had been consecrated by the divine seal of miracles. Nevertheless nothing seems to have been completed by this way; although in a writing composed in the year 1628 on the rights of the archidiaconal dignity of Vic, which Jaime Villanueva saw Viaje, vol. VII, p. 32., it is read that there was then still hope that Blessed Bernard would be numbered among the saints by decree of the Roman pontiff; and although on the 29th day of August of the year 1632 it was decreed by capitular decree that those who had been designated six years before should arrange in order the ancient and recent writings on the holiness and miracles of St. Bernard and besides should draw up before the bishop, for the future memory of the matter, records of informations, by which the beatification and canonization might then be obtained from the holy see, or at least licence to recite the office on his feast day: and on the 3rd day of September following it was decreed that the notaries and scribes whose services were employed in this business should have their wage; finally on the 16th day of the same month some canons and municipal officers were designated to promote a rich chapel in St. Bernard's honour. But these were mere indications of good will, without effect.

[19] likewise others about the year 1652; Nevertheless in the middle of the seventeenth century the former fervour seemed to revive somewhat. Certainly in the year 1652 the canon Lucià Codina, by decree of his colleagues, was searching with much diligence the archives and other chests of old documents, seeking testimonies on the life and miracles of Blessed Bernard, by which they might some day arrive at his canonization; which he then communicated to our Onofre Relles, who likewise was much occupied in inquiring into the blessed man's history, being about to write his History. Relles gathered into one both his own findings and those which Codina had found, and sent them to Codina. But when the latter died, no one took care of his writings, and the cause of the canonization of Blessed Bernard was entirely set aside; until at length thirty years later Francesc Colldelram, canon of Vic, a most ardent lover of Blessed Bernard, thought of searching for Codina's writings. This labour was useless, except that he came upon Onofre Relles, who remembered that he had left his former notes in the college of the Society of Jesus at Barcelona, of Belén. When Colldelram had obtained these, he resolved either to establish or to restore the cult of Blessed Bernard, and drew the bishop and his colleagues of the chapter of Vic to the same opinion: to which pertains, unless I am mistaken, a letter of the chapter of Vic lacking an address; which comes after the Memorial of instruments. They, however, with full right did not wish to attempt the former way, but rather another, shorter and of much less expense.

[20] [the bishop and chapter resolve to ask the Roman pontiff for the restoration of the cult, preposterously abrogated.] For after Urban VIII had ordered that the cult of all men who had died in the opinion of holiness and who had not begun, or continued, to be publicly venerated a hundred years before, should be entirely omitted, unless it were lawful by the authority of the Roman pontiff, it was at any rate clear that a public cult was not to be abrogated, even if it had never been approved by the holy see in express words, provided it was already of a hundred years' age when Urban VIII put forth his laws. But in many places these things were understood more severely; so that some suppressed the veneration of saints which rested only on the good leave of the holy see, but granted only by the oracle of the living voice or in some other less solemn form; others suppressed ecclesiastical honours paid for many centuries to the memory of saints, but never confirmed by the Roman pontiff: and indeed I judge that the people of Vic also thought that they could no longer keep the feast of Blessed Bernard and were thence induced in the year 1626 to pursue his canonization: by which opinion many things are explained which would otherwise be most obscure. However that may be, in the middle of the eighteenth century they no longer celebrated the feast of St. Bernard which they had once kept with such solemnity; and indeed they omitted the Mass and office in his honour, which they had once performed with extraordinary celebration. Accordingly the bishop and canons of Vic took counsel together and resolved to proceed by the way of cult, that is, to demonstrate to the holy see that a public cult of Blessed Bernard had existed from before all memory of men, and that, this being proved or restored, licence could be granted again for celebrating Mass in his honour and reciting the divine office.

[21] [The advocates then would have it that St. Bernard had long since been canonized, by a manifest error.] New commentaries were accordingly composed; in one of which the testimonies of the old cult were collected, in the other it was asked whether Saint Bernard Calvó, bishop, was canonized and whether the office could be recited and Mass celebrated about him. To which doubt some advocate or other affirmed that Blessed Bernard had been canonized, although it was not known by whom, and although it seemed to stand in the way that in the city of Vic and in its cathedral church, of which he was bishop, and where his body is preserved entire, venerated and revered with the great devotion of all the clergy and people, there was doubt about this; so much so that many times even in our own times it had been proposed and resolved in the chapter of the canons and also in the council of the councillors and nobles of the said city that his canonization was to be procured with all their strength, and that some diligent efforts had been made to obtain it, especially in the year 1626. But if his canonization had been known among them at that time, nothing would have been done about this. The most absurd answers to this difficulty and others of the same kind I omit, since the chapter of Vic itself recognized that it must approach the Sacred Congregation of Rites.

* Acuerdos. Resolutions.

§ V. A process is made in the year 1681 concerning the cult of St. Bernard; but nothing is completed. That cult is lawful, although no canonization was ever made. His memory in the sacred calendars.

An instruction is sent from Rome; Accordingly an instruction was sent from Rome, and a faculty given to the bishop of Vic, as delegated judge, of appointing subdelegated judges. But what is wonderful, neither the chapter of Vic nor the city was held as postulator; but a parish of the diocese of Tarragona, namely the community of Reus of the Camp, in which lies the Mas Calvó, the birthplace of St. Bernard, was appointed to act the part of postulator; and this on the 8th day of May of the year 1678 designated as procurator Josep Xuriguer, an advocate of Vic, to introduce witnesses who would solemnly declare how the body of the glorious Saint Bernard Calvó, bishop of Vic, for ten, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety, a hundred or more years, before all memory of men, in the cathedral church, city and diocese of Vic, has received and receives cult and veneration; and that public and common, from the citizens and inhabitants of the said city and diocese of Vic; likewise that that veneration is so great that they bear testimony that they have so seen it from the longest time of their recollection, that is, more than forty years, and because they have so heard from their elders, saying that they had similarly seen and heard from their elders and seniors, and that neither they nor others had ever seen or heard that Blessed Bernard had not been honoured with the cult and veneration with which saints are honoured; so that it has always so been seen, and is and has been the common report, in the said cathedral church, city and diocese of Vic.

[23] [but almost nothing is done until the year 1681, when some witnesses are heard concerning the cult.] Nevertheless before the beginning of the month of February of the year 1681 almost nothing was done. But then, when Jaume Mas, bishop of Vic, had designated as commissary judge Diego Moxi, his vicar general in spirituals and temporals and also official, there appeared before his tribunal on the 3rd day of that month Josep Albanell, carpenter, Josep Angel and Adroguer, citizen of Vic, and Segismundo Bru, priest of Vic; and on the 7th of February Pere Joan Maragull, Padrinajaler, and Montserrat Pico, carpenter; on the 21st of February Jaume Fontenberta, priest and beneficiary of Vic, and Joan Ozona, apothecary of Vic; on the 24th of the same month Diego Albanell, dresser of skins and advocate of Vic; on the 25th Diego Serrarica, advocate of Vic; and finally on the 27th Segismundo Pujol, wool-dresser of Vic; all of whom, men of advanced age, answered both articles affirmatively, bringing forward many particulars on the antiquity, amplitude and celebrity of the cult of Blessed Bernard. Most of these, however, have become known from other documents, and for that reason are to be passed over: from the rest we shall select the chief.

[24] A summary of these testimonies; First of all, all agree among themselves that the concourse of people to the tomb and altar of Blessed Bernard is at all times very great, not only of citizens of Vic but also of pilgrims; so that sometimes newcomers had to wait two hours before they could approach the sepulchre; that priests and religious come even from far away to celebrate the sacrifice of the Mass at that altar; that many ask that Masses be said there for them; hence it happens that every day several Masses are celebrated before his relics; that candles burn there almost always and sometimes three lamps; that gold rings are offered, precious stones, other gifts or votive offerings, or also testimonies of benefits received, such as shrouds, crutches, painted panels, candles and other things of the kind; that about a hundred years before a silver lamp had been offered by the licentiates or jurists in honour of their patron, which still remains; that once the first councillor of the city, named Brossa, had hung up there the gown of his office, which then served as an ornament of the chapel; that once dramas or plays from the life of St. Bernard had been publicly acted in the theatre: to which I add from Onofre Relles that in the year 1689 there was still in the wall of the chapel of Blessed Bernard a box into which the faithful put their alms for procuring a light there, and that a choirboy or little cleric was accustomed to go round the church asking alms for the same purpose. And all of them praise very highly the practice of carrying to the sick who suffer in the head, or, when they come to the chapel, of placing on their heads, the episcopal mitre of the holy man; which the most excellent man Josep de Pinos had enclosed in a silver box, because, having invoked Blessed Bernard, he had been freed from that ailment; that this mitre is in much honour, so that within the city only a chaplain carries it to the sick, outside the walls a canon; that by this piety innumerable sick people have been helped and are helped day by day; that these and other miracles very often happen; that old ones are also told among the people, wrought by God while the holy man was still living: namely, when the bishopric

in the time of his episcopate he was returning to Vic, when he came to the hill of Malla, the bells of the city were accustomed to ring of their own accord; that the same happened when once he was approaching Barcelona; and that on that occasion it came about that, when he had got down from his horse for the needs of nature, a huge wind arose, loosened the blessed man's garments, fastened with a brooch, and drove the brooch into the sea; and that then the ringing of the bells ceased; but somewhat later that brooch of his was found by a cook in the mouth of a sea fish and recognized by the holy bishop; that it also happened that two licentiates formed a plan to deceive the blessed man; by which plan one lay at the great door of the church as if dead; the other stood by to ask alms of the bishop as he arrived, with which he might commit his brother to burial; that he, having received the alms, spoke to his companion and warned him to get up; but that the latter was found really dead; that St. Bernard then came up and, imparting a blessing, recalled him to life. These narratives, supported by no ancient testimonies, avail only for understanding how great was his esteem and fame of holiness among the people.

[25] [these were again vain; in what state they rested when Onofre Relles in the years 1688 and following was writing the Life of St. Bernard;] But in truth this whole inquiry was again made in vain; so that the testimonies collected do not seem even to have been sent to Rome. Indeed they were not even communicated to Onofre Relles when in the year 1688 and the following he was writing, or rather publishing in print, the Life of Blessed Bernard [Vida, virtudes, y milagros de san Bernardo Calvò, religioso Cisterciense, abad de santas Cruzes, y obispo de la ciudad de Vique. Por el P. Onofre Relles, theologo de la Compañia de Jesus y examinator synodal en los obispados de Barcelona y Girona. Barcelona. En la imprinta de Rafael Figuerò, año 1689. [Life, virtues and miracles of Saint Bernard Calvó, Cistercian religious, abbot of Santes Creus, and bishop of the city of Vic. By Father Onofre Relles, theologian of the Society of Jesus and synodal examiner in the bishoprics of Barcelona and Girona. Barcelona. At the press of Rafael Figueró, year 1689.]], although at the expense of the chapter of Vic. He, then, thinking nothing of what had recently been done for obtaining an equipollent beatification, at the end of his work undertakes to demonstrate that it is most certain that Blessed Bernard was canonized by the voice of the people, from of old, as he says, with a particular canonization; then he supposes that he was also canonized with a solemn and general canonization; but that it is unknown by which pope; that it nevertheless seems that recourse must be had to the Roman pontiff to confirm the ancient cult and renew the licence of reciting the divine office in his honour. And since this matter still seems to torment the people of Vic, I shall dispatch it in a few words. First of all let us set aside ambiguous words altogether. Now canonization, as it is now understood, is an act by which the universal Church is commanded that a deceased person be reckoned among the heavenly ones: which, since it pertains to the whole Church, can be done only by the Roman pontiff, by a general council, or (as general laws are introduced by general usage and custom alone) also by custom, held so holy universally that it is judged that one cannot depart from it without sin. Thus by the Roman pontiff, to stand by a single example) St. Ignatius Loyola was canonized; St. Sturm, abbot of Fulda, by the general Lateran council, with Pope Innocent II presiding Benedict XIV, de Canonisatione Sanctorum, book I, chap. VIII, num. 18.; and St. Augustine by universal custom. Wherefore, unless we wish to labour under continual confusion, particular canonization must be expelled, and that must be called beatification which designates a cult only limited and circumscribed by fixed bounds. And this beatification could once be done in many ways too, namely either by the Roman pontiff, passing a particular law or granting a licence; or by a bishop; or by a diocesan or provincial synod; or finally by the voice of the people, with the express or tacit consent of the bishop; which are generally contained in particular custom.

[25] who is shown to err where he contends that St. Bernard is to be held canonized: Further, there is nowhere a trace that a decree was ever put forth by a bishop, by a particular or general synod, much less by the Roman pontiff, by which Blessed Bernard Calvó was in express words either canonized or beatified. And what is brought forward to the contrary is of no weight at all. In the first place, namely, Onofre Relles brings forward the testimony of Crisóstomo Henríquez, who in the seventeenth century wrote this in the Apparatus of the Cistercian Menology, chap. 2: Saint Bernard of Alzira and Saint Bernard, bishop of Vic, were Cistercians, shone with miracles; declared saints, they are venerated with festivals in various cities: where the whole force is placed in the words declared saints, which at any rate are too general and of too recent an age to deserve consideration. In the second place he brings forward Luca Castellini, professor in the Roman university; who in the catalogue of canonized saints, at the end of the treatise on the certainty of the glory of canonized saints, when he comes to the name of St. Bernard Calvó, proceeds thus: Saint Bernard Calvó, bishop of Vic in Spain, certainly solemnly canonized, although it is not known determinately by whom: all the writers of the Cistercian order, especially Guy of Clairvaux on the Illustrious Men of the said order. But no credit attaches to these statements. For Castellini wrote the book on the certainty of the glory of the saints in the year 1628, two years after the people of Vic had begun to promote the canonization of Blessed Bernard; nor does he have any singular authority, inasmuch as he was neither a Spaniard nor a Cistercian, but an Italian of the order of Friars Preachers. Further, it is false that all the Cistercian writers agree in affirming that matter, since there are none. And the Guy of Clairvaux on Illustrious Men who is cited does not even exist: for the Guy of Clairvaux who is known in the republic of letters died before Blessed Bernard and wrote on theological matters. Onofre Relles brings forward no other testimonies; on the other hand the advocates, who were quite often occupied in this business, exhibit many, by which it is indeed established that Blessed Bernard was at all times numbered among the saints and publicly venerated, but by no means that he was canonized by any precept of the Roman pontiff or of an ecumenical council, much less by a custom having the force of a universal law.

[26] [but his cult is entirely lawful, inasmuch as it preceded the decrees of Urban VIII by a hundred years.] By custom, then, with the consent of the bishops of Vic, the cult of Blessed Bernard had been introduced; and formerly, when his feast was celebrated, it was much more solemn. That what had perished by men's fault might be lawfully restored, a decree of the Sacred Congregation of Rites was necessary, by which the ancient celebration might be, as they say, repristinated; but what survived could be kept without any new licence, inasmuch as it was a hundred years older than the Urbanian decrees. Wherefore altogether praiseworthy are the things which in the year 1688 Antoni Pasqual, bishop of Vic, sent in his report on the state of his diocese to the threshold of the Apostles, or to the congregation of the council, and which our Onofre Relles has preserved for us Vida etc. p. 242 and following: In another chapel, for so he proceeds, describing the cathedral church and its parts, of the same see or cathedral church, which chapel has the title of Saint Martin, bishop, is venerated the body of Bernard Calvó, commonly called a saint, prelate of this church, who died on the 7th of the kalends of November in the year of salvation 1243, with fame (as is related) and opinion of holiness, and illustrious for miracles; clothed in sacred vestments, with staff and gloves of white colour, placed in his hands, and with gold rings bestowed by the vows of the faithful, and very many other gifts of gold and silver round about and in a cupboard fixed in the wall of the same chapel. The aforesaid body is seen deposited within a marble sepulchre on six columns, raised from the ground, with miracles sculptured on its front and sides, and covered with a silk cloth; to which are attached the steps of an altar with an image of the most holy Crucified, where Mass is celebrated several times every day. On the occasion of the visitation of the cathedral I inquired into the holiness of this eminent prelate; and, diligent efforts having been made, I found that the bishops my predecessors called him by the name of Blessed and Saint in the years 1268, 1312, 1330, 1340 and others, and notably in the visitations of this church, of which the oldest is read of the year 1413; that down to the present they have granted indulgences of forty days to those bestowing alms for lights, the fabric and ornaments. In the said chapel there are found five benefices founded under the invocation of Saint Bernard from the year 1293, and other pious bequests. All of which having been examined, I left so religious a prelate in the same cult and veneration, judging that he is not comprehended in the decrees of the Holy Inquisition or of the constitution of our Most Holy Lord etc. Urban VIII of happy memory.

[27] [and indeed at the beginning of the eighteenth century the Cistercian congregation obtained from the Sacred Congregation of Rites the faculty of reciting the divine office in his honour. His cult at Santes Creus and Villasicca.] Afterwards the people of Vic seem to have done nothing more by which they might prove to the holy see the ecclesiastical veneration of Blessed Bernard. Indeed, when at the beginning of the eighteenth century the Sacred Congregation of Rites, at the petition of the superiors of the congregation of St. Bernard of the Cistercian order, had granted licence to celebrate the feasts and recite the divine office in honour of several old saints of the order, and had put forth thirteen decrees on the matter in the years 1701, 1702, 1703 and 1710 (among which is read the decree of the 1st day of July of the year 1702, by which power is given to the monks of both sexes of the congregation of the said order that they may lawfully on the 24th day of October celebrate the feast and recite under double rite the office and Mass of Saint Bernard, bishop and confessor), all which decrees Pope Clement XI confirmed by apostolic letters in the form of a brief on the 25th day of September of the year 1710; when, then, the sacred congregation had granted this, the people of Vic were by no means moved to ask that that faculty be extended to themselves. Hence in the Annual Roman order of reciting and celebrating according to the rubrics in the holy cathedral and the whole diocese of Vic for the leap year 1720, at the 24th day of October comes the feast of St. Raphael the archangel, and at the 26th that of SS. Lucian and Martian, Blessed Bernard being entirely omitted. But afterwards, although Jaime Ripoll, canon of Vic, and Jaime Villanueva, who spent some labour on declaring the cult of Blessed Bernard, have not even a word from which it may be understood that the feast of the most holy bishop is now kept by the people of Vic; and although in the great store of documents which I have received from there, and in the collection of proper offices which are preserved in our museum, I have seen nothing as though the people of Vic celebrated the memory of Blessed Bernard with a solemn rite and annual office, yet I do not doubt that between the years 1720 and 1764 the people of Vic asked that the licence granted to the Cistercians be extended to themselves. For in a pious little book on venerating Blessed Bernard for nine days [Novenari del glorios S. Bernat Calvò, que fou bisbe de la cuitat de Vich 1764 et 1847. [Novena of the glorious St. Bernard Calvó, who was bishop of the city of Vic, 1764 and 1847.]], which Francesc Martí y de Rexach brought to light in that year 1764, the feast of St. Bernard is said, according to the new custom of the Cistercians, to coincide with the 24th day

of October; then at the end is read the same prayer which the Sacred Congregation of Rites approved for the use of the Cistercians. And indeed, long after I had discussed these things, there came into my hands rescripts from Vic by which this matter is declared. Namely at the opening of the year 1722 the people of Vic earnestly obtained from the Sacred Congregation of Rites the following decree: Whereas the Sacred Congregation of Rites has on another occasion granted to the Cistercian monks of St. Bernard the recitation of the office of St. Bernard Calvó, bishop of Vic, on his feast day, the 24th of October; now, at the prayers of the bishop, chapter and clergy of the city of Vic, it has kindly granted that the same office may and must be recited, and the Mass respectively celebrated, by all the seculars and regulars of the same city only who are bound to the canonical hours. The 24th day of January 1722. F. Cardinal Paolucci, Prefect. When the news of this had been brought to Vic, the chapter met on the 23rd day of March and decreed that on the following Sunday the hymn Te Deum should be solemnly sung; then on the 3rd day of July it ordered copies of the Cistercian Office to be printed and advised the city senate that on the 24th of October, the feast day of Blessed Bernard, a three-day devotion in honour of the holy prelate should be begun: which, however, was carried out on the 3rd day of October, the bishop supplying the necessary money on the first day, the chapter on the second, the city on the third, the painted panels of the chapel of St. Bernard having been renewed, all the religious and the members of the confraternities called together, and the relics of the holy prelate exposed. But the piety of the people of Vic was not satisfied with these things. They asked, therefore, for licence to celebrate every year throughout the whole diocese the festival of St. Bernard with double rite of the second class; which being obtained, on the feast of St. Augustine in the year 1723 the canons solemnly sang the Te Deum laudamus: so great then was the fervour and devotion. Toward the end of the past century the cult of St. Bernard also penetrated to the parish of Villasicca, to which we have noted that the Mas Calvó belongs; which matter is established for me from a Spanish instrument. Namely in the year 1770 the magistrates of Villasicca had approached the bishop of Vic, to ask for a bone, or relics, of their fellow-countryman; and the answer they brought back was that it was first necessary that piety toward St. Bernard should be fervent there. By public vow, therefore, they established an annual festival, and erected a chapel and altar in his honour in the parish church. Then at last, on the 4th day of November of the year 1774, the bailiff with six rectors, two deputies, two procurators and a secretary renewed the town's request, a petition being offered to the bishop; in which St. Bernard is called patron of Villasicca too. There exists also there a hermitage under the title of Our Lady of Pericelis (de la Pineda) and a public chapel in a country house whose name is la Granja. The patron of the chapel is St. Bernard Calvó. Both places are in the keeping of the community Madoz, Diccionario de España, under Vilaseca, vol. XVI, p. 86.. The same fortune had long before befallen the parish of Reus. For in the year 1677, on the 17th day of May, the bishop and chapter gave to that place, and magnificently enshrined in the church, the entire bone of the right thigh and another small bone of the right foot; and from then on the blessed man seems to have become patron there; certainly in my papers from Vic I find it written that on the 26th day of October of the year 1788 a panegyric oration of St. Bernard Calvó, protector of the town of Reus, was delivered by Josep Mudana, a Mercedarian. But among the Cistercians themselves, to whom first of all the licence had been granted of reciting the liturgical office of Blessed Bernard, the decree of the year 1702 availed little outside Italy for increasing or propagating the cult of Blessed Bernard. Namely, I have before me directories or orders for reciting the divine office according to the Cistercian rite in the diocese of Liège for the years 1788 and 1805, likewise in Belgium for the year 1841, and likewise for the use of the Austrian congregation for the year 1854; and in them the feast of Blessed Bernard is nowhere inscribed. At which no one will wonder who knows with how great difficulty new offices or other liturgical changes are admitted in abbeys.

[28] [The memory of St. Bernard in the sacred calendars at the 16th of October by error, at the 26th.] It remains for us to inquire into the commemorations of the blessed man in the Martyrologies. From what we have already reported here and there it is most certainly established, and from what we shall report below in its place it will likewise be established, that the blessed man departed from this earth on the 26th day of October; and so Crisóstomo Henríquez himself, in the Fasciculus of the saints of the Cistercian order, which he wrote in the year 1621 and published at Cologne ten years later, rightly states that he gave back his soul to the eternal Father on the seventh of the kalends of November, namely the twenty-sixth day of October, in the year from the nativity of the Lord one thousand two hundred and forty-three. But the same man, who finished the Cistercian Menology in the year 1629 and published it the year after, by an error of ten days transferred the memory of Blessed Bernard from the seventh of the kalends of November to the seventeenth, or from the twenty-sixth day of October to the sixteenth, weaving for him at this day this elogium: In Spain, Saint Bernard, abbot of Santes Creus and bishop of Vic, a truly apostolic man, of great zeal, of angelic purity, and a rigid chastiser of his body, and a distinguished worker of many miracles; who brought the infidels by the word of preaching to the knowledge of the true faith, and not content with these things, having gathered soldiery, stormed not a few cities of the pagans; in which, the Mahometans having been expelled, he established the Christian religion; and at length, a true pontiff, preacher, apostle and excellent fighter of the wars of the Lord, he ascended, rich in many merits, to the crown prepared for him in heaven. Henríquez was followed by Tamayo de Salazar in the Spanish Martyrology, whose fifth part he published in the year 1658; where at the 16th day of October he wrote this: At Ausa in Hither Spain, of St. Bernard, bishop of that city and of Solsona, who from a monk of Santes Creus of the Cistercian order, compelled by apostolic authority, received dignities; afterwards, celebrated in work and word and powerful in miracles, he passed, distinguished, to the Lord; and in the Life, taken from Henríquez's Fasciculus, he consequently said that the blessed prelate died on the 16th day of October. By this way went also the author of the Cistercian Calendar, adapted to the rubrics of the Roman and published at Paris in the year 1689 by order of the abbot of Cîteaux, in which these words are read expressed in smaller type at the 16th day of October: In Tarraconensian Spain, of Blessed Bernard, bishop; who, powerful also in work and word, when he was abbot of Santes Creus, was taken up against his will to rule the church of Vic, and was everywhere illustrious for zeal for the faith, virginity, miracles and austerity; and indeed Claude Chastelain, otherwise most accurate, in the Universal Martyrology.

[29] and also at the 24th of October. Much better did Hugues Ménard, in the Benedictine Martyrology which he brought to light at Paris in the year 1629, praise at the 26th day of October, in Spain, the memory of Saint Bernard, surnamed Calvó, bishop of Solsona, of the Cistercian order. Bucelin in the Benedictine Menology, at the 16th day of October, mentions in Spain Saint Bernard, bishop of Vic, a truly apostolic man, and at the 23rd day of October celebrated his praises at length, studiously omitting the day of his death; which in the second part of the Benedictine Annals, at the year 1243, he also passed over. In the Universal Lexicon of the saints which Johann Stadler and Franz Joseph Heim, both eminent priests, began to publish with much diligence at Augsburg in Germany from the year 1858, Blessed Bernard is announced at the 24th day of October and at the same time at the 26th. And when the Roman Cistercians obtained the faculty of reciting the office of Blessed Bernard, they seem to have offered to the Sacred Congregation of Rites an old Ritual or Breviary of Vic, in which, on account of the feast of St. Lucian and his companions, which had long been kept there on the 26th day of October, the heavenly birthday of Blessed Bernard was ascribed to the 24th day of October. Hence in the supplement of the Roman Martyrology for the use of the Cistercians, under the 24th day of October, is read: In Spain, of Saint Bernard, who, from first abbot of the monastery of Santes Creus in Catalonia of the Cistercian order made bishop of Vic, full of apostolic spirit and renowned for distinguished miracles, shone forth. Hence when afterwards the festival of St. Gabriel the archangel was introduced at the 24th day of October, and the commemoration of St. Bernard was put in the second place and at the same time transferred to the following day, thinking that the blessed man had died on the 24th day of October, they said at the 25th day of October of the same supplement: Of Saint Bernard, bishop, who on the day before this day passed to heaven. But Onofre Relles errs when he relates that the memory of Blessed Bernard is recalled in the Martyrology according to the use of the Roman Church of Galesini, in Ferrari's General Catalogue of the saints who are not in the Roman Martyrology, and in the Sanctuary of Spain and France of Molanus. More recent French and German books in which he is commemorated I omit.

§ VI. St. Bernard's native place, family, studies and secular office at Tarragona.

[St. Bernard was born in the ancestral Mas Calvó, in the parish of Villasicca, in the diocese of Tarragona,] That Blessed Bernard was born in the mas, or rustic estate, called Calvó, no one has ever called into doubt; since this rests both on the testimony of the old biographer [See below in the Memorial of instruments and the Fasciculus SS. Ord. Cist. book II, p. 97 etc.] and on the very surname de Calvon, which the blessed man is related to have drawn from it, being called in contemporary diplomas Bernardus Calvon, and also Bernardus Calvo and Bernardus de Calvo; although it is very likely that that name was at the same time his father's. For Hugo de Cervelló, archbishop of Tarragona, gave on the 11th day of April of the year 1169 to N. Calbo an inheritance situated near this city, and to this very day, says Villanueva Viaje literario, vol. XIX, p. 155., called Mas Calbo; so that the estate seems to have received that name from St. Bernard's father or grandfather, and not to have given it to this family. Whether it is an insulting surname, drawn from baldness, since calvus, in French chauve, is calvo among the Catalans, is very obscure; since the accent seems to stand in the way (unless indeed it be said to be a diminutive Calvoun), and Calvo could easily have been distorted from Carbo, in Latin Carbone. Now this mas was situated in the parish of St. Stephen of Villasicca * in the diocese of Tarragona, half a league from the public church. Sebastián Miñano [Diccionario geográfico-estadístico de España y Portugal, vol. IX, p. 472 and following] and likewise Pascual Madoz [Diccionario geográfico-estadístico-histórico de España, vol. XVI, p. 283 and following], reviewing many other Villasiccas of the same name, did not neglect this parish, but treated it in another place, namely under Vilaseca; Depping Aperçu géographique de l'Espagne et du Portugal, p. 75., omitting all those others, mentions our Villasicca alone, two leagues distant from Tarragona and lying toward the south. Alexandre de Laborde Itinéraire descriptif de l'Espagne, vol. II, p. 110 and 117. also mentions it and relates that it is a small town and of ugly appearance, surrounded by remains of walls and situated a league and a half from Cambrils and as much from Tarragona. Madoz Diccionario etc. vol. XI, p. 281. assigns to it

three hearths and 21 inhabitants; Miñano Diccionario etc. vol. V, p. 430. also ascribes a parish to it. And these are the more recent records. Onofre Relles Vida de san Bernardo, p. 4 and following praises the Mas Calvó very highly for its fertile soil, its equable air and the nearness of the sea, and calls it an earthly paradise, planted with olives and every kind of fruit-bearing tree, with wheat and other crops; nevertheless in his age, in the middle of the plain, there survived the ruined walls of a single house, perhaps the remains of a former castle. For that mas had once had its own lord; whose lordship, together with jurisdiction and authority, from the 15th day of February of the year 1571 (as I have understood from papers sent to me from Vic) was in the hands of the town of Reus. It is the opinion of Relles that St. Bernard too once held this lordship, since he had Garrofer as his bailiff, which is a minister of justice; but since the holy man was not the eldest by birth, and especially since that mas is not reckoned in his hereditary portion, that magistrate was subject to him (unless I am mistaken) on another ground, as I shall disclose in its place.

[31] of noble family: his kinsfolk. That the blessed boy was baptized in the church of St. Stephen of Villasicca the same Relles relates, relying in truth on conjecture rather than on a sure document; but that conjecture seems firm enough, although Celedonio Vila of Reus [In J. Ripoll Vilamayor, Constitutiones archiep. Tarracon. pro dioecesi Auson seu Viquensi, p. 3.], a most skilful (so I find him praised) investigator of Gotholaunian affairs, strove to prove that this could not have happened, since at that time the church of St. Stephen of Villasicca did not yet exist; which he says is made manifest from the Bull by which in the year 1194 Pope Celestine III reviewed the goods and rights of the archbishopric of Tarragona. But in this bull, which Jaime Villanueva Viaje literario, vol. XIX, p. 300 and following published from the autograph, not all the churches are reviewed one by one, but many in groups, so that not even half of them are expressed by their names. Whether that N., on whom Archbishop Hugo de Cervelló conferred the estate of his inheritance, was the father or the grandfather of Blessed Bernard may be asked; to which question it is more likely to be answered that St. Bernard's father is indicated. That his mother was called Beatrice, his brother Guillem and his sister Guillema will be clear below from a charter written in the year 1215; and likewise that the holy man, since the Mas Calvó is not reckoned among his goods, was not the eldest by birth, as I have already noted. Henríquez relates that his family was honourable Fasciculus etc. book II, p. 97.; Manrique asserts that it was a middling one, which neither an illustrious lineage could exalt nor an abject one depress Annales Cistercienses, at the year 1214, chap. 6, num. 8.; and although they seem to have said this by divining, yet they did not stray from the truth, as will also appear from that same charter. That Onofre Relles wrote that the blessed man was born or baptized in the year 1180 seems also to be a divination; but neither is this to be despised, inasmuch as it agrees with the rest of his deeds whose time has become known.

[32] [At Lleida, in the new university, he could not have devoted himself to philosophy and both laws; for this institution is more recent.] Whether at Paris, then a celebrated Academy, says Manrique Ibid. at the place cited, or at Tarragona within his own household, he applied himself to sacred letters is in doubt; and the former seems more likely for a Catalan, to whom an easy access to France lay open; at which time it was frequented even by the Castilians, more remote in place. This is much more likely than what Vicente Domenec brought out of his own store, namely that the blessed man devoted himself to theology in the general university of Lleida; by which assertion he drew into error the author of the projected office of Vic, where likewise the blessed man is stated to have devoted himself to studies at Lleida. But in truth he could not have been even among the first scholars of this university, as his age and the time of the institution of the university show. For when James II, king of Aragon, Valencia and Murcia, and count of Barcelona, understood that his peoples were to be exercised not only in the works of the art of war, but that the liberal disciplines, which he saw flourishing elsewhere, were also to be promoted among them, he had asked Pope Boniface VIII (who also assented on the 1st day of April of the year 1300) that it might be lawful for him to institute a general university of letters in a city or notable place of his land which he should recognize as more suitable for this; whose doctors and scholars should enjoy those privileges, indulgences, liberties and immunities which had hitherto been granted by the apostolic see to those dwelling at the university of letters of Toulouse España sagrada, vol. XLVII, p. 245 and following and 340.. By a diploma given at Saragossa on the 1st day of September of the same year he designated Lleida, which was as it were in the middle of his lands and kingdoms, and decreed that in that city there should henceforth be a general university, both in canon and in civil law, medicine, philosophy and arts and any other faculties and any approved sciences whatever; and at the same time he forbade that anyone within his land and dominion should presume to read or teach or hear canon or civil law, the science of medicine or philosophy elsewhere than in his university of Lleida Ibid. p. 341 and 342.. In the following days, with the counsel and assent of the bishops and other chief men, many other things were decreed Ibid. p. 343 and following, which do not seem to belong to this place: this one thing I shall add, that from these it becomes manifest that clerics as well as laymen were engaged in that university from the beginning; but yet that nowhere is mention made of a theological chair; because already then the juridical disciplines were generally held of much greater account and were said to be more useful even to the pastors of the Church Bouix, Juris canonici principia, p. 73., and certainly brought more money to licentiates and doctors than theological science. Besides, the masters of philosophy and arts then loved to range into the more difficult parts of dogmatic theology; and dogmatic and moral theology was almost entirely contained in the body of law, in which, as everyone knows, the dogmatic definitions of councils, the precepts of morals and the principles of the sacraments were also comprehended. But I range too far, since St. Bernard studied a hundred years before; who, however, is not to be thought to have devoted singular study to learning theology, but rather (where in the world I do not know) to have imbibed its tenets as they were mingled with philosophical and juridical ones.

[33] [Immediately after his studies the blessed man did not become a Cistercian monk, but a judge in the courts; as is established from the judgement pronounced] Hence it is easy to judge what truth underlies what is read in Lesson IV of the approved office of St. Bernard, namely that, being devoted in the highest degree to sacred letters, he turned out a consummate theologian; these things are taken from Manrique Annales Cisterc. at the year 1214, chap. VI, num. 8., a writer generally accurate, but here going astray almost continuously. From the same are drawn these other words of the same office: When he was already shining forth with a distinguished splendour of piety, learning and all virtues, it was desired by several bishops that he should be elected canon in their churches; but he, aspiring only to sacred solitude, entered the Cistercian order in the monastery of Santes Creus. On the contrary Villanueva Villanueva, Viaje Literario, vol. VII, p. 20. affirms that Blessed Bernard was a canon of Tarragona and also vicar general. But all these praises seem to be so many errors. Certainly after the blessed man left his literary studies, he by no means aspired to solitude, but was engaged in forensic affairs. And indeed there survives a document of this matter, by which it is established that he was occupied in this kind of affairs by Raimundo, archbishop of Tarragona; I mean the sentence which Raimundo himself pronounced on the 20th day of September of the year 1209 and whose original copy the episcopal and capitular archive of Vic preserves to this day. And this was the cause. When in the year 1207 Guillem de Tavartet, bishop of Vic, accused of many crimes by two of his canons, Guillem Gros and Gilabert de Montreal, had been summoned to Rome by Innocent III Book V, title I de accusationibus, c. 19, Cum oporteat. (but the apostolic delegated judges, the archbishop of Tarragona, the abbot of Poblet and the archdeacon of Barcelona, found the accusation to be false Villanueva, Viaje literario, vol. VII, p. 18 and 243.), Guillem de Montcada *, viscount of Béarn, most celebrated in the history of Catalonia, and the slayer of Berenguer de Vilademuls, archbishop of Tarragona, had inflicted many damages on the absent prelate, his church and his men: wherefore the bishop on his return placed Guillem under excommunication and his land under interdict; from which sentence the viscount appealed to the archbishop of Tarragona, who, sitting in tribunal, had Pere de Tolon and Blessed Bernard in the place of assessors. And receive the sentence according to the copy which Jaime Ripoll Vilamajor, canon of Vic and prefect of the archive, published on a single sheet in the year 1818.

[34] in the cause of Guillem de Montcada, I, Raimundo, by the condescension of God archbishop of Tarragona, there sitting with me Bernard, archdeacon of Barcelona, Pere de Tolon and Bernard Calvó, in the cause which is in dispute between our venerable brother Guillem, bishop, and the church of Vic on the one side, and Guillem de Montcada on the other, by interlocutory pronouncement declare that the said Guillem de Montcada ought to restore to the aforesaid bishop and church of Vic all the damages which, from the day on which the bishop took the road to Rome until the present day, were inflicted on the bishop himself and the church by Guillem himself or by his men, yet by his command or consent: which restitution I say ought to be made according to what the bishop and clerics shall cause to be verified on oath through their men, an assessment being made by me or by one delegated by me: this restitution having been fully made, let Guillem de Montcada swear that he will stand by the command of the bishop concerning all the things for which he had been bound by the bishop with the bond of excommunication and his land placed under interdict. And let the bishop give him his command with my counsel or that of someone to whom I shall have committed my place in this matter. These things having been fully and solemnly done, I declare by interlocutory pronouncement that the bishop ought to absolve the person of the said Guillem and release his land from the interdict. But concerning the money which the bishop asserted that the said Guillem had taken from the men of the church of the town of Vic, I reserve to myself for the present the giving of sentence, until, through cognizance of the cause itself, it becomes more fully clear to me. And concerning the attestations received and to be received on both sides, whether they are valid or not, I say nothing for the present, but, both concerning them and concerning any other things besides the aforesaid, I pronounce by interlocution that the suit shall run its own course. This was done on the 12th of the kalends of October

in the year of the Lord 1209. † I, Raimundo, by the grace of God archbishop of Tarragona, confirm. Sig†n of me, Bernard Calvó. I, Guillem de Castellet, notary of the lord archbishop, wrote these things on the day and year set before. Sig†n of Andreu, priest and public scrivener of the town of Vic. Pere, priest, who faithfully transcribed these things on the 5th of the kalends of September in the year of the Lord 1210.

[35] who submitted himself to the interlocutory sentence. This sentence was put into execution on the 22nd day of March of the year 1211; for, although the year 1210 is written, the following year is to be understood, since at that time in the lands of the king of Aragon the years generally began on the 25th day of March [Art de vérifier les dates, vol. I, p. X. Compare Villanueva, Viaje literario, vol. XIX, p. 164.]. I, Guillem de Montcada, the holy four Gospels having been touched, swear to you, Lord Guillem, bishop of Ausona, that I will stand by your commands concerning all those things for which you excommunicated me, and on the days appointed and assigned by you for this I will fulfil the command which you have laid upon me concerning the aforesaid, all malice being set aside, by God upon the holy four Gospels. Which was done on the 11th of the kalends of April in the year of the Lord 1210. Sig†n of Guillem de Cardona. Sig†n of Pere de Santa Eugènia. Sig†n of Pere de Rivopetrarum. Sig†n of Bernard Calvó. Guillem de Montcada. I, Raimundo, by the grace of God archbishop of Tarragona, confirm. Pere, priest, who wrote this on the day and year as above. Sig†n of Andreu, priest and public scrivener of the town of Vic. Raimundo, priest, who faithfully transcribed this on the 10th of the kalends of October in the year of the Lord 1215. That was only an interlocutory sentence, by which only a part of the suit was settled; what was done about the rest is unknown to me; nor does it pertain to St. Bernard.

[36] [He was not vicar general of Tarragona, nor even a canon of this see, inasmuch as he had property of his own: which was forbidden by the institutes of the canons of Tarragona.] Probably on account of this sentence, in which the blessed man sat beside Archbishop Raimundo, Villanueva Viaje literario, vol. XIX, p. 155. judged that he was a canon of Tarragona and also the archbishop's vicar general. For, to say nothing of the vicariate general, of whose institution perhaps not even a thought had then been given at Tarragona (certainly no traces appear anywhere), the canons of Tarragona were all in that age regulars, having nothing of their own; whereas Blessed Bernard, before he was made a Cistercian monk, had never professed the regular life with this law, as will be established from the testament which he made in the year 1215 and from which it will be clear that he had quite a lot of goods of his own; which by no means agreed with the institutes of the canons of Tarragona. Namely in the year 1154 Archbishop Bernard had instituted that in the cathedral church of Saint Thecla there should be henceforth and in perpetuity regular canons and no others, who should lead there the canonical and apostolic life according to the regular institution of the blessed father Augustine and the manner and custom of the church of Saint-Ruf, as may be seen more fully in the diploma which Villanueva published from the autograph copy Viaje literario, vol. XIX, p. 214 and and following. In their profession indeed they did not express the vow of poverty, saying Ibid. p. 232 and 233.: I, Brother N., offering, deliver myself to God and to the church of Saint M. and promise obedience according to the canonical rule of Saint Augustine to the Lord N., bishop or abbot of the aforesaid church, and to his successors whom the sounder part of the congregation shall canonically elect; but, as we have taught elsewhere Examen historicum de regularium et saecularium clericorum juribus, p. 20., that formula was common in that age, and it was considered to contain the vow of poverty and chastity (as being prescribed by the rule of St. Augustine); which very thing the canons of Tarragona confessed in the year 1530, when they asked Pope Clement VII that their chapter should be made secular, declaring See the Bull of Clement VII in Villanueva, Viaje literario, vol. XIX, p. 253. that, contrary to their institute, for a long time past they had been accustomed to possess even patrimonial goods in particular, and to turn to their own uses the fruits, revenues and proceeds of the ecclesiastical benefices obtained by them for the time, and also to dispose of goods acquired by them, even perhaps with no right or sufficient authority; which abuses had most certainly not prevailed at the opening of the thirteenth century; since at that time generally even those regular canons who according to the statutes of Aachen could have property of their own were impelled with wonderful ardour to complete poverty. And indeed as soon as a novice had made the said profession, the archbishop delivered a discourse on the example of the first Christians, many of whom, selling their possessions and means, brought the prices rejoicing to those gathered together with the mother of Jesus. Which the apostles, having received them, distributed to all, according as there was need. And thus this man (so he spoke of the newly professed to the canons standing around) nonetheless, God inspiring him, admonished by their example, wishes * to be joined to our fellowship. Therefore we give him the common society of living with us Ibid. p. 233.. Finally, although regular canons according to the statutes of Aachen could be owners of property Compare Acta SS. vol. IX of October, p. 223 and following, yet no one ever thought that regular canons who had professed the rule of St. Augustine, as it was understood in that age, and the customs of the congregation of Saint-Ruf, could have retained the ownership of their goods [Compare Hélyot, Hist. des ordres religieux, vol. II, p. 17, 69 and following; Amort, Vetus disciplina canonic. regul. et saecul. passim; the Brothers Sainte-Marthe, Gallia Christiana, vol. IV, p. 802.].

[37] [He was a plainly secular man, having a squire and a bailiff, and procuring the execution of sentences in the archbishop's name. The political condition of the city.] So far from Blessed Bernard having been a regular canon at Tarragona, he seems to have lived there a plainly secular life. Certainly, as is clear from the testament which he made in the year 1215 as a Cistercian novice, he had a squire named Guillem and a bailiff or vicar, a minister of justice, named Garrofer; from which it would seem that St. Bernard was then a knight and had a part in governing civil affairs. Now at that time the archbishop of Tarragona possessed a part of the city. Namely in the year 1117 Ramon, count and marquis of the Barcelonese and of Provence, had given it all to the church of Tarragona; but in the year 1128 Saint Oleguer, archbishop, had given the same by feudal right to Count Robert and his successors and had abdicated all temporal rule Compare the diploma of St. Oleguer in Villanueva, Viaje, vol. XIX, p. 212.. That had surely been a most unhappy counsel; nor is it wonderful if in the year 1151 Bernat Torts, prelate of Tarragona, relying on feudal right, on account of the disquiet of wicked men (namely Robert and his son Guillem Compare the judgement pronounced between Bernard and Robert, ibid. p. 280.) disturbing the city, gave it to Ramon, count of Barcelona, son of the Ramon who had once given it Compare the diploma of Bernard, ibid. p. 275 and following. But Count Robert did not yield his place, and much less his wife Agnes; wherefore in the year 1153 a compact was entered into, by which two thirds were placed in the hands of the count of Barcelona and the archbishop of Tarragona and a third left to Robert Compare the charter of the witnesses, ibid. p. 262.. But after his death his wife and son denied that that compact had ever been made; which was therefore proved in the year 1162 by the testimony of many Compare the testimony of those who at the settlement, ibid. p. 283. and six years later confirmed in the full court of the king of Aragon Compare the Judgement pronounced etc. ibid. p. 287.. The archbishop then was Hugo de Cervelló; who for that reason aroused incredible hatred against himself, and so on the 17th day of April of the year 1171, by the machination of the brothers Guillem, Robert and Berenguer and of their mother Agnes, he experienced murderous hands Ibid. p. 158 and following. Wherefore, at the command of Pope Alexander III Ibid. p. 289 and 290., all of them with their whole progeny were expelled from the whole kingdom by royal edict and deprived of their goods Ibid. p. 159.; and in this way the archbishops again obtained civil authority at Tarragona. Whence it is understood what office Blessed Bernard discharged, namely he was the bishop's justice, or pronounced law in his name; and procured the execution of sentences; which could then scarcely be done without military force. Hence perhaps it may be concluded that Blessed Bernard was then not even a cleric.

* Vilaseca

* Moncada.

* optat

* écuyer squire

* bailli bailiff

§ VII. His entry into the monastery of Santes Creus; temptations from his kinsfolk; a singular testament before profession.

[Having entered the monastery of Santes Creus after an illness in the year 1214, he is almost seduced from it by his kinsfolk.] He seems first to have thought of better things when he was at Tarragona in that illness of his; in which he must be thought to have laboured in the year 1213 or at the opening of 1214, and in which he made a first testament, which has become known only from the second. Having it, then, certain and settled to send a dismissal to the world and its honours and riches, about Easter of the year 1214, which was then celebrated on the 30th day of March, he came to the monastery of Santes Creus. The abbot at that time was Bernard Villanueva, Viaje, vol. XX, p. 141., and not Raimundo, as Henríquez wrote Fasciculus SS. book II, p. 97.. He tested the newcomer, advising him the Lenten fast; which being completed, since the feast of Pentecost was near, he put off giving him the habit until then; but when he saw him constant, he clothed him on that day, which was the 18th of May, with the Cistercian habit of novices. When his kinsfolk understood these things, they were struck with the greatest grief; for, hoping that some day they would obtain many riches through the blessed man, they saw all their hopes cut off. They left no stone unturned, therefore, to bring the novice back to the world; of which matter one narrative the Life of St. Bernard will give below, another the letter of Abbot Francesc to Bishop Galcerán: We have heard, says Francesc, writing more than a whole century later Manrique, Annal. Cisterc. at the year 1214, chap. VII, num. 10., and many of our monks from the elders, who died not long ago, have heard it more fully related, that in the year of his novitiate this happened to him. For since he was sufficiently imbued with liberal knowledge, his parents, kinsfolk and friends, considering that from his knowledge, if he remained in the world, they could reap no small advantage and help in many ways, having many times harassed him to desert the order and the habit, he, consenting at one time to their suggestions, came one day to the gate of the monastery; where, having put off the garments of the order and put on lay attire, he asked one of the seculars standing around what

garments were better for him. He, without doubt divinely inspired, answered that the garments of the order were. Whence at once, the secular garments thrown off and the regular ones resumed, he returned to the cloister; and how holily, how honourably, how praiseworthily he conducted himself there the course of his life declares.

[39] [The following year, before religious profession, he makes a testament, from which it is established that he was burdened with debt, and other things are gathered.] Although at that time there was not the same severity in observing the law of a whole and uninterrupted year of probation which prevailed after the decretal of Boniface VIII Cum ad apostolicam and above all after the statutes of the Council of Trent, yet hence perhaps it came about that after the middle of the month of July of the year 1215 Blessed Bernard was still a novice, as is established from the so often cited second testament which he then made, not on account of death, but on account of profession (for he reserves to himself its interpretation): so that it is a singular and ancient monument and specimen of this matter. And it was perhaps done because already then in those parts the law of amortization, as it was afterwards called, seems to have been in force: on which matter compare the letters of King James, which we shall partly recite below at num. 106. And from this document indeed much light is shed on what we have just seen of his kinsfolk drawing him back from religion for the sake of avarice, and also on what he himself had done before in the world. For from it one may gather that he was burdened with so much debt that he ordered that, if the whole honour, or all his patrimony, did not suffice to pay the debts, his two silver cups and all his other goods should also be sold, except those which Guillem his squire and Guerau de Crossis had; and since he was in doubt on this matter, it is clear hence also that his domestic affairs had been very badly managed by him.

[41] [Before this the blessed man had contended at law with a stranger and with his own brother, because the latter had received more from the paternal inheritance.] But that passage of the testament torments me much where Guillem Calvó, St. Bernard's brother, is ordered to pay Miquel Navarro a hundred morabatins which he still owed him from the exovar, or dowry, of Beatrice his wife. Whence that necessity of paying a dowry? The law laid down for those guilty of seduction is: Either marry, or dower. But if this seem too harsh, it is permitted by me to say that that Beatrice is the same as the daughter of his brother Guillem, whom St. Bernard wished to dower because he himself had received the better part of the paternal goods. But why did he omit to call her his niece? If, then, this conjecture pleases less, another can be devised, for example that Blessed Bernard had promised a dowry by spontaneous liberality and had not yet paid it, or had contracted this obligation on any other ground. For although it is not necessary that the saints always bore the yoke of the divine law, since besides perpetual innocence the way of penance leads to heaven, yet no one is to be lightly made guilty of monstrous crimes, much less the inhabitants of heaven. While he was living in the world, the blessed man had had two lawsuits, one with Arnau Rafanedl, the other with his brother Guillem. He had won the former cause in such a way that Rafanedl had been condemned to pay him a hundred shillings; with which people could then buy as much wheat as now for the price of 400 or 500 francs [Mémoires sur l'appréciation de la fortune privée au moyen-âge. In Mémoires de l'Institut, savants divers, vol. I, p. 269.]. The blessed man was anxious in mind about this victory and ordered thirty shillings to be returned to Rafanedl, to keep his conscience the sounder. And with his brother Guillem he had contended at law after the death of their father about entering upon the inheritance, and thence had obtained two legitims or falcidias, that is, unless I am mistaken, half of all the paternal goods, the debts being deducted. For the Falcidian law was a plebiscite proposed in the times of Augustus by P. Falcidius, tribune of the plebs, by which it was provided that a fourth part of the inheritance should go entirely to the necessary heirs; hence the name of falcidia was often given (as in this very place) to the hereditary fourth, which was thence called the legitim [Compare Calvinus, Lexicon magnum juris, under Falcidia; Panckoucke's Encyclopédie méthodique, Jurisprudence, under Légitime, Quarte falcidie.]. By the paternal testament, then, Blessed Bernard alone had received as much as his brother and sister together; wherefore no one will wonder that they took care that their brother's means should not be lost to them when he put on the religious habit. And indeed already before the novice made that testament, his charters had been handed over, not according to his will, to Guillem Calvó; who had also undertaken the usucapion, or at least the administration, of his goods, inasmuch as in the so often mentioned testament he is supposed to have paid something for his brother, or in regard to him, in his debts, or to have spent something for him on his honour or goods usefully or necessarily.

[41] How great St. Bernard's goods then were and how much they were worth. In his testament Blessed Bernard bequeaths two mases; and since twenty-five hectares may easily be assigned to each Compare Acta SS. vol. IX of October, p. 217., he must be thought to have possessed fifty hectares. He also bequeathed three hundred marabotins; which are spoken of in the contemporary Customs of Lleida Villanueva, Viaje, vol. XVI, p. 176., in other monuments cited by Du Cange Lexicum latinum, under Marabotinus, Pipio., in the appendix of volume IV of the work of Antonio de Capmany on the commerce of the Barcelonese [Memorias historicas sobre la marina, comercio, y artes de la antigua ciudad de Barcelona, vol. IV, p. 133.] and in other books. But it will be enough to know that in the year 1213 sixty marabotins were contained in one gold mark, so that each of them weighed sixty-six grains and was worth about thirteen French francs [Abot de Bazinghem, Dictionnaire des monnaies, in Migne, Dictionnaire de numismatique, col. 895.] and their purchasing power today would be 78 francs Leber, in the work cited above, p. 269.. To others besides he bequeathed 340 shillings; whose present-day purchasing power would be 1402 francs. If all these things are considered summarily, the value of books, furniture and other similar things being omitted, Blessed Bernard must be thought to have been as rich as one who now has fifty hectares of arable land and at the same time possesses 23,400 francs. But hence also understand how disordered his accounts were, so that he did not know whether these would be enough to pay his debts. But it is now time for us to exhibit the blessed novice's testament, which Villanueva found in the archive of the monastery of Santes Creus Viaje literario, vol. VII, p. 26, 244 and following.

[42] [He institutes testamentary executors; he acknowledges several debts; he gives much to his kinsfolk;] In the name of Christ: I, Bernard de Calvó, being still a novice within the gate of the convent, of sound and full sense and with entire memory, make my testament, in which I name as my executors and procurators Raimundo, provost of Tarragona, and Raimundo de Timors, sacristan of Tarragona, Miquel Navarro, Bernard de Tamarit and Arnau de Martorell; on whom I confer full power of dividing, distributing and disposing of all my goods according to what they shall find ordained in this charter. First of all I institute as my heir Guillem Calvó my brother. I leave him all my right which I have, and ought to have in any way, in the mas of Purpuris, to do with it all his wishes, as I could do. I leave to the Lord God and to Blessed Mary of Santes Creus all my books. I leave to my sister Guillema my mas of Raudelia, with its appurtenances and holdings, frankly and freely at all her wishes. I leave to the lady my mother Beatrice my whole chamber and all the furniture. I will and command that Guillem Calvó pay to the same my mother 200 morabatins, for which I bound myself to her (it is now long since), as is contained in the charter made thereon, because they were owed to her from her marriage settlement. Let him likewise pay to Miquel Navarro 100 morabatins, which I still owe him from the exovar of Beatrice his wife. All my other debts and legacies I will and command that the same my brother pay, all malice and contradiction being wholly absent. Concerning the debts in which I am bound to Bernard de Tamarit, or to any others whatever, let the said Bernard be believed on his simple word, without oath and calumny, because he has almost full knowledge of all things given and received, my own recognition and confession, however, concerning debts not written by hand nonetheless prevailing.

[43] he orders some certain or doubtful debts to be paid; The things which I gave or left to Guillem, my squire, and Guerau de Crocis, when I was still at Tarragona in that illness of mine, I order to be kept firm and unimpaired. I will that there be returned to Arnau Rafanedl, of the 100 shillings which I had from him for the plea which I had with him, thirty shillings, to keep my conscience the sounder. To Artal de Creixell likewise let thirty shillings be returned. To Joan Angles de Alcoario thirty shillings. To Joan Forcald de Monterubeo 15 shillings. To a certain man of Regal, named Olsine, 15 shillings. I leave to Arnau Garrofer, my bailiff, 60 shillings, because on account of my brother he has suffered pecuniary loss, and bodily too. I leave to Guillemó, son of Guerau and Asalais, 100 shillings, with which he may become a lay brother in the monastery of Santes Creus, when he shall have come to the age at which he can become a brother. But if he shall not wish to be a brother, let him nonetheless have the same 100 shillings. I will that there be returned to Saurina de Castelleta 10 quarteres of barley, because my father once had from the pledging of Pineta 40 quarteres of barley beyond the principal.

[44] [to his brother Guillem, the universal heir, if he fail, he then substitutes his niece; and if she too fail, his sister Guillema;] If Guillem Calvó, by any chance happening, shall not be my heir, I substitute for him in all things which I leave him Beatrice my niece, so that she be bound to satisfy my debts and legacies, fideicommissa or bequests. But if Guillem Calvó has paid anything for me, or in regard to me, in my debts, or if he has spent anything for me on my honour usefully or necessarily, let all that be restored to him in good faith by the said Beatrice, the fruits nonetheless or proceeds received from my honour being reckoned by him into the principal. But if the same Beatrice too, my niece, shall not be my heir by reason of the substitution, let my executors have full power and licence to sell, to dispose of, and in whatever way they will to alienate my whole honour or a part, so that from it they may satisfy all my debts and bequests. But if anything shall remain of my honour which

shall not need to be sold, let my sister Guillema have it all, and if it shall be necessary for the whole to be sold, what shall remain when the debts and bequests are paid let her likewise have all, so that in that case she be bound to give to Raimundo de Barberà, my nephew, for the sake of his studies, as much as I shall see fit to be given, or as much as shall please Guillema herself, if perchance it shall then not happen that I survive.

[45] [he gives every faculty to the executors, wishing his debts to be satisfied before all;] But if the whole honour sold shall not suffice to pay the debts, let my two silver cups also be sold and all my other goods except those which Guillem my squire and Guerau de Crosis had. And in making the sale of the honour let him be preferred whom I shall wish to be preferred by title of purchase, a just price intervening. And it is certain that my executors can lawfully and by right sell my whole honour, if there be need, notwithstanding the clause of substitution set in the testament before, or any other cause, because I had it by right of two legitims or falcidias in the cause which I won against my brother Guillem. If it shall perchance happen at some time that any doubt or question arise from this testament, let it be left to my confession and recognition to be elucidated and declared. The things which the lady Guillema de Castroveteri and F. de Guardia, or anyone else, owe me, I neither remit nor wish to be exacted by my heir, or by the substituted niece, or by the executors, but let it be done with them according to (what) I shall dispose to do with the permission of my superior. And my charters, which were handed over to Guillem Calvó not according to my will, I reserve to myself to be able to reclaim whenever I wish.

[46] he again revokes the testament formerly made at Tarragona. And that testament which I made at Tarragona in the hand of the Lord Pere Ramon, chaplain, which I have already revoked on another occasion before witnesses called, I by no means wish to stand, but I declare it broken, frivolous and null; so that no action, either useful or direct, shall ever lie for any person from it, choosing this one in its place, and establishing it as my lawful will. And if it be not valid by right of testament, let it be valid by right of codicils; and if it cannot be valid as written, let it be valid as nuncupative. Which was done on the 12th of the kalends of August, in the year of the Lord 1215. Sig†n of me, Bernard Calvó, who confirm this testament, and ask it to be confirmed by the witnesses and by the executors. Sig†n of Brother Gaufrid de Roqueta. Sig†n of Bernard de Albano. Sig†n of Bernard Piquer. Sig†n of Berenguer Canceler. Sig†n of Guillem de Clirsa. Sig†n of Pere de Sant Martí, holding the place of the prior. Sig†n of Bernard de Biscarre, monk. Sig†n of Brother Bernard de Clusa. Sig†n of Brother Arnau de Frontinyà. Sig†n of Brother Pere Bernard. Sig†n of Bernard, abbot of Santes Creus. I, Brother Pere, novice, confirm these things. I, Raimundo, provost of Tarragona. Sig†n of Bernard de Tamarit; I confirm these things. I, Arnau de Martorell, confirm these things. Sig†n of Raimundo de Timors, sacristan of the church of Tarragona. I, Miquel, chaplain of Vilarrodona and notary, who ordered this to be written, also subscribe. I, Brother Guillem Pere, who wrote this testament by order of Miquel of Vilarrodona, chaplain, and made this sig†n.

§ VIII. The origins and fortunes of the abbey of Santes Creus, over which St. Bernard was placed. The completion of the church.

[St. Bernard becomes abbot of the monastery of Santes Creus; whose beginnings were at Valldaura,] The blessed man then made very great progress, and so was elected abbot by the brethren; in which office we shall soon see him serving in the month of May of the year 1225. And here seems to be a fitting place for relating some things about the monastery of Santes Creus. This abbey had two seats: one in the diocese of Barcelona at the mountain of Cerdanyola, where it bore the title of St. Mary of Valldaura; the other on the borders of the diocese of Barcelona and Tarragona, in the land of Santes Creus; whence it took the name of the Holy Crosses. Concerning both monasteries Villanueva published many diplomas Viaje literario, vol. XX, p. 235 – 261. and collected from them a brief history of it Ibid. p. 134 – 146.. Its origins too were investigated and described by Jerónimo Pujades Crónica universal del principado de Cataluña, vol. VIII, p. 440 and following; which Pierre de Marca also did Marca Hispanica, book IV, col. 502 and 503.; and before him Manrique in very many places of the Cistercian Annals At the year 1152, chap. VI; at the year 1158, chap. V, etc.: but many errors are mixed in here and there. Further, on the 4th day of December of the year 1150 Guillem Ramon de Montcada *, surnamed the Seneschal and in fact seneschal of Catalonia and Aragon, and his sons Guillem and Ramon and Berenguer gave to the abbot of Grandselve in the diocese of Toulouse (on this monastery see more at the 23rd day of October in the Lives of SS. Bertrand and Giraud de Salles) the goods which they had on the mountain of Cerdanyola; which gift was made into the hand of Guillem, prior of St. Mary of Grandselve, and of Guillem (VI, count) of Montpellier (and then a poor monk at Grandselve), and of his companions [Donation of G. Ramon the Seneschal, in Villanueva, Viaje, vol. XX, p. 235 and 236.], who on the 28th day of May of the year [ ] were living there and building a church with a monastery Donation of the counts of Cardona, ibid. p. 236 and 237.. On the 16th day of December of the year 1152 Valldaura did not yet have its own abbot; wherefore its founder Guillem Ramon promised to the abbot of Grandselve and to Guillem of Montpellier and to the brethren dwelling in the monastery of St. Mary of Valldaura to give every year 100 morabatins in gold and many other things, until the aforesaid monastery of St. Mary of Valldaura should be made.

[48] the chronological series of the first abbots, On the same day the first abbot Guillem was blessed, whom many [De Marca, Marca Hispanica, col. 502; Vaissète, Histoire du Languedoc, vol. II, p. 489.] wrongly believed to have been the count of Montpellier, Villanueva perhaps less wrongly Viaje literario, vol. XX, p. 138. the prior of Grandselve, although this too is very uncertain. Certainly the common catalogues of Santes Creus Ibid. at the place cited have it that Guillem was abbot from the year 1152; and in the Cistercian Chronology, in which the origins of the abbeys are so arranged that they generally follow the blessing of the several first abbots Compare Acta SS. vol. VIII of October, p. 1120., it is read In Manrique, Annal. Cisterc. at the year 1152, chap. VI, num. 8.: In the same year (1152), on the 17th of the kalends of January, the abbey of Santes Creus. On the 5th day of July of the year 1154, or the 18th of King Louis the Younger (the inhabitants of Catalonia reckoned the beginning of his reign from the 1st day of August of the year 1137 [Compare the Donations of Agnes, of Guillem de Montcada, of Ramon etc. in Villanueva, vol. XX, p. 246, 248, 250 etc. and Art de vérifier les dates, vol. I, p. 578.]), that same Guillem was still abbot of Valldaura Donation of Guillem de Montcada, in Villanueva, vol. XX, p. 239.; so that Villanueva, who had earlier Viaje, vol. XX, p. 138. noted that Hugo succeeded in the year 1158, afterwards Ibid. p. 140. better referred the beginning of the latter's administration to the year 1155, rightly judging that in the diploma in which his name is inscribed the year is to be read not MCLIII but MCLV, which alone agrees with the 18th year of Louis the Younger, as we have said his reign was reckoned in Catalonia: and here is the passage Ibid. p. 250.: On the 3rd of the ides of July, in the year from the incarnation of the Lord 1153, and in the eighteenth year of the reign of Louis the Younger. And by this diploma Ramon, count of Barcelona, gave to God and to St. Mary of Valldaura, namely into the hand of the lord Alexander, abbot of Grandselve, and of the venerable Hugo, abbot of Valldaura, and of the religious man Guillem of Montpellier, the cave of Ancosa itself with all its bounds and appurtenances, etc. They will have it [Manrique, Annales Cisterc. at the year 1152, chap. VI, num. 5; at the year 1157, chap. V, num. 1; Pujades, Crónica de Cataluña, vol. VIII, p. 440.] that the monks of Valldaura, retaining the name of the former monastery, were transferred to this mas, situated in the town of Maguer and afterwards a grange of Santes Creus; but I nowhere find an ancient record of this translation, and the contrary is rather hinted in several diplomas written at the time when the monks of Valldaura were supposed to have been living at Ancosa.

[49] [the translation to the land of Santes Creus, situated on the doubtful borders of the dioceses of Barcelona and Tarragona,] Hugo himself did not long hold the abbatial staff, since in diplomas of the 28th and 31st day of May of the year 1156 Girard, or Gerard, is already read as abbot of St. Mary of Valldaura Villanueva, Viaje, vol. XX, p. 240, 241 and 253.. Villanueva states that Pere de Puigvert succeeded to the abbatial office in the year 1158 Ibid. p. 140.; and certainly when the donation of the land of Santes Creus was made by Guerau Alaman, or Almandi, and his kinsfolk and connections on the 7th of the kalends of February, or the 26th day of January, in the year from the incarnation of the Lord 1158 (the year beginning on the 25th day of March), Pere was abbot of Valldaura Ibid. p. 251 and 252.. That land was situated in the territory of the castle of Montagut, at the border of the bishopric of Barcelona Ibid. p. 252., and seemed much more suitable for the monastery than the former seat, which Pujades relates lacked water Crónica de Cataluña, vol. VIII, p. 440.. When therefore the narrowness and unsuitability of the place compelled the monks of Valldaura to migrate to another place Villanueva, vol. XX, p. 252. and Santes Creus pleased them, it seemed that for greater security new diplomas should be drawn up. Wherefore on the 8th day of August of the year 1160 Guerau Almandi, Guerau de Jorba and Guillem de Montagut renewed the donation of the land of Santes Creus De Marca, Marca Hispanica, col. 1329., and Guillem, bishop of Barcelona, with the consent of his canons, confirmed it Ibid. col. 1329 and 1330.. But when the monks of Valldaura, now more secure, began to transfer themselves there, Hugo de Cervelló, who about the middle of the year 1163 had been raised to the see of Tarragona Villanueva, vol. XIX, p. 151 and 152., opposed his authority, asserting that the same place belonged to his diocese, as on the 14th day of July of the year 1108 or the following there wrote back from Benevento

Pope Alexander III Ibid. vol. XX, p. 252 and in de Marca, col. 1351.; ordering that nothing new should be attempted against the monks until the feast of the Assumption, and by other letters, given on the 10th day of September of the same year, commanding that they should show obedience or reverence by parochial right to neither of them (the archbishop of Tarragona and the bishop of Barcelona) until it should be determined to which of them the prescribed place ought by right to belong Ibid. 253 and in de Marca, at the column cited: and since this was never determined, hence that abbey was said to be of both dioceses, Tarragona and Barcelona, or of none Pujades, Crónica de Cataluña, vol. VIII, p. 441., or of Tarragona or Barcelona De Marca, col. 503..

[50] [the series of abbots down to St. Bernard and the eminent honours of the abbey are declared.] From that time, namely from the year 1169, they were called the abbot and monastery of Santes Creus. The first to bear this name was the author of the translation, Pere de Puigvert, who retained it at least until the month of September of the year 1174, when the church of Santes Creus began to be built Notice of the buildings, in Villanueva, vol. XX, p. 228., and probably until the year 1185; in which year Villanueva relates that Hugo succeeded him, in whose presence on the 29th day of July of the year 1191 the first stone was laid in the foundation of the dormitory Ibid. at the place cited and whose name is also read in the designation of the bounds of the monastery of Santes Creus made on the 27th day of March of the year 1193 by Berenguer of Tarragona and Ramon of Barcelona, prelates In Villanueva, vol. XX, col. 257 and 258. Ibid. p. 141.. In the year 1203 Bernard was discharging the abbatial office, inasmuch as on the 24th day of July of that year he took counsel with others for procuring peace between the brethren of the monasteries of Bonrepòs and of Poblet Ibid. p. 268.; and he seems to be the same as Bernard Ager, who in the year 1220 was abbot of Santes Creus Ibid. p. 141.. He was succeeded in the year 1222 by Ramon de Rifà; after whom Blessed Bernard occupied the same office before the 22nd day of May of the year 1225. At that time the monastery of Santes Creus already possessed many goods, which we will not enumerate, lest we be endless. These afterwards grew in value and also by new accessions, so that after Poblet there was no abbey in those lands more opulent than Santes Creus. About the year 1300 it became the mother of Valldigna in the kingdom of Valencia and of Altofonte in Sicily, and it also obtained authority over the military convent of St. George of Montesa in the kingdom of Valencia. Several counts of Barcelona, kings of Aragon and other princes chose their burial in it, and toward the end of the thirteenth century its abbots were created chief chaplains of the kings of Aragon. Nothing at all, then, was lacking to this monastery by which it might be glorious before God and men. It was still flourishing when at the beginning of this century Villanueva visited it; but now it has perished with so many other good institutions. But these things happened long after the age of Blessed Bernard, and cannot detain us longer.

[51] [St. Bernard, having been made abbot, completes the church in the year 1225 and afterwards.] And when the blessed man had been raised to the office of abbot, he had this happiness, that shortly he saw the church, which we said above had been begun in the year 1174, so completed that the divine offices could already be held in it. Hence in the Notice of certain buildings of the monastery of Santes Creus In Villanueva, vol. XX, p. 228. we read: Likewise in the year of the Lord 1225, on the 11th of the kalends of June, on the day of Pentecost, about the third hour, the convent of the said monastery moved itself into the new church, the lord abbot Bernard presiding, with forty-five monks. (Afterwards the ordinary number of monks was forty, of lay brothers sixteen, besides many donati and familiars Pujades, Crónica de Cataluña, vol. VIII, p. 441..) And then: Likewise in the year of the Lord 1225 (that is, 1226), on the 11th of the kalends of April, the aforesaid convent was moved into the greater member of the church for the morning vigils. For that church has three members or naves; of which the middle one is of great height, while both lateral ones are lower than that the view should not be unpleasing. And at the head of the greater member or nave is the presbytery, in which is contained the choir, furnished with most beautiful stalls and extended beyond the transept wings . By those words, then, it seems to be indicated that the monks had not yet used the choir, and had performed the divine offices in the middle nave according to the common custom of those times. For the rest, the church which Blessed Bernard completed is a notable Gothic work and a very great structure, 312 Catalan palms long from the door to the steps of the presbytery and 172 wide in the region of the transept wings. It is built of common cut stone, which a neighbouring quarry provided, and adorned with not unlovely painted windows Villanueva, Viaje, vol. XX, p. 140.. These things from Villanueva: Pascual Madoz also will give its praises Madoz, Diccionario, vol. VII, p. 166.. It continues to be the mother church of the villages of Aiguamúrcia and Poblas, and has the title of St. Lucy.

* Moncada

* transept

* roman? Romanesque?

§ IX. The missions and miracles of St. Bernard in the diocese of Lleida and elsewhere; a procuration committed by Pope Gregory IX; other deeds and honours of his while he was abbot.

St. Bernard receives among his brethren Pere de Puigvert, bishop of Urgell; While St. Bernard was abbot of Santes Creus, he had a part in the year 1230 in ordering the ecclesiastical affairs of the island of Majorca; but since he was much more occupied with the same in the time of his episcopate, it will be better to speak of this business below in one stretch. In the same year (which may be an indication of how great was the esteem of the monastery of Santes Creus when Blessed Bernard presided over it), Pere de Podioviridi, or de Puigvert, born of noble family and in the twenty-sixth year bishop of Urgell, betook himself there from desire of the religious life and put on the monastic habit. For this matter Pope Gregory IX had commissioned Aspàreg, archbishop of Tarragona, and Berenguer, bishop of Lleida, to receive the cession of his office, a suitable provision being made for him by them, by which he might be sustained with due moderation. This was carried out on Wednesday of Holy Week, the 3rd of the nones of April, and there were assigned to him three hundred gold pieces, to be paid every year from the episcopal table of Urgell. But this payment was omitted: wherefore Gregory gave letters to Vidal de Alguaire, abbot of Poblet, Ferrer Pallarès, provost of Tarragona, and A., archdeacon there, that they should compel Ponç de Vilamur, Pere's successor in the see of Urgell, to pay his predecessor the established pension, so that he might free himself from debt and be less of a burden to the monastery of Santes Creus: which pontifical commands the two latter carried out Villanueva, Viaje, vol. XI, p. 72 and 73.. That Blessed Bernard had a part in settling these matters cannot be doubted, inasmuch as Pere de Podioviridi had become his brother and subject.

[52] [he is ordered by Pope Gregory IX to inquire into the means of the chapter of Tarragona;] Meanwhile the fame of the blessed man's prudence and probity had spread at Rome: wherefore we shall thereafter see more difficult and weighty affairs quite often committed to him by Pope Gregory IX. A trial, in a way, was the mandate imposed in the year 1232; which diploma, since it is short, we shall give entire Ibid. vol. XIX, p. 231.: Gregory, bishop etc., to our beloved sons the abbot and prior of Santes Creus, of the Cistercian order, of the diocese of Tarragona, greeting etc. Our beloved sons Ferrer Pallarès, the provost, and the chapter of Tarragona have humbly besought us that, since about thirty years ago our venerable brother John, bishop of Sabina, then legate of the apostolic see in those parts, had enjoined our venerable brother (Raimundo de Rocabertí), archbishop of Tarragona, to institute the number of thirty canons in the church of Tarragona; because so many cannot be conveniently sustained from the means of that church, since the aforesaid church is not a little burdened with the charge of hospitality, we would deign mercifully to provide for that church in this matter. But because churches are so to be provided with servants that they are not burdened by their number, we command your discretion by apostolic writings that you inquire diligently into the truth concerning all the premises, and faithfully write back to us what you shall find. Given at Anagni on the 16th of the kalends of October, in the sixth year of our pontificate. Blessed Bernard and his prior without doubt carried out the commands; nevertheless only twenty years later were the wishes of the chapter of Tarragona satisfied, namely by Pope Innocent IV Ibid. p. 81..

[53] [he institutes missions in the diocese of Lleida, not long before freed from the Saracens;] Other particulars which belong to this time do not occur: wherefore nothing else seems to need relating in this place except that part of the letter of Francesc Mir which pertains to the deeds of the blessed abbot and in which this is singular, that the first and last prodigy happened when the blessed man was instituting apostolic missions in the diocese of Lleida, or at Lleida, or in its neighbourhood, as is read in his Life. Of which perhaps the occasion was the very condition of the diocese of Lleida in this age. Namely in the year 712, with the rest of Catalonia, this city had come into the hands of the Mahometans by surrender, as the Arabs will have it [Compare de Marlès, Hist. de la domination des Arabes et des Maures en Espagne etc. vol. I, p. 107.], by a savage storming, as the Spaniards prefer De la Canal, España sagrada, vol. XLVI, p. 110 and 111., but most probably by sudden occupation. Thereafter the bishops of Lleida sat at Roda in the mountains, until in the year 1101, in which Peter, king of Aragon, stormed Barbastro, they transferred their see there Ibid. p. 149 and 150.. Twenty years later the Christians had resolved to snatch Lleida from the hands of the Moors; whence Villanueva found a testator Viaje literario, vol. XV, p. 2. wishing in the year 1122 to go in the host of Lleida, and in the year 1123 Ramon Berenguer III, count of Barcelona, giving to the monastery of Solsona the great mosque itself, which is within the town of Lleida, … when God shall will to grant to us sinners the city of Lleida. God granted it shortly afterwards to Alfonso, king of Aragon De Marlès, vol. II, p. 334.; but while a few years later the Aragonese and Castilians were contending among themselves over the inheritance of Urraca, queen of Castile, the Moors had again gained possession of that city Ibid. p. 355.. They held it until the 24th of October of the year 1149 Villanueva, Viaje, vol. XVI, p. 4., when, after a siege of several months, it was received on agreed conditions by Ramon of Barcelona,

count Instrument of the agreement etc. ibid. p. 159.. Since, then, Lleida had not been stormed, so far were the Mahometans from being destroyed or thrust out that part of their goods was left them. Indeed, since afterwards war quite often broke out afresh, it is not to be believed that they were always spared and that their number did not gradually decrease; but who would doubt that at the opening of the thirteenth century there were many who were to be converted to the faith or confirmed in it? And indeed in the Constitutions of the peace Art. 17, in de Marca, Marca Hispanica, col. 1431., published at Tarragona in the year 1234 by James I, king of Aragon, mention is made in the first place of the Saracens of the bishopric of Lleida. That Blessed Bernard was occupied in imbuing these with Christian doctrine is very likely; although the Waldenses too, sprouting here and there in Catalonia Constitutions of James I, ibid. col. 1425., perhaps also demanded his labour. But receive now what Abbot Francesc Mir, writing to Bishop Galcerán, relates of Blessed Bernard while he was living at Lleida and elsewhere.

[54] where he works two miracles, one by the help of a cross, which is described; The elders of our house, he says In Manrique, Annal. Cisterc. at the year 1234, chap. III, num. 1 and following, who were able to attain to the holy man, or at least to those who attained to him, used to relate that one day, invited to a certain lodging at Lleida, while he, still abbot, was sitting at table with his companions, and a certain monk, while they were feasting, was reading the divine lesson, as is the custom: a certain bird which is commonly called calandria (by the learned the calandra lark, and once, with its figure altered, very celebrated among the physiologi, because by its white colour and its highest flight it seemed to represent Christ gloriously ascending into heaven Cahier and Martin, Mélanges d'archéologie, vol. II, p. 129 and following), being in a little cage or coop and chattering excessively, disturbed them much; which he commanded in the name of God to be silent. And when it at once fell silent as if dead, and its mistress grieved and was much displeased, thinking that it would be dead; the said abbot, the lesson and the supper being finished, gave it leave. Which forthwith rose up and at once sang in its usual manner: at which those present were very greatly astonished. At another time it happened that, when some perverse men had set fire to the crops which were on a certain threshing-floor next to the monastery (indeed near the sacrarium or sacristy, as Domenec and Henríquez relate), the holy abbot came there; and, having taken the cross in which is the wood of the Lord, he threw it upon the burning crops: which fire, by the power of the holy cross and by his merits, was without doubt at once extinguished and the crops restored. Villanueva at the beginning of this century still found Viaje, vol. XX, p. 119. this particle of the wood of the cross, which Pujades called large Crónica de Cataluña, vol. VIII, p. 442. and set round with gold, and he saw it adorned with two carved stones *, of which one shows a human figure, the other a horse's. There is nothing wonderful in these ornaments; since formerly they dedicated to God whatever seemed precious, not examining whether it was becoming or unbecoming: whence at Rouen, to pass over many other things of this kind, an ancient monstrance is preserved, on whose foot are set very filthy ancient images Biblioth. de l'École des Chartes..

[55] [he repairs a failure of the harvest and of the wine by a third miracle; whence arose the manner of painting him;] They relate too that in a certain excessively barren year (I recite the words of Manrique Annal. Cisterc. at the year 1234, num. 2.), when the monks were grieving that they had no crops to bring into the barns, indeed none even to reap, and the vineyards had not produced clusters for must; the holy abbot, having consoled their sadness with words full of faith, plucked as many stray ears as there were barns, as many little clusters as there were casks; and, rubbing the former with his own hands and pressing the latter, filled both the vessels with must and the barns with grain, which sufficed not only for the household but also for pilgrims and the poor. And the memory of this sign is preserved in his pictures, since he is commonly wont to be painted on panels rubbing ears and pressing clusters with his hand; or having clusters and ears and also the stone with which he is read to have broken his teeth placed at his side or before him [Compare the images inserted in his Life by Onofre Relles, and in the Novena devotion in honour of St. Bernard Calvó published in the year 1764 by Francesc Martí y de Rexach and reprinted at Vic in the year 1847.]. These things Manrique drew neither from Abbot Francesc nor from the old Life, but from the tradition of the monks of Santes Creus, interpreting the blessed man's images. Other common miracles of health restored to many sick people, because from their very frequency they become as it were cheap, I prudently pass over, Manrique adds, with the best right, since no particular record of them survives anywhere.

[56] [he learns of a monk's death from afar; having broken his teeth with a stone, he removes a temptation of the flesh;] At another time (I bring forward Abbot Francesc Mir speaking again) at another time, when he was returning to the monastery from distant parts [from the land of Lleida, where he had delivered Lenten sermons, as Domenec and Henríquez will have it] and was approaching it, while still on the road, he suddenly got down from the animal on which (he was sitting, and) turning aside from the road remained on bended knees praying on the ground for some time: and when his companions, wondering, asked him why he had done this, he answered that at that hour the body of a certain deceased monk had been committed to burial, whose soul, while the convent was bending the knee singing according to custom the antiphon: Most clement Lord, he himself saw carried by angels into the heavens; and so they knew, when after some days they had entered the monastery, that at that hour the body of the said deceased had been committed to burial. Abbot Francesc Mir, however, would not confine himself within miracles alone, and set forth the following example of love of chastity: Once, he says, when he was in the parts of Lleida and certain women had seen his very white teeth, they said: What beautiful teeth you have, monk! And when he had heard it and had withdrawn a little from them, he secretly sought a stone from the torrent or road where they were, and broke his teeth; wishing to fulfil that command of the Gospel *: If thy foot, or thy hand, or thine eye scandalize thee, thou shalt cast it from thee. To which Henríquez adds, with no source indicated: All, monks as well as seculars, marvelled, seeing the example without example of the most holy man, and those immodest little women, plainly confounded, moved by contrition and devotion, secretly asked penance of him with the greatest tears. And two of them, more excellent than the others in form and beauty, and who more than the others had given cause for this deed, bidding farewell to the vanities of the world, thereafter led a most holy life in a certain monastery until the last agony. These last things, since they are particulars, do not seem to have been written without some authority.

[57] [and he receives the spiritual rule of the convent of nuns of the valley of Onella in the diocese of Barcelona.] What the blessed abbot did besides is unknown to me, except that in the year 1226, on the 29th day of March, he received the spiritual rule of a new convent of nuns. Namely in the diocese of Barcelona, in the bounds of the castle of Ollorda, there was a company of women dedicated to God, having the church of the valley of Onella, commonly Valldonzella. Berenguer de Palou, prelate of Barcelona, with the assent of his chapter, granted in favour of the Cistercians that this sacred building should be conventual in perpetuity; on condition that a Cistercian monastery of nuns should be instituted there, subject to the abbot of Santes Creus in matters pertaining to the rule of St. Benedict (which condition not a little commends Blessed Bernard's care for regular observance); but in the rest to the bishop of Barcelona. The blessed abbot ruled the minds of the women so skilfully that a few years later some of those women dedicated to God admitted the Cistercian laws and habit and a beginning was made of the new foundation Aymerich, Nomina et acta episcoporum Barcinonensium, p. 346.. After Blessed Bernard's death, namely in the year 1269, Arnau de Gurb, bishop of Barcelona, transferred that monastery to Barcelona; where at the beginning of this century it still existed Villanueva, Viaje, vol. XVII, p. 220.. More does not pertain here.

* camees cameos

* Evangelii

§ X. The deposition of Guillem de Tavartet, bishop of Vic; the postulation of St. Bernard; the delay of his consecration.

[Guillem de Tavartet having been thrown down from the see of Vic because he held wrong views on the faith, and having died at Rome in the year 1233,] Now if we return to the letter of Abbot Francesc Mir, we shall receive nothing further from it than certain general statements about the election, or rather (since he was a monk and abbot) the postulation, of Blessed Bernard to the see of Vic. When, his merits requiring it, he says In Manrique, at the year 1234, chap. III, num. 5., he had been made abbot of Santes Creus, but then taken from us and given to you, he was made for the time bishop of Vic; and ascending by degrees, as in functions so also he went from virtue to virtue, until he deserved to see the God of gods in Sion. Now this was the occasion of his promotion. Namely Guillem de Tavartet, bishop of Vic, in whose cause (as we have narrated above) Blessed Bernard in the year 1209 had sat in tribunal as assessor with the archbishop of Tarragona, at that time held wrong views on the faith, as Bzovius states Annales ecclesiastici, at the year 1232, num. 8., relying on letter 383, which Pope Gregory IX gave at Anagni on the 5th of the kalends of April, in the sixth year of his pontificate, or the 28th day of March of the year 1232; so that Villanueva Viaje, vol. VII, p. 24., through excessive love of his country, lets himself be led away into manifest error when he refers this among the fables. Against him, then, the pontiff committed the office of inquiring to Brother Pere de Cadireta, priest of the order of Preachers, enjoining King James not to allow injury to be done to the pontifical delegate or his helpers. Whether Brother Pere, himself slain in the year 1279 for the defence of the faith, pronounced sentence I would not dare to determine; but that Guillem was thrust down from the see of Vic is most certain. For in the Necrologies which Flórez, or his successor Risco, excerpted from the old martyrologies of the church of Ausona or Vic, these words occur España sagrada, vol. XXVIII, p. 319.: On the 2nd of the kalends of December, in the year of the Lord 1233, died Guillem de Tavartet, formerly bishop of Vic; who, called to the Roman Church, resigned the bishopric there. By this forced resignation, then, the see of Vic was vacant in the month of August of the same year, or at least four months before Guillem's death.

[58] [in the month of August of the year 1233 St. Bernard is postulated as successor by compromise, contrary to the ancient manner, which is explained;] Wherefore on the 30th day of August of the same year the canons of Vic agreed to commit the business of the election by compromise into the hands of Bernard de Tornamira,

Pere Guarretis and Joan Draper; who on the 10th day of September elected Blessed Bernard Calvó Villanueva, Viaje, vol. VII, p. 26.. This election is very singular. For up to this time the custom had been preserved at Vic that the clergy and people elected the bishops; and certainly in that manner had been carried out in the year 1195 the election of Guillem de Tavartet, who was immediately afterwards sent to Raimundo, archbishop of Tarragona, to receive from him the imposition of hands Decree of the election etc. ibid. p. 241 and 242.. I would not dare, however, to assert that it was still then in use (as in the tenth century) that a neighbouring bishop should hasten to a colleague dangerously ill, to be the burier of the dying prelate, the visitor of the orphaned church and the president of the next election; and that the election should then be approved not only by the archbishop but also by the comprovincial bishops Acts of the election of George in the year 914, ibid. p. 268 and following. For what cause, then, it came about that the people and the clergy itself were excluded from the election, and why it came to a compromise, who shall say? It is natural to conjecture that there were disturbances and that the canons themselves were in discord among themselves. Nor is it less wonderful that St. Bernard was not consecrated bishop before the month of October of the year 1234, although at least from the 22nd day of January he had entered into possession of the see of Vic, and on the 7th of the ides of February in the year of the Lord from the Incarnation 1233, that is, in the year 1234 of the common Christian era, with the other magnates, bishops and abbots of Catalonia, at the royal assembly of Tarragona, of which more below, and had afterwards quite often been in company with the archbishop of Tarragona, by whom he was to be consecrated.

[59] [he is not, however, consecrated bishop before the month of October of the year 1234: on the beginning of the year in Catalonia.] That his consecration was put off so long, or even longer, Jaime Ripoll Vilamajor made certain by notices brought to light on a flying sheet concerning seven servants hired and a fairly large debt contracted. But does it not follow from them that the blessed man was even in the month of January and February of the year 1235 only elect, not yet having received episcopal consecration? In very truth, at that time in Catalonia the beginning of the year (as we have already said above) was not commonly placed at the 1st day of January, but at the 25th of March: so that those things which are dated the 8th of the ides of April and the 3rd of the nones of October, and consist chiefly in contracting debts, seem to be judged to belong to the year 1234; but those which bear the 22nd day of January, the day before the nones of February and the 13th of the kalends of March, and are contained partly in hiring servants, partly in paying and contracting debts, to the year 1235. And indeed the other documents of the same kind are altogether confused among themselves, no order of time being preserved. But although it is not to be denied that these things are so, yet in those accounts, which the most illustrious prelate of Vic willed to be sent to us entire, there are indications by which it is established that the beginning of the year was there reckoned from the 1st day of January: for example, on the 3rd of the ides of July of the year 1237 an account made on the 10th of the kalends of February preceding is recalled to memory; which day was earlier indicated in these words: In the year from the Nativity 1237, on the tenth of the kalends of February; on which day, as also on the 3rd of the ides of July, the blessed man still owed money to Pere de Subrupe and Pere de Torrentibus; while on the nones of December of the same year 1237 he owed nothing more to Pere de Subrupe, but only to Pere de Torrentibus.

[60] [The blessed man hires servants and others; he contracts debt and disposes his whole household: of some measures, coins and other similar things,] Since the notices which Ripoll used seem to be of the greatest moment for illustrating the manners of that age, and since we are going to publish many accounts elsewhere, we shall fittingly print them again. Now it is established from the former part that in that age there were given every year to hired servants, besides some garments, four quarters of barley (and the Barcelona quarter contains 71 French litres Doursther, Diction. universel des poids et mesures, p. 450.), and twenty shillings of money, without doubt of Vic. For the bishop of Vic, because Otto, king of the Franks, had granted him regalia, had the right of coining his own money; which by a statute of the year 1174 was so coined that it should be of the standard of four pence of pure silver and of lawful weight; so that eighteen shillings of pence should go to the mark Decree of Bishop Pere in Villanueva, Viaje, vol. VI, p. 241., or that the shillings of Vic should be of so impure a material that they were not of the standard of twelve pence of pure silver, that is, not of genuine silver, but that only a third part was silver, the other two of copper or other alloy Leber, Académie des inscriptions, savants étrangers, vol. I, p. 299.; but on the other hand that it should be so heavy that from a mark of silver only eighteen shillings could be made: which value, established by a most firm law, does not seem to have been changed afterwards as long as the bishops of Vic coined money. The shillings of Vic, then, were nearly five times greater in weight, but not in value, than those of Barcelona, or were in such proportion to each other as 18 and 88, or 1 and 4.89. For of the Barcelona money, as is read in a charter of the year 1299 In Du Cange, Glossarium latinum, under Moneta Barcinonensis., 65 shillings are worth one mark of fine, right silver, of the weight of Perpignan, or 65/88 of a mark of the weight of Barcelona, since at the opening of the year 1214 it had been enjoined on the notaries of Barcelona that they should put in charters the mark of silver at 88 shillings Chronicon Barcinonense in de Marca, Marca Hispanica, col. 755.. And since the mark is generally half a pound, and in Catalonia weighs 268.35 grams Doursther, Dict. des poids, p. 250., about as much as 53.67 francs, hence it comes about that each shilling of Vic was equal to 74 centimes, that is fr. 0.74, and each shilling of Barcelona to 61 centimes, or fr. 0.61.

[61] which were then in use in the diocese of Vic and other And that I may complete continuously the whole of this numismatic argument (if one may so speak), it is pleasing to add a few things about the shillings of Jaca and of Melgueil, which will be met below in the new testament of St. Bernard. The value of those of Jaca is taught by Antonio de Capmany [Memorias historicas sobre la marina etc. Suplemento a la colecion diplomatica, apendice, p. 134.], who relates that eleven shillings of Barcelona were worth as much as one gold florin of Aragon, or also nine shillings of Jaca; so that each shilling of Jaca was equal to 75 centimes, or fr. 0.75. On the value of the shillings of Melgueil, about which many had written long since, Dom Vaissète noted very many things in the History of Languedoc, carefully indicating in the indexes of volumes II and III the passages from which that value can be determined. And it is clear thence that there were fifty shillings in a mark of fine silver as long as Blessed Bernard lived [Histoire du Languedoc, vol. II and III, index, under Monnaie. Compare Du Cange, Glossarium, under Moneta Melgoriensis.]. But since the people of Melgueil had their own mark of silver, which did not differ much from the common one, containing about 24 grams, it is necessary that each shilling was worth about 96 centimes, that is fr. 0.96.

[62] parts of Catalonia were in use, the value and purchasing power. But if it be now asked what the purchasing power of money then was, compared with the present time, we come into the greatest straits. The common opinion is that its purchasing power was then five times greater than what it is now; that is, that a hectolitre of wheat (for wheat is judged the best measure), which is now sold for twenty francs, then cost only four francs; from which opinion I would by no means wish to depart. Nevertheless entirely different things follow from the law which King James passed in Catalonia in the year 1235 and according to which the purchasing power of money would have been less than three times greater: which cannot be understood unless there was then a scarcity: and indeed this whole law seems to have been passed on account of scarcity. It is pleasing, however, to publish statute XV entire, with a few remarks intermixed, since from it it is best learned how various in the time of St. Bernard were the reckoning of money and of measures. Likewise, he says In de Marca, Marca Hispanica, col. 1430., we decree that through each of the cities and castles and places of ours, and of the nobles, knights and all religious places of Catalonia, at Lleida and in the places of Catalonia where the money of Jaca runs, the cafís of wheat of Lleida be sold at the price of 25 shillings, and the cafís of barley at 20 shillings. Whence it appears that one cafís contained three Barcelona quarters, or 213 French litres, and cost 18 francs. And in other places, where there are different measures, let that measure be sold according to the quantity of the cafís of Lleida in Catalonia. Where the Barcelona money runs, let the Barcelona quarter, or 71 litres, of wheat be sold at most for ten shillings, and the quarter of barley for seven shillings, and of fodder or oats four shillings, the quarter of rye eight shillings. And in other places of Catalonia, where there are different measures, let that measure be sold according to the values and quantity of the Barcelona quarter. But in the bishopric of Girona let the mitgera of wheat be sold at most for six shillings, and of barley four shillings; the mitgera of Girona, then, equalled six tenths of the Barcelona quarter, or 42 French litres. The mitgera of Monells, of wheat four shillings and a half and of barley three shillings; whence this measure came to about 32 litres. And at this rate let the other measures which are in the bishopric of Girona be valued and sold. But in Catalonia, where the money of Agramunt runs, let wheat and barley be sold at the value of the exchange of Jaca and at the quantity of the measure of Lleida; that is, let the measures be compared with the cafís of Lleida and the money of Agramunt be taken according to the exchange of Jaca. But if anyone owes grain from a loan, let him pay the aforesaid sum of money, if he prefer; and let him not be bound to return grain for grain. Let this statute be valid from the feast of Saint John in June for one year. For the grain year, so to speak, generally ran in Catalonia from the feast of St. John the Baptist; in the dioceses of Vic and Girona, however, sometimes from the end of July [Compare the law of James of the year 1234, or 1235 new style, in de Marca, col. 1431.].

[63] The wages of the servants. But, to return to the wages of St. Bernard's hired servants, that law being set aside which we have said pertained to a year scarce in crops, the twenty shillings of Vic which were given them were worth 14.80 francs; whose

purchasing power was then as great as that of 74.00 francs now. To each were given besides four quarters of barley; and besides that barley and that money, to the chief servant was given an entire suit of clothing; to the others a part of clothing, for example two shirts, two pairs of breeches and the necessary shoes; to one, however, nothing but barley. The price of barley will be given a little below. But receive now that part: In the year 1234, on the feast of St. Vincent (22 January), Bernard de Turre hired himself to Bernard, bishop of Vic, between hire and clothing for 4 quarters of barley and 20 shillings without addition, and he is to serve for one year. Sureties P. de Gardiola… Pere de Castaniola and Guerau his brother hired themselves each for 4 qrs. of barley, and each has 20 shil. and two shirts and two pairs of breeches and footwear sufficient. Surety B[er]n[ard] de Bosco. Domenec hired himself for four qrs. of barley, and 20 shil. and two shirts, and two pairs of breeches, and footwear. Surety … Vidal hired himself as Domenec. — Martorel is to serve for one year… — R. de Torelló hired himself for 4 qr. of barley from the feast of Easter for one year. Surety P. de Manlleu…

[64] He pays debt After, then, Blessed Bernard had gathered for himself the episcopal household, he had to dispose his domestic or temporal affairs. First of all he paid to Brother P. de Pax 500 morabatins, weighing as much as 6500 francs and of as much purchasing power as 32,500 now; then 500 masmudinas, of the value of 3080 francs and of the purchasing power at present of 15,400. For a hundred masmudinas, as the contemporary Pope Honorius III says In Du Cange, Glossarium latinum, under Masmodina., are reckoned for a mark of the Roman curia; into which, since at the opening of the fourteenth century sixty-four pontifical or Florentine florins and sixty-five Dauphinal ones of twenty-four carats of fine gold had to go Ibid. under Marcha curiae romanae and under Floreni., and the pontifical florin seems to be the same as the ducat of the camera Ibid. under Floreni., worth 17 and a half giulii or paoli, that is 96.25 francs Migne, Dictionnaire de numismatique, col. 1048 and 1049., the value of 500 masmudinas can easily be computed [500 mas. = 5 marks = 5×64 fl. = 5×64×17 1/2 giul. = 5×64×17 1/2×0.55 cent. = 3,080 frs.]; but why Blessed Bernard gave the same man seven gold rings and one silver one I cannot attain: I think, however, that he was so burdened with debt that he had to give up even precious furniture, and that Brother Loret paid 1200 shillings of Vic and someone else, I know not who, 860 in his name: if you join all of which and add over and above ten marks of silver, you will find (unless I am mistaken) that Blessed Bernard, or others in his name, paid to one man a weight of silver of 12,038 francs, with which you would then have bought as much common food as now with 60,190 francs. Read now that singular fragment: In the year of the Lord 1234, on the day before the nones of February, I, Brother P. de Pax, received from the lord bishop of Vic 500 morabatins, and 500 masmudinas, and 7 rings of gold, and one of silver. And on another part I received from Brother P. Loret 1200 ss. (shillings), and on another part 860 ss. Likewise I received from the said elect 10 marks of silver.

[65] and he contracts debts and acknowledges them. Whence the blessed man acquired this money for himself is nowhere read; but that new debt was contracted by him shortly afterwards we have sure testimonies, subscribed with his own hand. Here they are: In the same year, on the 14th of the kalends of March. Memorial which B. de Bosco makes, that he lent to the lord B. of Vic … two hundred masmudinas in gold, and seven hundred and ten shillings of the Barcelona money of doblenc. Which the aforesaid elect confessed in the presence of Brother B. de Favars, Brother P. de Pax, and Brother B. de Sant Martí, and Brother P. de Loret. Sig†n of Guillem de Martorell, who wrote this by command of the same elect. Bernard de Santa Eulàlia lent the same elect a hundred quarters of barley and a hundred quarters of spelt, to be paid to the said Bern. in grain or in pence, whichever shall be worth more, up to the harvest next coming; and this is at the choice of the same Bern. de Santa Eulàlia. And Bern. de Bosco is surety for the elect. The lord elect owes Bernard de Santa Eulàlia for a hundred quarters of barley and 67 quarters of spelt 960 … shillings. The lord elect owes Bernard de Bosco, among all the things which he owed him up to the 8th of the ides of April, three hundred and fifty masmudinas. The lord elect of Vic owes Bernard de Bosco, among all the things which he owed him up to the 3rd of the nones of October of the year 1234, seven hundred masmudinas. I, B., elect of Vic, make this sig†n. To Bernard de Bosco alone, then, the blessed man owed a weight of 4312 francs, and to Bernard de Santa Eulàlia 710; with which debts he was burdened as much as someone now with a debt of 25,110 francs. On fairly fair conditions Bernard de Santa Eulàlia lent or sold his barley and spelt; namely the quarter of barley for five shillings of Vic and the spelt for six and nine pence. In the following year, as we have seen, the price had grown. But no kindness in lending was to be expected at that time; so that in that very next year James decreed that no debtor should be bound to pay his creditor by way of interest twelve manc. for a hundred and no more; but that Jews should receive for a hundred shillings twenty shillings in the year and no more Constitutiones pacis et treugae, in de Marca, Marca Hispanica, col. 1431.; and since he had prescribed the same measure to these the year before, he had had to provide, but by a vain attempt Ibid. col. 1433 and 1434., that they should not mix interest with principal Ibid. col. 1426., that is, should not receive interest on interest. And indeed seventy years later it was still held in those parts in place of a favour if a greater interest was not demanded; certainly in the Liberties which James II, king of Aragon, granted to the island of Majorca in the year 1301, we read Villanueva, Viaje, vol. XXI, p. 211.: Likewise we grant to you and yours and decree in perpetuity that Jews and Saracens shall not receive as interest more than four pence a month on twenty shillings, although there be other compacts between them; that is, twenty for a hundred.

[66] .[Some of St. Bernard's creditors may have been canons of Vic; who, because they followed the rule of Aachen, could have property of their own:] Those who are read there to have lent money to Blessed Bernard seem at first sight all to have been laymen. Yet it is not so. For several of them have the abbreviation Fr prefixed to their name; whence it appears that they were called brothers. Are they then canons of Vic? But Flórez will have it España sagrada, vol. XXVIII, p. 163 and 164. that they were bound by the rule of St. Augustine and had nothing of their own: which thing likewise seems to stand in the way of our saying that they were Cistercian monks and members of Santes Creus; because the Cistercians at one time professed to live without property. Who would disentangle these things? The matter is easier than you would reckon at first sight. Suppose, then, that among them were some canons of Vic. What then? In very truth, cathedral canons were then generally regulars, and the canons of Vic were reckoned in that number; nevertheless nothing prevented their being owners of property, since they followed the Rule of Aachen, by which (as we have shown elsewhere Acta SS. vol. IX of October, p. 223 and following) it was lawful for its professors to retain or renounce property at will. And that the Rule of Aachen was in use at Vic Villanueva made manifest from a codex in which a little work of St. Isidore and the Rule of Aachen were contained and at whose end these words had been added: But from here onward is written the canonical life which the Emperor Louis established for all clerics who wish to live piously in holy conversation. And I, Ermemir, though an unworthy priest, caused these two books to be joined together in one volume, so that each one living in holy profession may more fully and more vividly find at once a reading by which he may save his soul: amen. Peace from God to all reading these things; and we exhort that we may be helped by your prayers. These things were written in the holy see of Blessed Peter at Vic in the 4th year of the reign of King Philip, or the year 1060. Which constitution of things was by no means changed when shortly afterwards Bishop Berenguer expelled the canons from there because they lived badly, and about the year 1080 brought them back penitent. For in the Charter Flórez, España sagrada, vol. XXVIII, p. 290 and 291. which he drew up on that occasion he decreed indeed many things about honesty of life, about the common cloister, refectory and chapter; but although in these he made use of the counsel of the abbot of Saint-Ruf, whose brethren are said already then to have been without property, yet he added nothing which was above or beside the Rule of Aachen. It must be admitted, however, that in the bull by which Blessed Urban II confirmed the canonical institute of Vic it is forbidden that anyone after making profession should be permitted to have anything of his own Villanueva, Viaje, vol. VI, p. 249.; but, as appears from the reception of Tedmar the deacon Ibid. p. 253 and following, made in the year 1091, they had not proposed to themselves to serve Almighty God according to the Rule of St. Augustine, by which property was then judged to be forbidden Amort, Disciplina canonica, part II, chap. 8 and passim elsewhere, but in common according to the institution of the holy Fathers; by which words the Rule of Aachen was most certainly designated Ibid. passim.. Wherefore, since the Roman pontiff had imposed that burden on them by error, they did not think it fitting to admit it; and those who pleased went on having property. In which way Richard himself, who as sacristan Flórez, vol. XXVIII, p. 219., or adorned with the first dignity, was prior, and was that same man to whom Blessed Urban II addressed his letters in the year 1099 Villanueva, vol. VI, p. 248., still had much property in the very next year, or 1100; of which, when he was in danger of death, he disposed by testament Ibid. p. 251 and following. Nevertheless, as we have noted, if any wished to cast away all property and live at the expense of the church alone, this too was permitted them: of which matter Villanueva brought forward many examples Ibid. p. 46 and following,

showing that these were sometimes called monks. Which things seem to suffice for understanding how Blessed Bernard at all times received moneys on loan from his canons.

[67] [they seem, however, rather to have been Cistercians from the abbey of Santes Creus, to whom it was then permitted to have property or a peculium;] But although those of the canons who renounced all property were called monks, yet those who lived in Blessed Bernard's palace, and lent him money, and whose clothes (as is read in the account of the year 1243) were provided at his expense, by no means seem to have been of the chapter of Vic, but Cistercians from the abbey of Santes Creus. For Brother Bg. de Sanangia, Brother Pere de Calzareins, Brother Bartholomew, Guillem de Carzona are openly called monks of Santes Creus; wherefore it is not to be doubted that Brother B. de Sant Martí, who likewise is said to have been a monk and was in the bishop's retinue no differently from those three, was also from the abbey of Santes Creus. And since all these are sometimes designated by the abbreviation Fr. alone, the title of monkhood being omitted, and others likewise appear with the abbreviation Fr. alone and mixed with the former, I do not at all doubt that all those who are called Fr. or Brothers are monks of Santes Creus: wherefore I judge that there lived with the blessed man in his palace, besides Brothers Berenguer de Sanangia, Pere de Calzareins, Bartholomew, Guillem de Carzana and Bernard de Sant Martí, Brothers Pere de Pax, Pere Loret, Bernard de Favars, G. de Baucerenni, R. de Martorell and G. Richer, all Cistercians from the monastery of Santes Creus: who, however, I do not think were all at the same time in the company of the bishop, their former fellow; but rather some after others, although certain of them were more permanent. Surely the society of Cistercians that he sought commends St. Bernard much, and no less the blessed man's confidence in the Cistercians; but how ruinous such sojourns outside the cloister are for regulars, alas! a most unhappy experience has taught too well. But what perhaps you may wonder at more, St. Bernard owed Brother Pere de Calzareins in the month of October of the year 1242 a hundred and fifty shillings, and in the middle of the following year seventy shillings de duplo; as is plain both from the accounts and from the testament of the blessed bishop. But he strays far from the truth who persuades himself that monks then had nothing of their own, or as it were their own, or at least what is now designated by the name of peculium. Which argument, however, I would not wish to turn over here, since Carattini wrote about it most accurately already a century ago Vita Claustralis, p. 365 and following, showing at length that the Cistercians at that time did not shrink from property or a peculium; but that when at the opening of the thirteenth century a severer discipline was being promoted here and there, they in the chapter-general of the year 1211 did not abolish property, but provided for the authority of superiors. For by decree II Ibid. p. 382. they decreed that it should be altogether unlawful for anyone to lend another's deposit to a third, or even to spend it on his own uses without the leave of the depositor; nor should money be borrowed from anyone in order to be lent to another; and finally that no one at all of the Cistercian order should lend money to anyone unless he were of the order. And since Blessed Bernard, although a bishop, continued to be of the Cistercian order, Brother Pere de Calzareins could lend him money of his own.

[68] [The composition of St. Bernard's household: monks; servants; a vicar in temporals, rendering account twice a year;] And although I have now dwelt so long on these monuments, I would not, however, wish to leave them, since, because he diligently strove to increase the revenues of his table, and for that reason often took on debt, hence it came about that the blessed man's temporal affairs were at all times difficult, although he seems to have spent much labour on ordering them and on disposing his household. For besides the monks who lived at his expense, and the servants, whom we saw a little above were seven in number in the year 1234 and who the following year were ten, he had one notary, namely Pere de Pinn, and then another, named A. Alamany, afterwards a third, named Ferrer, a fourth, called Pere Dezpi, or Dozpi, a fifth, Master Bernard, and perhaps others, who were present at contracts even the smallest and at the rendering of accounts, and besides a vicar in temporals, Ramon de Clotis; with whom he entered into a compact in this form: In the year of the Lord 1235, on the 8th of the kalends of November, in the presence of P., sacristan of Vic, Bern. de Bosco, and Bg. Clotis, and G. de Martorell, within the chamber of the palace, the lord B., bishop of Vic, entrusted to R. de Clotis of Vic the handling of all his affairs at Vic or outside, namely of the firmaments in which there are no fixed bailiffs of the bishop, and of the thirds, and of the other dues of the bishop to be faithfully inquired into. And the aforesaid R. de Clotis received all this in the presence of the aforesaid, and in the faith of homage promised the same bishop that he would faithfully and lawfully handle the above affairs and others at the command and good pleasure of the bishop. And the bishop forthwith promised to give him 100 shil. every year for clothes; so that, for as long as it shall please him, the said R. de Clotis shall conduct and hold the handling of the said affairs. That entrusting, then, was precarious, or at the bishop's nod, and pertained to inquiring into and receiving all the rights owed to the bishop, unless their receipt belonged to others by office: an annual wage being fixed for clothes of 100 shillings of Vic, of the weight of 74 francs and the purchasing power of 370; so that Ramon de Clotis had other things to live on. Twice a year, namely at the end of June and of December, the vicar reckoned accounts with the bishop; of which accounts it is pleasing to report an example in this place: In the year of the Lord 1238, on the ides of December, Friday, R. de Clotis came to account and sum with the lord bishop B., by the grace of God bishop of Vic, concerning all the things which the same R. had received and spent in the name or on account of the lord bishop up to the day mentioned above. And it is to be known that, all and each having been reckoned, the lord bishop owes the same Ramon de Clotis 100 shil., less 13 denarii, and there remain with the same R. de Clotis, namely in the palace of the lord bishop, 61 q[ua]rters of wheat and 155 qr. and a half of barley and 8 qr. of rye, and 92 qr. and a half of spelt and 2 qr. of beans. This was done on the day and year set before in the presence of P. of Vic, sacristan, of Brother P. de Calsareins, of Girbert and of Pere de Pinn, notary of the lord bishop aforesaid.

[69] a steward, likewise rendering account twice a year; And those crops were of Ramon de Clotis's office; for others were kept in the castles, as will be established from the holy man's testament, and others in the palace, as is clear from what is added immediately: Likewise, so it proceeds, on Tuesday, a measuring having been made beforehand, there were found in the palace 260 quarters of barley at the struck measure, and of spelt 160 qr. likewise at the struck measure, and of wheat 160 qr., and of millet 300 qr. and a half at the struck measure. There was, then, another who had the care of the rest of the store and filled the part of steward. He, named Girbert Galter, also came to account twice a year, once in the month of June or July, once in the month of December. Let a specimen be the rendering of accounts at the end of the year 1237: In the year of the Lord 1237, on the nones of December, Girbert came to account and sum with the lord bishop, namely concerning all the expenses and receipts whatever which the same Girbert had made in the name or on account of the bishop up to that day in any way. And it is to be known that, all the aforesaid having been reckoned, the lord bishop owes the same Girbert, among all things, both from the present account and from all past acts, five hundred and 23 shil.; and Girbert is to receive all the rents and revenues pertaining to the lord bishop up to the day ferius * mentioned. And no other debt remains to be paid by the lord bishop in the workshops or offices and shops or elsewhere in the town of Vic, nor in Ausona, except only the debt of Pere de Torrentibus.

[70] he praises and rewards the service of both of these before his death. And when those accounts or reckonings had been rendered, the blessed man was judged to owe nothing else except what was said in the schedule to be owed; and so the whole burden of paying fell upon Girbert, who, having shown the instruments of the expenses, had received the necessary money. But he afterwards would make known new debts, of which he affirmed that he had not before had the instruments. By which it came about that the renderings of accounts were never either complete or sincere. Wherefore from the year 1239, and much more openly from 1241 until his death, Blessed Bernard wished that there should be added to the accounts with Girbert that the bishop owed nothing else in the town of Vic without instruments; but that Girbert was to pay all the debts that are in instruments; or also that whatever the bishop owed in the town of Vic without instruments, the aforesaid Girbert was bound to pay it all. Nevertheless before his death the blessed man testified that Girbert's service had pleased him equally with that of Ramon de Clotis. For in the Memorial, or testament, he willed these words to be inscribed: Besides, in recompense of the service shown us by Ramon de Clotis and Gisbert Gauter, we give to the said Ramon de Clotis, if it shall happen that we die, our tawny mule, and we give to the same Gisbert our palfrey or horse; which mule and which palfrey are to be given and handed over to them immediately after our death without any question. Which legacies are so much the more to be noted because the holy bishop made no others by title of remuneration.

[71] St. Bernard's care of temporal affairs. As is clear from the foregoing, the blessed man's debts, before he undertook the Valencian expedition in the year 1238, were not very great: before that he had owed much more; but he had freed himself from debt both by living sparingly and above all by letting out whatever could be let, rather than himself conducting the management of those things through ministers. Of which administration it is pleasing to report some specimens; where note that a sale is a letting, or a sale of the right of a thing for a year, to be employed for profit. Thus, then, as we find it written, in the year of the Lord 1236, about the feast of St. John the Baptist, the oven was sold to Pere Furner for 115 quarters of wheat for one year. Sureties Tomas Espangol and F. de Guner (or Gaver or Giner). Likewise the fee of the parish of Vic was sold to Pere Ripoll for 20 sesters of grain, half barley, half spelt. Surety Tomas Espangol. The fee of the tithe of Torelló was sold to Pere de Turre of Torelló for 40 sesters of grain, half barley, half spelt. Surety

Bertran, cleric of Torelló, and P. Olvi * of Vic.

* quarteriis

* quarteriis

* superius?

* Oliver

§ XI. The origins of the city and see of Vic. The chief episcopal castles and estates. The episcopal money of Vic.

From Ausa, also called Ausona, occupied by the Moors and twice That Vic and Ausona are distinguished there must also be explained in a few words, especially because talk on this matter falls in elsewhere too. The ancient name of the city was Ausa; whence the whole people of that region was called the Ausetani; who are read inscribed in several inscriptions Compare Madoz, Diccionario geográfico, vol. I, p. 112.. Ausa, with the increment na or ona (which was also added to Setelis, and hence fashioned Setelisona, Celsona, Solsona, Sulsona and Sulsuna), as Latinity grew old, passed into Ausona. Which name remained to the town until in the eighth century it was entirely destroyed by the Saracens: so that not one of the Christians remained in the district of Ausona Council of Barcelona of the year 906, in España sagrada, vol. XXVIII, p. 249.. Because the metropolis of Tarragona had been similarly destroyed, the Christian people of Ausona was commended to the neighbouring archbishop of Narbonne. Which condition of things still lasted in the year 788, when Daniel, archbishop of Narbonne, in the council of Narbonne [De Marca, de Concordia sacerdotii et imperii, book VI, chap. 25, vol. II, p. 164 and 165.], clearing himself of the crime of ambition charged against him, giving an account of the diocese of Ausona, showed that he could in no way have placed a bishop there on account of the harassment of the pagans, and how, God helping, through the industry of his predecessor heresy had once been extinguished there, and that the people of the same district, as some of them reported in person, would adhere to no diocese but that of Narbonne. And indeed only some years later did the site of the former Ausa begin again to admit inhabitants, namely when Louis the Pious, as is read in his Life In Dom Bouquet, Recueil des Historiens français, vol. VII, p. 91. at the year 798, ordained at that time a most firm defence all around on the borders of the Aquitanians: for he fortified the city of Ausona, the castle of Cardona, Casserres and the other towns once deserted, caused them to be inhabited and committed them to Count Borrell to be defended with suitable forces.

[73] [recovered by the Christians, Vic was born at the end of the ninth century and the episcopal see was restored.] But in the year 826 these good beginnings were entirely disturbed by the perfidy of Aizo, a Goth, who, fleeing from the emperor's palace, came to the city of Ausona; and, received there, overthrew Roda; … and, having sent his brother to the king of the Saracens, named Abd al-Rahman, received a strong army against the Franks Ibid. p. 107 and 108.. And what was then occupied by the Moors did not return into the power of the Christians except after a very long interval of time, when Wilfred, count of Barcelona, took Ausona, Ripoll and Manresa from the Moors about the year 886 Ibid. in the notes.. At once Wilfred and his brothers, gathering men with pious love from various places and peoples, restored the aforesaid church of Ausona with its bounds to its former state Council of Barcelona of the year 906 in España sagrada, vol. XXVIII, p. 249.. Nevertheless Sigebod, archbishop of Narbonne, presided over it until his death. And when St. Theodard had succeeded him, he did not delay, at the petition of the marquis Wilfred and of the clergy and people of Ausona, to consecrate Gothmar with sacred blessing Council of Barcelona of the year 906 in España sagrada, vol. XXVIII, p. 249.: which must have been done before the ides of January of the year 888, in which Gothmar consecrated the church of St. Andrew of Fonda Charter of consecration, ibid. p. 246.. And since the restoration of the former city took place slowly and step by step, the name of Vicus was given to the block of new houses. For this was, says Pierre de Marca Marca Hispanica, col. 191., the surname of overthrown cities; as is plain in the town of Illiberis, which for that reason was afterwards called Vicus Eliberri by Mela and Pliny. In the same way the ancient city of the Sontiates in Aquitaine, which is called the city of the Aturenses in the old Notitia of the provinces of Gaul, is called Vicojuli in another ancient codex of the Notitia and in Gregory of Tours: in certain synods of a later age its bishops are called Vicojulienses. Today commonly Aire. On the same occasion the city of Urgell is called Vicus Urgellensis in old acts. As, then, Vic did not occupy the site of the whole former city of Ausa, but only a part, so this part alone was called Vicus or Vicus Ausonensis, and the rest went on being called Ausona. Whence it is understood what was the cause that Blessed Bernard was said to have some property in the town of Vic, other in Ausona. And by these things I judge that all the difficulties contained in the half-yearly accounts of the blessed man are explained: I shall give the accounts themselves entire, together with the Memorial or testament, at the end of the preliminary Commentary.

[74] [The fiefs of the church of Vic received in the year 888, and others. The lordship of the city.] Hence too it will be possible to learn in part what fiefs and other goods the church of Vic then possessed: most of which had been conferred by Odo, king of the Franks, in the year 888. We grant therefore, he had said Flórez, España sagrada, vol. XXVIII, p. 245., to the said church and its bishop with all his successors in the district of Ausona all the royal dignities, of the city of Manresa as much as the count himself has consented to the same church of the same city, and the valley which is called Artesse, with churches, towns and hamlets, and with their bounds and adjacencies. Pope Benedict VII, in the bull which he gave in the year 978, reckoned two other castles among the goods of the see of Vic or Ausona: One namely, he says Ibid. p. 254., is called Monteboi (Mons bovinus), the other Tovos: which latter Count Borrell had given in the year 970 Ibid. p. 94.. Other things of lesser moment we pass over. King Odo had also granted in that precept to the said church and its bishop with all his successors in the district of Ausona all the royal dignities Ibid. p. 245.; and in another diploma, as they will have it, in much clearer words, the town which is called Vicus, in which the aforesaid see is founded Ibid. p. 79.. Whatever it may be, it is plainly certain that the bishop was lord of Vic. But Arnulf at the beginning of the eleventh century granted in fief to his brother Miro the upper part of the city; which at the beginning of the following century passed to the Seneschals through the marriage of a girl of the house of Montcada * with a man of the house of the Seneschals; who thence also assumed the name of Montcada Ibid. at the page cited, and Villanueva, Viaje, vol. VI, p. 5.. This condition of things lasted while St. Bernard was bishop; so that he possessed the lower part of the city with the neighbourhood of the cathedral church; the Seneschals the upper part, where they had their palace and the Quintana market Ibid. at the place cited. Difficulties often arose thence afterwards; yet we find traces of none in the deeds of St. Bernard.

[75] The episcopal right of coining money. The faculty of coining money rested on the right of regalia; which it is likely that Blessed Bernard still used, since his successor spent much labour in vindicating that right, invoking also the help of Pope Innocent IV Ibid. p. 243. and by a decree publicly put forth that no one should dare to trade with other money Ibid. p. 244.. By which was renewed the old law which Bishop Pere had passed in the year 1174; except that he had substituted the penalty of excommunication, absolution being reserved to himself, for the old penalties. But better, unless I am mistaken, were Pere's penalties than those of Bernard de Mur, since civil offences were to be punished: We decree, Pere had written Ibid. p. 242., that if anyone within the town of Vic shall sell or buy anything whatever with other money, except with the aforesaid, let him give 10 shillings for justice, if he is a man of standing and powerful: but if he is of middling condition, let him give 5 shillings for justice: and if he is of the lesser sort, let him go up on the ciconia on market day, and if it happen within the week, let him go into the costel. Now the ciconia, or pulley gibbet, estrapade strappado, was like the swipe, or movable and transverse beam by which water is drawn (bascule swing-beam); and the costel was a platform with a collar (carcan iron collar). Concerning villeins who shall come from outside, and strangers, we so decree that they give two shillings each, when they trade among themselves with other money, or go up on the ciconia or go into the costel: whence it appears that the ciconia and the costel were not a heavy penalty, nor were those who had gone up on the ciconia violently cast to the ground. And if they trade with men of the town, let the men of the town give the sum of the aforesaid money, namely 10 or 5 shillings. And let this be the penalty for those who shall trade with other money up to a hundred shillings; and if they shall have traded beyond a hundred shillings, let the said penalty be doubled. There still survive some shillings of Vic, one of which they will have inscribed with the name of St. Bernard Ibid. p. 27 and following; but, as I judge, relying on a slight argument.

[76] Blessed Bernard discharges his episcopal duties with the greatest ardour. But this care of temporal affairs without doubt did not occupy the first place among the most holy man's thoughts. For he who, while he was still a monk, was praised for fervour of spirit, obedience, chastity and other virtues, gave much labour to studies and preached the word of God everywhere with much ardour, bringing sinners back to penance, restraining men with the bridle of God's commandments, and, setting forth the severity of God's judgements, turning the wicked away from sin, but impelling the good to holiness by the declaration of the eternal reward and (what was chief) going before all by his own example; he surely, when he was promoted to the summit of the priesthood, could not but apply himself with all his strength to the spiritual care of the diocese entrusted to him. Full credit, then, is deserved by Domenec and Henríquez, painting the holy prelate in these colours: Every Sunday he preached, exhorting the people to piety; and as a most watchful guardian he defended wards and widows from every oppression. With the greatest kindness of mind he visited the sick, helped poor young men with holy admonitions and with money; dowered needy virgins at his own expense and joined them in marriage. Finally all the revenues which he had from the bishopric he consumed on these and similar works. Every two years the most watchful father visited the flock committed to him, reforming the morals of priests, settling with wonderful sagacity all dissensions among the peoples. Although he was rigid and too austere toward himself, spending whole nights in prayers, divine studies, afflictions and other pious exercises: yet he excelled in wonderful clemency and piety; which, joining it with prudence and severity, he extirpated public vices, but corrected secret ones with love and sweetness. These are general praises; a step must now be made to particulars.

* Moncada

§ XII. The assembly of Tarragona. Statutes against the Waldenses and Albigenses. How hostile the doctrine of both was to both commonwealths, and how many and how great crimes were committed by them.

[At the beginning of the year 1234 St. Bernard takes part in the assembly of Tarragona; where besides other laws some things are decreed against the heretics, who for the most part] Among the first episcopal duties which the blessed man had to discharge comes his attendance at the royal assembly of Tarragona, at which he was present with the other magnates, bishops and abbots of Catalonia on the 7th of the ides of February in the year of the Lord from the incarnation 1233, that is, reckoning the beginning of the year from the 25th day of March or from the feast of the Incarnation, and therefore in the year 1234 of the common era. In it King James by common counsel decreed that laymen should not dispute about the faith publicly or privately; that no one should have the sacred Scripture by him in the vulgar or Romance tongue; that heretics, their believers or receivers, should be searched out by the authority of the king and of the bishops; that neither might a Jew become a Saracen, nor the reverse; that Jews should not receive more than twenty in the hundred; that ecclesiastical immunity should be kept intact, and other things of the kind In de Marca, Marca Hispanica, col. 1425 and following. Now since we shall presently see that Blessed Bernard spent much labour in the bringing back of heretics, it seems fitting to inquire briefly who those heretics were; whether Albigenses, who followed most of the unspeakable tenets of the Manichaeans, or Waldenses, whose errors were much milder, or who, having with good intention undertaken the reformation of the people and especially of the clergy, little by little slipped into schism and then into heresies. Further, it seems beyond doubt that it was chiefly the Waldenses who were living there, although Albigenses too were not wanting, and other heretics. Indeed in the year 1197 Peter II, king of Aragon and count of Barcelona, published a constitution chiefly against the Waldenses. Imitators in the faith, he says Ibid. col. 1384., of our fathers who went before, obeying the canons of the most holy Roman Church, which have judged that heretics, excluded from the fellowship of God and of the holy Church and of all catholics, are everywhere to be condemned and pursued, namely the Waldenses, who are commonly called Sabatati, who also by another name call themselves the Poor of Lyon, and all other heretics, whose number is not and whose names are not known, anathematized by the holy Church, we strictly and irremediably command to go out and flee from all our kingdom and dominion as enemies of the cross of Christ and violators of the Christian faith and also public enemies of ourselves and of our kingdom. Which constitution of King Peter is nothing else than the renewal of an edict which his father, King Alfonso II, had put forth a few years before [See Alfonso's edict in Mariana, preface to Lucas of Tuy, Biblioth. Pat. Lugdun. vol. XXV, p. 590.]. Similarly the decree which King James passed in the year 1234, and of which we made mention at num. 76, also regards chiefly the Waldenses, much more practised than the Albigenses in reading the sacred Scriptures in the vernacular tongue.

[77] were Waldenses. There is at hand another argument, plainly firm, drawn from what Peter of Vaux-de-Cernay states about the morals of Raymond VI, count of Toulouse. (In very truth some will have it Hist. générale du Languedoc, vol. III, p. 323. that Raymond was falsely accused; would that it were so! but we ask only whether there were then Albigenses in the lands of the king of Aragon; so that in this place this one thing is to be deduced from Peter's words.) He says, then [Historia Albigensium, chap. IV, in Migne, Patrol. latina, vol. CLXXIII, col. 553.]: The accursed count fell ill at a certain time in the land of the Aragonese, and when the illness grew much worse, he had a litter made for himself and in that litter had himself carried to Toulouse: and when one day he was asked why he had himself carried with such haste, when he was labouring under so very grave an illness, the wretch answered: Because there are no Good men in this land, between whose hands I may die. That the Good men were Albigenses, who were also called the perfect and by whose consolation, as they called it, a straight road to heaven was prepared for the dying, no one is ignorant. Whence it is clear enough that at the opening of the thirteenth century Albigenses could not have been living in great numbers in the dominions of the king of Aragon, since Raymond VI is said to have departed thence in order to go to them at Toulouse; but that on the contrary Waldenses were living there in very great numbers. It is not to be doubted that by the continual goings and comings of the French and Spaniards into each other's regions that poison was spread beyond the Pyrenees Compare Hurter, Vie d'Innocent III, vol. II, p. 259, Brussels, 1839.; and although it is not established that Peter of Aragon, whose law I reported a little above, ever adhered from the heart to the tenets of the heretics, yet since from the year 1209 until the battle of Muret, in which in the year 1213 he met a savage death, he followed the party of the counts of Toulouse, and thenceforth quite often had his soldiers mixed with the bands of the heretics, both Waldenses and Albigenses, he could not but be the cause that his nation was more and more infected with errors. And since in France the Waldenses and Albigenses made much use of each other and continually brought each other mutual help, they very easily communicated their errors to one another, less concerned about what they believed than about what opposed the doctrine of the Catholic Church. Hence some professed more heresies, others fewer, and King Peter said most rightly that neither the number nor the names of the sects were known; although this tenet was common to all, that no one could hate the Church with excessive hatred.

[78] There were also Albigenses; whose doctrine was in the highest degree libidinous, For my part I judge that he can scarcely be of good faith who does not confess that those heretics were extremely ruinous to civil society as well as to ecclesiastical, and that there were as many and as great reasons for repressing them severely as there have been a few years ago in France and elsewhere for checking the attempts of the socialists, and in America of the Mormons. For the Albigenses, and all the others who in that age go under the names of Bulgars, Cathars, Petrobrusians, Henricians, Tanchelmists, Patarenes, Publicani and other names of the kind, followed all the foulest dogmas and rites of the Manichaeans; on which matter so many testimonies have long since been collected that the Protestants themselves, who did not hesitate for two centuries to number them among their ancestors, so that their doctrine might seem the less new, now plainly agree that they were offshoots of Manichaeism [Compare Gieseler, Lehrbuch der Kirchengeschichte, vol. II, part II, p. 520 and following, Bonn, 1831; Hurter, Histoire d'Innocent III, vol. II, p. 215 and following; especially p. 219.]; and all these by no means confined themselves within blasphemies against God, the Church and her sacraments and the whole of doctrine; but, having condemned marriage and the honourable union of bodies, since they were driven by the goads of the flesh, in order to excuse their lust they said, as Peter of Vaux-de-Cernay witnesses In Gieseler, in the volume cited, p. 548., that no one could sin from the navel downward. It is no wonder, then, if, as Lucas of Tuy states Book III against the Albigenses, chap. 5., they were carried away unbridled through the various desires of the flesh, and there is no harmful delight through which their lust did not pass. The son abused the mother, brother and father worked shamefulness on the daughter. For they said Peter of Vaux-de-Cernay, at the place cited that one did not sin more gravely by sleeping with his mother or sister than with any other woman.

[79] unspeakable hypocrisy, incredible fury against churches and clergy, To such great foulness, with which St. Augustine, himself once their follower, had long ago reproached the Manichaeans, and which no single statesman would allow to creep with impunity among the people, they joined incredible hypocrisy, everywhere pretending to be catholics and on that account, with unspeakable sacrilege and horrible mockery, receiving the sacraments of the Catholic Church: which injury done to their sacred things and to God the faithful could not but bear most grievously Compare Hurter, vol. II, p. 226.; and now, even if the special laws against sacrileges have been abolished, yet everywhere the secular magistrates punish with penalties an insult offered to ecclesiastical things. Nor did those heretics anywhere keep their hands from overthrowing buildings dedicated to God, thinking, as Peter of Bruys said In Gieseler, in the volume cited, p. 524., that the fabric of temples or churches ought not to be made, and moreover that those made ought to be pulled down, and that sacred places are not necessary for Christians for praying, since God, invoked equally in a tavern and in a church, in the market-place and in a temple, before an altar or before a stable, hears, and hearkens to those who deserve it; or, as Tanchelm declaimed Ibid. at the page cited, that the churches of God are to be reckoned brothels. Who then would not excuse the pyre of Peter of Bruys, by which at Saint-Gilles the zeal of the faithful avenged the flames of the Lord's cross kindled by him, by burning him Peter the Venerable in Gieseler, in the volume cited, p. 527.? What wonder if Eudo de Stella, also called Eon, following the same tenets, is read in William of Newburgh De rebus Anglicis, book I, chap. 19, in Gieseler, in the volume cited, p. 523., with a multitude he had seduced gathered to him, to have burst forth unexpectedly through the various provinces of France, an assailant above all of churches and monasteries? What of the fact that Blessed Peter the Venerable, abbot of Cluny, writing to the archbishops of Embrun and Arles and the bishops of Die and Gap, comes out in the preface with these words Biblioth. PP. max. vol. XXII, p. 1033, in Gieseler, in the volume cited, p. 523.: In your parts peoples rebaptized, churches profaned, altars dug under, crosses burnt? And when in the parts of Le Mans Henry had publicly set forth those monsters of doctrine, by that heresy, as is read in the Acts of the bishops of Le Mans, chap. 35 [Mabillon, Vetera analecta, vol. III, p. 312; 2nd ed. p. 315, in Gieseler, in the volume cited, p. 526.], the common people were turned to fury against the clergy, so much so that they threatened their servants (those of the clerics) with torments, and would neither sell them anything nor buy from them: indeed they held them as heathens and publicans. Moreover they had resolved not only to pull down their houses and scatter their goods, but to stone them or afflict them with the gibbet, unless the prince and his nobles resisted. And in the city of Brescia (the words are those of Honorius III [In Raynaldus, Annales eccles. at the year 1225, and Ricchini, Monetae adversus Catharos et Valdenses libri V, p. XXVII.]), as in a sort of dwelling-place of heretics, the heretics themselves, their favourers, recently burst into such madness that, with towers armed against the catholics, they not only destroyed churches by fires and ruins, but also, having hurled burning torches from the same towers, presumed to bark with blasphemous mouth,

that they excommunicated the Roman Church and those following her doctrine.

[80] [cruel tenets on suicide by starvation and the consolamenta are reported from writings praised by Protestants.] They spared bodies no more; and the slaughter of many catholics, some of whom have been reckoned among the martyrs, is known from historical monuments; those whom they did not dare to kill they consigned to prison; among whom was the bishop of Albi, whom, as Henry, abbot of Clairvaux, relates In Gieseler, in the volume cited, p. 542., Roger, viscount of Béziers, held in chains under the guard of heretics. To these was added, as a crowning wickedness, the doctrine of the spiritual baptism, which was also called the consolamentum, the reception and the good end, and was given above all to the sick. And those who were received in their illness (I use the words of Philipp van Limborch Historia inquisitionis, p. 35., professor of sacred theology among the Remonstrants, who does his best to extenuate the impiety of the doctrine and discipline of the Albigenses) were prescribed to put themselves in the endura, that is, in starvation, and indeed to hasten their death by opening a vein and by bathing. Thus of a certain woman it is said in the Book of sentences of the inquisition of Toulouse that in the abstinence which they call the endura "she persevered many days and hastened her bodily death, by letting blood, frequenting the bath, eagerly taking a deadly drink which she had asked for, of the juice of wild cucumbers, with broken glass put into it by which her bowels might be broken, in order at the end to finish more quickly." Of another, that "she was forbidden by her mother-in-law to give milk to drink to her little daughter, who had been hereticated by Pere Sanç, and so that daughter died." Another confesses "that she did not see her father, from the time he was hereticated, eating or drinking, except cold water." And a certain Hugo persevered some days in the endura; but afterwards at the instance of his mother he ate and recovered. In the same year Pere Sanç invited him "to put himself in the endura, and make a good end: but then he did not consent, but said he would when he should be at the last of his life." The same man saw "that Sanç was procuring and hastening his own death by bleeding, bathing and chilling." Pere Autier is read to have received another woman, "and after she had been received to have forbidden that any food be given henceforth to the said sick hereticated woman; and two women who ministered to her observed that throughout the whole night and the following day no food or drink was given her, lest the said sick woman should lose the good which she had received, and lest they should act against the ordinance of Pere Autier, although the said sick woman asked that they give her food." Who nevertheless on the third day ate and recovered. From which testimonies, collected by Limbroch, it is eminently clear of how many homicides and certainly suicides the doctrine of the Albigenses was the fount and origin. What government, then, I ask, would allow men to be so driven mad by deceitful masters? And if it could not prevent the evil by counsels and persuasion alone, would it not punish a sect of this kind with prison or exile, and, if these common chastisements did not suffice, employ the sword of the soldier, or even the cord and flames of the lictor?

[81] Several labour in vain to free them from the crimes charged against them, In very truth, since for a long time the Protestants, anxious about the novelty of which they were deservedly accused by the catholics, sought out among the Albigenses fathers and predecessors for themselves and witnesses of Lutheran and Calvinist truth, they strove to free them from the crimes charged against them. But now there is no longer among them any learned and sensible man who does not confess that they were an offshoot of the old Manichaeans and who does not reject and condemn their chief dogmas and disciplines: yet from I know not what memory of old friendship they wish to be merciful and kind toward them; and so most, although they confess that they followed the tenets of the Manichaeans and committed many homicides under the honourable title of the endura, contend that credit is not to be given to the witnesses who accuse them of a most foul life [Schmidt, Histoire et doctrine de la secte des Cathares et des Albigeois, vol. II, p. 150 and following. Limborch and others.]. But the testimonies of the ancients which I reported above I received almost all from Protestant books, namely from the volumes of Limbroch, Gieseler, Hurter and others, almost studiously abstaining from those recited by catholics. Then there is no reason at all why credit should not be given to their statements. Most of them indeed were adversaries, but skilled and accurate ones, who sometimes had gone down with them into the theological arena. Besides, since the same men had no less resisted the Waldenses, why do they not charge these with the same crimes? Finally, if the Albigenses were sprung from the Manichaeans (which no one now calls into doubt), what wonder if they admitted the obscene disciplines of the Manichaeans? Indeed it is difficult to understand how it could be that huge crowds should be so foolish against the natural law itself: but who would set a limit to human madness, once there has been a departure from the true worship of God? Who is ignorant of the religions of the Babylonians and of all Syria and also of Africa, the mysteries of the Greeks and Romans, and the Floralia in the midst of Rome, with Cato present and turning away his eyes? Are there not even now in Russia sects equally impious and libidinous? Were not a few years ago the old institutions of the Beghards restored in France with incredible madness and no less impurity? The authors and favourers were condemned by the tribunals; whose dogmas were found more absurd and whose rites more libidinous than those which are read to have been in use among the former Albigenses. In vain, then, do they labour who wish to free the Albigenses from the crimes charged against them.

[82] [Although the Waldenses erred more mildly, yet they were very ruinous to the Christian and the political commonwealth,] The Waldenses surely raved more mildly, but yet in such a way that they were no less ruinous to civil society than to ecclesiastical, although in that age the one was scarcely, or not even scarcely, distinguished from the other. For from the beginning they by no means spared the rights of catholics. For Valdes, as Étienne de Bourbon, also called de Belleville, of the order of Preachers and of the house of Lyon In Gieseler, in the volume cited, p. 555., a contemporary, is witness, not content to preach the Gospels and the things he had retained by heart through the villages and streets, called many men and women to himself to do the same, strengthening them in the Gospels: who also, men as well as women, ignorant and unlettered, running about through the towns and entering houses, and preaching in the streets, and even in the churches, provoked others to the same. Which invasion of churches could not happen without the greatest disturbances. Professing themselves imitators of the poverty of the apostles, they contended that outside this way there was no place for eternal salvation, saying that our clerics and priests, who have riches and possessions, are sons of the devil and of perdition; and that those sin who give them tithes or oblations [Compare Ricchini, Monetae adversus Catharos et Valdenses libri quinque, p. XLII; Hurter, vol. II, p. 232; Gieseler, in the volume cited, p. 551 and following. Limborch, Hist. inquisit. Tolosanae, p. 31.]. Then, to free themselves from the crime of injuring ecclesiastical authority, they slipped into the tenet of the Donatists that all spiritual power is lost by sin; which they could not but draw to civil power as well [Historia episcoporum Autissiodorensium, in Labbe, Bibliotheca mss. vol. I, p. 477.]. They laid it down, then, that God alone is to be obeyed; and if a man, only a just man, who has God in himself Compare Ricchini, p. XL; Hurter, vol. II, p. 232..

[83] nor did they ever care for the liberty which they now call political, Nor did they less undermine the rights of princes, when they taught that all judgement is forbidden by God, and consequently that it is a sin and stands against God's prohibition that any judge, in any case and for any cause whatever, should judge a man to punishment or to death; because they applied here the words of the Gospel: Judge not, and you shall not be judged In Limborch, p. 32; compare Ricchini, p. XLI.; or when, denying the right of war, they reckoned as homicides and lost men those who preached that one must fight against the Saracens In Ricchini, p. XLI.. Nor did they themselves ever think of the liberty which they now call political, or of conscience; but this one thing they sought, by right and wrong to increase their number; and as soon as they understood themselves strong enough, they bade others be off, unless they preferred to pass over to their rites. Acutely, then, the Usserian anonymous [In Ussher, de Christi eccles. successione, 2nd ed. London 1682, p. 112, and in Gieseler, in the volume cited, p. 557.]: They now begin in the humblest manner, because they cannot get a foot in; if we admit them, we shall be expelled. Since, then, there was no distinction of lesser or greater, but rather confusion; since every discipline, whether political or catholic, was being given over to extermination, to the loss of human peace and of the salvation of souls; since this plague was already bursting forth into such madness that with united forces they were ready to claim for themselves a degenerate liberty by the asserting sword; was there not need against this formidable pestilence, which was to be checked not by bland exhortations but by immense efforts, not of kindness, but of severity?

[84] and they deserved the same punishment as the Albigenses. With full right, therefore, concerning the Brabançons and Aragonese, Navarrese, Basques, Coterelli and Triaverdini, who exercised such savagery against Christians that they paid no respect to churches or monasteries, spared not widows and wards, not old men and boys, nor any age or sex, but after the manner of pagans destroyed and laid waste everything, and who all were either shoots of the Waldenses or at least followed their tenets, the Lateran fathers decreed that their receivers and favourers should be publicly denounced, branded with the same penalty as the Albigenses, and that a holy war should be proclaimed against them. And if this had been done more quickly, there would not have weighed upon almost all the provinces of France, Germany, Belgium, Italy, Spain and even England so many evils as we afterwards read with the greatest grief in the histories of the twelfth, thirteenth and fourteenth centuries.

§ XIII. The origin and growth of the Inquisition down to the times of St. Bernard. How he himself was appointed inquisitor.

[At the beginning they were proceeded against gently, the people treating them more harshly;] At the beginning proceedings against heretics were everywhere taken with the greatest leniency, except that the people, often better aware than the magistracy what needed to be done, sometimes judged that that monstrous calamity was to be averted by prompt punishments. Thus that Henry, the propagator of the doctrine of the Albigenses or Manichaeans, with whom St. Bernard the abbot contended, when he had been captured by the archbishop of Arles and presented to the lord Pope Innocent [II] at Pisa in an authentic council, and there again convicted and generally called a heretic; by no means paid heavier penalties; but, lest he should go on seducing the imprudent common people, at last he is consigned to prison; whence shortly afterwards he was set free. To whom, after permission had been granted

to go away to another province, the new sect by a new course took up a new road of offending: which he forthwith so disturbed that Christians scarcely approached the thresholds of the churches, but, despising the divine mystery, denied to the priests oblations, first-fruits, tithes, the visitations of the sick and the customary reverence [Acts of the bishops of Le Mans, chap. 36, in Gieseler, in the volume cited, p. 527.]: so that this leniency toward Henry availed nothing except that in a very short time he threw into confusion sacred and profane affairs throughout Occitania. When at about the same time Cathars had been detected at Cologne on the Rhine, and, admonished for three days, would not come to their senses, they were seized, says Evervin, provost of Steinfeld, writing to St. Bernard In Gieseler, in the volume cited, p. 532., by the people, moved by excessive zeal, yet against our will, and put in the fire and burnt.

[86] then a new manner of inquisition was introduced, What, then, seemed at that time excessive zeal, was afterwards, when the evil was creeping more widely day by day without its being able to be prevented by the means by which civil security is now provided for, but which that age did not yet know, approved by the wisest men and put into use; indeed, by the agreement of the ecclesiastical and civil magistracy, a new institution was introduced, which we commonly call the inquisition. That from the beginning of the Church spiritual penalties were employed against heretics the very epistles of the apostles will show; in these afterwards a fixed manner was established by the canons and a method prescribed for inflicting and remitting them. And when the whole of society had become Christian, it seemed to the secular princes that it concerned them that this should be preserved whole and (so far as could be done) unimpaired, and so that offences committed against the authority of the Church should be reckoned sins against the commonwealth itself which they had to govern. Wherefore they judged that those who would not hear the Church could be punished by them. Whence it came about that against heretics spiritual penalties were enjoined by the Church and corporal ones by the secular princes. As it was without controversy the bishops' part to take cognizance of Christian doctrine, so also it was theirs to judge whether there had been sin against the same doctrine; but when they had pronounced sentence on the crime committed, it remained for the princes to execute their laws against the heretics. These indeed seem to some to have been wonderfully severe; but it is to be considered that the whole system of punishments was then little clement, so that simple theft was punished in men by hanging, in women by burial alive. If these are compared with the present penalties for thefts, burning alive, to which heretics were then generally condemned, was surely not a more savage punishment than that with which the Beguins, the posthumous progeny of the Albigenses, are now afflicted in France. But all those things which were employed in the times of Blessed Bernard existed long before the Albigenses and Waldenses had been heard of. But among the bishops many were sluggish and inert, others timid and cowardly, and meanwhile the unspeakable errors of the Manichaeans were being propagated through France, through Germany, through Italy and through other regions with incredible pertinacity; and at the same time the tenets of the Waldenses, under the appearance of promoting Christian poverty, were creeping about everywhere and overthrowing the authority of ecclesiastical prelates. And since these things were now being done openly with threats and terror, so that the churches of the catholics had to be surrounded with walls (as was done at Béziers), new and more vigorous remedies, or rather new forms of execution, seemed to need employing.

[87] [pontifical inquisitors being instituted in place of episcopal ones, at first temporary, then perpetual, the accusers and witnesses not being present.] Strong and constant men, therefore, were sent by the pontiff as legates into the various provinces infected with heresies, and the business was given them not only of receiving spontaneous accusations and judging the accused, but of inquiring into heretics, into those suspected of heresy and into their favourers: which was generally done by a proclamation put forth, by which all were ordered under the gravest penalties to report to them anything they knew of such persons. At the beginning that institution was not stable, but temporary and personal; and only later was it established in various regions by fixed and perpetual laws. This, however, was new in it, that the inquisitors proceeded not in the name of the ordinaries but by the authority of the Roman pontiff or of councils; that this was their special office; and also that in holding trials they followed other laws than the common modes and usages of the court: of which these were the chief, that the accused did not know the names of the accusers and witnesses. If these things are done where the safety of the commonwealth is endangered or the life of witnesses and accusers is exposed to peril (as certainly obtained in the age of the Albigenses), no prudent man would dare to condemn them; but that they are at the same time very near to the gravest abuses no one, unless he be obstinate and of a hardened mind, will be able to deny: and indeed the anonymous author who in the year 1789 published in Italian type in two volumes apologetic letters on the punishment of heretics and on the tribunal of the holy inquisition does not deny the abuses; but here and there suggests that the abuses are to be condemned, but not the holy inquisition itself. Surely in this business much discretion is needed. He who should contend that the greatest goods did not arise, and innumerable evils were not removed from Spain, by the inquisition is plainly a stranger in history; but he who should approve everything and settle with himself that nothing was done by this tribunal with a disturbed mind or overhastily deserves no less to be beaten; and so, to be content with one example, who will ever praise the Spanish inquisition because, without hearing our Papebroch, it condemned for heresy all the volumes of the Acta Sanctorum in which he had had some part, and would never by any prayers and explanations be induced either to indicate the heresies or to revoke the absurd judgement? Who on the contrary will not praise the holy Roman see for having declared that unjust sentence void? But this is not the place to pursue the praises and lapses of the holy inquisition; for the rest, several have spoken of that argument more recently: among whom singular commendation has been earned by C.-J. Hefele, doctor of theology in the university of Tübingen [Der Kardinal Ximenes, chap. XVIII, die spanische Inquisition und Llorente's geringe Glaubwürdigkeit, p. 257 and following], and perhaps greater by the noble man John Acton, who published most wise remarks on Hefele's book The Rambler, July, 1860, p. 158 and following.

[88] Inquisitions made at first by the ordinaries, At what time inquisitors were first instituted and who were the first to be adorned with this office is a difficult question, since its perfection and crown did not accrue to this institution at once; and so, if anyone should ask about the Spanish inquisition as it still flourished at the end of the eighteenth century, he would have to be answered that it was unknown before the fifteenth century. Wherefore Mamachi rightly remarks Annales ord. Praedicatorum, vol. I, p. 203. that, as in almost all other things, so in constituting that magistracy the thing, having set out from certain as it were rudiments, grew little by little and was brought as by steps to maturity. We shall pursue the matter only to those times in which Blessed Bernard Calvó was involved in those methods of judgement. Namely in the Lateran council which Pope Alexander III celebrated in the year 1179, in chapter 17, excommunication was pronounced against the Albigenses and their favourers, and the princes and other faithful were admonished to restrain them even by force, to confiscate their goods and to subject their persons to servitude Labbe, Collect. concil. vol. X, col. 1522 and 1523.. Five years later, in the council of Verona Ibid. col. 1737 and 1738., Pope Lucius III, in the presence of the Emperor Frederick Barbarossa, defined all these things much more accurately, striking the Waldenses together with the Albigenses with anathema, and decreeing some things about the suspected, others about those coming to their senses, others about the relapsed, others about the obstinate; whom last he ordered to be handed over to the secular arm. The cognizance of these matters, and also the annual inquisition of heretics, was reserved to the ordinary ecclesiastical tribunals. And this was the chief point in them, that it was commanded to the secular princes not to allow heretics to live in their dominions; that to soldiers who should proceed against them the same rewards of indulgences were proposed as to the crusaders warring against the Saracens; and finally that the bishops were ordered, either themselves or through their archdeacons, to inquire every year into heretics.

[89] then by pontifical legates; But, as I noted above in general, such was the folly and also the suspect faith of many prelates that the pontiff would not trust them alone: wherefore, as already in the year 1178 Alexander III had sent Peter, cardinal priest of St. Chrysogonus, to Toulouse [Roger of Hoveden, in Dom Bouquet, Scriptt. rerum Gallicarum, vol. XIII, p. 173 and following], and in the year 1181 Lucius III had sent Henry, cardinal bishop of Albano, to the castle of Lavaur to bring back the heretics Geoffrey of Vigeois, in Dom Bouquet, vol. XII, p. 448.; so Pope Innocent III, using the pontifical power of sending legates, appointed as his legates Blessed Peter of Castelnau and Ralph, both Cistercian monks of Fontfroide, shortly afterwards adding Arnaud, abbot of Cîteaux [Manrique, Annal. Cist. at the year 1204, chap. II. Compare Hurter, Vie d'Innocent III, book XIV, vol. II, p. 273.]; to whom it was commended that they should denounce obstinate heretics to the secular arm, to be punished with exile, confiscation of goods and proscription of persons. Three years later there joined them of their own accord Diego, bishop of Osma, and St. Dominic, who afterwards founded the order of Preachers; and the labour of these availed above all for this, that the minds of the catholics were raised up and that it was established by experience how useful and necessary to missionaries was the profession of a poor and arduous life. Then Arnaud, recalled to Cîteaux for the general chapter, having received and read out the letters of Innocent III, by which the ardour of all the abbots was stimulated to bring help to the little ship of St. Peter, took care that twelve abbots should be chosen; who in the very next year, which is that of Christ 1207, set out with thirty brethren for the southern parts of France. But since the outcome did not answer to the hope and the heretics became bolder day by day, and Blessed Peter of Castelnau himself had been slaughtered by an impious death in the year 1208, Innocent, asked by the bishops of the province of Narbonne, entered upon a severer way and roused all the soldiers of France to take up arms against the heretics; which expedition, conducted by Simon de Montfort, is so well known that it does not at all seem to need explaining Hurter, Vie du pape Innocent III, chapters XIV and following.

[90] the ardour of all was renewed in the year 1215, 1229 Meanwhile in the year 1215 Innocent celebrated the Fourth Lateran council, in which by chapters III and VIII Labbe, Conc. vol. XI, col. 148 and following the ardour of all, but especially of the bishops, against the heretics was inflamed, and annual inquisitions were again ordered to be made by the bishops; which institution, except that it was confined to spiritual matters, was like the office of the missi dominici and very near to the common truth which in the seventeenth century in Belgium still in

use. But in the year 1229, when the catholic faith was plainly winning in the diocese of Toulouse and the province of Narbonne, the fathers of the synod of Toulouse, considering that the aforesaid lands, after the perils of a long and miserable disturbance, were then as it were miraculously enjoying peace with the assent and will of the great, thought it right to ordain and decree, with the counsel of the archbishops, bishops, and prelates, and barons, and knights, the things which they knew to be expedient for the purging of heretical depravity, the preservation of peace, and also of the land, as it were newly converted. We decree, therefore, they say Ibid. vol. XI, col. 427 and 428., that the archbishops and bishops in each parish, both in the cities and outside, bind by oath one priest and two or three laymen of good repute, or more if there be need, who shall diligently, faithfully and frequently search out heretics in the same parishes, examining every house and underground chamber notable for any suspicion, and searching out buildings attached or joined onto the roofs themselves, or any other hiding-places whatever, all of which we order to be destroyed: and, if they shall find any heretics, believers, favourers and receivers or defenders of them, taking precaution that they cannot flee, they shall study with all haste to make it known to the archbishop or bishop, to the lords of the places or their bailiffs, so that they may be punished with due chastisement. Which they then explain more widely, omitting nothing so that the law might be firm and strenuously kept.

[91] [and thereafter, especially in Aragon and the neighbouring provinces. St. Bernard, pontifical inquisitor,] Two years later Pope Gregory IX, anathematizing all heretics and their receivers, defenders and favourers, declared them void of almost all right, not ecclesiastical only, but also civil Raynaldus, Annalium Baronii continuatio, at the year 1231, numbers 14 and 15.. In the year 1232, on the 26th day of May, the same pontiff gave letters, whose beginning is Declinante, to the lord Aspàreg, archbishop of Tarragona, and his suffragans, exhorting them very much to be strong in searching out heretics and to keep his decree carefully. The spur was being added to those already running. Already, as we have seen, from the year 1194 Alfonso II, king of Aragon, at the instance of Gregory, cardinal of St. Angelo and legate of Pope Celestine III, and of Ramon de Castelltersol, archbishop of Tarragona, had ordered the Waldenses and all heretics to depart from his dominions, forbidding under pain of lèse-majesté that anyone should receive them Llorente, Hist. de l'inquis. vol. I, p. 30; Villanueva, Viaje, vol. XIX, p. 171.; which edict three years later Peter II, his successor, had renewed in the council of Tarragona, striving that this law should not be made void through the sloth of magistrates. Nor had Aspàreg, archbishop of Tarragona, rested; whose diploma still exists De Marca, Marca Hispanica, col. 1384., from which it has become known that he made very great use of the labour of the Carthusians against the heretics. For toward the end of the year 1219 he conferred on the prior of the Charterhouse of Scala Dei the Saracens of Benifallet, granted to the bishops of Tarragona by the king of Aragon, because, he says Villanueva, Viaje, vol. XIX, p. 310 and 311., to the honour of God he has laboured untiringly for our advantages, manfully expelling heretical depravity from our diocese with much industry, and correcting clergy and people in many ways from unlawful things. Similarly Guillem de Montgrí, who as elect held the see of Tarragona for some time, strove to discharge his weighty office prudently. Pope Gregory IX did not confine himself to these things; but on the 17th of the kalends of June of the year 1235 he enjoined Blessed Bernard Calvó, bishop of Vic, the prior of Barcelona and Brother Guillem de Barberà of the order of Preachers to inquire against heretics in the province of Tarragona and to proceed according to the prescribed canon Bzovius, Annales eccles. at the year 1235, num. 5.; where one may see a bishop of the Cistercian order joined with two Friars Preachers, because the Roman pontiffs of that age generally used this association of men in bringing back heretics.

[92] had to follow the form drawn up by St. Raymond by order of Gregory IX, And the canon which they were ordered to follow is that very one which, at the request of Pope Gregory IX, St. Raymond of Peñafort wrote in order to satisfy the doubts of Guillem de Montgrí, that elect of Tarragona. Which treatise, printed only in the Ecclesiastical Annals of Bzovius, since it is so little known that Quétif and Échard made no mention of it, seems to need transferring here; above all so that it may appear that there was much greater leniency in the judgements of that age and in the custody of the accused than is commonly believed. I. I believe, then, says St. Raymond Ibid. at the place cited, that those caught in heresy, according to the statutes of the lord pope, ought to be imprisoned in a prison of strong wall, and (as far as can be done) ought to be thrust away in a place not suspect, so carefully that they have as guards faithful, catholic and safe men, by whose service they may be provided with necessaries, and, through their care, may sometimes be comforted by religious men and admonished to penance and patience: so that others, especially simple or suspect persons, may in no way have access to speak with them. II. Likewise, whether they be put together or separately in one or in different prisons, provided that males are not put in the same prison with women, or those thus converted from heresy with other prisoners caught in other crimes, I do not believe it matters. Such provision also must be made in the quality of the prison and the necessaries of life that we may seem, as evangelical men, to seek not their death through excessive harshness, but rather their life, in the spirit of meekness and piety: because, as our father Augustine says, whether by punishing or by pardoning, this alone is well done, that the life of men be corrected. III. I believe, saving a better judgement, that if the wife were of the same condition with the husband, that is, converted with him from heresy, they ought to be put together, and separately from the others, in the same prison. But if she was not a heretic, and no divorce has been celebrated between them by the Church for * carnal or spiritual fornication, at the urgent petition of the catholic wife, if otherwise, though diligently admonished, she cannot be induced to continence, access to her husband ought (if it can be done without danger) sometimes to be given to the wife, so that the occasion of committing adultery may be taken from her.

[93] by which very many doubts IV. I believe that whoever is the inquisitor appointed by the apostolic see can ask and admonish the bishop with due reverence to imprison those thus caught in his bishopric, or cause them to be imprisoned, according to the statutes of the lord pope, and to cause the imprisoned to be diligently guarded, although perhaps it could be said that the goods of such persons may be confiscated. It seems to suffice enough for the inquisitor that out of the said goods the necessaries of life be provided for them while they are placed in prison. V. Also he who, not spontaneously but from fear, confesses in court that he believed the errors of the heretics, expressing the same errors in many ways, yet asserts that he has amended from the aforesaid crime for five years or more (which he cannot prove except by report), nor can anything else be proved against him from the aforesaid time; whether he ought to be reckoned converted or a heretic: although at first sight perhaps it could be said that he is to be judged a heretic, yet because in a doubtful matter a certain sentence is not to be given, since you have written the present case doubtfully both about the fear and about the perjuries and also some other things, I have chosen as safer not to answer concerning that case at present. VI. If anyone cited in court confesses spontaneously, that is, not from fear of proofs or tortures, that he once believed the heretics, yet says that he has amended from the crime and been absolved or reconciled in secret confession, and is ready to prove it by his confessor; if the crime was secret, so that besides the confession no other proofs are had, it seems that the testimony of the confessor suffices for him (so far as this goes), if however he be discreet and of good repute. But if such a confession had been made not spontaneously but from fear, or the crime was not secret, it seems that one must proceed further according to the discreet judgement of the one judging; especially if, according to the knowledge of the confessor and the proofs found against him, he can be convicted of having kept silent some errors in his confession; consideration always being had whether he seems to have done this from malice or from simplicity.

[94] are prudently VII. What has been done canonically, especially by a judge who has authority to inquire from the apostolic see not only concerning the men of the province assigned to him but also concerning strangers who are found in that province: I believe that (as regards this article) another judge, from whose province those strangers were, can without note of reprehension hold it ratified: unless it should appear that, in order to evade the inquisition, they fled fraudulently from those parts and did not simply express the truth of their error to the other judge: or unless, when he departed, an inquisition had already been begun against him; or unless otherwise, other circumstances being considered, from such a process made in another province danger would threaten the business of the faith or the salvation of souls. VIII. If anyone at some time received Waldenses, believing them to be good men, although he knew that the Church persecuted them and the secular princes delivered them to the fire to be burnt, yet it is not had through his confession or other proof that he believed any particular error, I believe that, if such a one knows or believes that the Church pursues or condemns the said Waldenses on account of heresy, he is undoubtedly to be judged a heretic; unless it were established that he was so foolish and insane that he did not know what heresy or error was: and he did not shirk being taught concerning these things and was ready to believe according to what the Church should teach him. But if he is ignorant of the cause of such persecution, believing them to be catholics, although at first sight a violent presumption is had against him, since he ought to have approved those whom the Church approves and reproved those whom she reproves, he does not seem to be judged a heretic, especially in the court of confession.

[95] resolved. IX. If several witnesses are produced against someone, and one says that he saw Martin adoring R., a heretic, at Rome in winter; another says that the same Martin preached heresy at Bologna in spring; a third says that he saw the same Martin adoring T., a heretic, at Paris in summer: I believe, saving a better judgement, that since such witnesses are single in their testimonies, a sentence of condemnation cannot be pronounced against him; unless infamy against him and the opinion created by such witnesses and other similar aids support it. Yet canonical purgation seems to need to be enjoined on such a one. X. Although your doubts were open of themselves, or to be settled by religious and skilled men, of whom I believe you have a store; yet, so that my weakness may not seem unwilling to satisfy your charity, I have tried for the present to satisfy it, however weakly (so far as is in me); asking, and beseeching, and counselling that you nonetheless take counsel concerning these things from good and skilled men by way of caution.

Instructed by these upright institutions, the blessed man undertook the business commended to him with the ardour of his spirit; but, as we lament in almost all his deeds, we find only a trace; the manners, aids and obstacles we are entirely ignorant of: so that there is room for conjectures rather than for narration. Meanwhile, however, he did not neglect the duties of his bishopric; which, it is manifest, consisted partly in preserving its rights.

* propter

§ XIV. The controversy with the monks of Poblet. Dedications of churches. St. Bernard's part in the affairs of the Balearics, especially in the constitution of the bishopric.

[St. Bernard won his cause concerning the patronage of the parish of Verdú against the monks of Poblet; he consecrates the church of St. Mary of Casella.] A controversy, then, had long since arisen between Guillem, bishop of Vic, and his chapter on the one side, and on the other Vidal, abbot of Poblet, and his monastery over the patronage of the parish of Verdú, which now lies in the civil province of Lleida and the diocese of Solsona Madoz, Diccionario, vol. XV, p. 673.. The monks of Poblet relied on the title that Guillem de Cervera, lord of that place and successor and heir of the founders, had put on the religious habit at Poblet and had transferred all his rights there. This suit lay asleep for some time. But when St. Bernard occupied the see of Vic, he, inasmuch as he was a jurist, would not let it drop. The cause was accordingly brought before the tribunal of Guillem de Montgrí, archbishop of Tarragona; who according to custom designated a commissary or judge, namely Master Pere de Albalat, provost of St. Andrew and sacristan of Lleida: which latter office was a distinguished one in all the churches of Aragon and often a step to the episcopal dignity; and indeed on the 14th day of October of the year 1236 that very man was elected bishop of Lleida Villanueva, Viaje, vol. XVI, p. 135. and at the beginning of the year 1238 archbishop of Tarragona. And since he was detained by other business, with the consent and even at the request of the parties he subdelegated Bernard de Trago, archdeacon of Benasque, and Master Matthew, archdeacon of Terrantona; who were to hear the witnesses, examine the documents and pronounce sentence. Before these judges, then, on the 31st day of August of the year 1235 Blessed Bernard won his cause. The monks of Poblet did not rest and interposed an appeal to Pope Gregory IX; who committed the business to the priors of Scala Dei and Escornalbou and to Guillem Gatel, canon of Tarragona. And when they saw on what foundations the former sentence rested, they confirmed it on the 16th day of July of the year 1236 [Finestres y de Monsalvo, Historia de el real monasterio de Poblet, vol. II, p. 263 and following]. Jaime de Villanueva saw both diplomas in the archives of Vic Viaje, vol. VII, p. 27.; but no more than the historiographer of Poblet did he declare what Blessed Bernard opposed to his adversaries. Meanwhile Ermengol Sineterra and Elicsendis de Falcs, now Fals, completed the church of St. Mary which they were building at their own cost at the place of Casellis; which is now a small parish two leagues distant from Manresa, formerly in the parish of Cans or Cantios, now Camps, where there is now the annexed church of Fonollosa. The founders had granted a very great endowment; but not all the places, for example Cumbalonga or Comallonga, have so far become known. Segur and Vilalta have kept their name; of which the church of St. Peter of Vilalta is now annexed to the parish of Castelltallat, whose church was consecrated in the year 1064 by Guillem de Balsareny, bishop of Vic. At the solemnity of Casellis, as is clear from the subscriptions, there were present besides the archdeacon and the founders two monks of Santes Creus and several canons of Vic, who all subscribed the diploma. And of the witnesses two used leonine verses: namely Dalmau the archdeacon and Pere de Pax the monk; of whom the former used this formula:

Hoc signavit ita Dalmatius archilevita † Thus Dalmau the archdeacon signed this †;

and the latter this other:

P. monachus scriptis de Pax sic firmat in istis. P. de Pax, monk, thus confirms in these writings.

That the prior of the abbey of L'Estany intervened, there is no other reason than that the new church had been given to this monastery; and indeed the provostship of Casellis was afterwards reckoned among the chief dignities of L'Estany. Now this dedication was carried out and the diploma written on the 14th of the kalends of April, or the 19th day of March, in the year 1235 according to the old style, and 1236 according to the new: which day was a Wednesday, distinguished by no festival. But receive the diploma itself, which the most praiseworthy Jaime Ripoll Villamajor brought to light on a single sheet in the year 1830, at the request and expense of Francesc Traveria y Saborit, canon and rector of the seminary of Vic. Since the Redeemer of the world, saving man mercifully, Jesus Christ, at the time of his passion, having done away with the old things of the synagogue, consecrated with his own blood a new church, bearing the figure of the heavenly Jerusalem, so that there might be a union of the faithful, and the most holy house of God, which now by his disposition is militant on earth, might by spiritual teachings stand forth as the lofty dwelling of the saints, when in the heavenly kingdoms it shall triumph by the power and judgement of God: let it be clear to all present and to come that, when the venerable in Christo P. Bernard, by the mercy of God bishop of the see of Vic or Ausona, at the devout instance of the noble man Ermengol Sineterra and the lady Elicsendis de Falcs, his wife, and also of the prior and convent of St. Mary of L'Estany, had come in person to the church or chapel of the blessed and glorious Virgin Mary of Casellis, built by them for the service of Jesus Christ in the parish of St. Mary of Cans in the diocese of Vic, and was proposing at their supplication to consecrate and dedicate it, he held a fuller negotiation with them about the endowment and assignment of benefices to the same church, and the aforesaid noble Ermengol Sineterra and the lady Elicsendis de Falcs, having held a conference between themselves and brought it to a fuller agreement, for the remedy of their souls and of those of their parents, and also of all the faithful departed, with free assent and spontaneous will gave, approved and granted in perpetuity, in the presence of the aforesaid bishop and of many others, to the aforesaid church of St. Mary of Casellis all that donation and concession made by the same nobles to Q.°0, prior, and to the convent of St. Mary of L'Estany, which is known to be contained in the instrument made thereon, and is inserted in the present instrument in express words in this manner. For the said Ermengol Sineterra, namely, and the lady Elicsendis his wife gave, and irrevocably delivered and also offered to the Lord God and to the church of Blessed Mary of Casellis, which they had built with their own benefactions, the mas of Casellis, in which the church itself is founded, which mas they had bought from Cardona de Casellis. They gave also to the same church the mas of Bernard de Casellis, which adjoins the same mas. And the mas of Ulmo, and the mas of Solario, and the mas of Podio, also the mas of Fontecalcata, the mas of Jungente and the mas of Solariogaceto, the mas of Capprariis, also the mas of Olzinis, and the honour itself which Pere de Sant Pere and Guerau de Villasicca held for them, and the mas of Fontelocusta, the mas of Conbabella, and the mas of Condaminis, which is within the bounds of the castle of Falcs, which Vidal Turrecapraria held for the same, the mas of Arnau Plomacii, which is in the bounds of Segur at Portespana, also two mases of Casis, which they bought from Berenguer Dalbespino, in the bounds of Segur, near the place which is called Austor. The aforesaid mases and honours, then, with all their appurtenances, holdings and bounds, abutments, entries and exits, and all their rights, belonging or pertaining, and owing to pertain, to the same nobles in the . . . . . . s and honours before such donation, the said nobles gave and approved to the aforesaid church of St. Mary of Casellis, and to the clerics to be substituted there who shall serve the Lord God and Blessed Mary in perpetuity, for doing its service, to be possessed as frank and proper allod freely and quietly by that church and its clerics at all times, as is contained more fully and diffusely in the instrument made thereon, with certain other conditions added. And we, Ermengol Sineterra and the lady Elicsendis de Falchs, considering that, the gifts and merits of the said church of Casellis having been increased, the reasons of the gifts ought to be increased, from certain and considered knowledge, with gratuitous and spontaneous will, to the said church and to the clerics serving in it in perpetuity, most gladly confirming all and each of the aforesaid things, as best can be said and understood, adding at present, we give, assign and grant to the same church of St. Mary of Casellis, and to its clerics, to be possessed and had at all times, every right and lordship belonging or owing to belong to us in the tithe and in the tasques of the aforesaid mases, or in those persons who hold anything through us in that tithe and tasques. And all these are in the parishes of the churches of St. Mary of Cans, St. Vincent of Falcs, and St. Andrew of Cumbalonga, St. Mary of Segur, and St. Peter of Villaalta. We give also and assign, and at present deliver to the church and clerics aforesaid, sixty shillings of Barcelona money of doblenc, and eight quarters of wheat, at the measure of the market of Manresa, as perpetual census upon the revenues of that mill of Cubo which we have near our tower in the bounds of Miralles. To these things we, Bernard, by the grace of God the aforesaid bishop of Ausona, considering the manifold devotion of the aforesaid nobles, and in carrying out our pastoral office trusting to merit the grace and mercy of the living God, to the honour of God almighty and of the blessed and glorious Virgin Mary, and of the other saints, in the year of the Lord's Incarnation one thousand two hundred and thirty-five, namely on the 14th of the kalends of April, dedicated and consecrated the said church or chapel of Casellis, and the altar built in it in honour of Blessed Mary; who, made Mother of God and of man, truly deserved to be named Virgin of Virgins: so that thenceforth that church, made the spouse of Jesus Christ, may become a union of the faithful, and in sins a perpetual defence against the savage darts of the enemy, and those assembling in it may the more freely obtain from God the effect of salutary petitions. We authorize also and by gift confirm to the same church, and to all the clerics serving the Lord there, the established cemetery, which on the same day we caused to be consecrated at the side of that church toward the north. And, saving the releases and all the rights of the parish churches in it, we grant free burial to the same clerics and the other faithful; but so that that church with all things belonging to it may enjoy ecclesiastical liberty and due immunity in future, assigning and freely granting to it and its clerics an immunity of thirty paces, we decree and firmly forbid that any man or woman of whatever condition break or violate this immunity or sacrarium or cemetery

dare to disturb, or presume to inflict violence or injury on any person or persons, or on any things whatever, within its space or bounds. And whoever, led by a more wicked spirit, should presume (which God forbid) to attempt such things, let him know that he will incur the indignation of God almighty, and of the blessed apostles Peter and Paul and of the other saints, and the sentence of anathema. Lastly, we place and establish that church of St. Mary of Casellis, with all things belonging or owing to belong to it, under ecclesiastical liberty, namely, that all goods, allods and possessions whatever, movable as well as immovable, and especially all and each of the aforesaid things which it has hitherto justly and reasonably acquired, or shall rightly acquire in future, the Lord granting, namely from the beneficence of pontiffs or the liberality of nobles, or also the oblation of any faithful whatever, the same church or chapel, and the clerics serving in it in perpetuity, shall have and possess unshaken, freely and tranquilly. Saving however in all things the reverence, authority and justice of the see of St. Peter of Ausona or Vic, and our right and that of our successors. And whoever have conferred on the same church and its clerics any of their goods, or shall confer them in future, or those also who shall well defend the same church or its honours, or the things which are of its right, let them be sharers of all the benefits and prayers which, the Lord being author, shall be made in it, and in the future obtain a worthy retribution from the Lord. But if anyone (which God forbid) shall attempt to come against this page of endowment and ecclesiastical liberty and shall violate it, unless, admonished, he come to his senses by repenting, let him be made wholly alien from the ecclesiastical sacraments. Finally we firmly decree and command to be observed that the clerics of the oft-said church, recalling the day of so great a solemnity every year, shall on that same day solemnly venerate that church by the office of the dedication. This was done on the 14th of the kalends of April in the year of the Incarnation of Jesus Christ 1235. I, B., bishop of Ausona, subscribe. Hoc signavit ita Dalmatius archilevita † Thus Dalmau the archdeacon signed this †. Sig†n of me, Ermengol Sineterra. Sig†n of the Lady Elicsendis de Falcs, wife of the same Ermengol, who approve, grant and confirm all the aforesaid, and ask them to be confirmed. P. monachus scriptis de Pax sic firmat in istis P. de Pax, monk, thus confirms in these writings. I, Brother B. de Sant Martí, monk of Santes Creus, subscribe as witness. Sig†n of Pere de Castrogalino, witness. Sig†n of Ramon de Moraria, priest, who confirms as witness. Pere de Torrentibus, who confirm these things. † I, B. de Colle, canon of Vic, who confirm this. † Ramon Vite, canon of Vic. Sig†n. I, B. de Sant Hipòlit, sacriscrinius, confirm. † I, Pere de Vivario, who confirm this. Sig†n of Pere de Ayreis, canon of Vic. Sig†n of Pere, sacristan of Vic †. I, B. de Tornamira, precentor of Vic, confirm †. I, Ramon de Capraria, canon of Vic, subscribe. I, Guilabert, confirm † . . . . . confirm these things = Sig†n of Guillem de Martorell, subdeacon and notary of the lord bishop of Vic, who wrote this by command of the same on the day and year set before. Nor was this church alone dedicated to God with sacred rites by Blessed Bernard. On the 6th day of September of the same year, says Jaime Ripoll, meaning the year 1235, he consecrated the church of St. Peter of Huyre or Avira, annexed to the parish of St. Quentin of Puigrodon; and on the 3rd day of December of the year 1236 he inaugurated the altar of St. Andrew in the cathedral church of Vic, as is established from these words of the old Martyrology of Vic: "On the 3rd of the nones of December, in the year 1236, the dedication of the altar of St. Andrew the apostle, which is built in the church of Vic: which dedication was made under the ordinance of Bernard, bishop of the same church."

[97] St. Bernard is involved in the affairs of the Balearics. These islands The blessed man was then involved in much weightier affairs; which we shall try to declare with such brevity that yet it can be understood what is at issue. And there comes in the first place the most intricate question of the right of designating the bishop of Majorca, which was agitated between the holy see, James, king of Aragon, and the bishops of Barcelona, and in which Blessed Bernard was involved when he was still abbot of Santes Creus. Concerning the Christian origins of the Balearic islands hardly anything certain has been ascertained. First of all, however, it is established that, under the rule of the Romans, these islands were held to be part of Spain and also before the end of the fourth century were erected into a separate province, which was added to the Tarraconensis, Carthaginiensis *, Lusitania, Gallaecia, Baetica and Mauretania Tingitana Schelstrate, Opus geographicum, p. 287.; which order, when the Christian religion conquered in those parts, seems to have been carried over to ecclesiastical affairs also Ibid. p. 288. Compare Flórez, España sagrada, vol. IV, p. 84 and following. But when in the year 416 the Goths invaded Spain, the province of the Balearics was abolished and added to the Narbonensis Schelstrate, Opus geog. p. 521..

[98] according to the variety of political affairs they were part But this arrangement must be thought not to have stood long. For after they had been attacked by the Vandals in the year 425 and, after the death of the Emperor Valentinian, under King Genseric, captured about the year 455 Herbilly, Histoire du royaume de Majorque, p. 20., the islands followed the lot of Sardinia, which was occupied by the same at about the same time Cantelius, Metropolitanarum urbium Historia, p. 468, in ecclesiastical as in civil affairs; whence the province of Sardinia, which before embraced only this island and Corsica, was notably increased. Hence in the Catalogue of the names of the catholic bishops of the various provinces who came to Carthage by royal precept to render an account of the faith on the day of the kalends of February, in the 6th * year of King Huneric, of Christ 484, the following names come of the bishops of the island or province of Sardinia Ruinart, Histor. Persecutionis Vandalicae Victoris Vitensis, p. 139.: Lucas of Cagliari, Martinianus of Forum Trajani, Boniface of Sanafer, Macarius of Minorca, Vitalis of Sulci, Felix of Turres, Helias of Majorca, Opilio of Ebusus; by which it is established that the three chief Balearic islands then had their own prelates. But that some will have it Compare Martini, Storia ecclesiastica di Sardegna, vol. I, p. 92. that Cagliari was then the ecclesiastical metropolis, or head of the ecclesiastical province of Sardinia, does not please me. Certainly it was the civil metropolis; but according to the institutions of the Africans [Compare Schelstrate, Ecclesia Africana, p. 21 and following. Motta, de Metropolitico jure, p. 27.] and perhaps also of the Spaniards Flórez, España sagrada, vol. IV, p. 71, 90 and following he was primate and presided over the whole province who had been honoured with episcopal consecration before the others; although the Spaniards gradually departed from this, step by step embracing the common discipline of the council of Antioch of the year 341 Ibid. p. 99 and following.

[99] of several provinces. Their lot, until they came into the hands of the Saracens. Not yet a whole century having been completed from the dire captivity, the Vandals having been driven from Africa by Belisarius, Sardinia and Corsica were snatched away by the efforts of Cyril, a Roman general, and the Balearic islands, that is Ebusus, Majorca and Minorca, by the care of Apollinaris, an Italian by nation Procopius, de Bello Vandalico, II, 5, Bonn ed. vol. I, p. 230 and 231., and that in the year 534 Compare Papencordt, Geschichte der Vandalen, p. 162.. The condition of things which had been introduced by the Vandals then remained: yet in such a way that Sardinia was no longer a separate province, but part of Mauretania Secunda. Wherefore in the Order of precedence of the most holy patriarchs, metropolitans etc., in which the order of the bishoprics after the expulsion of the Vandals is represented, there come first Benepota and Mesopotamene in the parts of Spain, then the islands of Majorca and Minorca, and finally the sees of Sardinia and Mauretania Secunda Schelstrate, Opus geographicum, p. 682 and 683.. Some will have it [Mattei, Sardinia sacra, p. 65; Martini, Storia ecclesiastica di Sardegna, vol. I, p. 93.] that this constitution was of short duration and that the Balearic islands were numbered with the province of Tarragona, since, when St. Gregory the Great had learned that the monks of the monastery of the island of Capricana, which lies next to Majorca, were living badly, he gave letters not to Vitalis, defensor of Cagliari, but to John, defensor in Spain, by which he should reprove them and recall them to the venerable laws Regestum, book XIII, ind. VI, letter 46.; but this reason is not very probable, since the office of defensor was not limited by the bounds of a province: and what presses more, no mention is made of bishops of Majorca or Minorca in the ecclesiastical division which is related to have been made under King Wamba [Morales, Crónica general de España, book XII, chap. 4, num. 19, vol. VI, p. 282, ed. 1791.]. It is better, then, since nothing stands in the way, to ascribe the Balearics to Mauretania Secunda until the Mahometan Arabs gained possession of them: in what year this was done is not established, some [Descriptiones de las islas Pithiusas y Baleares, p. 74, Madrid, 1787; Madoz, Diccionario, vol. XI, p. 162.] wishing to refer it to the year 797 or 798, others d'Hermilly, Histoire du royaume de Majorque, p. 22. to a little after the occupation of Spain in the year 712, namely before the year 726 Mattei, p. 5.: which is far more likely.

[100] [Under the rule of the Saracens the episcopal authority passes to the prelate of Girona, then to that of Barcelona.] And while the Saracens held these islands with varying fortune, bishops gradually ceased to be there, as also in Africa; to which perhaps the Normans also contributed somewhat, who in the year 859, as Sebastian, then bishop of Salamanca, relates De Marca, Marca Hispanica, col. 328., attacked the islands of Majorca, Formentera and Minorca and laid them waste with the sword. Wherefore the prelates of Girona received their care; whence in the diploma which in the year 898 Compare Villanueva, Viaje, vol. XIII, p. 34, and vol. XXI, p. 34. Pope Romanus gave to Servus Dei, prelate of Girona, there are reckoned in his jurisdiction the islands, namely Majorca and Minorca De Marca, Marca Hispanica, app. num. LIX, col. 834.. But after in the year 1015 Mudjehid edim, also called Abuldjaisch Mudjehid edim ben Abdalla, of the family of the Alameridae [Compare Casiri, Biblioth. Arab. Hisp. vol. II, p. 44; and Aschbach, Geschichte der Ommaiden in Spanien, vol. II, p. 271.], made prince of Dianium or Denia (it is a most ancient city of the province of Valencia Compare Flórez, España sagrada, vol. VII, p. 203 and following) by Abd al-Rahman, seizing the occasion of the civil wars, had invaded the Balearic islands De Marlès, Histoire de la domination des Arabes en Espagne, vol. II, p. 96., their ecclesiastical condition was again changed.

Namely Gislebert, also called Guislabert, who from the 21st of September of the year 1035 Villanueva, Viaje, vol. XVII, p. 178. until 1062 or 1066 presided over the church of Barcelona [Compare Flórez, vol. XXIX, p. 223 and following and 364; Aymerich, Nomina et acta epp. Barcinonensium, p. 295 and following], entered into favour with Mudjehid, and so obtained from him and his son Hali all the churches and the bishopric of his kingdom which were in the Balearic islands and in the city of Denia, that they should remain thenceforth in perpetuity under the diocese of the city of Barcelona, and that all clerics, priests and deacons dwelling in the aforesaid places should by no means attempt to demand from any of the pontiffs the ordination of any clerical order, nor the making of the sacred chrism, nor any function of any clerical order, except from the bishop of Barcelona or from him to whom he should have given command. Which donation, when on the 14th of the kalends of December of the year 1058 the cathedral church of Barcelona was consecrated, the metropolitans of Narbonne and Arles, and besides Gislebert five bishops, among whom Berenguer of Girona, confirmed De Marca, app. num. CCXLVIII, col. 1113 and following, and Hali with his sons renewed it on the next 7th of the kalends of January Ibid. num. CCXLIX, col. 1116.; there was added also the authority of Pope Alexander III, who on the 6th of the kalends of June of the year 1169 confirmed also in the right of the aforesaid church, within the space of the sea, the two islands of Majorca and Minorca, as it was established that the same church had held them in ancient times Villanueva, Viaje, vol. XVII, p. 324..

[101] [In the years 1114 and 1115 the islands of Ebusus and Majorca are stormed by the Christians; which, lost again, are recovered in the year 1229. Controversies] But the Christians had long since been thinking of snatching the Balearic islands from the Saracens and had quite often attempted it Compare Amari, I diplomi arabi del R. Archivio Fiorentino, p. XXXV and following; indeed in the years 1114 and 1115, at the urging of Blessed Paschal II, pope, the Pisans, having joined arms with the Barcelonese and the Catalans, had stormed the island of Ebusus and Majorca, more than fifty thousand Saracens having been slain and thirty thousand Christians freed. [concerning the creation of a new bishopric. What part St. Bernard had in these affairs.] But since they had handed over the new kingdom to be ruled by the son of Batal, a Christian man, whom they had freed from prison, almost no garrison being left Pujades, Crónica universal del principado de Cataluña, vol. VIII, p. 160., as savage and long as the war was, so useless and short was this victory [Compare especially Laurence the deacon, in Muratori, Scriptores rerum italicarum, vol. VI, col. 101 and following, 162 and 169.]; and so the following year the sultan Ali-ibn-Yusuf recovered the islands Amari, I Diplomi arabi dell'Archivio Fiorentino, p. XXXVI.. Afterwards counsels were quite often agitated on the same matter; indeed in the year 1205, when Peter II, king of Aragon, was planning the occupation of Majorca, Pope Innocent III bound himself by promises that he would erect an episcopal see there if it came into the hands of the Christians [Compare La Porte du Theil and Bréquigny, Epistolae Innocentii III, book VIII, num. 93, vol. II, p. 734; Migne, Opp. Innocentii III, vol. II, col. 666. Raynaldus, Continuatio Annalium Baronii, at the year 1205, num. 63; Villanueva, Viaje, vol. XXI, p. 38.]. This was at length done by James I, a youth of twenty years, but already a very great man, in the year 1229, on the feast of St. Sylvester (which was thereafter celebrated every year with a solemn procession [The procession on the day of St. Sylvester, from the Consueta of the church of Majorca, in Villanueva, Viaje, vol. XXI, p. 253 and following]), the royal city having been snatched from the enemy and the king captured [D'Hermilly, Histoire du royaume de Majorque, p. 51 and following. Compare Zurita, de Marca, Mariana, Villanueva, etc.]. To Peter, son of the king of Portugal, in place of the county of Urgell, the island was given in fief, and afterwards Minorca also and the neighbouring islands, when these too were claimed for Christian liberty. In which matter Blessed Bernard, then abbot of Santes Creus, also had some part. For he betook himself to Lleida; where on the 3rd of the kalends of October of the year 1231 he subscribed the diploma by which King James gave in fief to the Infante Peter, ceding the county of Urgell, the island of Majorca, already occupied, and the island of Minorca, to be occupied some day: which diploma Villanueva published Viaje, vol. XXI, p. 257 and following. There among the witnesses, after the bishop of Lleida, comes Blessed Bernard's name with these abbreviations: Fr. B. abbot of Santes Creus. Meanwhile, however, care had to be taken that a bishop be instituted in Majorca: but many contended that they had a right in this matter. At the beginning a suit arose between the bishop of Barcelona, by title of the donation of Mudjehid, confirmed by bishops and acknowledged by the holy see itself, and King James, inasmuch as he, having assigned revenues, had founded the new church; there was added then the opposition of Pope Gregory IX, first because the endowment did not seem sufficient, then because the see was in litigation, and finally because it was a sin against the canons. The zeal of the archbishop of Tarragona also seems to have intervened, claiming the new church for his province. No one was more involved in this business than Blessed Bernard.

[102] [St. Bernard with the abbot of Poblet pronounces an arbitral sentence against the bishop of Barcelona in the business of the bishopric of Majorca.] Already in the year 1230, when he was still abbot of Santes Creus, he was chosen by King James and by Berenguer, prelate of Barcelona, and his chapter as arbiter and mediator of peace, together with Arnau, abbot of Poblet, to settle that business according to the prudence of law. He betook himself, then, to Poblet, where King James was celebrating the feast and octave of All Saints, and pronounced the sentence which it is possible to understand from the following diploma D'Achery, Spicilegium, vol. III, p. 602, folio edition.: In the name of God and by divine grace, let it be manifest to all present and to come that, when between James, illustrious king of Aragon and of the kingdom of Majorca, count of Barcelona and lord of Montpellier, on the one side, and the venerable father Berenguer, bishop, and the chapter of Barcelona on the other, a question had been raised over the cathedral church of Majorca, and the bishop to be elected there, all of which the said bishop and chapter said belonged to them by right by reason of a certain donation which a certain Saracen, formerly lord of Denia and of the aforesaid island, had made to the bishop and church of Barcelona, to which donation the counts of Barcelona, archbishops and several bishops had formerly consented, and also the apostolic see had confirmed all the aforesaid. Which they strove to prove by public instruments. At length the said bishop and chapter, considering that the said city and kingdom of Majorca required a bishop, whom the lord King James aforesaid wished to create there, being minded to endow the aforesaid church, which was sprouting like a new planting, liberally adhered to the royal will in this part, so that, through the mediation of the abbots of Poblet and Santes Creus and other good men, they came amicably to this agreement or composition concerning the premises; namely that a bishop be created in Majorca, and a cathedral church be made there, and that this first time only the bishop of the city be such other person as the lord king shall wish to name, and that the said bishop and chapter may not resist that nomination, but rather assent to the royal will and embrace it with the arms of charity: and if perchance the person named by the lord king should die before consecration, or his consecration be impeded by a fault of the election or of the elect, the same lord king shall name another person, and so of each, until the lord king name such a person as shall lawfully and effectively come to consecration. And this first consecrated bishop having died, afterwards in perpetuity let the election be made by the bishop and chapter of Barcelona, with the assent of the king of Aragon who shall then reign, and from the bosom of the church of Barcelona, if a suitable person can be found there; but if one cannot be found there, from that same church of Majorca, or from another, let a bishop be taken for the aforesaid church by the same bishop and chapter of Barcelona, the king however always consenting; and so let the matter proceed in perpetuity, but let the royal will by no means be awaited beyond two months. Let this same order be observed if a cathedral church should be made in Minorca or Ibiza, saving in all things the portion of the city and land assigned and to be assigned to the bishop of Barcelona by reason of the knights and armed men whom he led with him and had at the capture of the aforesaid city and island, and saving in all things the mandate of the apostolic see. Given at Poblet on the eighth of the ides of November in the year of the Lord one thousand two hundred and thirty. Sign of James, by the grace of God king of Aragon and of the kingdom of Majorca, count of Barcelona, and lord of Montpellier. Witnesses of this matter are Brother A. Gallart, abbot of Poblet. Brother B. Calvó, abbot of Santes Creus. Brother G. de Cervera. P. de Sentillis, sacristan of Barcelona. P. Ferrandi de Albarracín. P. Cornelii. Pelegrí de Castroacello. Sign of Pere de Sant Melió, scrivener, who by command of the lord king wrote this for G. Rabacia, his notary, at the place, day and year set before.

[103] [The bishop elect is prevented from being consecrated by Pope Gregory IX, because the endowment did not seem to suffice;] The king, then, designated as the first bishop of the restored see of Majorca Bernard, from the year 1220 abbot of St. Felix of Jecsalis or Gissalis, now commonly Sant Feliu de Guíxols, in the diocese of Girona, and a participant in the Majorcan war with 179 men Villanueva, Viaje, vol. XV, p. 1 and 11.. Wherefore on the nones of April of the year 1232, being at Barcelona, James granted to the postulated bishop and his successors the whole tithe and first-fruits of all his goods which he then had in Majorca and hoped thereafter to have in Minorca, namely of the fruits of the land and of animals, and indeed of fish and of the Majorcan money, except the tithe of the Albuferas and personal rights Ibid. vol. XXI, p. 282 and 283.. But Pope Gregory IX judged this to be not an endowment but only common rights; above all because the king, bishops and nobles, before undertaking the expedition, had unanimously bound themselves by vow that, if God should deliver that land to them, they would first of all assign demesnes and a fitting endowment to the church of God to be built there; from which the churchmen who would serve the Lord there might be suitably sustained Ibid. p. 285.. Wherefore when Aspàreg de la Barca, archbishop of Tarragona, and King James had approached him by letters, that he should cause the office of consecration to be bestowed on Bernard of Guíxols, he wrote back in the month of July of the year 1232 to Ponç de Vilamur, bishop of Urgell, and to Guillem de Cabanelles, bishop of Girona, that the king was to be exhorted that to the church of Majorca

he should take care to endow it with sufficient possessions and other revenues. When it has been sufficiently endowed, so he proceeds Ibid. p. 284., you shall by our authority provide it with a suitable person as pastor, afterwards to bestow on him the office of consecration. But because we wish that church to be provided with a pastor in such a way that no one's right be injured by this, we will and command that you reserve the oft-said church to the hands of the Roman Church, until cognizance shall be taken more fully by the apostolic see of the right of the church of Barcelona and of others. Given at Rieti on the 2nd of the kalends of August, in the sixth year of our pontificate.

[104] [at the persuasion (as it seems) of the bishop of Barcelona. Care is taken that the endowment be increased.] From the end of which letters it becomes manifest that the prelate of Barcelona did not consent to the arbitration of Blessed Bernard and of Arnau of Poblet; nor was the diploma which we published above subscribed in his name; nor the other, by which King James at Barcelona in the year 1232 assigned an endowment, such as it was, to the new see; but only in that of Pere de Scintillis, sacristan of Barcelona. Wherefore it is very likely that from Berenguer, bishop of Barcelona, proceeded all those things which Gregory IX objected concerning the defect of the endowment. But the admonitions of the prelates of Urgell and Girona availed nothing with James, since all the lands had already been distributed and the royal part given in fief to Peter of Portugal. For which reason Pope Gregory gave letters to Guillem de Montgrí, sacristan of Girona and archbishop-elect of Tarragona, by which he commanded him to compel King James, the lord Peter and all who were sharers in the vow and held lands in Majorca, even by censures, to endow the new church; and then at the beginning of the year 1235, namely on the 3rd of the ides of January, others to Ferrer Pallarès, provost of Tarragona, ordering him to betake himself to Majorca and receive the endowment to be assigned and to look after other things Villanueva, Viaje, vol. XXI, p. 285 and 286.. Ferrer did as he was ordered and received many donations in the name of the future bishop Ibid. p. 67 and following.

[105] The archbishop of Tarragona, But from the time when Tarragona had been snatched from the Moors and its former see restored, the archbishops contended to reclaim for their right the ancient suffragans, who under the rule of the Mahometans had acknowledged as metropolitan the prelate of Narbonne and for some time the bishop of Vic; which attempts had turned out happily for them Ibid. vol. XIX, p. 47 and following. It is no wonder, then, if Ferrer, provost of Tarragona, and Guillem de Montgrí, archbishop-elect, strove to establish the authority of the see of Tarragona over the see of Majorca. Certainly they did not satisfy the Roman pontiff Ibid. vol. XXI, p. 287.; indeed not Ferrer alone admitted donations, but also the archbishop-elect Ibid. p. 68., and so in the year 1235, on the 13th day of December, King James gave a diploma to Guillem de Montgrí, by which he granted to the bishop to be placed over the cathedral church of Majorca and to the clerics residing in it, and to you, he says, G., by the grace of God elect of Tarragona, on behalf of the bishop and clerics mentioned, that they may freely buy possessions in the same island; … yet in such a way that in process of time, if it shall seem to us that the same cathedral church is acquiring possessions beyond measure in the said island, we may by our own authority revoke this licence of acquiring. As, then, the endowment of the new church proceeded little by little, so grew the authority of the archbishop of Tarragona. But, as is very manifest from what we declared above, their jurisdiction in that island had ceased already from the opening of the fifth century, and the rights of the archbishops of Cagliari would have been the stronger.

[106] [the bishop of Barcelona and King James arrogate to themselves the constitution of the new bishop; Gregory IX makes the erection of the bishopric void and erects a new diocese, depending immediately on the holy see, until it was made part of the province of Valencia.] Nor were the claims of the bishop of Barcelona better. For even if it be granted that under the tyranny of the Moors the canons need or could be little heeded, indeed that the island of Majorca had been lawfully added to the diocese of Barcelona, because by the ancient canons churches empty of a pastor were commended to the neighbouring bishops; yet it was a thing almost unheard of that, on account of the erection of a new diocese cut out of another, the latter should retain the right of designating bishops from its own bosom. A little better was the condition of King James, inasmuch as he was to be considered the founder: but at that time it had not yet altogether prevailed that kings should designate bishops by right of patronage. As, then, the sentence pronounced by St. Bernard in the year 1230 was fair if the contending parties are considered, namely the king James and the bishop of Barcelona; so it agreed less with the canons, by which their faculty of electing bishops was still preserved to cathedral chapters. But although there were then already certain rudiments of a chapter in Majorca Ibid. p. 81 and following, yet the proper number of canons was not present, nor a right ordering; since not before the 27th day of January of the year 1240 was the faculty of erecting a cathedral chapter granted by Gregory IX Ibid. p. 83.. Nothing, then, was proceeding, and days and years were flowing by without anything being done. It remained, therefore, that the Roman pontiff should settle all these things according to the canons. He therefore held void the erection of the new see, made without his knowledge, by authority partly lay, partly episcopal; and all the rest which had followed it and rested on it. For that reason the composition entered into between the king and the bishop of Barcelona came to nothing; the election, or postulation, of Bernard, abbot of Guíxols, as first bishop, and other things of the kind. He removed also the jurisdiction of the archbishop of Tarragona, and declared that the church of Majorca belonged to himself with no intermediary Ibid. p. 287.; which exemption on the 1st day of April of the year 1248 Pope Innocent IV and other pontiffs afterwards confirmed and ratified; until on the 9th day of July of the year 1492 Rodrigo de Borja, cardinal archbishop of Porto, bishop of Majorca and perpetual administrator of the church of Valencia, was designated first archbishop of Valencia by Pope Innocent VIII; which dignity he himself, shortly afterwards created supreme pontiff under the name of Alexander VI, conferred on his son Cesare [Ibid. vol. I, p. 52; compare Raynaldus, Continuatio Annalium Baronii, at the year 1492.]: and from that time Majorca was made part of this province [Compare Moroni, Dizionario di erudizione ecclesiastica, under Valenza, vol. LXXXVII, p. 287.].

[107] [St. Bernard, with St. Raymond of Peñafort and the bishop of Lleida, is ordered in the year 1237 by Gregory IX to elect the bishop of Majorca and to take care that he be consecrated.] Since, then, Gregory IX had thought it better to attach the new church of Majorca to the apostolic see with no intermediary, in the month of July of the year 1237 he gave letters to Pere de Albalat, bishop of Lleida, to Blessed Bernard, bishop of Vic, and to St. Raymond of Peñafort, in whom he trusted as in no one more Villanueva, vol. XVI, p. 136, and vol. XXI, p. 69.. Receive the letters Ibid. vol. XXI, p. 286.: Gregory, bishop, servant etc., to our venerable brothers Pere and Bernard, bishops of Lleida and Vic …, and to our beloved son Brother Raymond of the order of Friars Preachers, our chaplain and penitentiary, greeting and apostolic benediction. Although, according to the apostle, neither he that planteth is anything, nor he that watereth, but the Lord who giveth the increase, yet, placed as cultivators and keepers of the vineyard of the Lord of Sabaoth, desiring with desire to apply diligent solicitude and solicitous diligence to it, and wishing to be fellow-workers of God, according to what is incumbent on us from the office of the service enjoined on us, we gladly follow his grace going before. For although he does not need the support of anyone, being all-powerful, yet the affection of human co-operation pleases him, to whom nothing can be added or taken away by the effect. Indeed, giving thanks to the bestower of all graces, who, conducting his own cause through the ministry of our most dear son in Christ the illustrious king of Aragon and of other faithful of Christ, has restored to Christian worship the kingdom of Majorca, long invaded by the Saracens, and wishing that the church of Majorca, lacking a pastor, which belongs to us with no intermediary, be provided with a suitable person, through whom the people committed to him may be cherished with the moisture of the heavenly watering, we have thought fit to commit the provision of that church to your circumspection, in which we have full confidence. Wherefore we command your discretion by apostolic writings that you set over the same church as bishop and pastor such a one as befits so great a burden and honour: and that you cause due obedience and reverence to be shown him by his subjects. On whom you, brother bishops, having joined to yourselves the lawful number of colleagues, not indeed from the province of Tarragona, but rather from elsewhere, shall bestow the grace of consecration, afterwards to receive from him on behalf of us and of the Roman Church the oath of customary fidelity, according to the form which we send you enclosed under our bull, restraining gainsayers by ecclesiastical censure, appeal being set aside. And the form of the oath which he shall take you shall send us word for word as quickly as possible by his letters patent sealed with his seal by a special messenger. And if not all of you can be present to execute these things, let two of you nonetheless execute them. Given at Viterbo, on the ides of July, in the eleventh year of our pontificate.

[107] [St. Bernard discharges that office. Gregory IX is vindicated from the accusation of Villanueva.] The three apostolic delegates discharged their office as soon as possible and in the name of the Roman pontiff designated Bernard de Turriliis; who, it is established, was already occupying the see of Majorca on the 12th day of October of the year 1238 Villanueva, vol. XXI, p. 127.. And in these is contained the whole business in whose beginnings and end Blessed Bernard was involved, and on whose occasion Jaime Villanueva dared obscurely to carp at Gregory IX Ibid. p. 57 and following, chiefly because he then held less kindly King James, whom elsewhere he pursued everywhere with so much honour and love. But in this the most diligent writer erred, that he transferred to the opening thirteenth century the manners and customs of later times. The religious force of a vow was then much greater than it is now and it was dispensed with more difficultly; so that it would surely have been wonderful if Gregory had not compelled by threats of censures those who had bound themselves by vow to endow the church of Majorca. And that he did not allow him the designation of bishops, this was not then in use; and so the king himself had ceded it to the bishop of Barcelona. And that the latter had plainly no right, and that his attempt was plainly contrary to the sacred canons, we have already noted.

* New Carthage

* VIII

§ XV. The Valencian and Italian expeditions of James I, king of Aragon: what part St. Bernard had in them.

[At Monzón, in an assembly of the nobles at which St. Bernard was present in the year 1236, King James makes a vow to recover the kingdom of Valencia] And while that suit was pending, King James, not content with having claimed Majorca for liberty, was planning the conquest of Valencia. Pope Gregory was urging him on, who also

had granted the customary indulgences and privileges of crusading expeditions Bleda, Corónica de los Moros, p. 426.. In the month of October of the year 1236, therefore, the king held a court at Monzón, or Montesonum, in the diocese of Lleida; and not at Osca, commonly Huesca, as Onofre Relles would have it. There came together to Monzón the procurator of the church of Tarragona, the bishops of Barcelona, Saragossa, Tarazona, Tortosa and Blessed Bernard of Vic; many religious men, among whom St. Raymond of Peñafort, and innumerable magnates. War was agreed on, a truce proclaimed, and a fixed value established for the money of Jaca Zurita, Anales de Aragón, book III, chap. 26, vol. I, p. 146.; lest merchants should be turned away by the unstable price of goods and a scarcity of provisions arise. These were the chief heads of that council. And the king himself made a solemn vow, which it may suffice to have indicated Catalano, Concilia Hispaniae, vol. V, p. 188..

[109] [Only toward the end, namely in the month of May of the year 1238, did St. Bernard take part with soldiers in the Valencian expedition.] The divine power at that time altogether favoured the undertakings of the Spaniards. For St. Ferdinand, king of Castile and León, was fighting no less prudently than bravely, then pressing the siege of Córdoba, shortly afterwards about to conquer the kingdoms of Jaén and Seville and to have the king of Granada as his vassal. The Christian inhabitants of Portugal too were preparing the last onset by which they would entirely shake off the Saracen yoke. And we have already reviewed some things happily achieved by James. Happy also was the Valencian expedition, which the historians of Aragon and Spain celebrate at length in many places, but which was narrated with singular diligence by the one who in the year 1788 published the fourth volume of the History of Spain by Mariana and after book XII subjoined an entire treatise on the Valencian war. From its beginning Blessed Bernard does not seem to have been a participant in it; but he came with soldiers after the king in the month of May of the year 1238 had already surrounded Valencia with siege and ramparts Compare Villanueva, Viaje, vol. VII, p. 28.; and for this reason indeed he contracted very much debt; from which, when he was near to death, he was not yet free, as we shall see in its place in the testament. To this time belong the following things, which we take from Henríquez, retracing the footsteps of Domenec: Kindled with zeal for the faith he directed his way toward Valencia, and, fortified by divine favour, though with a small troop of soldiers, he besieged and occupied some cities and castles. This expedition had something notable for the honour and glory of the Christian name. For when our Bernard, moved by the instinct of a heavenly mind against the impious nations, was leading an army, while his soldiers were fighting against the Mahometans, he implored the divine help with fervour of prayer; and by his prayers he obtained such grace that, while he prayed, the army of the faithful bore away the victory: and at length, huge forces of the enemy having been slain and driven off, adorned with the victorious palm he returned to his city with great applause of the people. And when he was still a mile from the city, a wonderful thing happened. For all the bells, no one moving them, heralded with their sound the most welcome arrival of the holy man. For which reason the whole people was affected with the greatest joy. Why is it not established by firmer testimony that the bells were moved by no one?

[110] When all Italy was split into parties, And while warlike affairs were being treated, political ones were not altogether omitted: of which none was greater than the peace and prosperous government of Italy. For at that time the feuds of the Ghibellines and Guelfs were raging in the highest degree, of whom the ones followed generally the party of the emperors of Germany, aiming at the domination of Italy, the others that of the Roman pontiffs, generally claiming its liberty and the supreme authority for themselves; disfiguring their country with slaughters, rapines, exiles and betrayals, and now calling foreigners to their help, now expelling the same with incredible craft and cruelty. Which hatreds and massacres were continued almost to the middle of the sixteenth century, when the Emperor Charles V put an end to them. When, then, the Guelfs had been defeated, according to the custom of the Italians (for formerly they had in turn called in the Greeks, Saracens and Franks to their help, so that those whom they had first summoned to their help they then cast out by another and new help, and afterwards set now the French, now the Germans against each other) they took refuge with foreigners.

[111] Pope Gregory IX invites James I, king of Aragon, against the Emperor Frederick. Further (I use the words of Bernardino Gómez Miedes [De vita et rebus gestis Jacobi I, book XI, in Hispania illustrata, vol. III, p. 482 and 483.], with whom Zurita, Mariana, Ferreras and others agree), about that time, since the fame of James and the glory of his deeds was ranging through the whole world, and he was celebrated with the name of an excellent and most warlike commander, and was held superior in power and arms to the other Christian kings, he was summoned by the Italians, once the conquerors of the world, and by the supreme head himself and ruler of the city of Rome, to bring help at length to afflicted and almost prostrate Italy, but above all to the most holy Roman see: which the Emperor Frederick at that time was afflicting with an unjust war and with insults with the utmost impiety and pursuing with many calamities and disasters; bringing a most atrocious war on Cremona, Mantua and Ticinum, most noble cities; by which all Italy was shaken; and he had threatened the whole of it that he would put it under a most bitter yoke. To undertake which matter James was quite often asked by Gregory IX, supreme pontiff, being taught that Frederick was altogether impious and worthy of anathema; because not only had he conspired against his mother the Church and the priests of Christ, but, as a savage and inhuman man, had laid hands on Henry, his elder son, James's cousin, raised to the kingdom of Germany, and had thrust him into prison: and because he favoured the pontifical party, had deprived him not only of his kingdom but of life. Whence Milan, Bologna and Piacenza, the most excellent cities of Italy, over which a war of this kind was already impending, sent envoys with pontifical letters to James, to ask him with the utmost prayers that he would come to the help of the most holy Church and of all Italy, for which the last destruction was being prepared by the impious tyrant, and would undertake the protection above all of the ecclesiastical order and of the empire. And for the expenses of that expedition they promised 150,000 imperial pounds (so they spoke), and every year the rights and annual revenues which were paid to the emperors in Cisalpine Gaul: and that they would have him in place of patron, defender and governor; and the Roman Church would have him as protector; and finally all Italy would present him in perpetuity with the name of father and liberator of his country.

[112] [The king calls St. Bernard and other bishops and nobles to counsel whether he should go from the Valencian expedition into Italy.] Having heard the envoys and received them magnificently, while preparing to answer he ordered them to be conducted through the camp; and he himself, having convoked a council for the 13th day of June of the year 1238, of Yolanda the queen, a most prudent woman, without hearing whom he never did anything, and of the prelates Vidal de Canyelles of Huesca, Bernardo de Monteacuto of Saragossa, Blessed Bernard Calvó of Vic, Jimeno of Segorbe, together with Ramon Berenguer for the Templar and Pedro de Exea for the Hospitaller masters, and other Aragonese and Catalan nobles, set forth as briefly as possible that the Italian expedition was offered him at a time when he was engaged in the Valencian siege: and therefore he asked of them which of the two he should prefer to the other. On which arduous and indeed difficult matter, after it had been sufficiently debated on both sides, at length it was resolved by the common opinion of all that he should not fail fortune favouring and breathing upon him and offering itself for the successful accomplishment of very great and weighty affairs; for it was of the divine power to be called to so great a business, by which he might both come to the help of the holy Church and succour Italy, so that he might perhaps acquire thence by his right hand the name of catholic king, so much desired by his ancestors. For the Valencian affairs had been brought into such straits that with so great an army they could easily gain possession of them within a few days and, the name of victor being doubled, undertake the Italian expedition. Which deliberation, very well agreeing with the king's magnanimity, brought the matter to this, that in the very camp the king made a compact with the envoys [Otto Cendatario, of Milan and Piacenza, and Giuliano Leonardo, of Faenza and Bologna]. And first of all he himself undertook that he would send into Italy two thousand horsemen chosen from the nobility with warlike equipment; and in Lombardy, the March of Treviso, or Romagna, as was requested, would wage war to the death with the Emperor Frederick and with the cities following him. But although these things were done with such great maturity, nothing came of them, perhaps because God willed that the Italians should go on demanding penalties of themselves by internecine wars.

[113] [St. Bernard, whom they will have to have been a brave soldier, two months before the capture of Valencia receives from the king two villages, which he afterwards exchanges] That Blessed Bernard was called to the examination of such great affairs shows that he was in the highest degree acceptable to the king and held a prudent and sagacious man. Indeed they will have it that he was a strenuous and warlike soldier Villanueva, Viaje, vol. VII, p. 28.; of which matter, however, no trace exists, except that when near to death he still kept the shield which he had once used in war, as is established from his testament, and that, as his vernacular biographer witnesses, he always came away victor from all battles. Certainly the blessed man deserved that on the 20th day of July, two months before the conquest of Valencia, King James granted him two rustic villages, consisting of some houses [Compare the Tractatus de expeditione Valentiana, after vol. IV of Mariana's Hist. Hispaniae, ed. 1788, p. 399.], in the bounds of Murviedro, called Labayren and Cunillera, and as many others in the bounds of Paterna, named Alcudia and Benialcazim; which latter three years later he returned to the king on condition that he should give the blessed man in their place the castle of Sagart: but afterwards, in place of all these, the barony of Artés was granted, the castle with the town of Sallent, in the valley of the Llobregat, and other places Ibid. at the place cited. Compare the vernacular biographer.. The diplomas pertaining here were found and brought to light on single sheets [Cartas de donaciones hechas por el rey de Aragon etc. Charters of donations made by the king of Aragon etc.] in the year 1820 by the most diligent canon of Vic, Jaime Ripoll; which, as they are scarcely known, it will be useful to append in this place: Let all know that we, James, by the grace of God king of Arag[on], of Majorca and of Valencia, count of Barcel. and Urgell, and lord of Montpellier, give and confirm to you, Bernard, by the same grace bishop of Vic, and to your successors bishops of Vic in perpetuity those two alqueries, of which one is called Labeiren, and the other is called Cunilare, which are in the bounds of the castle and town of Murvedre, and are contiguous to each other; which alqueries we have already given you, namely in the year one thousand two hundred and thirty-eight, on the thirteenth of the kalends of August. And these alqueries with their bounds, appurtenances and holdings we give to you and your successors,

as is said above, by inheritance and allod, proper likewise and free, to have, to hold and to do freely all the wishes of yourselves and your successors. But from this donation we except all the lands and possessions which the Saracens of Murvedre were working, holding and possessing in the bounds of the said alqueries at the time when we with our army took Borriana. All the rest of the bounds and holdings of the said alqueries, whether at that time there were Saracens of the said alqueries there and they possessed them, or not, we give and grant to you, as is said above, with meadows, pastures, waters, woods, ovens and mills, lands, trees, and with all things pertaining to the said alqueries, the aforesaid possessions excepted. And if we, since the aforesaid time, namely since we took Borriana, have given, sold or alienated anything of the bounds and holdings of the said alqueries, or of the lands subject to them, we promise to restore it all entirely to you and yours. In compensation also for two alqueries, namely Alcudia and Benialcazim, which are near Paterna, which we had likewise given you, we give at present to you, and to your successors in perpetuity, the castle which is called Sagart, with its bounds, meadows, pastures, herbage, waters, woods, ovens and mills, and all its appurtenances from heaven to the abyss, as better and more fully we once gave it to the abbess and monastery of Vallbona, and afterwards bought it from the same abbess and monastery aforesaid. The aforesaid castle, then, called Sagart, and the aforesaid two alqueries, namely Labeiren and Cunilare, with all the aforesaid, you and your successors bishops of Vic, those things excepted which we mentioned above for the Saracens of Murvedre, by our donation and our free grant, shall from now have and possess, to do the wishes of yourselves and your successors in perpetuity. Given at Barcelona on the day before the kalends of November in the year of the Lord one thousand two hundred and forty-one. Sig†n of James, by the grace of God king of Arag[on], of Majorca and of Valencia, count of Barcel. and Urgell, and lord of Montpellier. Witnesses of this matter are P[ere], archbishop of Tarragona. F., bishop of Valencia. P[onç], bishop of Tortosa. G. d'Entença. Eximinus de Focibus. Assalit de Gudal. G. de Sant Vicenç. Sig†n of Guillemó, scribe, who by command of the lord king caused these things to be written at the place, day and year set before. = Read to the King.

[114] The queen consents. Let all know that we, Yolanda, by the grace of God queen of Arag[on], of Majorca and of Valencia, countess of Barcel. and Urgell, and lady of Montpellier, approve, give and confirm to you, Bernard, by the same grace bishop of Vic, and to your successors bishops of Vic, in perpetuity, those two alqueries, of which one is called Labeiren, and the other is called Cunilare, which are in the bounds of the castle and town of Murvedre and are contiguous to each other. Which alqueries the lord, the noble man our husband, James, by the grace of God king of Arag[on], of Majorca and of Valencia, count of Barcel. and Urgell, and lord of Montpellier, already gave you in the year of the Lord one thousand two hundred and thirty-eight, on the thirteenth of the kalends of August, and afterwards gave and confirmed in the present year, namely on the day before the kalends of November, as is contained more fully in the charter of donation and confirmation made to you by the lord king himself. We approve also, give and confirm to you and your successors in perpetuity the castle which is called Sagart, which the said lord king, our husband, gave to the abbess and monastery of Vallbona, and afterwards bought from the abbess of Vallbona and its monastery, and afterwards gave that castle to you in compensation for two alqueries, namely Alcudia and Benialcazin, which are near Paterna, which the same lord king had likewise given you. The aforesaid two alqueries, then, namely Labeiren and Cunilara, and the castle called Sagart, with bounds and holdings, their cultivated and waste lands, meadows, pastures, herbage, waters, woods, ovens and mills, and all appurtenances, as better and more fully the lord king, our husband, gave and confirmed them to you, as is contained more fully in the said charter made by him to you, we give, approve and confirm to you and your successors bishops of Vic in perpetuity, by inheritance, and your proper allod, frank and free, to do freely all the wishes of yourselves and your successors, to have, to hold, and to possess in peace at all times. Given at Barcelona on the 3rd of the ides of November, in the year of the Lord 1241. Sig†n of Yolanda, by the grace of God queen of Arag[on], of Majorca and of Valencia, countess of Barcel. and Urgell, and lady of Montpellier. Witnesses of this matter are P[ere], archbishop of Tarragona, Ferrer Pallarès, bishop of Valencia, P[onç], bishop of Tortosa, G. de Entensa, Assalit de Gudal, Eximinus de Focibus, G. de Sant Vicenç. Sig†n of Master Guido, who by command of the lady queen caused this to be written on the day, place and year set before.

[115] Valencia surrenders. When at the end of the month of September of the year [ ] Valencia came into the power of the Christians, Blessed Bernard was again called in by King James. Many soldiers would have preferred to storm the town by force, so that they might take booty; but it pleased God and the king otherwise. For although Aben-Zeyan, who was held king of Valencia, abounded in forces and arms, yet since he understood that no help could either be hoped for or come to him, the sea and land routes having been occupied by the Christian army and fleet; he thought it better to try fortune by compacts than by war [Viardot, Histoire des Arabes et des Maures d'Espagne, vol. I, p. 292 and 293; de Marlès, after Condé, Histoire de la domination des Arabes en Espagne et en Portugal, vol. II, p. 43 and following; Aschbach, Geschichte Spaniens und Portugals zur Zeit der Herrschaft der Almoviden und Almohaden, vol. II, p. 188 and following]. The city, then, and the strongholds and towns on this side of the Júcar, although the king had already taken most of them, Zeyan promised to hand over to the king within twenty days on this condition, that the townspeople might, their rites, customs and goods being safe, and without payment of special taxes, remain at home; or, unharmed, their gold and silver, arms and goods being carried away, depart to Cullera or Denia; that on both sides there should be abstention from arms for seven years.

[116] [St. Bernard is ordered to confirm the conditions of the surrender of the Saracens of Valencia, disapproved by the soldiers,] This treaty greatly displeased James's soldiers, because they were gaping for booty; but the king ordered that it be confirmed by the chief men, the faith of an oath being interposed: in whose number again was Blessed Bernard Calvó, with the Infante Ferdinand, the king's own uncle, the archbishops of Narbonne and Tarragona, the bishops of Saragossa, Huesca, Tarazona, Segorbe and Tortosa, and several magnates, whose names Zurita Anales de Aragón, book III, chap. 33, vol. I, p. 154. and Bleda Corónica de los Moros de España, p. 441 and 442. review. But it is better to publish the diploma itself in this place, which Martín Fernández de Navarrete first brought to light in the appendix to the historical Dissertation Memorias de la real academia de la historia, vol. V, p. 166. on what the Spaniards did in the crusading wars, according to a copy collated at Barcelona on the 16th day of June of the year 1802 with the charter (as it seems) original, which exists in the archive of the Crown of Aragon among the instruments of the year 1238, num. 363, by the care of Joan Sans; and then in the year 1828 somewhat more accurately on a single sheet [El obispo de Vich, S. Bernardo Calvo fue uno de los prelados que prometieron etc. The bishop of Vic, St. Bernard Calvó, was one of the prelates who promised etc.] the canon of Vic often praised by us, Jaime Ripoll, according to a copy made on the 10th day of May of the year 1827 from that same charter, now marked num. 734, in the hand of the archivist Próspero de Bafarull. And this is its form. We, James, by the grace of God king of Arag[on] and of the kingdom of Majorca, and count of Barcelona and Urgell, and lord of Montpellier, promise you, Çayen, king, grandson of King Lupus, and son of Modef, that you and all the Moors, both men and women, who wish to go out of Valencia, may go and go out safe and secure with their arms and with all their movable gear which they wish to lead and carry with them, in our faith and in our safe-conduct; and that from this present day they be outside the city until twenty days have elapsed continuously. Besides, we will and grant that all those Moors who wish to remain in the bounds of Valencia may remain in our faith safe and secure, and that they come to terms with the lords who shall hold the inheritances. Likewise we assure and give you firm truces by ourselves and all our vassals, that from now for 7 years we will not do damage, harm or war by land or by sea, nor permit it to be done, to Denia, or to Cullera, or in their bounds; and if perchance any of our vassals and men should do it, we will cause it to be amended entirely according to the quantity of the same wrong: and for firmly attending to, fulfilling and observing all these things, we in our own person swear, and cause to swear the lord Fem ., Infante of Arag[on], our uncle, and the lord Nuño Sanç, our kinsman, and the lord P. Cornel, majordomo of Arag[on], and the lord P. Fem . de Acagra, and the lord García Romeu, and the lord Rodrigo de Licana, and the lord Artal de Luna, and the lord Berenguer d'Entença, and G. d'Entença, and the lord Atorella, and the lord Assalit de Gudal, and the lord Furtuni Acnaric, and the lord Blasco Maca, and Roger, count of Pallars, and Gllmu de Montcada, and R. Bg . de Ag. (Ager), and G. de Cervelló, and Berenguer d'Eril, and R. G. de Odena, and Pere de Queralt, and Guillem de Sant Vicenç. Likewise we, P[ere] by the grace of God of Narbonne and P[ere] of Tarragona, archbishops, and we Berenguer of Barcelona, P[ere] of Saragossa, Vidal of Huesca, Garcia of Tarazona, Eximenus of Segorbe, P[onç] of Tortosa, and Bernard of Vic, bishops, promise that we will cause all these aforesaid things to be attended to and will attend to them, as far as shall be in us and we can, in good faith. And I, Çayen, the aforesaid king, promise you, James, by the grace of God king of the Aragonese, that I will deliver and render to you all the castles and towns which are and I hold on this side of the Xúquer within, namely, the aforesaid twenty days, those two castles being withdrawn and retained for me, namely Denia and Cullera. = Given at Ruzafa, in the siege of Valencia, on the fourth of the kalends of October, in the era one thousand two hundred and seventy-six. = Sign of Guillem, scribe, who by command of the lord king, for the lord Berenguer, bishop of Barcelona, his chancellor, this

charter wrote at the place, day and era set before, with letters written above in the fifth line.

[117] [who enters the city with the king, purifies the mosque and receives a part of the spoils.] On the same day, the 28th of September, sacred to St. Michael, with the king and the army and St. Raymond of Peñafort [Touron, Hist. des hommes illustres de l'ordre de saint Dominique, vol. I, p. 22 and 23.], the venerable Miguel de Fabra, disciple of St. Dominic Hist. des premiers disciples de S. Dominique, p. 665., Berenguer de Castellbisbal, afterwards bishop of Girona [Mariana, vol. IV, ed. 1788, p. 410, and Villanueva, Viaje, vol. XIII, p. 173 and following], and with St. Peter Nolasco Ribera, Militia Mercenariorum, cent. I, p. 476., Blessed Bernard entered the city, and assisted Pere de Albalat, archbishop of Tarragona, when he purified the chief mosque with lustral waters and consecrated it to God with sacred rites. Meanwhile the inhabitants, whom the king's faith alone protected, to the number of fifty thousand left their former homes within five days. The empty houses and other goods were divided among three hundred and eighty knights, most of them Catalans Aschbach, Zurita etc.. Blessed Bernard too obtained his part, as is clearly established from his testament; but much more clearly from the diploma itself, which Jaime Ripoll, whom I was just now adorning with new praise, brought to light in the year 1820 according to an authentic copy. And it is conceived in these words: Let all know that we, James, by the grace of God king of Aragon, Majorca and Valencia, count of Barcel. and Urgell and lord of Montpellier, for ourselves and all our people give and grant by inheritance proper, frank and free, to you, our venerable and beloved Bernard, by the grace of God bishop of Vic, and to the bishops your successors in perpetuity, the houses in Valencia which were Raic Abuazmen's, with two houses for the use of a stable, which adjoin them on the western side, and with another house which is before the gate of the same houses toward the public way by which one goes to the gate of the great tower, which is now of the Brothers of the Knighthood of the Temple; and we give you the garden of Maomat Abenarap, to have, to hold, to possess, to exploit, with entries, exits, abutments and all their appurtenances from heaven to the abyss, to give, sell, pledge, alienate, and to do all the wishes of yourselves and yours to whomsoever you will. Given at Valencia on the fourth of the ides of December, in the era 1276. Sig†n of James, by the grace of God king of Aragon, Majorca and Valencia, count of Barcel. and Urgell, and lord of Montpellier. Witnesses of this matter are Ferdinand, Infante of Aragon, P., lord of Majorca, P. Fernandic de Azagra, Eximenus de Urrea, A. de Luna. Sig†n of Guillemó, scribe, who by command of the lord king, for the lord bishop of Barcelona, his chancellor, wrote this. The site of these houses can be learned from what the author of the dissertation on the Valencian expedition, subjoined to volume IX of Mariana's History of Spain, discusses on the topography of Valencia Historia general de España, ed. 1788, vol. IV, p. 406.. Blessed Bernard, however, did not spend his labour on the division of the spoils; which was entrusted first by the king, then by the knights, to other bishops and nobles: whence it may appear that Blessed Bernard was then indeed made much of, yet not the most.

* Ferdinandum

* Ferdinandum

* Guilielmum

* Berengarium

* others Bernardus

* others Guilielmus

§ XVII. St. Bernard is quite often present at the council of Tarragona. He executes the statutes of the chapter of Vic. He visits the monasteries of his diocese. He dies piously.

[In the year 1239 St. Bernard is present at the council of Tarragona; the archbishop visits] When Blessed Bernard had returned home, he was shortly called to the provincial council of Tarragona by Pere de Albalat, the metropolitan; who celebrated sacred assemblies of this kind almost every year Villanueva, Viaje, vol. XIX, p. 163 and following. That assembly was begun on the 18th day of April, or the 14th of the kalends of May, of the year 1239 Ibid. vol. VII, p. 29. and there were present at it, besides Albalat and Blessed Bernard, the bishops of Barcelona, Tortosa, Urgell, Huesca and Lleida. It was decreed that clerics should not mix themselves in secular business; that incendiaries and public robbers should be avoided as excommunicates and should lack ecclesiastical burial: that secret donations of ecclesiastical benefices should not be made; that no one should obtain two canonries or prebends in different churches; that apostate monks and regular canons should be bound to return to their cloisters De Marca, Marca Hispanica, book IV, at the year 1239, col. 528.. A few months later Pere visited the dioceses of his suffragans and came in the month of August to Vic. There is still preserved at Vic the charter of visitation, or the ordinances which the archbishop then made there and which were addressed to Blessed Bernard himself, to whom the whole execution was committed. Here is the beginning Ripoll on a single sheet, and Villanueva, Viaje, vol. VII, p. 249.: P[ere], by divine mercy archbishop of Tarragona, to the venerable brother Bernard, by the same bishop of Vic, greeting and sincere charity in the Lord. When we were present in person in the church of Vic, visiting it from the debt of the pastoral office and carefully inquiring into its state, we found certain things worthy of reformation according to the canonical sanctions and the ordinance which the venerable father J[ohn] Halgrin, of the house of Amiens, monk of Cluny, bishop of Sabina, legate of the apostolic see, had made in the same church of Vic, while he was visiting it after the council of Lleida celebrated on the 4th of the kalends of April of the year 1229 Compare Catalano, Concilia Hispaniae, vol. V, p. 184..

[119] the chapter of Vic, and the execution of the statutes Wherefore, so he proceeds, we command and order you that no canon or other cleric wear red or green cendal (commonly camelot), nor gold on spurs, bridles, and saddles, and breastplates; nor any one placed in dignity or priesthood put on a sleeved cope (commonly capote), nor grow his hair, but rather wear the round tonsure of the head, according to the approved custom of clerics. (On which custom Ripoll disputes at length, showing from the council of Toledo of the year 633, of Compostela of the year 1031 and above all from that of Montpellier of the year 1214, and also from images both painted in the Decree of Gratian and carved, of St. Lawrence, and finally from the authority of Masdeu Historia crítica de España, vol. XIII, p. 318 and 319., that the approved tonsure of clerics was like that of the Friars Minor, Preachers and others, who retain only a circle of hair.) We will also and command that those canons who hold two titled canonries choose within a month which of them they will prefer *; otherwise let them be deprived of the canonries and benefices which they possess by reason of the canonries, unless they can defend themselves by a privilege of the apostolic see.

[120] .formerly made, And we command that diligent inquisition be made against heretics and concubinary clerics, according to what was providently ordained in the council of Tarragona (of the year immediately preceding). Concerning clerics not residing in their churches let inquisition likewise be made, and let those who will not reside be deprived of them. And the ordinances of the venerable fathers J[ohn], formerly bishop of Sabina, and Aspàreg, of good memory, formerly archbishop of Tarragona (who celebrated a provincial council at Tarragona on the kalends of May of the year 1230), we have thought fit to leave to your judgement, so that in their execution you may proceed according as you shall see it should be proceeded. Likewise we command and order that all the canons be bound to confess every year to their own confessor, and on the three solemnities of the year publicly receive the Body of Christ: (for most of them were not priests, nor was a more frequent reception of the sacraments generally prescribed in the religious orders).

[121] which are briefly explained, Likewise we decree that no one having administration or dignity dare to assign to another things belonging to it as if by way of benefice; on account of which after his death or translation his successor could or should be in any way hindered. And if anyone has done or shall do to the contrary, let it be held void and empty. And this same thing we say and command is to be observed concerning the benefices pertaining to the bishop's table which have been conferred on canons or shall be conferred in future. Besides, because the bishop, as we have understood, when the greater sacristy, the archdeaconry or the greater precentorship is vacant, orders someone having a chaplaincy or benefice whose collation pertains to the bishop alone to renounce it to him before he confers on him the vacant sacristy, archdeaconry or precentorship, and such a one would not renounce his benefice unless he believed he would obtain the other benefice which is vacant; which indeed we believe contains an appearance of simony: (it is indeed better that everything in beneficial matters be done nakedly and simply; but in those cases where partly resignation, partly exchange intervenes, I see plainly no appearance or danger of simony): reproving such a custom, which is to be judged rather a corruption, we entirely forbid that this should be done henceforth; decreeing with the consent of the bishop and chapter that, when it shall happen that any of the aforesaid dignities is vacant, the bishop shall freely confer it on whom he shall see it deservedly to be conferred, and the canon, by receiving it, shall be by the law itself deprived of the benefices or chaplaincies which he possesses, whose donation pertains to the bishop alone, or to the bishop and chapter together; so that the bishop may freely confer it on others.

[122] he commits it to St. Bernard. And the feriale (or the measure of food and drink appointed for each of the weekdays, or at least for some Compare Historia crítica de España, vol. XIII, p. 237.), assigned to the common table of the canons from the beginning of its institution, which we afterwards understood to have been divided among some in some part of it for prebends, we command to be made whole; decreeing void and empty * whatever had hitherto been attempted concerning its division. Moreover we command and order that on the vigils of the Nativity of the Lord, and of Pentecost, of All Saints and of Blessed Peter the apostle, the canons sing the gospel and epistle at the high altar, as has been ordained in your church concerning the solemnities of nine lessons. (In the universal Church the Masses on the vigils of the Nativity of the Lord and of Pentecost are of double rite; not so on the vigils of All Saints and of Blessed Peter.) And the execution of these things we commend to you, brother bishop of Vic, asking and commanding that you cause it to be so carried into effect in your church that praise and fame may be fragrant thence among men, and you may merit from God an eternal retribution and glory in future. Given at Vic on the 2nd of the nones of August in the year of the Lord 1239. It is not to be doubted that Blessed Bernard brought a remedy to these things, although they are not particulars.

[123] [He visits quite often the monasteries of his diocese, among which the monastery of St. Mary of L'Estany.] And he imitated his metropolitan in the care of ecclesiastical visitations. Certainly Jaime Villanova found among the remains of the former monastery of Blessed Mary of Stagnum (Estany, or Estanque) some constitutions on the distribution of pittances and the administration of temporal affairs, which Blessed Bernard,

had drawn up when he visited that monastery in the year 1240; indeed he saw it noted in the original monument that the blessed man had already before discharged the office of visitor there Ibid. p. 29 and 237.. That house rose two or three leagues from Vic, in the mountains to the south, not far from a lake; which, since it was a cause of fevers, was drained away in the year 1737, its outlets having been opened with sulphurous powder Madoz, Diccionario etc. under Estany.. Erected in the eleventh century, it received regular canons of St. Augustine, until in the year 1592 Pope Clement VIII willed them to cease Villanueva, Viaje, vol. VII, p. 234 and following. When Blessed Bernard visited it, Guillem presided with the title of prior; for his successor was the first of all to be called abbot, the names of provost or prior being at the beginning much more used. There depended on it many filial sacred buildings, namely St. Peter of Arguells, St. Mary of Casellas, St. Mary of Maga, Rabinat, Segur, Sabarca, Terrasola, the priory of St. Saviour of Sabadell, Tarracola, Pontons in the diocese of Barcelona, St. Mary of Montmany and Vallcarca, St. Mary of Manlleu and St. John de las Abadesas Pujades, Crónica universal del principado de Cataluña, vol. VI, p. 447.; so that the labour spent there by Blessed Bernard was not without moment. Besides, in the papers sent to me from Vic, I find it noted, according to a book indicated by the abbreviations Cur. official. Protocollo of 1239 to 42, fol. 6, that St. Bernard was elected arbiter by the monks of Casserres concerning the reformation of the monastery in spirituals and temporals. But more about this business has not become known.

[124] [He is present at the council of Tarragona in the year 1243; shortly afterwards he makes a memorial or testament and at length dies piously.] At the provincial council of Tarragona which was begun on the 8th of the ides of May of the year 1240 [De Marca, Marca Hispanica, book IV, at the year 1240; Catalano, Concilia Hispaniae, vol. V, p. 189.], and at another which began to be celebrated on the 3rd of the ides of May of the year 1242 Ibid. at the year 1242; Catalano, p. 30., the blessed bishop was not present Ibid. at the places cited. Compare Villanueva, Viaje, vol. VIII, p. 30.; but the following year, when another was again held at Tarragona on the 5th, or the 3rd of the nones, of May, he would not be absent. Shortly afterwards, understanding that his strength was gradually failing, he had a memorial made, in which he took singular care that the laws of justice should not be neglected; which was so much the more likely the more debt he had long since contracted. For many other reasons that monument is very notable; so that, although Jaime Ripoll and Jaime Villanueva have already published it, it cannot be altogether omitted by us. We shall give it below, therefore, with the necessary annotations. The blessed man does not seem to have been consumed by a long illness, since four days before his death he entered into an account of things given and received with the steward Girbert. He died with the greatest opinion of holiness; as is eminently manifest from what we reported at the beginning about his cult. Those who lived with him or served him seem to have been the greatest heralds of his virtues: certainly Maria, wife of Januari de Podiolo, who a few days after the blessed bishop's death gave testimony before lawfully constituted hearers about the bodily health recovered by her, professed that, having heard of the austerity of life of the said bishop from a messenger who had stayed with him, she had committed herself to his prayers and merits: where, however, beware of understanding by austerity of life fasts and other afflictions of the body (although I do not doubt that the blessed prelate practised these); but austerity of life is nothing else than holiness; so that in the Catalan Life in this place is read: E agues hoyde la fame de la santadat gran de sent Bernat. And she had heard the fame of the great holiness of St. Bernard. It remains that we bring to light the documents which we have promised here and there.

* optabunt

* inane

Documents concerning St. Bernard Calvó.

Bernard Calvó, confessor, bishop of Vic in Spain. (S.)

FROM MANUSCRIPTS.

CHAPTER ONE.

Revenues and feudal rights of St. Bernard Calvó, taken from the episcopal archive of Vic.

P. Furner owes, from the feast of St. John the Baptist next coming, for one year, to the lord bishop of Vic 200 quarters of wheat, so that he is bound … each week to four qr. of wheat ^b. This was done on the 5th of the ides of March in the year of the Lord 1234. Sureties P. de Albergaria and P. de Fontecuberta, each for the whole.

[2] Ariya and P. de Zatorra owe the lord bishop of Vic for the tithe of Torajo 35 sesters ^c of grain, half barley, half spelt … to bring the said grain to the palace of the lord bishop at their own expense; and each is bound for the whole, and they give him recourse ^d upon all their goods movable and immovable … the said bishop from stone and from mist ^e. Sureties P. Oliver de Mata and Bertran de Sant Feliu; we who each of us for the whole promise that all this shall : : be paid.

[3] P. Gali owes the lord bishop of Vic for the tithe of Santa Eulàlia, which he bought, 45 sesters of grain, half barley, half spelt. He must bring it … to the palace of the lord bishop at his own expense. All this he bought … stone and mist excepted. Sureties P. de Pradello and … olosa, each of us for the whole upon ourselves and upon all our goods.

[4] J. Bardaner owes the lord bishop of Vic 12 sesters of grain, half ^f barley, half spelt. Tomas Espanyol surety ^g … stone and mist excepted.

[5] Perpiya Samanbla owes the lord bishop of Vic 90 shil. for the market toll ^l from the feast of St. John the Baptist next coming for one… P. de Pradello surety. He is to pay all this on the next coming feast of the Nativity of the Lord.

[6] In the year of the Lord 1234, about the feast of St. Mary in August, a certain knight of Toreyo did homage to the lord bishop of Vic in the presence of many before the chamber of the same bishop at Vic.

[7] Likewise R. Fulconis did homage … to the same bishop, as is contained in the instrument made thereon.

[8] Likewise in the same year, on the 19th of the kalends of January, R. de Timore did homage to the same bishop for the castle of Montelone ^m, in the town of Cervera, in the houses of Master Ricard, in the presence of Pet. de Guana (Grauyana) and P. de Qralto, and many others.

[9] Likewise in the year of the Lord 1235, about the feast of the Apparition ⁿ, Sibilica de Cicera did homage to the same bishop in the church of St. Baudilius in the presence of many.

[10] Likewise R. de Castellet de Bagis did homage to the same bishop in the houses of the canonry of Minoricen. ^o in the presence of many.

[11] Likewise Beatrice de Olost did homage to the same bishop in the church of St. Mary [p] at Vic in the presence of many, as is contained in the instrument made thereon.

[12] Likewise on the 4th of the kalends of March Berenguer de Santa Eugènia did homage to the same bishop for the house of Eures and for the fief of Santa Eulàlia Rivo pm., in the presence of many.

[13] Likewise R. de Luza, about the past feast of St. Michael, did and [q] in the palace at Vic.

[14] Likewise on the 3rd of the nones of April P. Raimundi of the town of Mayn [r] did and in the chamber of the same bishop at Vic in the presence of B. de Savassona, archdeacon [s], P. de Brolio and Bg. de Sobirats, canons of Vic, and of certain others.

[15] Likewise on the 3rd of the nones of June Sibilia de Gardia did and for the fief of Arters [t] at Manresa in the house of R. de Gnalosa in the presence of the sacristan of Manresa and of Gr. de Merleto, dean of Gnena (Gruenena), and of the aforesaid R. de Gnalosa and of many others.

[16] Likewise on the 17th of the kalends of August Pere de Santa Eugènia the elder did and for a certain tithe of St. Quiricus of Fagia [u] at the meadow of Aguilar in the presence of the archdeacon and of the pietotor [x] and sacristan of Vic and of other canons and of P. R. of the town of Mayn, Bn. de Balenya, and Bg. de Santa Eugènia and many others.

[17] Likewise P. de Tous [y] did homage and oath to the bishop of Vic at St. Benedict's.

[18] Likewise in the year of the Lord 1236, on the kalends of March, Arnau de Calaf, knight, did and at Amenla, namely for the fief which he holds for him in the castle of Arters. And this was in the presence of Brother Bn. de Sant Martí and Bg. de Calaf, son of the said Arnau, and of others.

[19] Likewise on the 18th of the kalends of May at Saleles near Manresa G. de Pegera did and, namely for the fief of Arters. And this he did in the presence of the archd. and sacr. of Vic and of B. Guillem and Arot de Adena and many others.

[20] In the year of the Lord 1236, about the feast of St. John the Baptist, the oven was sold [z] to Pere Furner for 115 qr. of wheat for one year. Sureties Tomas Espanyol and F. de Guner (Gaver or Giner).

[21] The fee of the parish of Vic was sold to Pere Pipolli for 20 sest. of grain, half barley, half spelt. Surety Tomas Espanyol.

[22] The fee of the tithe of Torelló [aa] was sold to Pere de Turre of Torelló for 40 sest. of grain, half barley, half spelt. Surety Bertran, cleric of Torelló, and P. Olvi (Oliver) of Vic.

[23] Likewise in the year of the Lord 1236, on the 7th of the ides of July, Brg. Qralto did homage to the lord B., by the grace of God bishop of Vic, with oath, namely sem. Audinea de Gurbo, in the presence of Dalmau de Castelló, A. de Tavartet, B. de Sant Romà and Brg. de Cas[tel]lo, knights, and Brother de Sant Martí, Brother P. de Calzareins, monks, and P. de Brotio and P. de Pausa, canons of Vic, and many others.

[24] Likewise on the 17th of the kalends of November at Cervera [bb], within the church of the same town, Berenguer de Montepanone de Glorieta did homage to the lord B., bishop of Vic, for the tithe of Bardello. And this he did in the presence of G. de Cervera, P. de Cheralt and P. de Timore, archdeacon of Urgell, P. de Montepalacio and G. de Merleto, dean of Cervera.

[25] Likewise on the 15th of the kalends of December the Lady Elicsendis, wife of Guillem de Caldariis, did and for the fief of Arters. And this she did in the presence of Berenguer and B. de Olo, knights, and of Berenguer de Savassona,

B. de Angulo, and Brother de Sant Martí and Brother P. de Canezareins.

[26] Likewise in the year of the Lord 1237, on the vigil of St. Mark the Evangelist, namely the 8th of the kalends of May, P. de Maala did homage to the lord B., by the grace of God bishop of Vic, in his chamber at Vic, in the presence of Brother B. de Sant Martí, Brother P. de Calzareins, and Pere Dozpi, notary of the same bishop, and Ferrer de Disalrig, knight.

[27] Likewise in the year of the Lord 1238, on the 18th of the kalends of February, P. de Villagelans did homage to the lord B., by the grace of God bishop of Vic, in his palace at Vic in the presence of B. de Balanano, Brother P. de Calzareins, Brother B. de Sant Martí, monks, and B. de Talavera, Girbert and Pere de Pinu, notary of the same lord bishop; which homage he did to him for the fief which he holds in the market.

[28] In the year of the Lord 1239 … de Regaria did homage to the lord B., by the grace of God bishop of Vic, for Castellet de Corneto [cc] at Vilamo (Vilaramo) with oath, in the presence of R. de Luzano, and A. de Sant Agustí, Bertran de Merola and G. … sacristan of Vic, P. de Torrentibus, Brother Bartholomew, monk of Santes Creus, and Brother G. de Bauezereins.

[29] In the year of the Lord 1240, on the day of the Epiphany of the Lord, B. de Duobusrivis, son of the late R. de Duobusrivis, did homage to the lord B., by the grace of God bishop of Vic, for the honours which he holds through him at Turilio, and at Mons Barbatus, and in certain other places; and this was done at St. Peter of Turilio, in the presence of Brother P. de Calzareins, monk of Santes Creus, and B., cleric of St. Peter of Turilio, and Bertran de Vilario and many others.

[30] Likewise on the 16th of the kalends of April in the year of the Lord 1240, B. de Castrociro did homage to the lord B., by the grace of God bishop of Vic, for the mases which he holds in the bounds of the castle of Arters, namely under this condition, that if the Lady Sibilla de Guardia obtain .. by right what to her… Likewise under another condition, namely if A. de Vilar, knight, for the aforesaid mases… This was done in the palace of the lord bishop, in the presence of Brother P. de Cadzarey, B. de Angulo and many others.

[31] In the year of the Lord 1243, on the 10th of the kalends of April, G. de Pujalt, son of Bg. de Pujalt, did homage to the lord B., by the grace of God bishop of Vic. And the bishop granted the fief which he holds through him, saving his own right, and saving the right of the same G., and saving the right of his mother Elixendis. And this was done in the presence of G. de Vilagnata Casluz, Bartholomew de Fornamira and his brother, and Brother G. Richier, and certain others, and R. de Clotis.

ANNOTATIONS.

p. This church is part of the cathedral church and was called the round church of Blessed Mary. Since some would have it that the cathedral see was originally there, Jaime Villanueva has disputed at length about this church, which enjoyed some privileges Ibid. vol. VI, p. 18 and following.

q. It seems to be fecit fidem, that is, he bound himself or did homage; unless that f, which occurs elsewhere also, stands for etc., that is, unless it is an indication that something has been omitted here.

r. It is Vilademany.

s. It ought to be read precentor. There were three dignities in the chapter of Vic, the archdeacon, the sacristan and the scholasticus or capiscol; but in place of the scholasticus comes also the primicerius and in the very testament of St. Bernard the precentor.

t. Below, at num. 19 and 25, the fief of Arters returns, at num. 18 a fief in the castle of Arters, and at num. 30 mases in the bounds of the castle of Arters. In the preliminary Commentary we said a little about this possession of the see of Vic.

u. Already before the middle of the eleventh century the church of St. Quiricus (the martyr is meant, son of St. Julitta, who is venerated in the month of June) had passed from the hands of the abbess of St. John, or de Abbatissis (it was an old monastery of the diocese of Vic), with other churches, allods, and lands, and oblations, and fiscs, and many rents, into the hands of the bishops of Vic: on which matter is to be seen the Notice of Guifred, bishop of Ausona, after the year 1046 [Compare Flórez, España sagrada, vol. XXVIII, p. 141 and following and p. 288 and following].

x. Pietotor cannot but be precentor. See annotation s, where it is related that at Vic there were only three dignities in the chapter.

y. The castle of Tous in the county of Manresa had already from the tenth century, by the gift of the marquis Borrell, become a lordship of the cathedral church of Vic Compare Flórez, España sagrada, vol. XXVIII, p. 94, 126, 156 and following.

z. The oven itself was not sold, but its annual use; so that a mere letting is to be understood. See above annotation b.

aa. Already from the opening of the eleventh century the church of Torelló, two leagues distant from Vic, was in the hands of the cathedral church of Vic. The tithes generally followed the church.

bb. Cervera is meant; a place well enough known.

cc. Before the middle of the eleventh century Cornetum was already reckoned among the goods of the cathedral church of Vic Ibid. p. 149..

CHAPTER TWO.

Accounts of Blessed Bernard from the year 1234 to 1243

In the year 1234, on the feast of St. Vincent (22 January), Bernard de Turre hired himself to B., bishop of Vic, between hire and clothing for barley, and 20 shil. (shillings) without addition; and he is to serve one year. Sureties P. de Gardiola … P. (Pere) de Castaniola and Guerau his brother hired themselves each for 4 qrs. (quarters) of barley; and each has 20 shil. … and two pairs of breeches and footwear sufficient. Surety Bernard de Bosco. Domenec hired himself for four qrs. of barley, and 20 shil. and two shirts; and two pairs of breeches, and footwear. Surety… Vidal hired himself as Domenec. Martorel is to serve for one year. Bernardo is to serve for a year. B. de Torelló hired himself for 4 qr. (quarters) of barley from the feast of Easter for one year. Surety P. de Manlleu. G. de Turre of Torelló hired himself for 4 qr. of barley. Term from the kalends of May. Surety P. de Turre of Torelló his brother. Raymundo de Vilar is bound to serve from the kalends of May for one year under that form under which the aforesaid Domenec hired himself. Surety Bn. de Furus of Vic. Pere Vidal is bound to serve from the kalends of May for one year under that form under which the aforesaid Domenec hired himself. Surety Brg. de Cute de Gurbo.

[2] In the year of the Lord 1234, on the day before the nones of February, I, Brother P. de Pax ^b, received from the lord bishop of Vic 500 morabatins and 500 masmudinas and 7 rings of gold and one of silver. And on another part I received from Brother P. Loret 1200 ff and on another part 860 ff . Likewise I received from the said elect 10 marks of silver.

[3] In the same year, on the 13th of the kalends of March. Memorial which Bn. de Bosco makes, that he lent to the lord B. (Bernard) of Vic … two hundred masmudinas in gold and seven hundred and ten shil. of the Barcelona money of doblenc. Which the aforesaid elect confessed in the presence of Br. (Brother) B. de Favars, Br. P. de Pax, and Br. B. de Sant Martí, and Br. de Loret. Sig†n of Guillem de Martorell, who wrote this by command of the same elect.

[4] Bernard de Santa Eulàlia lent the same elect a hundred quarters of barley, and a hundred quarters of spelt, to be paid… Bn. in grain, or in pence, whichever shall be worth more, up to the harvest next coming; and this is at the choice of the same Bn. de Santa Eulàlia. And Bernard de Bosco is surety for the elect.

[5] The lord elect owes Bernard de Santa Eulàlia for a hundred quarters of barley and 67 quarters of spelt 960 … shillings.

[6] The lord elect owes Bernard de Bosco, among all the things which he owed him up to the 8th of the ides of April, three hundred and fifty masmudinas.

[7] The lord elect owes Bernard de Bosco, among all the things which he owed him up to the 3rd of the nones of October of the year 1234, seven hundred masmudinas. I, B., elect of Vic, make this sig†n.

[8] In the year of the Lord 1235 Gibert received in grain a hundred sest[ers] less one sest[er], except the wheat of the oven, and the seed of the labourer ^c,

and the grain of the household for wages; all of which have been paid.

[9] In the year of the Lord's incarnation 1235, on the kalends of May.. Verdager hired himself to the lord bishop of Vic from the first coming feast of St. Mark for one year. B. Verdager his br. surety. R. de Torelló hired himself to the lord bishop for 4 qrs. of barley. Surety P. de Menleu of Vic. G. de Turre likewise hired himself. Surety P. de Turre of Torelló his br. P. de Castanola and Gr. de Castanola are to serve likewise from the next past feast of St. Vincent for one year. Surety for them Bn. de Boscho. Vidal de Pratis is likewise to serve. Burdus den Bassa is bound to serve from the feast of St. Mary in August for one year. Surety Bassa den Sagrista. Burdus de Avinione is likewise to serve. Surety Bg. de Clotis. Vigata is likewise to serve for four qrs. of barley. Surety P. Sabater his kinsman. Duc is to serve from this feast of St. Luke for one year. Surety P. de Torrentibus, claviger of St. Peter ^d.

[10] In the year of the Lord 1235, on the 8th of the kalends of November, in the presence of P., sacristan of Vic, Bn. de Bosco and Bg. de Clotis and G. de Martorell, within the chamber of the palace, the lord B., bishop of Vic, entrusted to R. de Clotis of Vic the handling of all his affairs at Vic or outside, namely of the firmaments in which there are no fixed bailiffs of the bishop, and of the thirds and other dues ^e of the bishop to be faithfully inquired into. And the aforesaid R. de Clotis received all this in the presence of the aforesaid, and in the faith of homage promised the same bishop that he would faithfully and lawfully handle the above affairs, and others at the command and good pleasure of the bishop. And the bishop forthwith promised to give him 100 shil. every year for clothes, so that, for as long as it shall please him, the said R. de Clotis shall conduct and hold the handling of the said affairs.

[11] In the year of the Lord 1236, on the kalends of January, all the grain was reviewed which the lord bishop of Vic had in cunctiis… And he has in the palace 52 qrs. of wheat, with the wheat of the oven to be received up to the next Apparition of the Lord ^f. And 108 qrs. of maslin ^g and 219 qrs. of barley. And 261 qrs. of spelt, all things reckoned and paid up to this day. Likewise the bishop has at Arters 35 qrs. of wheat, and 16 qrs. of rye. And 28 qrs. of maslin and 114 qrs. and a half of barley. And 28 qrs. and a half of spelt; all things reckoned and paid up to the present day. Likewise the bishop has at Montboy ^h 161 qrs. and a half of grain, half barley, half spelt, at the measure of the qsta (questia or quistia) ⁱ of the same castle. And 3 qrs. and a half of wheat at the measure of Aglata. And there Bn. de Torrentibus owes the bishop 12 qrs. of grain, half barley, half spelt, at the measure of the questia, to be paid him at the harvests next coming. Likewise the bishop has at Cocalis ten qrs. of wheat, and ten qrs. of barley qrs. And there are owed to the same bishop of the wheat of the oven up to the feast of St. John the Baptist in the month of June 88 qr. of wheat.

[12] In the year of the Lord 1236, on the kalends of January, Bn. de Angulo reckoned with the lord bishop of Vic concerning the revenues and issues of the castle of Arters, and, all the proceeds and rents received and to be received having been reckoned, except the wine and the aventuriae ^k and the census sheep up to the kalends of May, and the household also having been paid up to those kalends, Bn. de Angulo owes the lord bishop 31 qrs. of wheat and 16 qrs. of rye and 28 qrs. of maslin, and 114 qrs. and a half of barley and 28 qrs. and a half of spelt. And from above. — I, B., bishop of Vic, subscribe. Sig†n of Guillem de Martorell, who wrote this by command of the lord bishop.

[13] In the year of the Lord 1236, on the kalends of February, P. de Castanola and Gr. his brother are to serve from these kalends of February for one year. Surety Bn. de Bosco. R. de Torelo from the kalends of April for one year. Surety P. Bg. de Seva from the kalends of May for one year. Surety Perpinyà de Mambla. Burdus de Avinione from the kalends of June for one year. Surety Bg. de Clotis. Br. G. de Turre from the middle of June for one year. Surety his br. P. de Turre of Torelo.

[14] In the same year 1236, about the feast of St. John the Baptist in the month of June, a diligent account having been made of all the old grain of the palace, both of receipts and of expenses, those expenses being deducted up to that feast of St. John, there remain of the old grain in the palace 72 qr. of wheat, and 96 qr. of barley, and 171 qr. of spelt, and 30 less s. qr. of maslin.

[15] In the year from the Nativity 1237, on the tenth of the kalends of February, Girbert … with the lord bishop concerning all the issues and aventuriae received and the expenses made from the 14th of the kalends of September up to the present day. And all things having been reckoned, both receipts and expenses, the lord bishop owes the same Girbert, between the other account and this one, 1200 shil. less 7 shil. and 3 d. (denarii). So that no debt remains to be paid in the workshops ^l or elsewhere in the town of Vic except the debt of P. de Sotsrocha and of Pere de Torrentibus. It is to be known that 10 gold pieces of Brg. de Queralt were not reckoned in this account written below, because the lord bishop must pay them.

[16] In the year of the Lord 1237, on the 3rd of the ides of July, Monday, Girbert came to account and sum with the lord bishop, namely concerning all the expenses and receipts whatever which the same Girbert had made from the 10th of the kalends of February past up to the aforesaid Monday. And it is to be known that, all the aforesaid having been reckoned, the lord bishop owes the same Girbert, among all things both from this account and from all others, 1208 shil. and 3 d. (denarii); and Girbert reckoned into his receipt all the census payments of the feast of St. Peter up to the present day. And no debt remains to be paid by the lord bishop in the workshops or elsewhere in the town of Vic or in Ausona except the debt of Pere de Subrupe and of Pere de Torrentibus ^m.

[17] In the year of the Lord 1237, on the [3rd] of the ides of July, Monday, Girbert reckoned with the lord bishop concerning all the grains which he had received and spent up to the present day. And it is to be known that there remain with Girbert 180 quarters of barley, and 133 quarters of spelt, and 68 quarters of wheat. And into this account nothing came or was reckoned of the grain of the present year, namely from the feast of St. John the Baptist last past hitherward, nor of the wages of the household. Sig†n of Pere Dezpi, notary of the lord bishop, who wrote this on the day and year set before.

[18] In the year of the Lord 1237, on the nones of December, Girbert came to account and sum with the lord bishop, namely concerning all the expenses and receipts whatever which the same Girbert had made in the name or on account of the bishop up to that day in any way. And it is to be known that, all the aforesaid having been reckoned, the lord bishop owes the same Girbert, among all things both from the present account and from all past ones, five hundred and 23 shil.; and Girbert is to receive all the rents and revenues pertaining to the lord bishop up to the day ferius mentioned. And no other debt remains to be paid by the lord bishop in the workshops or elsewhere in the town of Vic nor in Ausona except only the debt of Pere de Torrentibus.

[19] In the year of the Lord 1238, on the 15th of the kalends of February, Monday, Girbert reckoned with the lord bishop concerning all the grains which he had received and which he had spent up to the present day. And it is to be known that there remain with Girbert 288 quarters of barley and 110 of wheat, and 147 of spelt, among all the old and new grain; and the household has been satisfied for the whole hire ⁿ of the present year, namely what each of them is to have up to the kalends of June. Nevertheless the joverii ^o are to receive grain for food from this day only in kind, and there did not come into this account 83 qrs. of wheat, which are still to be received for the oven up to the feast of St. John the Baptist. Sig†n of Pere Dezpi, notary of the lord bishop of Vic, who wrote this on the day and year set before.

[20] In the year of the Lord 1238, namely on the day before the kalends of June, Monday, Girbert came to account and sum with the lord B., by the grace of God bishop of Vic, concerning all and each of the things which the same Girbert up to the aforesaid day had received or spent in any way in the name or on account of the same bishop. And it is to be known that, all and each of the aforesaid having been lawfully reckoned, the lord bishop held himself paid by the same Girbert at the good pleasure of his will, and Girbert himself in turn held himself paid by the lord bishop. This was done on the day and year set before in the presence of Br. P. de Calsareins, Br. B. de Sant Martí, monks, Ramon de Clotis, Paschasius, and Pere de Pinu, notary of the same lord bishop, who wrote this.

[21] In the year of the Lord 1238, on the ides of December, Friday, R. de Clotis came to account and sum with the lord bishop B., by the grace of God bishop of Vic, concerning all the things which the same R. had received and spent in the name or on account of the lord bishop up to the day mentioned above. And it is to be known that, all and each having been reckoned, the lord bishop owes the same Ramon de Clotis 109 shil. less 13 d.; and there remain with the same R. de Clotis, n. (namely) in the palace of the lord bishop, 66 qr. (quarters) of wheat and 155 qr. and a half of barley and 8 qr. of rye and 92 qr. and a half of spelt and 2 qr. of beans. This was done on the day and year set before in the presence of P., sacristan of Vic, of Brother P. de Calsareins, of Girbert, and of Pere de Pinu, notary of the lord bishop aforesaid.

[22] Likewise on Tuesday, a measuring having been made beforehand, there were found in the palace 260 qrs. of barley at the struck measure, and of spelt 160 qr. likewise at the struck measure, and of wheat 145

qr. and of millet 3 qr. and a half at the struck measure. And these were besides the solagium which remained for the civita [p] of guests.

[23] In the year of the Lord 1239, on the 13th of the kalends of June, namely Friday, Girbert came to account and sum with the lord B., by the grace of God bishop of Vic, concerning all things; which the same Girbert had received and spent in the name or on account of the lord bishop from the day on which he had reckoned before up to the present day. And it is to be known that, all and each having been reckoned, the lord bishop owes the same Girbert, among all things, clothes and all other things being reckoned, both from the present account up to the present day and also from the past one, one thousand and six shillings. And he owes nothing in the workshops or in any other place which the said Girbert has borrowed [q]. And there remain with the same Girbert in the palace a hundred and twenty-four quarters of wheat, and that he hold the oven until the feast of St. John, and forty quarters of barley, and a hundred and four quarters and a half of spelt, and two quarters of millet. This was done on the day and year set before in the presence of Br. P. de Canesereins, and R. de Clotis and A. Alamany, notary of the lord bishop.

[24] Memorial of R. de Clotis. He came to account with the lord bishop in the year of the Lord 1239, on the 13th of the kalends of June, concerning all the things which he had received or spent in the name of the said bishop, and, all things having been reckoned, the lord bishop owes him a hundred and twenty-seven shillings. And the lord bishop is well paid by him, and R. de Clotis likewise in turn.

[25] In the year of the Lord 1239, on the kalends of October, Wednesday, Girbert reckoned with the lord bishop concerning all the grains, old as well as new, which he had received and spent up to the present day. And it is to be known that there remain with Girbert 87 quarters and a half of wheat, and of maslin 45 and a half, and of barley 116 qr., and of spelt 126 and a half. And into this account did not come the millet, nor five quarters of wheat which are to be received on the Saturday before the feast of St. Michael, nor yet of the mensata [r] of the months of Septem[ber] and April. And the troterii have been satisfied for their hire [s] except for the present year up to June. And the joverii have likewise been satisfied for hire and food, as regards the present year. And the said Girbert has to reckon the pence which he had for 38 quarters of wheat with the other account of pence, which was made on the 13th of the kalends of June back, in which account the bishop owed him 1006 shil. And this was done in the presence of Br. P. de Cauceēns and R. de Clotis and A. Alamany, notary of the lord bishop.

[26] In the year of the Lord 1239, on the 18th of the kalends of December, namely Monday, Girbert reckoned… the lord bishop owes the same Girbert, among all things, clothes being reckoned… one thousand and 6 s. And in this it was in the presence of Br. Bqii., Br. G. de Baucerenni, R. de Clotis and A. Alamany, notary of the lord bishop.

[27] In the year of the Lord 1240, on the 3rd of the ides of March. This is the memorial that R. de Clotis came to account with the lord B., bishop of Vic, concerning all the things which he had received or spent in the name of the said bishop; and, all things having been reckoned, the lord bishop owes him 105 shil. and 5 d. and an obol; and the lord bishop is well paid by him, and R. de Clotis likewise in turn.

[28] In the year of the Lord 1240, on the 18th of the kalends of July, namely Thursday, Girbert reckoned with the lord bishop concerning all things… the lord bishop (as above) 892 shil. and 5 d. : : : : And this was done in the presence of Br. P. de Calezareins, Br. Bg. de Sanangia, Br. R. de Martorel, R. de Clotis, Ponç de Argilagosa, scrivener. Likewise, besides this account, the lord bishop is to pay G. Cortesii the younger 60 shil. and P. de Subtusrocha 5 morabatins, and R. Coqui 115 shil. and R. de Luciano 48 shil. and R. de Clotis 55 shil.

[29] In the year of the Lord 1240, on the 3rd of the kalends of November, namely Tuesday, Girbert reckoned with the lord bishop etc. The lord bishop owes 826 shil. and 41 d. and no more. And this was done in the presence of Br. P. de Calezareins, and R. Br. Bg. de Sanangia, B. de Talavera, R. de Clotis, and B. de Clotis, his son, and Ponç de Argilagosa, public scrivener of the town of Vic. Likewise, besides this account, the lord bishop is to pay P. de Subtusrocha 5 morabatins, and B. Coqui 115 shil.

[30] In the year of the Lord 1241, on the ides of February, namely the day following the feast of St. Eulalia of Barcel., Girbert reckoned with the lord bishop concerning all things, etc. The lord bishop owes 549 shil: : : This was done in the presence of. 577 shil. less 4 d. : : Which was done in the presence of R. de Clotis, Br. P. de Calezareins, Master B., notary of the lord bishop.

[31] On the 4th of the nones of May, in the year of the Lord 1241, namely the day following the feast of the Holy Cross, Girbert reckoned with the lord bishop concerning all things etc. The lord bishop owes 603 shil. : : This was done in the presence of R. de Clotis, B. de Talavera, Br. P. de Cadzarns. It is also manifest that there remain in the palace 156 qrs. of barley, and 52 qrs. of spelt, and 80 qrs. of wheat; and not reckoned here is the wheat which is to be had from the oven up to the feast of St. John, namely 32 qrs. of wheat and a half.

[32] On the 6th of the kalends of September in the year of the Lord 1240, the first Tuesday before the kalends of the same month, Girbert reckoned with the lord bishop concerning all the grains, old as well as new, etc. There remain in the palace 400 qrs. of barley, maslin and legumes being reckoned in this barley, and of wheat 158 qrs. and a half. And of spelt 92 qrs. and a half. And it is certain that into this aforesaid account came the wheat, barley and spelt of the April mensata of Salliforis [t].

[33] On the 5th of the kalends of September, on the day of St. Augustine, in the year of the Lord 1241, Girbert reckoned with the lord bishop concerning all things etc. The lord bishop owes 544 shil. and a half. And it is certain that the said Girbert is to pay 20 and 4 shil. of Luciano. Besides, it is to be known that the lord bishop owes nothing else in the town of Vic without instruments; for Girbert is to pay all the debts which are in instruments. But the masmudinas of the meadow (prato) of Vic did not come into this account, because they are, namely, 17 masmudinas and a quarter. This was done on the aforesaid day and year, in the presence of Br. P. de Cadzares, Br. Bg., B. de Clotis, and B. Fr., notary of the lord bishop.

[34] On the 8th of the ides of August, in the year of the Lord 1242, R. de Clotis reckoned with the lord bishop concerning all the things which he had received or spent up to the present day. And it is certain that, all and each having been reckoned, the lord bishop owes the said R. de Clotis 90 shil.; and the bishop owes nothing else in the town of Vic, unless perhaps from the day on which he came from Valencia [u], namely as Girbert shall show in his account from that day hitherward.

[35] In the year of the Lord 1242, namely on the 17th of the kalends of November, Girbert reckoned with the lord bishop etc. The lord bishop owes the same Girbert 335 shil. and 4 d. Besides, it is to be known that the lord bishop owes nothing else in the town of Vic or in Ausona without instruments. It is certain also that into this account did not come 5 morabatins of P. R. of the town of Maya (valley of Mara) and another 5 mora. of B. and Bertran de Tornamira, nor 24 shillings of R. de Luciano, nor 81 shil. of R. de Clotis, nor 150 shil. of Br. P. de Calezareins, nor the debt of P. de Cumbaulmorum. And this was done in the presence of Br. Bg. de Sanangia, and Br. G. Richer, and R. de Clotis. Sig†n of me, Ponç de Argilagosa, scrivener of the town of Vic, who wrote this and was present at the above account.

[36] On the 6th of the kalends of January in the year of the Lord 1242 R. de Clotis reckoned with the lord bishop concerning the receipt of bread and of the pence of the oven and the expenses of the same; and it is certain that he had received of bread up to this present day 716 shil. and 8 denarii and an obol. And he had received in pence 580 shil. less 3 d. and an obol. Besides, it is to be known that he spent on the oven and on its outlays 220 and 3 shil. and 8 d. Nevertheless this present week of the Nativity of the Lord usuvenit into this account, because it could not be known how much it was. On the same day and year there was a sum and memorial of all things reckoned, both of the oven and of other things; and, 300 shil. being reckoned which the bishop gave R. de Clotis, the lord bishop owes the same R. 200 less 11 shil.

[37] On the 6th of the kalends of January in the year of the Lord 1242 Girbert reckoned with the lord bishop concerning all things etc. The lord bishop owes 582 shil. less 3 d. It is manifest also that there remain in the palace 137 qrs. of wheat and a half, and 305 qrs. of barley and 82 qrs. of spelt and a half. It is to be known that the lord bishop owes Girbert on another part 37 shil. and 4 d. This was done in the presence of Br. P. de Cadzarēs, and R. de Clotis, and Peytavino, and Bn. de Clotis.

[38] In the year of the Lord 1243, namely on the 3rd of the ides of February, Girbert reckoned with, etc. The lord bishop owes 338 shil. and 3 d. It is certain also that into this account did not come 81 shil. of R. de Clotis, nor the debt of P. de Cumbaulmorum, nor 50 shil. which the lord bishop owes R. de Villa, for F. de Torrentemalo. And this was done in the presence of Br. Bg. de Sanangio, and Br. G. Richer and R. de Clotis. Sig†n of me, Ponç de Argilagosa, scrivener of the town of Vic, who wrote this and was present at the above account.

[39] In the year of the Lord 1243, namely on the ides of July, Girbert reckoned with the lord bishop in the palace concerning all the things which he had received and spent

the same Girbert in the name and on account of the lord bishop from the day on which he had reckoned before, as is said above, up to this present day. And it is to be known that, all and each having been reckoned, the lord bishop owes the same Girbert, among all things, 740 and 2 shil. and 2 d. And it is certain that into this account did not come any morabatins which the lord bishop owes to anyone or to any persons, nor did that come which the bishop owes the knights for fief, nor yet did there come into this account the debt of R. de Sala, canon of Vic, nor the debt of P. de Sala, cleric, nor the debt of Bg. de Sant Salvador, hebdomadary [x] of Vic. It is to be known besides that the lord bishop owes nothing else in the town of Vic without instruments, because whatever the bishop owes in the town of Vic without instruments, the aforesaid Girbert is bound to pay it all. And this was done in the presence of Br. Bg. de Sanangia, monk of Santes Creus, and R. de Clotis. Sig†n of me, Ponç de Argilagosa, scrivener of the town of Vic, who wrote this and was present at the above account.

[40] In the year of the Lord 1243, namely on the 11th of the kalends of November [y], Girbert reckoned with the lord bishop in the palace concerning all the things which the same Girbert had received and spent in the name or on account of the lord bishop from the day on which they had reckoned before, as is said above, up to this present day. And it is to be known that, all and each having been reckoned, the lord bishop owes the same Girbert, among all things, 1167 shil. and 6 d. And it is certain that into this account did not come any morabatins which the lord bishop owes to anyone or to any persons, nor did that come which the bishop owes the knights for fief, nor yet did there come into this account the debt of R. de Sala, canon of Vic, nor the debt of P. de Sala, cleric, nor the debt of Bg. de Sant Salvador, hebdomadary of Vic. It is to be known besides that the lord bishop owes nothing else in the town of Vic without instruments, because whatever the bishop owes in the town of Vic without instruments, the aforesaid Girbert is bound to pay it all. It is to be known besides that the clothes of the monks and of the household of the palace came into this account. And this was done in the presence of R. de Clotis, B. Coqui, and Master B. Sig†n of the aforesaid Master Bernard, who wrote this by command of the lord bishop and was present at the above account.

ANNOTATIONS.

p. Civita, or civata, civada, cibado, sibado, sibada, is a payment of barley, oats and perhaps other crops which is paid to the lords of fiefs, especially by reason of the right of lodging. Compare Du Cange in the Glossary, under Civada.

q. Manulevare is to go surety; so that in this place it is signified that Girbert bound himself to pay all the rest, if there be any. Then and thereafter Blessed Bernard seems to have taken some precaution against Girbert.

r. Mensatae are services by the month and provisions by the month; as Du Cange will give in the Glossary, the latter meaning seems to need applying here.

s. Troterii are runners, as if you said trotteurs trotters. Loquerium is the same as logerium in annotation n above; that is, wages.

t. The castle of Salforas, one league distant from Vic and facing west, was already in the eleventh century among the goods of the see of Vic Compare ibid. p. 161.. Hence crops were to be received every month.

u. On the Valencian expedition against the Moors see the preliminary Commentary, numbers 109 and following, and also the testament of St. Bernard.

x. There were then at Vic thirty canons; then some clerics. But although that hebdomadary is generally the canon who sings the high Mass and begins all the hours, yet he does not seem to come in that sense in this place. Namely, among the people of Vic the hebdomadary office either was not, or was not always, canonical; but hebdomadaries among them were those who elsewhere were called parish priests, priests, rectors, etc. Which is established from the ordinance of Ramon de Anglesola, or de Angularia, bishop of Vic, who in the year 1267 forbade that the churches of his diocese should thenceforth have two hebdomadaries or two rectors, ordering that whoever should be rector should keep as many priests and servants in the same church in his office as had up to then been accustomed and ought to be there Villanueva, Viaje, vol. VII, p. 258..

y. Four days before his death, then, Blessed Bernard made this account. Whence it appears that he did not die from a long illness.

* solidos

* solidos

CHAPTER THREE.

Charter of the last will of St. Bernard Calvó.

From the edition of Jaime Ripoll and Jaime Villanueva.

St. Bernard disposes of the things which were in his palace, In the name of Christ. This is the memorial ^a which we, Bernard, by the grace of God bishop of Vic, make in the presence of Pere de Ayreis and Pere de Brolio and Pere de Pausa, canons of Vic, of all the cloths, and vessels both for bread and for wine, and of all the other furnishings ^b and things which we bought and are now in our palace; and also of all the debts which we are bound to pay. First of all there are in the palace 7 quilts, and 14 blankets, and 15 bolsters, and 4 mattresses, and 5 saglits, and 9 wooden beds, and 3 strails, and 1 almuseria, and two vanoe, and 1 coverlet of strong worsted, and 5 pillows ^c.

[2] in the kitchen and elsewhere, In the kitchen there are two cauldrons of bronze, namely 1 small one which is broken, and another large one which is not broken, and two clamascles of iron, and 3 pots of bronze, and 2 pots of bronze which are broken, and one mortar of bronze, and 4 fire-irons, and 1 andiron, and two basins of latten, and 1 basin, and 3 quantaleres of bronze, and two padeles, and 4 spits of iron, and 4 axes, and 3 covers of iron, and some grailles, and some mols of iron, and two broken ladles of bronze, and 1 torrador for cheeses, and 3 loces, and 1 stone mortar, and 1 sperla of iron, and 1 forroil ^d.

[3] namely of the domestic and sacred utensils, Likewise there is in the palace one lantern of iron with a cover of worsted, which hangs in the consistory ^e. There is in the bishop's chamber one ataud ^f. There are in the store-room 5 chests and 1 ataud, and 2 pasteres, and 3 gerres olieres, and two botes of wood, one in which stands nectar, and the other in which stands vinegar ^g. And in the farnera ^h there are 2 atauds, and in the granary 4 atauds, and in the chapel of Saint Narcissus there is one ataud. And there are in the store-room 7 tovailles and 2 tessors ⁱ. And there are in the palace 10 tables, and 1 board

round, and 5 banchs ^k. And there are in the palace … furnished, and 1 cub esdogad, and 2 soladors, and another small cub, and 1 tinna, and 4 pairs of carriers of maneris, and 13 tuns, and 5 austores of the first … chamber of the greater palace 1 ataud. Likewise there are in the palace 5 selabasts, and two porci pastius ^l. There are in the chapel of the palace 4 books, namely the Office-book, and the Epistolary, and the Gospel-text, and the Missal, and two priestly vestments, and two chalices, one of silver and the other of tin, and one almuceria; the silver chalice, however, is the church of Saint Peter's. And there are in the chapel which we carry about with us the pontifical vestments and one book which is called the episcopal Ordinary, which we had made ^m.

[4] rustic and other. There are in our mas two pairs of oxen and three ploughs furnished, and two axades ⁿ. Besides, we have in our palace of Vic one alcuba. And we have at Valencia in our houses another alcuba, greater and more beautiful than that other aforesaid. Likewise we have 8 gold rings with stones, and one silver ring with a stone. Besides, we have one stone which is called a topaz ^o without a ring. And it is certain that we bought all and each of the aforesaid except a few.

[5] His debts arising from the fifth, And the debts which we are bound to pay are these. First of all it is certain that we owe to the fifth [p] 3199 shil. and 5 d. *. And into the account of the fifth does not come that which we are bound to give for our part, which amounts to or makes 1841 shil. and 1 d., unless Master Philip or his lieutenant shall wish that the expenses of our mas be deducted, which are 550 shil., besides the 50 shil. which have already been reckoned in that sum of 9205 shil. and 5 d. And it is certain that the lord archbishop has already had from the fifth 11,000 shil. Likewise we owe the lord archbishop of Tarragona 100 morabatins which are of the fifth; for which the same archbishop has an instrument. Likewise we received in the name of the fifth from the prior of L'Estany [q] 800 shil.

[6] by title of receipt Likewise of the 274 gold pieces which we owed P. de Torrentibus [r] *, for which our oven was pledged to him, the said P. de Torrentibus has already been satisfied from the issues of that oven on the feast of Saint John last past in 953 shil. of the current money of Barcel. de duplo [s]. Likewise we owe the same Pere de Torrentibus on another part 200 gold pieces; for which that debt is pledged to him with a charter, which Bernard de Angulo of Arters owes us by reason of the sale of the issues of the Castle of Arters [t]. Likewise we owe Rubert de Pulcrovicino with a charter 500 shil. of Jaca, for which we pledged to him those census payments of Tarragona which are 30 gold pieces or thereabouts.

[7] [and of a loan on account of the Valencian expedition and the castle of Torrodella entered upon, he enumerates,] Likewise we owe with a charter to this present provost of Manresa [u] 300 shil. of Barcel. de duplo, which we received from him on loan when we went to Valencia, for which we pledged to him the issues of Marganell: which issues he has raised for two crops with this present crop. Likewise we owe Master R., canon of Barcel., 42 gold pieces or thereabouts, as is contained more fully in the instrument made thereon. Likewise we owe Master Guillem, dwelling at Vic, 60 gold pieces, which we received from him on loan for that payment of 300 gold pieces which we were bound to make for the affair of Valencia and of the castle of Torrodella [x]. Likewise we owe Pere de Subtusrocha 5 morabatins, which we borrowed on surety for making the aforesaid payment. Likewise we owe Br. Pere de Calczareins [y] 70 shil. de duplo, and Berenguer de Sant Salvador, hebdomadary of Vic, 60 shil., and Pere de Sala, cleric, 40 shil., and Joan, cleric and monk of Sant Martí de Cotibus, for the affair of Torrodella, 37 shil., and Guillem, cleric of Quadris, 20 shil. for the same affair of Torrodella. Likewise we owe R. de Sala, canon of Vic, 22 shil. Likewise we owe Gisbert 743 shil. and 5 d., as is contained in the albarà [z] made between us and him, divided by the alphabet. Likewise we owe the April provostship [aa] 120 shil. Mlgrs *., which we received from Bernard de Moraria of Manresa, as is contained in the instrument of sale.

[8] and he takes care that they be entirely paid. And because it is certain that all the debts by which we are bound we owe for the affair of Valencia, and for the castle of Torrodella, and for the cause of Ripoll, and for the improvement which we made in the oven of the town of Vic, if our successor or any other person shall oppose any impediment to the paying of the aforesaid debts, we at present assign and pledge for paying those debts the castle of Torrodella, and all the houses which we have in the city of Valencia, and the castle of Sagard, which is in the kingdom of Valencia, and those two alqueries, namely of Labayren and of Cunilayre, which the lord king is taking from us, and those vaureos which we bought in the palace, and all the wine vessels and all the other things named above which we bought, and all our grain which we have in the palace and at Mons Bovinus [bb], and our new decretals.

[9] He rewards his procurators and institutes the executors of his last will. Besides, in recompense of the service shown us by Raymundo de Clotis and Gisbert Gauter, we give to the said Raymundo de Clotis, if it shall happen that we die, our tawny mule, and we give to the same Gisbert our palfrey; which mule and which palfrey are to be given and handed over to them immediately after our death without any question. All and each of the aforesaid we commit to the faith of P. de Gavarreto, sacristan of Vic, and of the aforesaid Pere de Ayreis and Pere de Brolio and Pere de Pausa, canons of Vic, that they cause all our debts to be paid, as is said above, from all the aforesaid things; and also that they cause all our wrongs, if we owe any to anyone, to be restored from all the aforesaid things. Which debts having been paid and wrongs restored, let the whole residue be handed over to our successor as bishop. And if the aforesaid sacristan should be unable to be present at these aforesaid things, let the said three proceed, his absence notwithstanding, to paying the aforesaid debts and amending the wrongs, and to fulfilling all other things (as has been said).

[10] Because he is a monk he does not make a testament, but a memorial, And because we cannot nor ought to make a testament, since we are a monk, we make a memorial of all our debts and of all the other aforesaid things, as is expressed above. We ask, therefore, the archdeacon and precentor and the whole chapter of Vic that they oppose no impediment, nor permit one to be opposed, to the paying of our debts, and to the restoring of our wrongs, or to the fulfilling of other things (as is said above).

[11] which he commits to the archbishop of Tarragona. Finally we place and put this memorial and all things here expressed under the protection and defence of the lord archbishop of Tarragona, humbly beseeching him that he cause all and each of the things here written to be attended to and fulfilled and firmly observed in all things, as they are noted above. And all these things we do saving the right of our successor, namely in things pertaining to the episcopal table. Which was done on the day before the ides of July in the year of the Lord 1243. I, Bernard, bishop of Vic, subscribe †. I, Pere de Pausa, canon of Vic, subscribe †. I† Pere de Brulio, canon of Vic, confirm. I, Pere de Gavarreto, sacristan of Vic, confirm †. — When Brother Guillem de Corzana, monk of Santes Creus, had brought us the present memorial on the part of the venerable brother the bishop of Vic, that we should subscribe it, and we had received letters from him, we, Pere, archbishop of the holy church of Tarragona, subscribe the same. Sig†n of Pere de Ayreis, canon of Vic and public notary of the town of Vic. Sig†n of Ponç de Argilagosa, sworn scrivener, who wrote these things by command of Pere de Ayreis, public notary of Vic, on the day and year as above.

ANNOTATIONS.

of some sort let us make. Leaving aside, then, the bronze cauldrons, clamascles of iron, among the Provençals cumascle, cremal, carmal, cremascle, carmalher and clumascle, among the Catalans capmascles, is a toothed plate or chain intended for hanging cauldrons over the fire, commonly crémaillère pot-hook; ferres ignis seem to be des tisonniers pokers; caput focarium, in the Provençal tongue chafuec, cafuech, carfuch, etc., commonly chenet andiron, is the support of the wood in the fireplace. Conque de lautone are basins of brass, bassins de laiton basins of latten; quantaleres (as Ripoll published) seem to be candlesticks; but if (as in Villanueva) quantareles is to be read, it comes from cantharus and is written for cantharuli, commonly petits vases pour contenir de l'eau ou du vin small vessels for holding water or wine; padeles for patellae, or small dishes, commonly plats dishes; asts ferri for astae, or rather hastae, are spits, commonly des broches de fer iron spits; coopertore ferri, commonly des couvercles en fer iron lids; grailles, gridirons, commonly grils grills; mols ferri, iron milk-pails (unless I am mistaken), commonly vases à traire le lait milking vessels, unless rather they be iron hand-mills, des moulins de fer iron mills: certainly mol in the Provençal tongue and mole in the Catalan tongue is moulin mill; caciae, in Catalan casse, commonly poêlon skillet; torrador caseorum, an instrument with which cheese is toasted, is rôti roaster; loces, larger spoons, commonly lousses ladles; sperla ferri, for sperula from spherula of iron, is a round iron vessel; finally forroil, or ferrolh, ferroulh, fourroulh, veroul and barroulh, is a little spit, une broche a spit.

p. Some things seem to have fallen out here; so that the whole passage cannot be understood. Quinta, which recurs here often and whose sense (as may be seen in Du Cange and the Spanish lexicographers) is manifold, cannot signify anything else here than a villa, a rustic estate, since the expenses of the mas belong here. If one must divine, St. Bernard had bought a villa from the archbishop of Tarragona at the price of 11,000 shillings and 100 morabatins; which sum of money is equivalent to a weight of 7500 francs and a purchasing power of 37,500; of which he had paid 11,000 shillings with money received on loan.

q. Of the abbey of L'Estany it was spoken in the preliminary Commentary, num. 123. The castle of Torrodella I think was situated in the diocese of Girona; now by its vulgar name Torroella, formerly Turricula Compare de Marca, Marca Hispanica, col. 20.. Nevertheless in the very diocese of Vic there are situated places whose names approach this, namely the place of St. Genesius of Tarradell Madoz, Diccionario, vol. XIV, p. 590. and another of St. Martin of Torruella Ibid. vol. XV, p. 115.. Because the affair of the castle of Torrodella is joined with the affair of Valencia, it seems that in both places there is talk of a military expedition. The matter, however, is not certain; for below the cause of Ripoll is added, which seems to have been a controversy about jurisdiction. For already in the years 1167 and 1168 there were quarrels between the bishop of Vic and the monastery of Ripoll Aguirre, Concilia Hisp. vol. V, p. 316 and following; which in the year 1260 had not yet ceased Tristany, Corona Benedictina, p. 316 and following, and indeed were suppressed only in 1748 by Benedict XIV Villanueva, Viaje, vol. VIII, p. 19.. I would not dare, then, to deny that the affair of the castle of Torrodella pertained to jurisdiction. Certainly in the middle of the twelfth century a suit was raging between the bishop of Vic and the provost of Solsona over the churches of Anglesola, Tàrrega, Taladell, Jorba, Santa Coloma, Figuerola and Querault, situated in the territory of Segarra and Urgell. Which, through the intervention of Guillem de Torroja, bishop of Barcelona, and of Bernat Tort, archbishop of Tarragona, was so settled that half of the churches should be of the patronage of Solsona, saving however the episcopal right of the see of Vic. Which controversy could easily have been renewed in the time of St. Bernard. It is manifest too that the name of Taladell was originally Turricula. But all these things are perhaps too obscure for the darkness to be dispelled. Of the affair of Valencia see the preliminary Commentary, § XV. Pere Subtusrocha can be learned of from the onomastic index.

r. Pere de Torrentibus was claviger of St. Peter, or treasurer of the cathedral church of Vic. From the onomastic index gather the other places where his name occurs. And that oven comes also in the List of revenues.

s. Of the Barcelona money see the preliminary Commentary, num. 60.

t. Of the castle of Arters see the List of revenues. Elsewhere we have already remarked that a letting is sometimes called a sale. Here a sale of the issues is spoken of, accurately enough.

u. Of Manresa, in French Manrèse, there was a very ancient chapter: concerning which see Flórez, Villanueva, etc.

y. Pere de Calczareins was a Cistercian monk of Santes Creus of the retinue of St. Bernard. We said in the preliminary Commentary how the Cistercians could then lend.

z. Albaranus is a brief note, an account. The Spaniards still know this word.

aa. What the April provostship is cannot be learned except from the charter of institution Compare Villanueva, Viaje, vol. VI, p. 255 and following, which was made in the year 1176. Namely, since the revenues of the cathedral church of Vic had grown much, it seemed good in the chapter to institute twelve provostships, each indicated by the name of a month, so that the bishop should have the provostship of the month of March, other canons those of other months. He who obtained a provostship received particular revenues, but could on no pretext give up the provostship, unless leave had been obtained and twenty morabatins paid.

bb. Mons bovinus is Montbui; of which castle it has been spoken above. Of the alqueries or rustic estates and the other affairs of the Valencian expedition see the preliminary Commentary, § XV.

* denarios

* Melgorienses

MEMORIAL OF INSTRUMENTS.

Bernard Calvó, confessor, bishop of Vic in Spain. (S.)

PROLOGUE.

[The following instruments were collected for the purpose of procuring the canonization.] Memorial of the instruments and monuments which can help to demonstrate the holiness of Blessed Bernard, bishop of Vic, and to show that formerly, in times past, his feast was celebrated in the cathedral church of Vic, in which his body is kept in a certain chapel built within the bounds of the said church, commonly called de sant Bernat, in a solemn sepulchre of marble stone, on which are sculptured and painted some miracles done by him both in life and after his death, and is venerated there with great veneration, devotion and resort of the whole people. Which indeed has been done so that the lord doctors may be consulted whether these things suffice for obtaining from our Most Holy Lord the pope a declaration that he was already blessed from of old, or for obtaining anew his beatification, or at least for securing that his feast and office be celebrated throughout the whole diocese of Vic, of which he was bishop, or at least in his own cathedral church itself, considering that his holy body is preserved entire in it up to now; and also that they may state the manner and form in which one must proceed, and what is to be done and procured for obtaining the aforesaid.

ANNOTATION.

CHAPTER ONE.

There follows the letter of the abbot of Santes Creus.

[The abbot of Santes Creus, from the tradition of the monastery and an ancient codex] To the reverend father and lord Galcerán, by divine providence bishop of Vic, Brother Francesc, called abbot of the monastery of Santes Creus, eternal salvation in the Lord. We received some time ago with reverence the letters of your venerable paternity, containing among other things that, because Blessed Bernard, who was bishop of Vic and formerly a monk of the said monastery of Santes Creus, sprung from the Mas Calvó in the diocese of Tarragona, is held in great devotion and reverence by the peoples on account of the many miracles which the Lord Jesus Christ does and works there by his merits, you asked very earnestly that we would be willing to inform you fully also about the miracles (as you had understood) done here for him, and also about his life and acts, as they might be written or were being written; intending to have him canonized. These and the other things contained in your said letters having been diligently and carefully read through, we have perceived each with full understanding. Whence we think it proper to answer your paternity by these presents that we, desiring (as is fitting) both to fulfil the wishes of your devotion and to extol the merits of that saint (so far as human

our infirmity allows), have searched and caused to be searched, carefully and attentively, the various chests in our said monastery, if perchance there might be found any written miracles of the said saint, or his life or acts; and, having searched with diligence, we found in a certain book of sermons of Blessed Mary a certain old paper quire, in which are written many miracles of the said saint; which quire indeed we think proper to send to your paternity, so that the same paternity may rather be informed of them by reading. We could find or know nothing else worthy of relation about his life or acts except those things which are contained below.

[2] [he relates how St. Bernard as a novice overcame the temptation to desert the monastic life] We and many of our monks have heard it related many times by several of our elders, not long dead, that in the year of his novitiate this happened to him. For since he was sufficiently imbued with literary knowledge, his parents, kinsfolk and friends, considering that from his knowledge, if he remained in the world, they could reap no small advantage and help in many ways, having many times harassed him to desert the order and the habit, he, consenting for some time to their suggestions, came one day to the gate of the monastery; where, having put off the garments of the order and put on lay clothing, he asked one of the seculars standing around what garments were better for him. He, divinely (without doubt) inspired, answered that the garments of the order were. Whence at once, the secular garments thrown off and the regular ones resumed, he returned to the cloister; where how holily, how honourably, how praiseworthily he conducted himself the course of his life declares. For in process of time, his merits requiring it, he was made abbot of the aforesaid monastery; and, taken thence from us and given to you, he was made for the time bishop of Vic, so that, ascending by degrees and going from virtue to virtue, he might deserve to see the God of gods in Sion.

[3] [and another against chastity. The miracles of the calandra lark and of the fire extinguished by the holy cross.] The said elders also related that one day, invited to a certain lodging at Lleida, while he, still abbot, was sitting at table with his companions and a certain monk, while they were feasting, was reading the divine lesson, as is the custom, a certain bird which is commonly called calandria ^a, being in a little cage and chattering excessively, disturbed them much. Which he commanded in the name of the Lord to be silent. And when it at once lay as if dead, and its mistress grieved and was much displeased, thinking that it was dead, the said abbot, the lesson and the supper being finished, gave it leave; which forthwith rose up and at once sang in its usual manner: at which those present were very greatly astonished. Another time, when he was in those parts of Lleida and certain women had seen his very white teeth, they said: What beautiful teeth that monk has! And when he had heard it and had withdrawn a little from them, he secretly sought a stone from the torrent or road where they were; and broke his teeth, wishing to fulfil that evangelical command: If thy foot, or thy hand, or thine eye scandalize thee, cast it from thee. At another time it happened that, when some perverse men had set fire to the crops which were on a certain threshing-floor next to the monastery, he came there; and, having taken the cross in which is the wood of the Lord, he threw it upon the burning crops: which fire, by the power of the holy cross ^b and by his merits, was without doubt at once extinguished and the crops restored.

[4] He knows divinely of a monk's death. He represses gluttony by fasting. And at another time, when he was returning to the monastery from distant parts and was approaching it, while still on the road, he suddenly got down from the animal on which he was sitting; and remained on bended knees praying on the ground for some time. And when his companions, wondering, had asked him why he had done this, he answered that at that hour the body of a certain deceased monk had been committed to burial; whose soul, while the convent was bending the knee singing according to custom the Antiphon "O most clement ^c," he himself saw carried by angels into the heavens; and so they found, when they had entered the monastery, that at that hour the body of the said deceased had been committed to burial. One day also, when he was bishop, and was going to Manresa to visit, and was almost near the said town, a certain companion of his asked some of the wayfarers whether there was good wine there; and when he had said that it was excellent, he took very great pleasure in it ^d. But afterwards, going on further, he returned to his heart, and, reproving his conscience and thought, repented, and therefore abstained that day on bread and water, correcting and chastising his flesh, and restraining (as he ought) the pleasure. Many other signs indeed similar to these we have heard were done by him, which we do not remember at present. We believe, however, that both these and the others which we send you in writing suffice for the aforesaid purposes. Wherefore we beseech Almighty God with what devotion we can that he cause and permit your wish of canonizing the aforesaid saint, whose memory is in benediction and glory in honour, to be fulfilled; and then, after the labours of the present life, lead us likewise, supported by the merits and intercession of the same saint, to eternal life. Amen. Given at Santes Creus on the 4th of the kalends of December in the year of the Lord 1338.

ANNOTATIONS.

CHAPTER TWO.

There follows the Life of Blessed Bernard, bishop of Vic, written and found among the Lives of the saints in a certain very ancient book entitled On the Lives of the saints, kept in the said archive, in the mother or Catalan tongue, though plainly old, and composed in a simple style, which has been turned into the Latin tongue in a similar style thus.

The Life of Saint Bernard, Bishop of Vic.

St. Bernard, first a monk, then abbot Blessed Bernard was bishop of the city of Vic; but he was first a monk of the monastery of Santes Creus; and he was sprung from the Mas Calvó, of Santes Creus, is tempted in his novitiate by his kinsfolk, in the archbishopric of Tarragona; and he was an excellent monk and of holy life; and afterwards he was elected bishop of the city of Vic; and he was a most lettered man; and when in the first year in which he entered the aforesaid monastery his relatives and friends reproved him very much because he had entered the order, saying that it was better and more useful to remain in the world; and therefore that he should leave the habit and take up lay garments again; and Saint Bernard asked of one of those who were urging him to this what garments he should choose: and, inspired by the Lord Jesus Christ, he gave himself the answer, saying that [he] wished to take and wear the garments of the order; and at once he ran to the cloister, and lived there most holily. Afterwards he was abbot of the said monastery of Santes Creus.

[2] [he commands the calandra lark, breaks his teeth for love of chastity, extinguishes a fire,] One day, invited into a certain house in the parts of the city of Lleida with his companions, and when they were at table, a certain monk was reading the lesson; and a certain bird, a calandra lark, being in a certain cage, by singing disturbed the monk who was reading. Wherefore Blessed Bernard in the name of the Lord Jesus Christ commanded it to be silent: forthwith it fell as if dead in the little cage. And the lady of the house, believing the bird dead, grieved very much. But, the lesson being finished and the supper done, Blessed Bernard gave the bird leave to rise again and continue its songs; which at once rose and forthwith sang, all those standing around marvelling. Again, when Blessed Bernard had returned to the aforesaid parts of Lleida, when certain women had seen his beautiful and very white teeth, they said among themselves: Do you see what beautiful teeth that monk has? Which words Blessed Bernard heard; and when he had withdrawn for some time, he sought a stone from the torrent or riaria in which they were; and broke his teeth, desiring to fulfil that evangelical command, which says: If thine eye, or thy foot, or thy hand scandalize thee, cast it from thee. At another time it happened that, when there were many crops on a certain threshing-floor below the monastery of Santes Creus, certain perverse men, sons of perdition, threw fire into them; which fire was very great and terrible: and when Blessed Bernard had seen it, he took the cross in which is the wood on which Jesus Christ our Lord redeemed us, and threw it upon the burning fire of the harvest; and at once the fire was extinguished by the power of the most holy cross, and all the crops remained altogether unharmed.

[3] [from afar he knows that a monk is being carried to the grave, chastises a sin of gluttony and dies piously.] Another day, Blessed Bernard coming from distant parts, when he was approaching the aforesaid monastery and suddenly got down from the animal on which he was sitting, and knelt down upon the ground, he prayed for some time. At which his companions very greatly marvelled, who asked why he had done this; and answering he said: Now is this very hour in which the body of a certain deceased monk has been committed to burial in our monastery, and the monks of the same monastery, kneeling, have sung the antiphon "O most clement Jesus," as is the custom; and I saw angels ascending into heaven with the soul of the said monk. And when they had arrived at the monastery, they found that at that hour the body of that religious had been buried. Another day, when Blessed Bernard, already bishop of Vic, was making a journey to visit his bishopric toward Manresa, and when he was already quite near,

and his companion asked the wayfarers whether there was good wine there; who answered: You will find excellent wine there. And when Blessed Bernard had heard this, he took very great pleasure in it; but, going on further, he quickly reproved his mind and conscience, and repented greatly and abstained throughout that whole day, content with bread and water alone. Thereafter he lived most holily and most honourably, and ruled his bishopric, being always in prayer to God. Who afterwards gave up his spirit to God and our Lord Jesus Christ; and the citizens of Vic buried his body, and then made a precious sepulchre of marble stone, in which his body, placed there, remains to this present day, within a certain chapel of the said see of Vic. ^b

ANNOTATIONS.

CHAPTER THREE.

Miracles collected by the deputed canons.

From an authentic process made shortly after his death, There is in the archive of the said cathedral church of Vic a certain book of parchment leaves, indeed very old, whose title and the Calendar of each day are written in red or vermilion letters, and the beginning of each miracle painted with a capital letter of the same colour; in which book indeed are found a hundred and four miracles, or at least numbered as such, some chief ones of which are set down here to show the manner and form in which they are written, so that the lord doctors and practitioners to be consulted may indicate and report whether the said book and all things contained in it are in probative form; it being seen and considered that we are among the most ancient things, or at least among the ancient; of which book the tenor is this. HERE BEGIN THE MIRACLES OF BLESSED BERNARD, A RELIGIOUS MAN, ABBOT OF SANTES CREUS, WHO AFTERWARDS BY THE GRACE OF GOD OBTAINED THE DIGNITY OF THE PRELACY IN THE SEE OF VIC AND HAPPILY PASSED TO CHRIST ON THE 7TH OF THE KALENDS OF NOVEMBER IN THE YEAR OF THE LORD 1243. WHICH MIRACLES INDEED, WHICH THE LORD DEIGNS TO DO FOR HIS EXALTATION, WE, R. DE CAPRARIA AND R. DE SALA, CANONS OF VIC, AT THE COMMISSION OF THE LORD BISHOP, AND AT THE GREAT INSTANCE OF THE PRAYERS OF THE CHAPTER OF THE SAID SEE ^a, THE LORD GRANTING IT, HAVE THOUGHT FIT TO REDUCE TO WRITING FOR THE GREATER INFORMATION OF ALL AND FOR HAVING A MEMORY IN FUTURE.

[2] the healing of a woman is related, In the year of the Lord 1244, on the 2nd of the kalends of March. We, R. de Capraria and R. de Sala, canons of Vic, given and jointly assigned by the bishop and chapter of Vic to reduce to writing the miracles which the Lord has deigned to do, for the credit of those miracles, of those who in hope of the prayers of Brother Bernard Calvó, formerly bishop of the same place, were freed from their infirmities; called Maria, wife of Januari de Podiolo, who is called Bonafides, and, in the presence of Andreu de Tona * and G. de Fontanellis, priests of the church of Vic, sworn and questioned, she said on the word of truth that, when she had been in fever for two months and a half with double quartan fevers, having heard of the austerity of life of the said bishop from a messenger who had stayed with him, she committed herself to his prayers and merits, and afterwards by the grace of God suffered no fever, but was restored to her former health.

[3] of two priests in fever, On the 13th of the kalends of April in the aforesaid year. Ferrer de Cuspineda, priest, called by the said R. de Capraria and R. de Sala, in the presence of the said A. de Tona * and Bng. Berenguer de Sant Salvador, hebdomadary, ready to swear, said on the word of truth that, when he had been in fever with a double tertian for three days, he committed himself to the prayers of the said St. Bernard, bishop, firmly believing that by the mediation of his prayers and merits the Lord would restore him to health; who, the Lord working, was freed from the sickness.

[4] an annual lamp having been promised; On the 5th of the kalends of May in the aforesaid year. Berenguer de Clocario, priest, ready to swear, in the presence of the aforesaid A. de Kona, G. de Fontanellis, and Berenguer de Sant Salvador, priests, said on the word of truth that, when he had been in fever with double quartan fevers, he committed himself to the prayers of the aforesaid Brother Bernard, promising that, if the Lord should free him from that infirmity, that there would burn … by night for one year a lamp before the sepulchre of the said Brother Bernard, bishop; and, he having faith in the merits and prayers of the same brother, the Lord restored him to full health.

[5] of a deaf woman; On the nones of June in the aforesaid year. Ermesendis de Bugatello, of the parish of Brolio, said on the word of truth and ready to swear that, when she had not heard with one ear for two years and with the other for a month and more, and had been for some time under the help of physicians, and felt no help from it, she heard that the Lord was doing many miracles through Saint Bernard; moved to weeping, she commended herself to his prayers and merits, and the Lord forthwith restored her hearing.

[6] of a Cistercian monk, near to death and admonished from heaven; In the year of the Lord 1245, on the 14th of the kalends of September. Guillem de Balcerens ^b, of the Cistercian order, of the house of Santes Creus, in the presence of R. de Capraria, R. de Sala, A. de Kona, and Bng. de F., cleric of St. Mary the Round of Vic, confessed on the word of truth and under the faith of his order that, when he was held by a grave infirmity in the Holy Week last past, namely on the Monday, in the same monastery, so that the physician had no hope of his living, indeed had fixed the term of his death at three days, about the middle of the night of the following Wednesday, and he had already received the unction and the office which is wont to be given to the sick, faithfully invoking the prayers and help of Brother Bernard that he would, if it could be done, prolong his life with the Lord, being in full sense and entire memory, he heard above him a voice saying to him: Do not fear, for your life has been prolonged, but say this verse: Thou hast broken my bonds, and dispose and order your business and acts; and when the said Brother G. was wavering whether this voice was that of some monk or of another, the aforesaid voice said to him: Go, visit my sepulchre, and forthwith he felt himself freed and restored to his former health. And when the abbot and some monks of the same monastery marvelled not a little at his recovery and at the deliverance of the sick man, he forthwith announced this revelation to them; who returned thanks to the Lord for him in chapter.

[7] of a little boy, confirmed by St. Bernard; In the year of the Lord 1254, on the 7th of the ides of June. Bernard Sapera, of the parish of St. Acisclus of Vallealta, ready to swear, asserted that, when his little son was suffering a fever, so that for ten days he had taken no (food), the said Bernard remembered by night that Blessed Bernard had chrismated him; and he invoked his help for his son, and at the intercession of the said saint he was at once cured, the Lord working.

[8] of a half-dead girl; In the same year, on the 5th of the nones of October. Berengaria de Torrentibus, of the parish of St. Cyprian of Cabaner, ready to swear, asserted on the word of truth that, when her daughter R. de Fonte, of the parish of Sant Jost, was labouring unto death, so that there was no hope of life, and so remaining half-dead for three days, having become out of her mind, she did not speak, nor had she taken food; the said mother, trusting in the life and merits of Blessed Bernard, implored the help of Blessed Bernard for that daughter of hers, and after a little, at the intercession and merit of the said holy man, the said R. recovered. The names of the witnesses are Berengaria aforesaid and her husband R. Bn0. de Font, Elisendis M. and many others of the same parishes.

[9] of a woman deprived of speech; In the year of the Lord 1256, on the 14th kalends of September. Geralda de Sala, wife of Eymeric de Saniaclura, of the parish of Premià in the diocese of Barcelona, ready to swear, asserted that, when she had been suddenly struck by a grave infirmity, and on account of this had altogether lost sense and speech, and had also remained so for five days, her said husband with many others standing around, although no hope was had of her life, implored with tears the help of Blessed Bernard for her; and at once the said Geralda, by the faith of those standing around and the merit of Blessed Bernard, began to speak and forthwith to recover. Witnesses are the aforesaid Eymeric and many others of the same parish who were with him.

[10] of a paralytic; In the same year, on the 7th of the kalends of September. Pere Marset, of the parish of Parets in the diocese of Barcelona, ready to swear, asserted that, when he had been suddenly struck by the infirmity of paralysis, as appeared quite manifestly from his twisted face and the weakness of his limbs, having faith in the life and merits of Blessed Bernard, he was cured. The names of the witnesses are Bn. and Matthew and M., sons of the said Pere.

[11] of a little boy despaired of; In the same year, on the 4th of the nones of September. Bn. de Famoscort, of St. Mary de Brea in the diocese of Girona, ready to swear, asserted that, when he had a little son, and he was held by a grave infirmity, so that the life of that boy was altogether despaired of, because he had not sucked milk for two days, the mother of that boy moved or drew him to Saint Bernard; and forthwith the said boy was cured through the intercession of the said holy man. Witnesses are the mother [and] grandmother of that boy. Likewise the said Bn. asserted that through the intercession and merit of the said holy man he was cured of a quartan fever.

[12] of a woman most gravely ill; In the same year, on the 11th of the kalends… The noble lady Sibilia de Santa Oliva of the Penedès, of the diocese of Barcelona, ready to swear, asserted that, when she was labouring unto death with a continuous fever with an abscess, so that she was judged by all more for death than for life, she, thinking within herself of the life and merits of Blessed Bernard, implored his help, and through the intercession and merit of the same Bernard the said lady at once began to recover and was cured. Witnesses are the noble man of Santa Oliva, husband of the same lady, and their daughter the lady Elisendis de … and many others.

[13] of a barren woman, who after twelve years bore a daughter; In the year of the Lord 1260, on the 6th of the ides of August. Pere Marcet and his wife Arsendis, of the parish of St. Cucuphas in the diocese of Barcelona, ready to swear, asserted that, when for twelve years they had lived together and had not been able to receive offspring, coming to the tomb of Blessed Bernard, they humbly asked the same that through the grace and merit of the said St. Bernard offspring

they might deserve to receive: who within a year from the time of the petition made, through the intercession and merit of the said saint, begot a certain daughter; whom with reverence and honour they brought to the tomb of Blessed Bernard on the day and year as above. Witnesses are many of the aforesaid parish.

[14] and finally the resurrection of a boy. In the year of the Lord 1324, on the 12th of the kalends of November. Ramon de Villa, of the parish of St. Mary of Vilanova in the diocese of Vic, ready to swear, asserted by virtue of the oath taken that, when he was held by a continuous fever for the space of fifteen days, the said space being completed, the creator of all disposing, he passed from this world. Whence, when one of the aforesaid parish was directing his steps to the city of Vic, to take care to buy cloth, candles and the other things which are necessary for the obsequies of the dead for the use of the said R., whom he had left dead, as he swore, while he was delaying in returning to the place whence he had come, the parents of the said deceased, greatly saddened indeed by the death of their son, rising suddenly from sleep invoked the help of Blessed Bernard, crying out together and saying: O Saint Bernard, may it please you that we lose not our son this day; but direct prayers to the Saviour, that he cause the dead man to be raised. This prayer, then, having been made, by the prayers of the most glorious Blessed Bernard, he who had been dead rose again, the parents being present and hearing; and he who had brought the cloth and candles and had left the dead man when he went away, his face already covered, as is the custom, on his return found him sound, speaking and wonderfully cured. And this the said R. said in the presence of Estader de Villarourich, Domènec Bacó and Antoni Costell and many others.

ANNOTATIONS.

* others Kona

* others Kona

CHAPTER FOUR.

There follows the bull of a certain confraternity, granted by Raimundo, bishop of Vic, written on parchment in very old letters, of the following tenor:

Raimundo, bishop of Vic, orders the questors to be received, R., by the grace of God bishop of Vic, to the venerable and beloved in Christ, all the abbots, priors, provosts, chaplains and rectors of churches, or their lieutenants, established throughout the city and diocese of Vic, to whom these letters patent shall come, greeting in the Lord Jesus Christ and to obey salutary admonitions. Since the cathedral church of Blessed Peter of Vic, which is the head and mistress of all the churches of our diocese, in which the body of Blessed Bernard, formerly its bishop, is buried, and through which the Lord works many miracles, and to which church you too have recourse with confidence in your greater affairs, and from which also you receive the necessary sacraments, is in need of a repair not a little costly ^b, and the proper means of the work of the church are not sufficient to complete it, we command you, rectors of churches, and all clerics, in virtue of obedience and under pain of excommunication, firmly and strictly, that, when it shall happen that the envoys of the aforesaid church come to you with the testimony of these presents for establishing a confraternity in your churches, you receive them kindly and honourably and give the same envoys counsel and help concerning the making of the aforesaid confraternity in your parishes, as shall seem to them better and more usefully expedient, and that you permit our indulgences and the necessity of the work of that church to be set forth in your churches before the Gospel and after, freely and at length and without any impediment, all other collections and questors meanwhile ceasing, being set aside and removed, received and to be received, of whatever order and dignity or condition they may be, notwithstanding other letters granted by us to questors or to be granted henceforth, unless they make express mention of the present ones word for word, or unless perchance it has already been granted them by command of the lord pope.

[2] whom he sends through the diocese with indulgences and other privileges Moreover we have thought fit to exhort you priests and clerics in the Lord that each of you in his parish have himself written as a confrater at the beginning of the confraternity, so that he may move his subjects by example to the devotion of giving: adding that, when you shall have admitted your parishioners to the sacrament of penance, you study diligently and carefully to commute the penances otherwise to be enjoined on them by you into alms in aid of the aforesaid work, and that in testaments you induce your parishioners as far as you can to stretch out a hand to one another to so pious a work; and we absolve the confratres, when labouring at the last, from all sins of which they shall have been truly contrite and confessed, and you priests by our authority shall likewise absolve them. To these things also we enjoin on all of you priests established in our diocese, in virtue of obedience, that each one celebrate in the year three Masses for the living and dead confratres. But if the aforesaid envoys shall come to any places of our diocese interdicted by us generally or specially, once a year at their joyful coming, those interdicted and excommunicated by name being excluded, let the divine offices be celebrated there. Moreover let the bodies of deceased confratres and of their infants up to the seventh year, unless they have been interdicted or excommunicated by their own fault, be delivered to ecclesiastical burial, and let women confratrissae be admitted into the churches at the time of purification.

[3] [in favour of the confratres who shall have stretched out helping hands to the church of Vic, in which the body of St. Bernard rests.] And we, trusting in the mercy of Jesus Christ and in the merits and intercessions of Blessed Mary and of all the saints, to all the confratres and other benefactors who shall have given or sent alms for this pious work, or otherwise given help or favour in their own persons or in any other way, for each alms, help and favour relax forty days of the lawful penance enjoined on them, through the grace of the Holy Spirit, and forgotten sins, and venial ones, vows made, if they return to them, offences against fathers and mothers without violent laying on of hands, and transgressions committed concerning solemnities, observances and oaths in which the neighbour is not injured, provided however they have confessed and are contrite for these, and the fast from the feast of the Lord's resurrection until St. Michael's, unless they are bound to it by vow, we remit to them on the part of God almighty and mercifully grant indulgence. Nonetheless to the priests and clerics who shall be confratres, and shall diligently set forth this business to their parishioners, we relax whatever they have omitted in the divine offices through ignorance, inability or forgetfulness. Moreover we have thought fit to grant that all usuries, rapines and things ill acquired, unless those or their heirs be found from whom they were had or extorted, be given to the said work ^c, remitting besides to all the confratres and benefactors of the oft-said work whatever they have omitted of the penances enjoined on them through inability. And those who shall not be able to fast the fasts owed, let them redeem the fasts for this work by bestowing alms according to the quantity of the crime, at the judgement of their confessor. We make ourselves and all the confratres and their penitent dead participants and sharers in all the indulgences, Masses and prayers, and all the goods which are done and shall henceforth be done in the church of Vic and in the whole diocese.

[4] All priests are admonished again. And you, chaplains or rectors of churches, shall diligently set forth all the aforesaid indulgence to your parishioners through the words of our envoy and grant it to them by our authority. But if anyone, of clerics or laymen, shall presume to disturb this confraternity, which we order and command to be held up to five years, you, the aforesaid clerics, shall cite the disturber before us, or before our official, to answer to us and to the chapter of Vic for such an excess. And we wish the bearers of these presents and all their goods to be defended from all evil and damage, forbidding nonetheless all clerics and laymen under pain of excommunication that anyone inflict or cause to be inflicted injury or grievance on these our envoys. We wish besides that, out of reverence and honour for the church of Vic, your mother, you receive the oft-said envoys kindly in your lodgings without the burden of our expenses, lest perchance they be defamed, if it be necessary for them to lodge with secular persons. Given at Vic on the 2nd of the kalends of September in the year of the Lord 1268.

ANNOTATIONS.

CHAPTER FIVE.

There follows another Bull of indulgences granted by the bishop of Vic

[When the body of St. Bernard, shining with miracles in the church of Vic, seemed to need honouring with a new sepulchre, Bishop García] García, by divine mercy bishop of Vic, to all and each of the faithful of Christ established throughout the city and diocese of Vic, to whom these presents shall come, greeting in the Lord and to abound always in good works: Since the cunning of the old enemy fraudulently and incessantly strives to ensnare our souls with the various knots of vices, it behoves us to be fortified with the various defences of the virtues for overcoming his malice, and to honour the saints of God as far as we can, so that they too may intercede for us with the Most High. Since therefore in our see of Vic is buried the body of Blessed Bernard of holy memory, bishop of the same, by whose merits and intercessions many and various persons to the place where the said body is laid

is laid, devoutly having recourse in their necessities and there making various vows, have obtained and incessantly obtain from the Lord manifold and notable graces, and the Most High works many miracles by the merits of the said saint, on account of which we are bound to frequent the same saint with honours, so that we may be made worthy to have him as our intercessor, and for that reason it has been ordained that in the said see there be made a solemn sepulchre with railings and a certain other beautiful work, in which the body of the saint himself may be kept more honourably than is customary, and also be lighted, and a work of this kind, which will be not a little costly, cannot be done without the alms and succour of Christ's faithful; therefore we request your whole body, and exhort you in the Lord, nonetheless enjoining it on you for the remission of your sins, that from the goods conferred on you by God you bestow pious alms and welcome aids of charity on the said work, lighting and ornaments of the said holy body, so that by your help the said work, lighting and ornaments may be duly provided for, that you, through these and other good things which you shall have done, the Lord inspiring, may happily come to eternal joys.

[2] [to those who stretch out helping hands and to visitors he grants certain indulgences on the feast of St. Bernard and on others;] For we, trusting in the merits of our almighty Lord Jesus Christ and of Blessed Peter, under whose invocation our said church of Vic is founded, and in the merits of the said Saint Bernard, to all and each who are truly penitent and confessed, who shall in any way stretch out helping hands to the said work, lighting and ornaments, and who on the feast day of the said Saint Bernard, and on the feasts of the Nativity, Circumcision, Epiphany, Resurrection and Ascension, Pentecost, and of the precious Body of our Lord Jesus Christ, and also on the feasts of the Nativity, Purification, Annunciation, Assumption of the Blessed Virgin Mary, and who on the feast day of St. Peter, and on Saturdays and Sundays, and in the octaves of each of the aforesaid feasts, and also on the days of Lent and of the Lord's Advent, at whatever hour of night or day, shall visit the sepulchre of the said saint in the said church for the sake of prayer, of pilgrimage, for each day and hour of the aforesaid pilgrimage and for each alms or help, and for each Compline at which they shall be present in the said church, mercifully relax in the Lord, through the grace of the Holy Spirit, forty days of the penances lawfully enjoined on them.

[3] and he orders that decree to be observed. Commanding in virtue of holy obedience and under pain of excommunication the hebdomadaries of the said church of Vic, or their lieutenants, and all and each of the other rectors of churches, perpetual vicars, and others ruling the cure of souls in our said diocese of Vic, and each of them to whom these presents shall come, that on every Sunday, and on the other chief feasts aforesaid, they set forth this our indulgence, and all things contained in it, to the people, and induce them by salutary admonitions to do good to the work, lighting and ornaments expressed above. In testimony of which we have ordered these presents to be made and fortified by the appending of our seal. Given at Vic on the 5th day of the month of October in the year from the Nativity of the Lord 1381. García, bishop of Vic.

ANNOTATION.

CHAPTER SIX.

There follow some constitutions or ordinances of the church of Vic.

The claviger or treasurer of Vic takes care of the wax offered to St. Bernard; Let all know that on Wednesday, the 4th of the kalends of June, in the year of the Lord 1310, Guillem de Anglaria, archdeacon, and the rest of the brethren ordained and decreed in perpetuity… Likewise that the said claviger or his lieutenant shall not raise or remove any images of wax, of whatever kind they may be, nor anything else, besides the wax before the sepulchre of Blessed Bernard, except once a year; and that then also, each time at the raising of the said wax, there be present the sacristan of Vic or his lieutenant and another canon of Vic whom the sacristan himself or his lieutenant shall think fit to choose for this, with whose knowledge the said claviger may remove the said images from there.

[2] what is to be done when miracles are worked; On the sixteenth of the kalends of June 1312, by the lord Berenguer, by the grace of God bishop of Vic, and the canons then existing it was ordained: First, that when it shall happen that Blessed Bernard, formerly bishop of Vic, works miracles, those miracles having been published, the greater bells be rung one great peal; and that the said miracles be written by the claviger of Vic or his lieutenant in a certain book, and also the names of those who knew that the said miracles had been done, and that at the first following sermon which shall be made in the said see the said miracles be publicly announced.

[3] an ordinance about the feast, Likewise in the year of the Lord 1324, on Wednesday, which was the 8th of the ides of June, it was ordained: First, that there be a feast of nine lessons of Saints Lucian and Martian, martyrs, and that their festival be celebrated on the third day after the feast of St. Bernard, bishop of Vic.

[4] about procuring the canonization, In the year of the Lord 1330, on the 8th of the kalends of June, by Galcerán, bishop, and the canons it was ordained First etc… Likewise we ordain that one of our canons, whom we the bishop shall think fit to choose, be sent to the curia at the common expense of ourselves, the bishop and the chapter, for the canonization of Blessed Bernard, and that he have and receive, going, staying and returning, his canonical portion entire.

[5] about collecting the miracles once, In the year of the Lord 1339, on the 17th of the kalends of June, by Galcerán, bishop. Likewise we commit to the venerable Berenguer de Lercio and Pere de Avencho, our fellow canons, that they inquire with exact diligence and receive full information about the miracles done by Saint Bernard, formerly bishop of Vic, while he lived among men, and after death, and cause what they shall find to be reduced to writing, and, when it shall be necessary for them to go out of the city of Vic for these things, let them receive their canonical portions in absence.

[6] again In the year of the Lord 1340, on the 3rd of the nones of June. R. the lord Galcerán, bishop, etc. Likewise they committed to the venerable lord archdeacon Berenguer de Lercio, Pere de Avencho and Berenguer de Columbario, canons of Vic, that they inquire about the miracles of Blessed Bernard, done both in life and in death by the same saint, and order a process from them; who shall receive their canonical portion if and when it shall happen that they go out of the city for this cause.

[7] and a third time; In the year of the Lord 1342, on the 14th of the kalends of June, the venerable Berenguer de Portella, and on Tuesday the 12th of the kalends of June. Concerning searching out and collecting the miracles of Blessed Bernard, bishop of Vic, for which certain persons of the chapter had been assigned, among whom was the venerable Pere de Catroculino, formerly archdeacon of Vic, there was substituted in the place of the said archdeacon the venerable Pere Joan de Avencho.

[8] a commission for the canonization. In the year of the Lord 1346, on the day before the nones of June, first they ordained that the venerable Jaime de San Clemente and Pere Joan should apply themselves carefully to procuring, having and directing everything necessary for obtaining a commission from the lord pope concerning the canonization of Blessed Bernard, bishop of Vic.

ANNOTATION.

MIRACLES OF ST. BERNARD CALVÓ

collected by public authority,

from the manuscript codex of Vic.

Bernard Calvó, confessor, bishop of Vic in Spain. (S.)

BHL Number: 1206

PROLOGUE

Two canons designated collect the miracles of St. Bernard Calvó. Here begin the miracles of Blessed Bernard, a religious man, abbot of Santes Creus, who afterwards by the grace of God obtained the dignity of the prelacy in the see of Vic, and happily passed to Christ on the seventh of the kalends of November, in the year of the Lord one thousand two hundred and forty-three. Which miracles indeed, which the Lord deigns to do for him, for his exaltation *, we, Raymundo de Capraria and Raymundo de Sala, canons of Vic, at the commission of the lord bishop, and at the great instance of the prayers of the chapter of the said see ^a, the Lord granting it, have thought fit to reduce to writing for the greater information of all and for having a memory in future.

ANNOTATION.

* elsewhere sublimationem

MIRACLES.

A woman is freed from fevers; In the year of the Lord one thousand two hundred and forty-four, on the second of the kalends of March. We, Raymundo de Capraria and Raymundo de Sala, canons of Vic, given and jointly assigned by the bishop and chapter of Vic to reduce to writing the miracles which the Lord has deigned to do, for the credit of those miracles; of those who in hope of the prayers of Brother Bernard Calvet, formerly bishop of the same place, were freed from their infirmities ^a, shall call Maria, wife of Januari de Podiolo ^b, who is called Bonafides, and, in the presence of Andreu de Dona * and Guillem de Fontanellis, priests of the church of Vic, sworn and questioned, she said on the word of truth: that, when she had been in fever for two months and a half with double quartan fevers, having heard of the austerity of life of the said bishop from a messenger who had stayed with him, she committed herself to his prayers and merits, and afterwards by the grace of the aforesaid suffered no fever, but was restored to her former health.

[3] likewise a priest; On the thirteenth of the kalends of April, in the aforesaid year. Ferrer de Cuspineda, priest, called by the said Raymundo de Capraria and Raymundo de Sala, in the presence of the said Andreu de Tona * and Berenguer de Sant Salvador, hebdomadary, ready to swear on the word of truth, said: that, when he had been in fever with a double tertian for three days, he committed himself to the prayers of the said Saint Bernard, bishop, firmly believing that by the mediation of his prayers and merits the Lord would restore him to health: who, the Lord working, was freed from the sickness.

[4] likewise another priest from a fever; On the fifth of the kalends of May, in the aforesaid year. Berenguer de Clocario, priest, ready to swear, in the presence of the aforesaid Andreu de Tona *, Guillem de Fontanellis, and Berenguer de Sant Salvador, priests, said on the word of truth: that, when he had been in fever with double quartan fevers, he committed himself to the prayers of the aforesaid Brother Bernard; promising that, if the Lord should free him from that infirmity, with burning devotion for one year a lamp before the sepulchre of the said Brother Bernard, bishop… and, he having faith in the merits and prayers of the same brother, the Lord restored him to full health.

[5] likewise a woman of Sant Hipòlit de Voltragua from pains of the stomach; On the nones of June in the aforesaid year. Maria de Casanova, of the parish of Saint Hippolytus, in the presence of Raymundo de Capraria, Raymundo de Sala and Andreu de Tona, ready to swear, many others being present, said: that, when she was suffering pain

excessive in the stomach, and in the left arm, and had suffered that pain severely for two years and more, having faith in the merits and prayers of Brother Bernard the bishop, the Lord restored her health to her. And the son of the said Maria and his wife were ready to swear to this same thing.

[6] likewise a girl from foaming at the mouth; Peter de Casanova, of the parish of St. Hippolytus, and Maria his wife, on the aforesaid day, in the presence of the aforesaid, were ready to swear: that, when Maria their daughter was suffering a great illness, and it had suddenly befallen her that she foamed at the mouth, and they no longer had confidence in her life, they committed her to the merits and prayers of Brother Bernard, and the Lord immediately restored her health to her; and this was on Thursday before Good Friday.

[7] likewise a woman from pain in the legs; Ermesendis de Gallifa, of the parish of St. Hippolytus, on the aforesaid day, and in the presence of the aforesaid witnesses, was ready to swear: that while she had suffered very great pain in the knees and shins, so that she could scarcely walk, for two years, she had faith in the merits and prayers of the said Brother Bernard, and the Lord restored full health to her.

[8] likewise a man from an infirmity of the shin; Peter Villar, of the parish of Taradello, when he was suffering pain in the shoulder and the shin, so that he could not help himself, commended himself to the prayers and merits of Brother Bernard, and at once recovered for the greater part.

[9] likewise another; William de Figueroles, of the parish of Seva, having climbed a certain oak, fell from it; and while he was suffering a great infirmity in the shin, having faith in the merits and prayers of Brother Bernard, the Lord restored his former health to him.

[10] likewise another from a universal infirmity; Arnold, who lives in the farmstead of the precentor ^c, confessed on the word of truth, and was ready to swear: that while he was suffering pain in all his limbs, so that he could not help himself in any part of his body, having faith in the merits and prayers of Brother Bernard, the Lord restored health to him immediately.

[11] likewise a woman from pain of the eyes; Maria de Sancto-Martino, of the parish of Cotibus, confessed on the word of truth: that, while she was suffering great pain in the eyes, having faith in the merits and prayers of Brother Bernard, the Lord restored to her the former health of her eyes.

[12] likewise a boy from a flux of the bowels; On the second day before the nones of September. Peter de Fabrica and his wife Maria, of the parish of Stagnum, ready to swear, said on the word of truth: that, while a certain son of theirs was suffering a fever and a flux of the bowels, and they already despaired of his life, having faith in the prayers and merits of Brother Bernard, they commended him to his prayers with a wax image ^d, and at once the Lord restored his former health to him.

[13] likewise a man from fever; Peter de Franqueza, of the parish of Folgueroles, ready to swear, said on the word of truth: that, while he suffered a fever every night, having faith in the merits and prayers of the said Brother Bernard, the Lord restored his health.

[14] likewise a woman from pain of the arm; Berengaria de Cellariis, of the parish of Casafranca, said on the word of truth: that, while she was suffering pain in her arm and hand, so that she could not do anything, she had faith in the merits and prayers of the said Brother Bernard, and the Lord restored her health to her.

[15] likewise a man from pain of the side; Raymond de Spinateres, of the parish of Taradello, said on the word of truth: that when he had suffered for twelve years very great pain in his right side, having faith in the prayers and merits of Brother Bernard, the Lord restored his health to him.

[16] likewise a woman partly from deafness; Ermesendis de Bugatello, of the parish of Brolio, said on the word of truth, and was ready to swear: that, when she had not heard with one ear for two years and with the other for a month and more, and had been for some time under the help of physicians, and felt no relief from it, she heard that the Lord was working many miracles through Brother Bernard; moved to tears, she commended herself to his prayers and merits, and the Lord immediately restored her hearing to her.

[17] likewise a woman from pain of the arm. Berengaria de Pontarro said on the word of truth: that, when she had suffered great pain in her right arm for three years, she commended herself to the prayers and merits of Brother Bernard, and the Lord restored her former health to her, so that afterwards she felt no pain.

[18] A monk is snatched from the jaws of death; In the year of the Lord one thousand two hundred and forty-five: on the fourteenth day before the kalends of September. William de Balcereny, of the Cistercian order, of the house of Holy Cross ^e, in the presence of Raymond de Capraria and Raymond de Sala, Andrew de Tona, and Berengar, brother, cleric of St. Mary the Round ^f of Vic, confessed on the word of truth, and on the faith of his order: that, when he was held by a grave illness in the Holy Week just past, namely, on the Monday, in the same monastery; so that the physician held no hope of his living through it (indeed he had fixed a term of three days for his death, about the middle of the night of the following Wednesday); and he had already received the anointing and the office that is customarily given to the sick, faithfully invoking the prayers and help of Brother Bernard, that he might (if it could be done) prolong his life with the Lord; being in full sense and sound memory, he heard above him a voice saying to him: Fear not, for your life has been prolonged; but say this word, the verse: "Thou hast broken my bonds: and dispose and set in order your affairs and your acts." And when the said Brother William wavered whether this voice was that of some monk or of someone else, the aforesaid voice said to him: "Go, visit my tomb." And immediately he felt himself freed and restored to his former health. And when the abbot and certain monks of the same monastery marvelled not a little at his recovery and his deliverance from the illness, he at once told this revelation to them; and they gave thanks to the Lord for him in chapter.

[19] sight and hearing are restored to a girl; Guillelma de Chero, of the parish of Gurbo, having a certain daughter of ten or eleven years, who suffered a certain infirmity once a month, so that she lost her sight and hearing, had faith in the prayers and merits of Brother Bernard; she and her husband commended her to the Lord and to the prayers of the aforesaid Brother Bernard, and she was restored to health.

[20] a man's mouth is healed; Raymond de Serris, living at Barcelona, ready to swear, said on the word of truth: that, while he was suffering a great infirmity in the mouth, so that he could not eat, and also some infirmities which he did not wish to state, having faith in the merits and prayers of Brother Bernard, the Lord gave back his former health to him.

[21] a girl's arm is cured; Armesendis, daughter of Peter de Bondrons, confessed on the word of truth: that, when she had fallen and her arms had been dislocated, so that she could not turn the right one, and she was suffering great pain from it, she came to visit the tomb of the said Brother Bernard, and having faith in his merits, the Lord restored health to her, so that in the morning she was wholly cured.

[22] a woman is restored to health; Ermesendis de Cumbis, of the parish of St. Martial de Montesigno, said on the word of truth: that while she was suffering great pain from the girdle downwards, she came to visit the tomb of blessed Bernard, asking God that by his merits and prayers He might deign to remove that pain from her body; and when she had returned to her house, the Lord gave her health back to her; and she afterwards returned to his tomb, giving thanks to the Lord Jesus Christ.

[23] a girl despaired of recovers; Ferrarius de Castellar, of the parish of St. Vincent de Espinalbes, confessed on the word of truth and was ready to swear: that when he had had a certain daughter of his ill for nine weeks, so that he already despaired of her life, trusting in the merits of blessed Bernard he cried out to God, and immediately she was freed.

[24] a boy is freed from the falling sickness; Maria Descroses, of the parish of St. Mary de Villanova, having a son held by the falling sickness for half a year, had faith in the merits of blessed Bernard, and called upon him, and at once the child was freed from that infirmity.

[25] a boy of five years is cured of a hernia; Maria Boyles, of the parish of Brolio, having one son, five years of age, confessed on the word of truth: that he had been ruptured, or herniated, for three months; and one night she had faith in the merits and prayers of blessed Bernard, and with great sorrow cried out to the Lord, and in the morning she found him freed by the grace of God.

[26] a girl is healed of pain in the head; Arnaldona, daughter of William Bassa, of the parish of St. Mary de Samar, confessed on the word of truth: that when she had been held for a long time by a great infirmity in the head, so that she did not dare to do anything alone for the fear she had, because it seemed to her, when that infirmity came, that someone was holding her pressed by the throat, and she cried out loudly that they should help her; and afterwards she could not speak while she was held by that infirmity, until it ceased; she commended herself to the prayers of blessed Bernard, and the Lord restored her to her former health.

[27] a boy despaired of returns to health; Guillelma de Riaria, of the parish of Bisaura, confessed on the word of truth: that she had an only son who was sick and even as good as dead, so that she already despaired of his life; she cried out to the Lord and to the prayers of blessed Bernard, and by divine grace he was restored to excellent health.

[28] likewise another boy; Pagesia de Ulmo, of the parish of Bisaura, confessed on the word of truth: that she had a little son who was sick, so that she despaired of his life; she cried out to the Lord and to the prayers of blessed Bernard, and he was restored to his former health.

[29] one is freed from fetters, another from a wen; Berengar de Valloria Subirana, of the parish of St. Mary de Sallent, was taken by William de Valloria, his neighbour, and by certain others, and they put him in the castle of Orebasi in a great stock ^g; and while the letters were being read which the lord bishop of Vic had sent to Bernard de Jorba, lord of the said castle, that he should give back the said man to him, a certain squire who was present there said before all that he had a wen between his two eyes and it was growing so much that he feared to lose his sight; he, however, had heard that the Lord was working many miracles through St. Bernard, had faith in him and

cried out to the Lord and to his prayers, and the Lord cured him of that infirmity. Hearing this, the above-mentioned man, who was held captive there, directed his prayers to St. Bernard, saying with great devotion that if the Lord through him should deliver him from captivity, he would visit his tomb with three pounds of wax; and on the following night the Lord drew him out of the said captivity, without harm, with that stock on his feet, and the guards who were around him heard nothing.

[30] a crippled boy is set upright and his mother is freed from fever; In the year of the Lord one thousand two hundred and fifty, on the ides of October. Guillelma, wife of Bernard de Bonastre, of the parish of St. Mary of the Sea in the city of Barcelona, came to Vic, and said on her word and faith: that when she had a little son crippled in the shin and the arm, who could not even suck the breast, having faith in the merits of blessed Bernard, his help having been invoked, the Lord restored him to health. Moreover, when she herself had been in fever for seven weeks, and at last those standing around had despaired of her life, they, having faith, invoked blessed Bernard, and she was restored to health. And she was ready to swear to this in the presence of Raymond de Capraria and Raymond de Sala, Bernard de Pinu, and Raymond de Moraria.

[31] likewise a woman and a man in fever; Bernardona Casa, wife of Berengar Ermengaudi, of St. Andrew de Palomar, when she had been in fever and was labouring at the point of death, Guillelma her sister and the others standing around invoked St. Bernard; at once she recovered her speech and in consequence her full health; and both these parties were ready to swear in the presence of the aforesaid.

[32] health is given back to a woman; In the year set down above, on the sixth day before the calends of November, Maria, wife of Bernard Cirera, of Barcelona, of the parish of St. Mary of the Sea, came to blessed Bernard with her said husband with bare feet, and related in truth: that when she had long lain in bed afflicted with various languors and infirmities, she vowed that if blessed Bernard should obtain health for her from the Lord, she would come to his tomb with bare feet; and this promise having been made in the evening, in the morning, her health recovered, she rose from her bed.

[33] her speech, almost lost, is restored to a woman; In the year of the Lord one thousand two hundred and fifty-one, on the third day before the calends of August. Raymunda de Treserra de Lisavissa said: that, when for twelve years she had almost lost her speech, so that she was scarcely understood, she asked blessed Bernard to obtain health for her, and at once she recovered her speech.

[34] a father and a daughter are cured; In the year set down above, on the fifth day before the calends of September. Peter Rosello de Corco Jussa said: that for nine weeks he had been unable to see, and he called upon blessed Bernard to obtain health for him from the Lord; and at once the pain went away and he was cured. Likewise a certain daughter of his, Maria, who for three weeks had lost her hearing, so that she heard nothing, one day in the evening asked blessed Bernard to pray for her to the Lord, and in the morning she recovered her hearing.

[35] a crippled boy is set upright; Ripol de Podio, of the parish of Semalus, said: that, when a certain son of his had been crippled for three weeks, so that he could not move his feet and hands, he raised his voice and asked the Lord that through the merits of blessed Bernard He would give back health to his said son; who was at once cured.

[36] a dying boy recovers; In the year set down above, on the fifth day before the calends of November. Guillelma Genera de Loberes, of the parish of St. Stephen de Vilanova, said: that her son Francis had laboured for fifteen days with a continual and acute fever; and when he had lost his speech and was already as good as dead, the said Guillelma, weeping and prostrate on the ground, asked the Lord that through the merits of blessed Bernard He would give back life to her son; and at once he recovered his speech, and was cured.

[37] a man who fell from a vault is cured; In the year as above, on the fourth day before the calends of November. William Lombart, of St. Anne, of Barcelona, said: that he fell in the church of Blessed Mary of the Sea together with a certain vault and broke his shin, so that from the knee downwards no bone had remained sound; and when he had been given up by all the physicians, and it was their opinion that he could not be cured; at length a certain cleric told him that perhaps he could be cured if he had himself cut in the sole of the foot; and when he was willing to do this, a certain woman told him that he should not do it, but that he should ask blessed Bernard, who without doubt would himself obtain health for him; and at once the said woman had a foot made of wax, and immediately the pain he was suffering went away, and in consequence he was perfectly cured.

[38] another from a disease of thirteen years; In the year of the Lord one thousand two hundred and fifty-two, on the third day before the ides of October. William Marques de Vilanova said that for thirteen years, every month, at the renewal of the moon, it had befallen him that for eight days in each moon he could neither walk nor move himself from his place; and having faith in the merits of blessed Bernard he invoked his help, and, the Lord co-operating, he was cured.

[39] another from a deafness of fifteen years; Petrarius Destimonet de Granuliers, of Valles, said: that for fifteen years he had had his hearing impeded, and sometimes heard nothing, and on the feast of Easter just past he invoked the help of blessed Bernard, and from then on he recovered his hearing completely.

[40] another is freed from prison; In the year set down above, on the thirteenth day before the kalends of November. John Albus of Taradello, when he had been taken by A. Deschirs, they led him to the farmstead of Raymond de Torrentibus of Tabernolis, and he asked him the Lord, that through the merits of blessed Bernard He would free him from that captivity: and in the evening, when he was in the said house, and all had gone to sleep, both he and those who had taken him ; he, after a little while, roused from sleep, saw the door open, which in his own sight they had firmly shut in the evening; and a certain dog was lying upon his shins, which at once moved itself and gave him room, and did not bark, although he greatly feared this, and so he went out of the house and escaped.

[41] a boy is cured of fever; In the year of the Lord one thousand two hundred and three, on the fourteenth day before the calends of December. Peter Rupit, of the parish of St. Julian de Altura, ready to swear, said: that when Berengar his son was in fever, so that his life was despaired of, and he was already losing his speech, he, having faith in the merits of St. Bernard, and his help having been invoked, the child began to speak, and immediately recovered; and he recognized his father and mother, whom before he did not know.

[42] a girl from pain of the head; In the same year and on the same day as above, Berengaria de Postius, of the parish of Terrasiola, ready to swear, asserted: that when Maria her daughter, who suffered pain of the head for one year, so that she had wholly lost her sight on account of the pain of the head, she had faith in the merits of blessed Bernard, and, the Lord granting it, she was restored to health.

[43] a woman from an infirmity of the armpit; In the same year, and on the same day. Agnes Despinalbes, ready to swear, asserted: that when she was suffering a grave infirmity on the armpit, so that she was afflicted from it in many ways, so much that she could neither sleep nor eat, she commended herself to St. Bernard, by whose merits and intercession, as a saint, she was freed.

[44] another woman from a cancer; Ermesendis de Treserra, of the parish of Muntenyola, ready to swear, asserted: that when she was suffering a grave infirmity of a corroding disease ^h in her hand, so that no counsel could be given by the physicians for the wound, she betook herself to St. Bernard, and at the intercession of the aforesaid holy man, by his merits, she was freed.

[45] a boy, confirmed by St. Bernard, from fever; In the year of the Lord one thousand two hundred and fifty-four, on the seventh day before the ides of June. Bernard Sapere, of the parish of St. Acisclus de Vallealta, ready to swear, asserted: that when his little son was suffering a fever, so that for ten days he had not taken food; the said Bernard remembered in the night that blessed Bernard had anointed him with chrism, and he invoked his help for his son, and at the intercession of the said saint he was cured at once, the Lord working it.

[46] a lame boy is set upright; In the year as above, on the sixth day before the ides of November. Arnold de Casis, of the parish of St. Bartholomew de Gradu, ready to swear, asserted: that his little son, whom he had, had been so lame that his shins clung inseparably to his legs and haunches, and he remained thus crippled for a month; but the said Arnold, moved with pity for his son, invoked the help of blessed Bernard, and within eight days his son was straight and cured at the intercession and merit of the said holy man Bernard, the Lord working it.

[47] another is cured of epilepsy; In the year of the Lord one thousand two hundred and fifty-five, on the sixth day before the ides of August. Englicia de Saperareta, of the parish of St. Andrew de Palomar, of the diocese of Barcelona, ready to swear, asserted: that when her son Romeus laboured with the epileptic disease and had been vexed with that infirmity for almost a year; the said Englicia implored with tears the help of blessed Bernard for her aforesaid son, and from that hour onwards her son was perfectly cured at the intercession of the said man.

[48] another from imminent death; In the same year, on the eighth day before the calends of October. Agnes de Cortali, of the city of Barcelona, of the parish of St. Mary of the Sea, ready to swear, asserted: that when her son Peter had been seized by a sudden infirmity, so that he had wholly lost sight, hearing and speech, and remained thus for three continuous days, taking neither drink nor food; Agnes herself, trusting in the life and merits of St. Bernard for her son already mentioned, implored the help of that holy man; and at the intercession of the said saint the said child was cured and began to speak; whereupon those standing around gave thanks to the Lord.

[49] another from an internal rupture; In the same year, on the sixth day before the nones of October. Raymond Calvera, of the parish of St. Stephen de Castellar, ready to swear, asserted on the word of truth: that when his son Simon was suffering a rupture in the genitals, so that the physicians did not believe he could be cured without an incision, and the said physicians said that the boy had to be made thinner before he could be cut, by abstinence from food and drink, since he was fat and fleshy, the mother and father of the said boy, moved by pity, put off the incision of this remedy, and they had been induced by certain of their neighbours to drive or

draw the said boy to St. Bernard. Which was done so, with many looking on; and the said boy was immediately cured of that infirmity through the intercession and merit of the said holy man. The names of the witnesses are William Andreu, Berengar de Lasera, and Ermessendis de Podiolo, and the parents of the said boy, namely the aforesaid Raymond and Guillelma his wife.

[50] a girl from a deadly disease; In the same year, on the fifth day before the nones of October. Berengaria de Torrentibus, of the parish of St. Cyprian de Cabanes, ready to swear, asserted on the word of truth: that when her daughter Raymunda de Fonte, of the parish of Sent-Fort, was labouring unto death, so that there was no hope of life, and remaining thus half-dead for three days, having become out of her mind, she was talking, and had not taken food, the said mother, trusting in the life and merits of blessed Bernard, implored the help of blessed Bernard for her daughter, and after a little while the said Raymunda recovered at the intercession and merit of the said saint. The names of the witnesses are the above-mentioned Berengaria and her husband Raymond-Bernard de Font, Eligsendis Martina, and many others of the same parishes.

[51] a woman from blindness; In the same year as above, on the sixteenth day before the calends of November. Ermesendis de Ulmo, of the parish of St. Andrew de Castro-Ciro, ready to swear, asserted on the word of truth: that when she had been deprived of sight for a year and more, having faith in the life and merits of blessed Bernard, she implored his help with tears, and through the intercession and merit of the said holy man she recovered her sight.

[52] a boy from contraction of the limbs; In the same year, on the fifteenth day before the kalends of November. Maria Cascanell, of the parish of Samalus, ready to swear, asserted: that when she had a son of seven years, and at that age he had been crippled and lame for four years and more continuously, having heard everything about the life and miracles of St. Bernard, the said Maria, trusting in his merits for her son, implored the help of the same blessed Bernard, and after a little while her son was straightened and cured at the intercession and merit of the said holy man. The witnesses are the priest of the same parish and many other of his parishioners.

[53] a woman from an infirmity of the ear; In the year of the Lord one thousand two hundred and fifty-five, on the second day before the calends of November. Bernarda Custureva, of the parish of St. Mary de Pinu, of the city of Barcelona, ready to swear, asserted on the word of truth: that when she was suffering in her right ear, so that on that side she had wholly lost her hearing for a good month, she had faith in the merits of blessed Bernard and was cured of that infirmity.

[54] a man from a disease despaired of; In the same year, on the seventh day before the ides of November. Berengar Suyera, of the parish of St. Mary de Pinu, in the city of Barcelona, ready to swear, asserted: that when for three months and more he was held by a grave infirmity and at the last had lost his senses and sight, so that there was no hope of his life, and he remained thus out of his mind for eight days, his neighbours and friends invoked the help of blessed Bernard for him; and immediately, the prayer having been made, the said Berengar began to see and to recover, and was cured at the intercession and merit of the said holy man. The witnesses are the wife of the said Berengar, Raymond Ripol, and many others.

[55] another from an incurable wound; Peter de Ermenart, of the parish of St. Peter de Rubi, of the diocese of Barcelona, ready to swear, asserted: that when he was in an olive tree to cut its leafy branches there, falling from it, he received an incurable wound in the leg from a certain stump of that tree; and when he was suffering intolerable pain there, the mother of the same Peter drew him to St. Bernard, and within fifteen days he was healed and cured at the intercession and merit of the said saint. The witnesses: his said mother, Peter de Remnart and his daughter Sancia, and Ermesendis Casadrid of Molendinoregis.

[56] a noblewoman from a wen; In the same year, on the thirteenth day before the calends of December. The noble lady Eligsendis de Rivopirorum, ready to swear, asserted on the word of truth: that when she was suffering on the back of her hand the deformity of a certain wen, she betook herself to St. Bernard, promising that if through the intercession and merit of the said saint the Lord should remove that wen, she would carry a wax hand to his tomb for it; and her hand was cured of that infirmity at the intercession and merit of blessed Bernard; but when she put off fulfilling the vow too long, the same wen formed again in the same place; the lady, however, again invoked the help of the aforesaid blessed Bernard on this account, and paid what she had promised, and was again cured at the prayers of that holy man, the Lord working it.

[57] a nobleman is freed from pain of the arm and from a duel; In the same year and on the same day. The noble man Bernard de Muntalegre, ready to swear, asserted on the word of truth: that when one day, under arms, he had received a great blow or wound with a sword in the neck of his right arm, and for a long time had endured great pain, at length he was cured, so that for ten years he felt no pain there; but in time, when at the request of certain of his friends he had challenged, or arramississet ⁱ, a certain other knight to a tilting, or joust; from which (if it took place) a greater fight and war could arise. Whence, when the day had been set and assigned for holding the said joust, and on each side all had gathered in the night before the aforesaid day of the joust, while he lay in bed with his brother Arnold de Muntalegre, about the very middle of the night the same pain began to vex him, and in the same place; so that he could not hold up a lance, nor strike another; and when he could not sleep because of the pain, the said Arnold asked him whether he feared the joust, or why he was not sleeping; to whom he related everything, saying and deliberating with himself: "Now for shame I cannot yield, but I will await the other with my shield and let him strike me;" but finally he thought within himself and remembered the merits of blessed Bernard and said to himself: "If blessed Bernard by his merits, the Lord co-operating, shall obtain for me that this pain, so violent, be removed from me, I, out of reverence for him (if I can without shame), will yield the joust, lest evil, or a worse war, arise from it;" and at the intercession and merit of the said holy man Bernard, before it was day, the pain ceased; and on the morrow the same nobleman found a way by which he yielded the joust without disgrace; and the evil and discord, which was ready to arise from it, ceased, and the same nobleman afterwards did not feel that pain, giving thanks to the Lord.

[58] a girl from the straits of death; In the same year and on the same day. Sancia, wife of Simon Correfer, of the parish of St. Justus, in the city of Barcelona, ready to swear, asserted: that when she was going to a certain woman, carrying her little daughter, healthy and cheerful, in her arm, suddenly on the very road the same daughter began to labour unto death; and when she was believed lifeless, and a certain woman had closed her mouth and eyes, her mother herself implored the help of blessed Bernard for her daughter's life; at whose prayers and merit, through the faith of the mother, the little one herself, living, was restored to full health.

[59] a woman from pain of the feet; On the same day and year. Ermesendis de Bonastre, wife of Peter de Bonastre, of the same parish and city, ready to swear, asserted: that when she had long suffered excessive pain in her feet and was wholly without the power of walking, after many remedies she implored the help of blessed Bernard, and trusting in him, through the intercession and merit of that blessed Bernard, the aforesaid woman was well cured.

[60] a woman recovers her speech; In the year of the Lord one thousand two hundred and fifty-six, on the fourteenth day before the calends of September. Geralda de Sala, wife of Eymeric de Samadura, of the parish of St. Peter de Premiano, of the diocese of Barcelona, ready to swear, asserted: that when she had suddenly been struck by a grave infirmity, and on account of this had wholly lost her senses and speech, and had remained thus even for five days, her said husband, with many others standing around, although no hope was held of her life, implored the help of blessed Bernard for her with tears; and forthwith the said Geralda, through the faith of those standing around and the merit of blessed Bernard, began to speak and straightway to recover. The witnesses are the aforesaid Eymeric, and many others of the same parish, who were with him.

[61] a man is cured of paralysis or apoplexy; In the same year, on the seventh day before the calends of September. Peter Marcet, of the parish of Parets, of the diocese of Barcelona, ready to swear, asserted: that when he had been suddenly struck by the infirmity of paralysis, as appeared quite plainly from his twisted face and the weakness of his limbs, having faith in the life and merits of blessed Bernard, when he had remained thus for two days, afterwards through the intercession and merit of blessed Bernard he was cured. The names of the witnesses are Bernard and Matthew, and Maria, children of the said Peter.

[62] a woman from a contraction of three years; On the same day and year. Ermesendis de Comabello, of the parish of St. Martin de Rinderenes, of the diocese of Girona, ready to swear, asserted: that when for three years and more she had been contracted in all her limbs on account of pain, and at last on account of this was labouring at the point of death, she had faith in the life and merits of blessed Bernard, at whose prayers she recovered and was cured.

[63] a man from an infirmity despaired of; On the same day and year. William de Prunetes, of the parish of St. Stephen de Castellar, of the diocese of Barcelona, ready to swear, asserted: that when his son Thomas was suffering pain in the throat and jaws, and could neither speak nor take food, and on account of this the said William despaired of his life, having faith in the life and merits of blessed Bernard, he implored his help for his aforesaid son, and forthwith the said Thomas began to speak, and was cured on account of the merit of that St. Bernard. The witnesses are the aforesaid William and his wife Maria, and their daughter Berengaria.

[64] another man from a grave fever; In the same year, on the fourth day before the nones of September. James de Turre, of the parish of St. Cyprian de Cabanes, of the diocese of Barcelona, ready to swear, asserted: that while he was labouring with a grave infirmity and had also at other times been in fever unto death, and his life was despaired of, both he himself and his wife Eligsendis humbly asked blessed Bernard that by his prayers and merits he might be cured of that infirmity; and hoping in this with confidence, the said James was cured through the intercession and merit of the said holy man. The witnesses are the rector

of the church of Galex, and Peter de Solerio of Santa Perpetua.

[65] a priest from a disease of the jaws; On the same day and year. Homo-Dei Rubiol, rector of the church of Lobons, of the diocese of Barcelona, ready to swear, asserted: that when he was suffering most violent pain in his jaws and teeth, so much that he was pulling certain bones out of his jaws, he committed himself with confidence to the prayers and merits of blessed Bernard, and through his merit the said rector was cured.

[66] a boy from a deadly disease; Bernard de Samascort, of St. Mary de Brea, of the diocese of Girona, ready to swear, asserted: that when he had a little son, and he was held by a grave infirmity, so that the boy's life was wholly despaired of, because he had not sucked milk for two days; the mother of the boy drove, or drew, him to St. Bernard, and immediately the said boy was cured through the intercession of the said holy man. The witnesses are the mother and grandmother of the boy. Likewise the said Bernard asserted that through the intercession and merit of the said holy man he had been cured of a quartan fever.

[67] a man from pain of the throat; On the same day and year, on the fifth day before the ides of September. Bernard de Roca, of the parish of St. Vincent de Joncheres, of the diocese of Barcelona, ready to swear, asserted: that when he was suffering in the throat a certain ailment which is commonly called cireres ^j, and on account of this the throat necessarily required the touch of physicians from day to day, and he had suffered thus for almost four years; but when he could not be cured by any art of the physicians, he implored the help of blessed Bernard, and trusting in his life and merits the said Bernard was cured of that infirmity at the intercession of the said holy man. The witnesses are Raymond and Peter de Sabruguera.

[68] another from an infirmity of the eyes; On the same day and year. Peter de Bruguera, of the parish of St. Julian Dealtura, of the diocese of Barcelona, ready to swear, said: that when he was suffering most violent pain in his right eye, so that he did not see with it, he had faith in the prayers and merits of blessed Bernard, and, his help having been invoked, he was cured at the intercession of the said holy man, and saw as before. The witnesses are Arnold de Roca, and Raymond de Bruguera, and the parents of the said Peter.

[69] another from a swelling of the belly; On the day and year as above. Ferrarius de Bramasachs, of the parish of Vilanova de Runtornes, of the diocese of Barcelona, ready to swear, asserted: that when he was suffering in his belly an infirmity and a great swelling like that of a pregnant woman, for almost a year, and could not be cured, indeed was believed to be dropsical, trusting in the prayers of blessed Bernard he implored his help, and was cured through the intercession and merit of the said holy man. The witnesses are Rotlandus de Montornes, Bernard Sa-Cirera and Berengar Ferigola and Olivarius Dargues of the same parish.

[70] another from an incurable wound; In the same year, on the fourteenth day before the calends of October. Bernard de Podio Cordelos, of the parish of St. Mary de Luciano, of the diocese of Vic, bailiff of the same castle, ready to swear, asserted: that when he was suffering an incurable wound in his left side, which appeared so from the long continuance of time, since he had suffered it for a year and twenty-two days, at the persuasion of Bernard de Prexana, a citizen of Vic, he implored the help of blessed Bernard, and through the intercession and merit of the said holy man Bernard he was cured within fourteen continuous days after he began to have faith in his prayers and orisons.

[71] a matron from fever; In the same year, on the eleventh day before the calends of September. The noble lady Sibilia de Santa Oliva of Panedes, of the diocese of Barcelona, ready to swear, asserted: that when she was labouring unto death with a continual fever with an abscess, so that she was judged by all to be nearer to death than to life, she, thinking within herself on the life and merits of blessed Bernard, implored his help, and through the intercession and merit of the same blessed Bernard the said lady at once began to recover and was cured. The witnesses are the noble man of Santa Oliva, the husband of the same lady, and their daughter the noble lady Eligsendis de Rineto, and many others.

[72] a woman from pain of the arm; In the same year, on the second day before the calends of October. Berengaria, wife of Peter de Brea, of the parish of St. Saturninus de Muntornes, of the diocese of Barcelona, ready to swear, asserted: that when she had suffered pain in her right arm for almost half a year, so that on that side she was wholly weak and powerless, she committed herself with tears to the prayers and merits of blessed Bernard, and in the same night in which she implored his help she was cured, so that she has the power of that arm.

[73] a man from a bone in the stomach; In the same year, on the second day before the nones of October, Raymond Gallus, of the parish of St. Mary Callidis, of the diocese of Barcelona, ready to swear, asserted: that when, as was his custom, he was eating mutton, unexpectedly and by chance he had swallowed a certain bone with that meat, which he carried fixed in the opening of the stomach for seven weeks ^k, and when he could find no help of physicians for this, and could neither breathe nor eat, he implored the help of blessed Bernard, and immediately after four days the said bone, through the intercession and merit of the said blessed Bernard, was dislodged from that place, and the said Raymond was freed. The witnesses are his wife and many others of the same place.

[74] a woman from deafness; In the same year, on the second day before the ides of October. Guillelma de Vilario, of the parish of St. Felix de Raona, of the diocese of Barcelona, ready to swear, asserted: that when she had wholly lost her hearing and had remained deaf for two months and more, she invoked the help of blessed Bernard, and through the merit and intercession of the said holy man she recovered her hearing.

[75] a husband and wife from a long disease; On the ides of October, in the year as above. Peter Sagiol, of the parish of St. Julian de Altura, of the diocese of Barcelona, and his wife Guillelma, ready to swear, said: that when both had long been ill and could neither help nor move themselves unless they were moved by another, they were induced by themselves and by others of their neighbours to invoke the help of blessed Bernard; and when they had committed themselves with devotion to his prayers and merits, through the intercession and merit of that blessed Bernard both were immediately cured. Witnesses: Ferrarius En-Casanova, and F. En-Cozal, and many others of the same parish.

[76] a girl from a cancer; In the same year, on the second day before the nones of December. Maria de Pulcro-loco, of the parish of St. Bartholomew de Gradu, of the diocese of Vic, ready to swear, asserted: that when her daughter Bartholomera was suffering a corroding ailment in her right hand and left foot for a year and a half, and could not be helped in this by the aid of physicians, the said Maria besought blessed Bernard with tears for her daughter, that through his intercession and merit her said daughter might be cured of that infirmity; and immediately she began to recover and was cured through the merit of the said holy man Bernard. Witnesses: the rector of that church, Berengar Bolugues de Vilario, and Raymond Sauria.

[77] a boy from madness; In the year of the Lord one thousand two hundred and fifty-seven, on the second day before the ides of July. Bernard de Cumba, of the parish of St. Peter de Corno, of the diocese of Barcelona, ready to swear together with his son William, they said: that when the same William his son had become wholly senseless and had remained in this madness for almost a year, the same Bernard, in the church of St. Michael de Vrastrells, of the same diocese, in the presence of the provost, implored the help of blessed Bernard and had it implored by others present; and forthwith the said William was made sound and cured of that madness, through the intercession and merit of the holy man. The witnesses are Raymond de Vultrera, and his mother and wife, Bernard de Navel, and Arnold de Malagarriga, and his wife, and the said de Vrastrell, and many other sick persons.

[78] a man from an infirmity of the shins; In the same year, on the third day before the ides of October. Arnold Isarni, of the parish of St. Mary de Palatio, of the diocese of Barcelona, ready to swear, asserted: that when he was suffering pain in his shins and other limbs, so that he could neither walk nor move himself, he was induced to invoke the help of blessed Bernard, and committing himself to his prayers and orisons, through his intercession and merit he was immediately cured of that infirmity. Witnesses: William Soreda and his wife G. Ribalta, and Raymond Geraldi of the same parish.

[79] a knight from a wound; In the same year, on the seventh day before the calends of December. Gerard de Vilari, of the parish of St. Mary de Vidrera, of the diocese of Girona, ready to swear, asserted: that when he was in Ausonia ^l with the noble lord Gerald de Montesurico, and they were making an armed assault against certain men, the same Gerard de Vilari was struck with a deadly wound by a crossbow in the back part (which is between the middle of the shoulder-blades ^m), so that the shaft with its iron pierced through his whole body, and appeared and came out in his front part; and falling to the ground, as though dead, he did not speak nor even breathe; and when he had remained thus for a long space of time and had been carried by his own men to a safe place; although his life was despaired of, a certain kinsman of his with many other knights and foot-soldiers humbly invoked the help of blessed Bernard for the wounded man; and immediately, the shaft having been pulled out of his body, he began to breathe and to speak, and he was also cured after three weeks, and that at the intercession and merit of the aforesaid St. Bernard.

[80] sailors from shipwreck; In the year of the Lord one thousand two hundred and fifty-eight, on the third day before the nones of May. Raymond de Prato, of the parish of St. Mary of the Sea, in the city of Barcelona, ready to swear, asserted: that when he was in a certain vessel at sea near the island of Majorca and of Ibiza with many others, a hot wind and a storm came, and the same vessel was sunk; and when they had already gone out to sea very far from land, and the force of the wind was driving them hither and thither, the same Raymond invoked blessed Bernard, that he might deign with the Lord to help them; and immediately, through the merit and intercession of blessed Bernard, the Lord provided them with the smaller boat of that vessel, without any steering, and the same Raymond, taking himself into it with six persons, escaped safe, the Lord co-operating; the others, however, escaped in the larger boat; but he did not remember the names of those who were with him.

[81] a man from a disease of the eyes; In the same year, on the tenth day before the calends of July. Andrew de Turiges, of the parish of St. Mary de Olone, of the diocese of Vic, ready to swear, asserted: that when in his ears and eyes

he was suffering very great pain, through which he had lost his sight and hearing, he implored the help of blessed Bernard; by whose merits and intercessions he was restored, and obtained his sight and hearing alike.

[82] another from deafness; In the same year, on the eighth day before the ides of September. Peter de Capdevila, of the parish of St. Michael de Trulls, of the diocese of Urgell, ready to swear, asserted: that when for two years and more his ears had been stopped *, so that for the same time he heard nothing, he came to the tomb of blessed Bernard, asking him with humility and devotion that through the intercession and merit of that blessed Bernard he might deserve to recover his hearing; and at the prayers of the same holy man, before he had returned to his own house, his ears were opened and he recovered his hearing. The witnesses are Francis Sabater, William de Trulls and many others.

[83] a boy from a double hernia; In the same year, on the fourteenth day before the calends of November. Peter de Torrentibus, ten years of age, with his grandmother Maria, of the parish of St. Peter de Canoves, ready to swear, asserted: that the said Peter was ruptured on both sides; the said Maria and the mother of the said Peter invoked the help of blessed Bernard, that through his prayers and virtue the Lord might thereupon heal the boy of that infirmity; and at the intercession and merit of that saint he was cured. Witnesses: Berengar and Andrew de Sala, William de Podiaca and his wife Berengaria, and many others of the same parish.

[84] a cleric from a quartan fever; On the same day and year. Berengar Arnold, of Monistrol, of the diocese of Vic, a cleric of St. Mary of Montserrat, ready to swear, asserted: that when he had long suffered a quartan fever, and had many times asked many saints that by their intercessions he might recover from this infirmity; but on the Thursday, which was the day of the Ascension, in the presence of many, remembering the life and miracles of blessed Bernard, he promised to be his servant for ever, if he would deign to entreat the Lord for him for his recovery; and on that day he did not suffer the said fever, nor afterwards; and so through the intercession and merit of that holy man he was immediately cured.

[85] a man from lost speech; In the year of the Lord one thousand two hundred and fifty-eight, on the sixth day before the ides of May. Peter and Geralda de Vinyals, of the parish of St. Peter de Tavrasa, of the diocese of Barcelona, ready to swear, asserted: that when Martin de Vinyals, their father, suddenly, while he was healthy, had wholly lost his speech, both the aforesaid brothers invoked the help of blessed Bernard for their aforesaid father, and their father himself, hearing the prayer which his children were making for him, having faith in the prayers and merits of that blessed Bernard, was shedding tears together with them, and immediately Martin himself was cured through the intercession and merit of blessed Bernard, and recovered his speech.

[86] a man from a disease despaired of; In the year of the Lord one thousand two hundred and sixty, on the seventh day before the calends of August. Berengar de Rupa of Seravols in Ausonia [n], of the diocese of Vic, ready to swear, asserted: that he had been held for six months by a grave infirmity, and at the last his life was despaired of, so that he had already been laid out by his friends and wholly abandoned; a certain one of those standing around began to entreat blessed Bernard for his recovery, although many despaired of his life; but, prayer having been made for him, through the intercession and merit of the said holy man the said Berengar was cured from then on.

[87] a woman from fever; In the same year, on the second day before the calends of July. Anticha Santos, of St. Mary of the Sea, of the diocese of Barcelona, ready to swear, asserted: that when he was held by a grave and feverish infirmity, so that his life was despaired of; placed at the last extremity, it seemed to him that there appeared to him a certain religious man in the garment of an abbot, and afterwards the same as a priest; and he, coming back to his senses, thinking that this was blessed Bernard who had thus appeared to him, began to ask those standing around that they would humbly entreat that blessed Bernard for his recovery; and, prayer having been made by them for this, the aforesaid priest, through the intercession and merit of the said blessed Bernard, immediately began to recover from that infirmity, and was fully cured. The witnesses are many standing by who were present here and there.

[88] a woman from barrenness; In the same year, on the sixth day before the ides of August. Peter Marcet and his wife Arsendis, of the parish of St. Cucuphas, of the diocese of Barcelona, ready to swear, asserted: that when they had lived together for twelve years and had been unable to have offspring, coming to the tomb of blessed Bernard they humbly asked him that through the grace and merit of that St. Bernard they might deserve to have offspring: and within a year from the time of the petition made, through the intercession and merit of that St. Bernard, they begot a certain daughter, whom with reverence and honour they carried to the tomb of blessed Bernard on the day and year as above. The witnesses are many of the above-mentioned parish.

[89] a boy lame from birth; In the year of the Lord one thousand two hundred and seventy, on the third day before the nones of November. Peter de Saragossa, a young man of the parish of St. Mandatus, of the diocese of Barcelona, standing before the tomb of blessed Bernard in the see of Vic, ready to swear, asserted: that when he was born lame from his mother's womb, and had remained thus crippled for three years and more, his father and mother called with tears upon blessed Bernard, that by his prayers the Lord might direct his steps; and, prayer having been made, through the intercession of blessed Bernard he was made straight and sound.

[90] an accused man is freed from bonds; In the year of the Lord one thousand two hundred and seventy-two, on the thirteenth day before the calends of November. Peter de Ugerio, ready to swear, asserted: that when he had been taken in the court of Barcelona for a certain crime, he justly feared that he would without doubt undergo corporal punishment, and he was held bound with many strong bonds; he invoked the help of blessed Bernard, and so through his intercession and merit he escaped unharmed from the aforesaid captivity and bonds.

[91] a man recovers from a grave infirmity; In the year of the Lord one thousand two hundred and seventy, on the tenth day before the calends of November. Gerald Bartholomei, of the parish of Granulers, of the diocese of Barcelona, ready to swear, asserted: that when he had suffered for eight years and more a grave infirmity of his body, from which he could not be freed by the help of physicians, although he had laboured in many ways, he implored the help of blessed Bernard with tears, and so through his intercession and merits he was firmly cured.

[92] another from apoplexy; On the same day and year. Peter de Ameyes, rector of the church of Ullastrell, of the diocese of Barcelona, ready to swear, asserted: that when one night he went to bed healthy, and in the morning was struck with paralysis, he had his mouth in his face badly twisted and drawn wholly towards the right ear; at which deformity he began to be very much saddened and to grieve, and he anxiously sought help from physicians and others; and at the counsel of those physicians he applied effective effort to the cure of this infirmity, with medicines and other things; and when he could not by any means be healed through them, and had suffered the said ailment continuously for four months, remembering the life and miracles of blessed Bernard, he invoked his help with tears, saying: Lord St. Bernard, for four months I have suffered this infirmity; for four years I will visit your tomb, if I shall have been cured of this infirmity by God through your merits and honour; and, the prayer having been made, he immediately began to be cured, and through the merit and intercession of the said blessed Bernard, within the space of fifteen days, the cleric above-mentioned was cured of that infirmity.

[93] a boy from an internal rupture; On the same day and year. Peter de Martins, of Castro-Episcopali, of the diocese of Barcelona, ready to swear, asserted: that when his only little son, wholly ruptured in the genitals, could not be cured in any way without an incision; which he greatly feared, and moved by fatherly love for him, he invoked the help of blessed Bernard, and so through the merit and intercession of that blessed Bernard the aforesaid boy was cured.

[94] a boy from a disease of the eye; In the year of the Lord one thousand two hundred and seventy-three, on the eleventh day before the calends of November. Eligsendis Desplusca, of the parish of Thalamanca, present before the tomb of blessed Bernard, ready to swear, asserted: that when in the present year her little son, at the age of three years, was suffering continuously for six weeks and more a most violent pain in his right eye, so that the said pain had forced the eye itself out of its natural place and it was hanging wholly over his face; but the mother, moved by motherly pity, having faith in the merits and virtue of the said blessed Bernard, implored his help for her said son, and, prayer having been made to him, through the merit and intercession of the same saint her said son was restored to health; and, the pain having been removed, his eye was marvellously restored to its due place and to sight.

[95] a man from dropsy; On the same day and year. Bernard de Boscho, a young man, ready to swear, asserted: that when he had long laboured with the dropsical disease, and could not be helped by any remedy, having faith in the merits and virtue of blessed Bernard, he implored his help; and he was cured through the merit and intercession of blessed Bernard.

[96] a boy from a deadly disease; In the year of the Lord one thousand two hundred and seventy, on the sixth day before the calends of August. William Sabet, of the parish of St. Martin de Pala futgello, of the diocese of Girona, standing before the tomb of blessed Bernard at Vic, ready to swear, asserted: that when the son whom he had, a little one of a year and a half of age, fell sick unto death, so much that for five days he neither opened his eyes nor sucked milk, and his life was already despaired of; William himself and the mother of the said boy invoked the help of blessed Bernard with tears; and immediately, the prayer having been made, the boy began to recover, and was cured through the intercession of blessed Bernard.

[97] a boy from harassment by a demon; In the year of the Lord one thousand three hundred and four, on the eighth day before the calends of March. Peter Desquer and his wife Ermessendis, citizens of Barcelona, brought their son, three years of age, to Vic to the tomb of blessed Bernard; and, standing before the same tomb, ready to swear, they asserted: that when their said son had been gravely sick for half a year and more, from the fact that * he was harassed and tormented by a demon, so much that no remedy availed him to keep it from harassing him continually; they offered him to Blessed Mary of Carmel of Montserrat and to many other places and saints; and when nothing availed, a certain neighbour of theirs told them that they should offer him to blessed Bernard of Vic, of whom the neighbour himself had many times heard it said that the Lord was working many visible miracles through

him and his merits; and so the said parents of the boy offered him by word to blessed Bernard, promising to visit his tomb if the Lord through his merits should free the said boy; and indeed, the prayer and promise having been made, immediately, in that very same hour, he ceased from the said harassment, and never afterwards did this said harassment befall him; and on the aforesaid day, which was the feast of the Chair of St. Peter, the said parents brought the boy to the tomb of blessed Bernard, giving thanks to the Lord Jesus Christ and to blessed Bernard because he had heard their prayers.

[98] sailors from shipwreck; In the year of the Lord one thousand three hundred and seventeen, on the tenth day before the calends of May. James Pleens, son of Bernard de Pleens, of the city of Vic, standing in person before the tomb of blessed Bernard, ready to swear, asserted on the word of truth: that a short time ago he was at sea in a certain ship with many other voyagers; who, departing from the city of Nisse ^o, were coming to the city of Majorca, and when they had come to the place which is between Alavaix and Nisse, the sea swelling, the wind was contrary to them and they had very great storms, so that through the excessive driving of the tempest the sails of the masts, the stern-ornaments [p], and the other sea-going steering gear of the said ship were utterly broken. Since, therefore, there was no refuge or any place of escaping shipwreck, and the master was wholly desolate, already despairing of his own life, wishing to console the others, who were as good as lifeless, weeping bitterly, he said to them: "Lords and dearest friends, as you see, we are placed in the greatest straits and in the evening of our life; yet if you know of any holy body in any place, pour out your prayers most devoutly there, that the present storm may not suddenly plunge us into the depth of the sea." Hearing this, the said James forthwith, with the others who were there from the city and diocese of Vic, bent their knees in the ship, weeping and with tears entreating the help of the said blessed Bernard, promising moreover that if they escaped death that day, as soon as they had put in at port, the tomb of St. Bernard would be visited with their offerings and reverence. And, the prayer completed, through the intercession of the holy man, the former wind was favourable to them, and the sea was wholly calmed, and the storm ceased altogether. And at length they put in at the port they had longed for; so that the said James on the said day visited the tomb of the aforesaid saint with reverence and offerings, keeping only his shirt and breeches, his other garments having been redeemed, giving thanks to the Lord Jesus Christ and to blessed Bernard. And he swore this to be true before Bernard Guasch, priest, in the presence of the witnesses Peter de Albanello, Dominic Bachonis, priest, and the aforesaid Berengar Pleens.

[99] a woman from paralysis; In the year of the Lord one thousand three hundred and eleven: in the month of August. A certain woman, of the parish of Madrona, came before the tomb of blessed Bernard, formerly bishop of Vic, and weeping she said and protested, and was ready to swear: that when for a long time she had been enfeebled from the breasts down to the feet, so that she did not feel that she had anything of the aforesaid limbs in her, and when for some time she had wholly lost her sight; she invoked with her whole heart the help of the said blessed Bernard, weeping and wailing; and by his merits and prayers she was forthwith restored to her former health. She said this in the presence of Berengar Panali, Monk-Major, Dominic Bachonis, John de Medivoles and Bernard de Cumbe, priests, and Berengar Vaschone, and many others.

[100] a man is raised from death; In the year of the Lord one thousand three hundred and twenty-four, on the twelfth day before the calends of November. Raymond de Villa, of the parish of St. Mary de Vilanova, of the diocese of Vic, ready to swear, asserted by virtue of the oath he had taken [q]: that when for a space of fifteen days he was held by a continual fever, the above-mentioned space having been completed, the Creator of all so disposing, he passed from this world. Whence, when one man of the above-mentioned parish was directing his steps to the city of Vic, to see to buying cloth, candles and the other things that are necessary for the funeral rites of the dead, for the use of the said Raymond, whom he had left dead, as he swore; while he was delaying in returning to the place from which he had come, the parents of the said dead man, greatly saddened by the death of their son, suddenly rising from sleep, invoked the help of blessed Bernard, crying out together and saying: "O St. Bernard, may it please you that we not lose our son on this day; but direct prayers to the Saviour, that He cause him, dead, to be raised up:" This prayer therefore having been made, by the prayers of the most glorious blessed Bernard, he who had been dead rose again, his parents being present and seeing it; and he who had carried the cloth and candles, and had left him dead when he went away, with his face covered, as is the custom, on his return found him sound, speaking, and marvellously cured. And the said Raymond said this in the presence of Estraderius de Villarourich, Dominic Baconis, and Anthony Costelli, and many others.

[101] a man is cured of dropsy; In the year of the Lord one thousand three hundred and thirty-two, on the seventh day before the calends of November. Bernard de Podio, of the parish of St. John de Fabriciis, of the diocese of Vic, swore on the holy Gospels of God in the presence of Arnold de Alodio, Berengar de Planis, and William Joncar, scholars of Vic: that when the said Bernard had been held by a long infirmity, or a certain kind of dropsy, commonly called ayguamici, and none of the physicians could help him, he devoutly committed himself to the prayers of blessed Bernard, promising that if the Lord should free him through the prayers of the said saint, the tomb of the same saint would be visited by him in person and honoured with his gifts; and he at once fell asleep; and in his sleep it seemed to him that the said blessed Bernard was beside his bed, and roused from sleep he forthwith found himself cured; after which he came in person to Vic, visiting the tomb of the said St. Bernard and honouring it with his gifts, giving thanks to God, and also to the said saint.

[102] a boy from a grave disease; Sibilia de Manso-Berengario, wife of Bartholomew de Manso-Berengario, a smith of the city of Vic, said and confessed by God and His four holy Gospels, bodily touched with her own hands, before James Alemany, priest, holding the place of the treasurer of Vic, before whom she stood in person in the see of Vic [r], and before the witnesses written below: that a certain little son of hers, named Berengar, remained six days and six nights without sucking milk or eating anything else, and eight days without seeing; and so upon this his parents besought blessed Bernard, formerly bishop of Vic, to give back to him his former health; and immediately the said child was cured and restored to his former health.

[103] likewise another boy; Catherine, wife of Peter de Regali, of the said city, swore in the same manner as above: that she had and has a certain little child, named Periconus, who remained for one day half-dead, so much that he did not suck the breast nor eat; and so his parents besought the aforesaid St. Bernard to give back health to him; and the child already mentioned was immediately cured. Witnesses: Matthew de Pinos, Gerald de Abadia, and Peter de Carraria, priests, Peter de Can-profeta, and many others.

[104] another boy from a hernia. In the year of the Lord one thousand three hundred and thirty-seven: on the Sunday, entitled the seventh day before the calends of March. When it had come to the ears of the venerable and discreet Berengar de Columbano, holding the place of the official in the city of Vic for the reverend lord Galcerand, by the grace of God bishop of Vic, through the ringing of the bells [s] done in the see of Vic, as is the custom, that blessed Bernard, formerly bishop of Vic, had worked a miracle with the help of God; wishing to know the full truth concerning this, so that fuller faith may be given to these things, he received the oaths of two spouses as follows, in the presence of Berengar de Ultzines, priest, and scribe of the court of the said official, and of Pons de Turricella, priest, rector of the church of St. Peter de Savassona, and of many others. Bernard de Colle de Lanars, of the parish of the church of St. Andrew de Lanars, of the diocese of Vic, questioned in his own confession upon the premises, swore and said: that when Bernard, his son and that of Guillelma his wife, who at the feast of the Lord's Nativity just past had completed two years, had been ruptured, or herniated, for a good year past, and lately also, after the said feast of the Lord's Nativity, the said infirmity was vexing the above-mentioned boy more strongly than usual, so that he remained a good day and a night without sucking his mother's breast: yet the same deponent, grieving for his suffering son, fell asleep, and it came to him in a vision that his said son should be drawn to blessed Bernard, bishop of Vic. Which the aforesaid Bernard de Colle, the father, also did. And finally, after eight days had elapsed, the promise having been made to the said blessed Bernard, the said Bernardanus, his son and that of his said wife, was cured of the said infirmity; so that it could scarcely be recognized that the said child had ever had an ailment in the said testicles or genitals: so that, giving thanks to God and to blessed Bernard, the said boy is well and fully cured; whence the said Bernard de Colle came to the tomb of the said blessed Bernard, giving thanks to God, and promising that every year of the said boy's life he would pay and bring half a pound of wax to the tomb of the said blessed Bernard. Guillelma de Colle, wife of the said Bernard, questioned upon the premises, swore and said the same in all things and through all things as Bernard de Colle her husband, the witness received above, except that the said Guillelma did not have the dream, nor did it come to her in a vision that her said son should be drawn to blessed Bernard, bishop of Vic, but only to her aforesaid husband. Both of which spouses kept vigil on the said day and the preceding night, and at the tomb of the said saint giving thanks most devoutly to God.

ANNOTATA.

documents by Villanueva Viaje, volume VI, page 13 and following; volume VII, page 10. to have been built in the year 1140 by the canon William Bonfill and solemnly dedicated on the 25th day of May of the year 1180 by Peter de Retorta.

n. See annotation l.

p. Aplustre, and in the plural number aplustria and aplustra, and also with m inserted before p, amplustria and amplustra, signify an ornament of a ship, made of planks, and placed at the top of the stern, and mostly fashioned in the manner of feathers or a crest, and curved back towards the prow, of which kind it is seen on Trajan's column and on some coins; and its figure is given by Scheffer in the Militia navalis, book II, chapter 6. In the middle of the aplustre a staff was fixed, to which were tied bands and ribbons of various colours, which played in the air, and were like small sails, from whose motion the wind could be known when the sails of the mast were lowered. Since the aplustre was between the two rudders of triremes, or, if there was one rudder, stood above its bars, hence it seems, at least in the times of the Middle Age, to have been taken for the rudder itself. On which matter see Du Cange and Carpentier in the Glossary and the Supplement, under the word Amplustria.

q. The witnesses are nowhere else said to have sworn, but to have been ready to swear and to have asserted on the word of truth; the present witness is said to be ready to swear and to have asserted by virtue of the oath taken: so that from the words ready to swear it is by no means permitted to conclude that an oath did not take place. Nevertheless only the present witness and the following seem to have bound themselves by oath.

r. The see of Vic here and elsewhere is the cathedral church itself.

s. From this whole deposition it appears that the cymbals, or bells, were rung not only when miracles took place, but also when men and women arrived to give thanks to God and to Bl. Bernard for benefits already obtained long before; just as now also the bells are customarily rung when bands of pilgrims are no longer far from holy places.

* other reading: Kona

* other reading: Kona

* other reading: Kona

* delete eum

* read eumdem

* read obturatæ

* read quod

APPENDIX.

Bernard Calvó, bishop confessor, at Vic in Spain. (S.)

FIRST DOCUMENT.

The original process conducted concerning the life and miracles of the most glorious St. Bernard, bishop of Vic, whose body was entombed in the altar of St. Martin and in the chapel of the same, situated within the cathedral church of Vic. ^a

Salvator Jungenii, notary.

In the year 1573 the procurators of the chapter and of the city of Vic In the name of the Lord. Amen. Be it manifest to all that in the year from the Nativity of the same Lord 1573, on the day entitled the 7th of the month of July, there being present the most illustrious and most reverend father in Christ and lord, Lord Juan Bertrán de Guevara, by the grace of God and of the Apostolic See bishop of Vic, apostolic inquisitor and royal councillor of the sacred caesarean catholic and royal majesty, within his cathedral church of Vic, in the presence of me, Salvator Junent, by sacred apostolic and royal authority [and] by the authorities of the most reverend lord bishop of Vic public notary of Vic, and of the reverend and provident lords Damian Comalada, beneficiary, and Victor Ramon, priests and witnesses of the see of Vic, specially called and asked for this, there appeared in person before his most illustrious and most reverend lordship the venerable men, the lords Salvator Molera, procurator and beneficiary, curator, syndic, steward and agent of the reverend chapter and canons of the see of Vic, and Bartholomew Ferrial, syndic, curator and agent of the magnificent lords councillors and of the honourable community and individuals of the city of Vic [and they offered this petition to the most illustrious and most reverend lord bishop].

[2] [they ask of the bishop that the annual solemnity of Bl. Bernard, suppressed by his predecessor] Most illustrious and most reverend prelate, our forebears of revered memory, the bishops and chapter of the church of Vic, seeing the very many miracles which God, Best and Greatest, was mercifully working through the intercession and merits of Bl. Bernard, formerly bishop of Vic, in this city and elsewhere, for those invoking him, and on account of the devotion which the clergy and people of this city had towards him, buried the body of the same Bl. Bernard the bishop in an excellent tomb built in a certain chapel of the church of Vic; (where for a very long time it was held in the greatest veneration of the same clergy and people, and in the said sepulchre it remained whole, and even now appears so to those who look upon it); and desiring to satisfy the wishes of the same clergy and people and to increase divine worship in the same Bl. Bernard, they decreed and ordained that the feast of Bl. Bernard the abbot, which was celebrated on the 20th day of the month of August, should be celebrated on the 26th day of the month of October ^b, on which blessed Bernard, bishop of Vic, had ascended to the heavens, and was interceding for many, as was found by experience, since God, Best and Greatest, through the intercession of the same, cured very many citizens of Vic and others invoking and entreating him of various languors, and worked many miracles; and so the said feast was celebrated with a great concourse and devotion of clergy and people for two hundred years and more; so much so that certain of the faithful of Christ left some legacies in their testaments towards the canonization of the same and the celebration of masses on the said festival. And afterwards it came to pass that the most illustrious and most reverend Brother Benedict de Tocco, then bishop of Vic, now of Girona, taking occasion from a certain decree of the Council of Trent disposing concerning the relics and veneration of the saints, commanded the feast of Bl. Bernard the abbot, which was celebrated on the 26th day of October, on which Bl. Bernard, bishop of Vic, had died; and that on the said 26th day of October no feast should be held, nor any commemoration of Bl. Bernard the bishop.

[3] he would be willing to restore. Although these things are believed to have been done with good zeal, nevertheless the clergy and people of this city, on account of the devotion which they had towards Bl. Bernard the bishop, bore the aforesaid ill and with vexation; and they very greatly desire that the said feast be restored, on account of the very many benefits conferred on them and which they expect daily to receive through the intercession of the same Bl. Bernard the bishop. Wherefore the procurator or steward of the reverend chapter of the church of Vic and the syndic of the same city humbly beseech your lordship that you deign to command that information be received concerning the aforesaid. And with these they produce an ancient book, stored in the sacristy of the church of Vic, in which are written very many miracles which our Lord worked through the intercession of the same Bl. Bernard the bishop, and other acts, as they were set down, asking that they be inserted together with the said information which is to be sent to our most holy Lord. Which, although the Most High Lord, etc. They also exhibited, named and presented to the same lord bishop of Vic their mandates and … a certain letter sent to the Right Reverend Lord Galcerand, by divine mercy formerly bishop of Vic, of happy memory, by the reverend abbot of Holy Cross, concerning the life and miracles of the glorious St. Bernard; and also a certain book of the miracles of the same St. Bernard, stored in the archive of the most sacred see of Vic and kept under faithful custody, not vitiated, not cancelled, nor in … any part of them suspicious, but wholly free of every fault and suspicion, beseeching per-et-exemplavi in the first original process, and I copied it word for word in it, and I asked that he would kindly deign to command that it be continued. And the supplication having been offered and presented, forthwith the aforesaid lord bishop of Vic commanded concerning the premises … and that all and each of the things produced be inserted and continued in order in the present original process, as is fitting. And by virtue of the next provision, discreetly made thereupon [by] his most reverend lordship, I, the said bishop … proceeded to insert, and in fact inserted, these things as they follow. There follow the Miracles collected from the year 1244 to 1337, which we gave above in the Memorial of documents; and then the Letter of Francis Miró, abbot of Holy Cross.

ANNOTATA.

SECOND DOCUMENT.

Letter of the fathers of the council of Tarragona to Pope Clement VIII concerning the canonization of Bl. Bernard.

Most blessed father. That glorious men and our fathers are to be praised, especially by those who have their origin from the same people and nation, has been proved by the most luminous testimonies of the Holy Spirit; for since they begot them for Christ Jesus and for the Gospel, and endured the gravest pains in travail until they had formed in them the image of the same Christ, they have rightly claimed for themselves praise and glory among us by a father's right. Which indeed, although it is to be proclaimed openly by the congregation of the faithful, is yet not permitted to it, unless first the Spirit himself in the Scriptures

bear witness concerning them in the saints, or the holy Apostolic See, which is moved and governed by the same Spirit, decree it by its singular authority. For this reason no one, however humble, sober, chaste and continent he may have been, and moreover just, and prudent, and innocent, and devout towards God himself, ought to be held as enrolled among the saints, unless one of the aforesaid testimonies prove it, lest a free licence of erring be given to us. Therefore more than once we have approached the holy Apostolic See for the canonization of men who flourished in integrity of life; of whom we lately received from your liberality St. Raymond, and we hope, together with blessed Ignatius of Loyola, for our archbishop Oleguer. Among these, however, we now put forward the holy man Bernard, a most upright bishop of Vic: both the splendour of his nobility, and the innocence of his life, and the integrity of his morals, observed in many and very great matters, are spread very far through the regions of Catalonia and of all Spain, for the three hundred and fifty-eight years during which already (as our pious belief holds) he enjoys God. He, tracing his lineage to our people of Tarragona, having entered among them upon the way of virtue and learning, gave from the cradle the greatest proofs of an excellent nature and of future holiness. Which, when he had been created abbot of the monastery of Holy Cross of the order of St. Bernard, he displayed to his monks; but afterwards, among the people of Vic, by whom he was elected bishop and confirmed by the holy Apostolic See, a very great crown was added to his innumerable most holy deeds, to the highest admiration of all. His eminent virtues, which are on the lips of all, his singular learning, his marvellous wonders, which far and greatly surpass mortal man, we do not set out; we only ask of your most benign clemency, and beseech and adjure it with humble prayer, that, the faculty being granted by you of investigating this man's uprightness, a correct and diligent inquiry be made of his life and miracles; and that what was once drawn up in the acts concerning these by ordinary authority, and is kept in faithful custody among the people of Vic, your apostolic authority may grant to rise again, as the rules of the sacred rites prescribe. These things having been thus investigated, may our Bernard, endowed with the reward of his due uprightness and holiness, be most gloriously enrolled now in the number of the blessed (as they say), and in the progress of time in the number of the saints. We pray, Most Holy Father, that your equanimity may willingly and strongly receive and embrace this petition, as a testimony of your mind and of your piety. The thanks for so great a benefit God, Best and Greatest, will repay most abundantly to Your Holiness through the assiduous prayers of this man, and nothing more welcome to us or more worthy of your virtue could ever befall. Given at Tarragona on the kalends of March 1602.

Most Blessed Father, the nurslings and devoted servants of Your Holiness and Beatitude, who reverently kiss the feet of Your Holiness and Beatitude.

The archbishop and those convened in the provincial council of Tarragona.

Al. Cendra, secretary.

ANNOTATUM.

THIRD DOCUMENT.

Letter of the canons of Vic to their bishop.

Most illustrious and most reverend prelate. A man of admirable holiness, religion and piety, Bernard Calvó, of revered and most happy memory, formerly prelate of Vic, predecessor of your most reverend Lordship, since he not only worked very many miracles in his life, but also from the day of his death, which was the 7th day before the kalends of November in the year from the Nativity of the Lord one thousand two hundred and forty-three, down to the present day has never ceased to work innumerable miracles every year: hence it is that throughout the whole diocese of your most reverend Lordship and through the whole principality of Catalonia, and also through remote regions, he is and has always been held by all the faithful of Christ in the highest veneration, devotion and reverence. Moved by which things, Bernard de Muro, of happy memory, then bishop of Vic, and the immediate successor of the said most reverend Bernard Calvó, namely in the year immediately following his holy passing, at the instance and humble supplication of the canons and chapter of the city of Vic, commissioned Raymond de Capraria and Raymond de Sala, canons of Vic, to take care to set down the aforesaid miracles diligently in writing, lest they should pass from the memory of men; as the aforesaid canons, by virtue of the said commission, carried out their charge, and had very many signs and miracles, which God in those times worked through the intercession of the said holy prelate Bernard Calvó, written down and contained in a certain parchment book, which is found up to now stored in the archive of the said chapter under faithful custody. The ardent devotion to the most reverend and holy prelate therefore grew daily; so that in the year one thousand two hundred and sixty-eight Raymond, by the grace of God then bishop of Vic, did not hesitate piously and devoutly to erect a certain confraternity under the invocation of the said St. Bernard. Moreover Garcias, by divine mercy bishop of Vic, in the year of the Lord one thousand three hundred and eighty-one, most willingly granted licence and faculty of seeking alms through his whole diocese of Vic, so that a solemn sepulchre with grilles, and a certain other beautiful work, in which his holy body might be laid up more honourably, could be made. Further also the most reverend lord Juan Bertrán de Guevara, of revered memory, bishop of Vic, in the year one thousand five hundred and seventy-three, at the instance and petition of the aforesaid chapter and also of the city of Vic, the number of miracles of the said reverend and holy man and prelate Bernard ever growing and increasing daily, commanded that diligent information be received concerning the same. And at last in the year one thousand six hundred and two, when the provincial council had been assembled at Tarragona, with the most illustrious and most reverend lord, Lord Juan Terés, archbishop of Tarragona, of pious memory, presiding, in consideration of the holiness and the fame of miracles, and also of the great devotion of the faithful of Christ towards the blessed bishop Bernard Calvó, there went out from the said sacred provincial council a certain decree: of writing, as they did write, and they humbly and with great affection besought our Most Holy Lord the Pope that he would deign most gloriously to enrol the aforesaid bishop Bernard in the number of the blessed, and in the progress of time in that of the saints; as all the aforesaid and very many other things concerning the holiness and miracles of the said St. Bernard are found preserved in the archive of the aforesaid chapter of Vic under faithful custody and key. Wherefore, most reverend prelate, the aforesaid canons and chapter of Vic, desiring now and from the heart, as always longing for it, to increase the devotion of the people towards blessed Bernard, lest the multitude of miracles which the Most High very often works through the intercession of the same pious and holy man should pass from the human mind, so far as they can guard against it with God's help, imploring the help of your most reverend Lordship in this respect, earnestly beseech that your most reverend Lordship deign that information be diligently received concerning the aforesaid miracles worked up to now, and those that shall take place in the future, and, it having been received, that (if there be need) an authentic and credible instrument be made and drawn up, be commanded and provided, assuring your most reverend Lordship that for so pious and good a work, beyond the reward which your most reverend Lordship will receive from the Most High through the intercession of the oft-named saint, the aforesaid canons and chapter will reckon it a singular benefit received from your most reverend Lordship, and will always pour out prayers in their sacrifices to God, Best and Greatest, for the salvation and exaltation of your most reverend Lordship. Which although, etc.

ANNOTATUM.

FOURTH DOCUMENT.

The Office of St. Bernard as composed.

On the feast of St. Bernard Calvó, bishop of Vic and confessor, a double with octave: whose body, resting in the city of Vic and shining with frequent miracles, is venerated with the highest veneration throughout the said city and its diocese. When it falls on a Saturday, nothing is done of the vigil of the apostles Simon and Jude. Everything is said from the common of a confessor bishop, except those things which here are proper.

At both Vespers, the hymn.

Ancient praise, and glory Of a more ancient age, Which the miracles performed Prove wholly admirable. Our fathers had known you: While you strive to have lived Unknown, holiness itself Betrays itself by its own light. You are elected, all Willing it; and you please all: The fold of Christ is handed over, And its keeping is entrusted. You, scorner of the lofty charge, And formidable to the very Heavenly powers, Do not wish to sit as bishop. But that highest of prelates, Who presides over the sacred court Of Peter, commands you to come And entrusts to you the prelate's care ^b. Honour and glory to the greatest Father, and glory to the Son; Equal praise be to the Paraclete From now unto every age. Amen.

PRAYER. O God, who made Blessed Bernard Calvó, your confessor and bishop, an excellent herald of your word: grant, we beseech you, that, his merits pleading for us, we may be able, with your help, to put into practice what he taught by word and work alike. Through our Lord Jesus Christ, etc.

At Matins, the hymn.

Now the glad feasts of our father Bernard have returned, to be kept by us With sacred rites and honour, worthy Of the holy prelate. Let him keep them who is wholly relieved of disease, And whoever has felt him the author Of life restored to him, whom no Medicine availed. Let orphaned children keep them, and the mother For her husband, and the grown maiden without a dowry, And the poor scholar often crossing The threshold of the school he loves. Once, when asked, he came to the aid of our people; Now once again, when called, he is present to us; Nor does his chapel receive vows Mixed with small tablets. Known to strangers as to neighbours, He brings help to all, and kindly favours them; And he who is swept across the troubled sea Feels him a friend. Praise be without end to the Father on high And to the co-eternal Offspring, and to you, Spirit, giver of the true and author Of the blessed gift. Amen.

[3] IN THE FIRST NOCTURN. Lessons from the first epistle of Blessed Paul the Apostle to Timothy, chapter III, "It is a faithful saying," with the responsories. In the second nocturn. From the records of the cathedral church of Vic and very many authors. LESSON IV. Bernard Calvó, born in the territory of Tarragona, after he had applied himself to theology at Lleida ^c, became a Cistercian monk in the monastery of Holy Cross ^d: seized with apostolic zeal, he preached the word of God through cities and castles: deterring sinners obstinate in the way of perversity by recalling the final vengeance and judgement of God, he converted them to penance; but the just he confirmed in the pursuit of virtue and in perseverance. When the abbot of his monastery died ^e, he was elected prelate; in which office he gave a marvellous example of integrity of life and of regular observance.

[4] LESSON V. Tempted variously and persistently by the devil, he kept his spirit unpolluted by every defilement of the flesh until the end; of which thing this is no slight proof, that when certain women of no mean rank were gazing with admiration at the brightness and beauty of his teeth: understanding by divine power their less than chaste thoughts, he took a stone and broke all his teeth, and at once spat them at them, reproving their shameful desires more vehemently; nor from that thing did he feel any fault or defect in eating and speaking. The chapter of Vic, moved by the fame of his holiness which had spread abroad, elected him bishop; and when he refused that honour, it obtained by an apostolic charge

^f. Most observant of the pastoral office, he was the defender of orphans and widows; he consoled the sick in person; he came to the aid of poor scholars and gave dowries to needy maidens.

[5] LESSON VI. In the kingdom of Valencia, having gathered what military band he could, he defeated the Saracens, not a few towns and villages being taken. He was a rigorous chastiser of his own body, and for a word once uttered out of impatience he bound himself with an iron girdle, until he was admonished by divine power to lay it aside ^g. This too used to happen, when he was returning to his see, that the bells of the city rang of their own accord and gave notice of his arrival. When in a certain year only three bunches of grapes had been found, he filled the casks of his house with wine, which, distributed to the poor, was increased by divine power ^h. He also multiplied loaves ⁱ. He raised two dead men ^k. In short, he was renowned for miracles both living and after death. He passed to heaven in the year of salvation one thousand two hundred and forty-three, on the seventh day before the kalends of November. His body is kept whole in the cathedral church in the chapel dedicated to his name and is honoured with great veneration of the people. IN THE III NOCTURN. Homily on the Gospel, "A certain man."

At Lauds, the hymn.

O city blessed straightway For all ages to come, You who receive a heavenly gift Not under the law of time. For the guardianship of your Most excellent father will always keep you; Fear of evils being driven From your hearts, conceive good hope. The impious enemy will not trample You, falling in battle; Never will you fall, Upheld by the power of your holy protector. Bernard once, a strong Soldiery having been gathered, drove back From the towns of the faithful The hosts of the fierce Moon. The same will keep the enemy and his onslaught From your borders, And will drive the savage sword From innocent necks. Eternal praise of the heavenly ones be To the Father, and praise be to the Son, And to the Spirit of the Son on high, Through all ages altogether. Amen.

[7] On the days within the octave, when not impeded by a Sunday or a feast of nine lessons, the office is of him. Everything is said as on the day of the feast, except the lessons of the first nocturn; which are taken from the Roman octavary approved by the sacred congregation of rites by the authority of our Most Holy Lord Pope Urban VIII, from the common of a confessor, namely: Homily on the Gospel, "A certain man," according to the order there set out. On the day of the octave the office is a double, namely at the II Vespers of the feast of All Saints a commemoration is made of the said day of the octave of St. Bernard Calvó. Antiphon: Priest and bishop. Versicle: The Lord loved him. Prayer as above. The rest as on the feast day, except the lessons of the first Nocturn, which are said from the occurring Scripture, and those of the second and third, which are taken from the said octavary. A commemoration is made of the day within the octave of All Saints.

[8] Mass. Introit. Let us all rejoice in the Lord, celebrating a feast day in honour of Blessed Bernard Calvó, our prelate; at whose festival the angels rejoice and together praise the Son of God. Psalm: O Lord, remember David and all his meekness. Glory be to the Father. Proper prayer as above. The rest as in the Roman Missal in the first Mass from the common of a confessor bishop, and the Creed is said. Within the octave the same mass is said. On the eighth day the same mass is said with a commemoration of All Saints.

ANNOTATA.

things seem to have been excerpted, I very much doubt whether they are true. For in the first place the sin of St. Bernard was not so great that he should condemn himself to singular labours of penance; then he was too skilled in ecclesiastical law to have been able to believe that it was lawful for him to leave his diocese for so slight a cause; thirdly, things seem to have been ascribed to St. Bernard which were performed by other saints, for example by St. Ambrose of Cahors, whose Life has been illustrated in our Acta at the 16th day of October, and who did the same penance and in the same manner found the key of his iron girdle in a fish: to pass over other examples of keys similarly found; which Bagatta will give in the Admiranda orbis christiani, volume I, book IV, chapter 6, and volume II, book III, chapter IV. What of the fact that the Hieronymite monastery, intruded by a manifest error, is a sign that this comes from the Life of another saint, where it was read?