Monks, Bishops, and Pagans: Christian Culture in Gaul and Italy, 500-700 978-0812210699

Table of contents :
Introduction, by Edward Peters vii
I. The Shaping of Christian Culture
1. Pope Gregory the Great
from Pastoral Care 3
from the Dialogues: On Monks 4
from the Dialogues: Holy Men and Demons (I) . . . 6
from the Dialogues: Holy Men and Demons (II) .. 7
from the Letters and Sermons: Eschatology 8
2. Bede, from The Ecclesiastical History of the
English People: The Vision of the Afterlife 9
II. Monks
3. The Rule of St. Benedict 17
4. Paul the Deacon's Poems in Honor of St. Benedict .. 59
5. Jonas, Life of St. Columbanus 75
6. From The Life of St. Gall: The Driving Out of
Demons 115
III. Bishops: The World of Gregory of Tours,
edited and translated by William C. McDermott
Introduction by William C. McDermott 117
7. Gregory's Prefaces 129
8. The Miracles of St. Martin 141
9. The Lives of the Fathers 179
10. The Seven Sleepers of Ephesus 197
11. The Seven Wonders of the World 207
IV. Conclusion
12. From The Life of St. Barbatus 221
Bibliography 229

Citation preview

Monks, Bishops and Pagans

UNIVERSITY OF PENNSYLVANIA SOURCES OF MEDIEVAL HISTORY, EDITED BY EDWARD PETERS The First Crusade: The Chronicle of Fulcher of Chartes and Other Source Materials Christian Society and the Crusades, 1198-1229. Sources in Translation, including The Capture of Damietta by Oliver of Paderborn The Burgundian Code: The Book of Constitutions or Law of Gundobad and Additional Enactments, translated by Katherine Fischer Drew The Lombard Laws, translated with an introduction by Katherine Fischer Drew Ulrich Zwingli (1484-1531), Selected Works, edited by Samuel Macauley Jackson. Introduction by Edward Peters From St. Francis to Dante: Translations from the Chronicle of the Franciscan Salimbene (1221-1288), G. G. Coulton. Introduction by Edward Peters The Duel and the Oath. Parts I and II of Superstition and Force, Henry Charles Lea. Introduction by Edward Peters The Ordeal. Part III of Superstition and Force, Henry Charles Lea. Introduction by Edward Peters Torture. Part IV of Superstition and Force, Henry Charles Lea. Introduction by Edward Peters Witchcraft in Europe, 1110-1700. A Documentary History. Edited by Alan C. Kors and Edward Peters The Scientific Achievement of the Middle Ages, Richard C. Dales. Introduction by Edward Peters History of the Lombards, Paul the Deacon. Translated by William Dudley Foulke. Introduction by Edward Peters.

Monks, Bishops and Pagans Christian Culture in Gaul and Italy,

500-700

Sources in Translation, including The World of Gregory of Tours, edited and translated by William C. McDermott

Edited, with an Introduction by Edward Peters

University of Pennsylvania Press Philadelphia

Copyright © 1949 by The University of Pennsylvania Press Copyright © 1975 by The University of Pennsylvania Press, Inc. Library of Congress Catalog Card Number 74-33702 All rights reserved ISBN (cloth): 0-8122-7687-6 ISBN (paper): 0-8122-1069-7 Printed in the United States of America

Contents Introduction, by Edward Peters

vii

I. The Shaping of Christian Culture 1. Pope Gregory the Great from Pastoral Care

3

from the Dialogues: On Monks

4

from the Dialogues: Holy Men and Demons (I) . . .

6

from the Dialogues: Holy Men and Demons (II) . .

7

from the Letters and Sermons: Eschatology

8

2. Bede, from The Ecclesiastical History of the English People: The Vision of the Afterlife

9

II. Monks 3. The Rule of St. Benedict

17

4. Paul the Deacon's Poems in Honor of St. Benedict .. 59 5. Jonas, Life of St. Columbanus

75

6. From The Life of St. Gall: The Driving Out of Demons

115

III. Bishops: The World of Gregory of Tours, edited and translated by William C. McDermott Introduction by William C. McDermott

117

7. Gregory's Prefaces

129

8. The Miracles of St. Martin

141

9. The Lives of the Fathers

179

10. The Seven Sleepers of Ephesus

197

11. The Seven Wonders of the World

207

V

vi

CONTENTS

IV. Conclusion 12. From The Life of St. Barbatus

221

Bibliography

229

Introduction The transformation s o f th e wester n Eurasia n worl d betwee n the second and the eighth centuries have taken o n many forms to contemporaries and later historians who have tried, for a thousand years, to define and analyze them. To the humanists of the fifteenth and sixteent h centuries , a s t o Edwar d Gibbo n i n th e eighteenth, these changes seemed to be adequately and exhaustively summed up in the phrase ab inclinatione imperii, a humanist commonplac e which became th e title for Gibbon's grea t work, The Decline and Fall of the Roman Empire. 1 Nineteent h an d twentiet h centur y historians, although equipped with more sophisticated methodologies an d possesse d o f mor e data , bot h literar y an d non-literary , also spent much time and effort in the fieldsof economic and social history, politica l history , an d th e histor y o f religions . Fe w hav e escaped from Gibbon's influential model or from the consequently defensive attitud e whic h adherenc e t o that model requires whe n examining th e spiritua l an d intellectua l cultur e o f th e perio d between th e mid-sixth an d the mid-eighth centuries . The text s whose translations ate printed in this volume illustrate several aspect s o f th e transformatio n o f th e lat e antiqu e world . Their authors , educate d an d frequentl y highl y literate, no longer belong eve n t o th e brilliant intellectua l communit y o f th e fourth and early fifth centuries whose most impressive representatives are Sts. Augustine and Jerome.2 Nor are they, in most cases, the literary equals o f th e scholar s wh o surrounde d Charlemagn e i n th e lat e eighth an d ninth centuries and whose labors on vellum, stone and metalwork produce d th e intens e bu t fragil e cultur e o f th e nint h and tenth centuries. 3 Ye t these writers (fro m Gregor y of Tours t o Bede) investe d thei r altered legacy with an attraction fo r peoples at widel y differin g level s o f cultura l an d materia l development , offered ne w avenue s fo r th e developmen t o f individua l an d collective world-views, and created an image of the self between a material and an immaterial world that has done much to shape the vii

viii

INTRODUCTION

concept o f th e personalit y betwee n thei r da y an d our own. Whe n they themselve s hel d powe r o r wrot e fo r thos e wh o did , thei r instructions wer e literal , specifi c an d generall y ful l o f good sense . Ironically, betwee n th e ruthlessl y maladministere d worl d o f th e late Roma n Empir e i n th e Wes t an d th e irregularl y an d ofte n brutally underadministere d worl d o f th e earl y Germani c king doms, i t i s often i n th e guis e of superbly logica l and conscientiou s administrators tha t w e first mee t suc h figures a s Gregory o f Tour s and Gregor y th e Great . Ye t eve n thei r sens e o f practicalit y i s invested wit h a transcendin g spiritua l significance , jus t a s thei r sense of th e immanence o f the supernatural world is often directe d to mundane , practica l ends . I n a sense, the writers an d ecclesiasti cal rulers of Europ e betwee n th e fifth and the ninth centuries mad e a heroic effor t t o rejoin th e practical an d the contemplative lives in a ne w visio n o f th e huma n communit y an d th e place of the sel f in that community . Once agai n th e poor, the defenseless an d the weak had claims t o justice exerte d o n thei r behalf . Th e earl y Germani c rulers , in vested, t o be sure, with orthodoxy, were yet endowed with none of the enormously weight y an d increasingly empt y form s o f politica l authority an d ceremonia l displa y tha t characteriz e som e o f th e worst o f th e late r Roma n emperors . Gregor y o f Tour s coul d stil l direct hi s History of the Franks i n th e sixt h centur y agains t th e shenannigans o f th e roya l grandchildre n o f Clovi s an d attempt t o call the m bac k t o wha t h e mistakenl y picture d a s th e idylli c Christian way s o f thei r grandfather' s day . Ne w idea l personalit y types, ne w heroes , emerge d i n th e saint s an d hol y me n o f thi s period and , les s frequentl y noticed , ne w heroi c ideal s indicate d subtly transforme d socia l value s an d socia l idea s a s well. I t i s no t as destroyer s o f o r epigone s followin g a brillian t intellectua l culture tha t w e shoul d regar d thes e writer s an d th e figures the y describe, bu t a s engineer s o f a new culture—responsibl e colonia l administrators o f a n empir e tha t existe d onl y i n th e min d an d spirit an d th e tradition s fro m the past they shaped and adapted t o present conditions. 4 Separate d fro m th e precociou s an d fragil e learning o f th e Christia n Empir e o f th e fourt h century—th e empire o f Augustin e th e sceptic , Jerom e th e inventor o f monasti c chic an d th e politically-minde d Eusebius—thes e thinker s wer e

INTRODUCTION

ix

also separate d fro m th e survivin g Eas t Roma n E m p i r e o n linguistic, theological , cultural , an d administrativ e levels . Durin g the lat e sevent h an d eight h centurie s the y als o b e c a m e separate d from larg e segment s o f wha t Cyri l Toumanof f ha s calle d "th e ancient Christia n Mediterranea n world,"—Africa , Spain , E g y p t , the Levant , an d Armeni a fallin g unde r th e dominatio n o f wester n Christendom's siste r civilization , Islam. 5 Yet wit h al l thes e separation s an d thei r measurable an d immea surable consequences , ther e als o opene d u p ne w avenues , avenues formerl y close d throug h inabilit y o r indifferenc e t o th e older culture . T h e earl y Middl e Ages , whateve r els e tha t unfortunate labe l designates , witnesse d th e final settlemen t o f Europe b y it s historica l populations , an d th e histor y o f tha t settlement an d th e ne w political , cultural , an d economi c structures tha t i t produce d i s th e rea l focu s o f earl y medieva l history. T o o muc h attentio n pai d t o th e fade d glorie s o f ancien t Rome ma y mak e on e forge t tha t thos e glorie s wer e fade d lon g before th e fifth century , an d eve n i n thei r heyda y i n ful l colo r there wer e certai n lacuna e i n thei r dealing s wit h th e res t o f th e world an d thei r ow n population . T h e dignit y o f labor , th e linkin g of differen t societie s b y commo n spiritua l experienc e an d practices, th e balanc e betwee n asceticis m an d action , th e responsibility o f convertin g th e pagan , an d th e insistenc e o n th e responsibilities o f ecclesiastica l an d politica l powe r wer e th e contributions o f thes e post-empir e writers , no t onl y t o the histor y of earl y Europe , bu t t o moder n Europ e a s well . Thei r worl d an d their wor k als o touc h o n othe r areas : th e histor y o f th e declin e o f slavery, th e ris e o f technology , ne w exploration s i n th e visua l art s and ne w idea s abou t suc h fundamenta l socia l unit s a s th e individual, th e child , an d th e family . There i s no bette r introductio n t o th e importanc e o f th e wor k o f churchmen an d th e laypeopl e wh o cooperate d wit h the m durin g this perio d tha n Gabrie l L e Bras ' brilliant study , " T h e Sociolog y o f the Churc h i n th e Earl y Middl e Ages." 6 Suggestin g tha t th e sociology o f Christianit y "operate s i n thre e sectors , i t define s an d explains th e line s o f interna l organizatio n withi n th e Church , it s external tie s wit h th e World , an d it s highe r relation s wit h th e Beyond." L e Bra s focuse s o n thre e significan t area s o f analysis :

χ

INTRODUCTION

dispersion an d coordination, Christíanizatío n an d laicization, and individualism and fellowship. In the first area he sees the fragmentation o f ecclesiastica l structures , th e developmen t o f local prac tices, cults, form s of existenc e an d at th e same time, the grouping of larger coordinated units (from the diocese to the national church council), th e importance of pilgrimages and the role of saints who appeal t o wider and wider circles of devotees. In the second area, Le Bra s identifies the increasing ecclesiastical control of lands, the style o f organizatio n o n ecclesiastica l property , th e insistenc e o n what anothe r historia n ha s calle d "orthopraxy , rathe r tha n orthodoxy"—the impositio n o f externa l form s o f behavio r an d worship, no t i n plac e of , bu t befor e instructio n concentratin g o n orthodox interio r belie f an d th e spiritua l growt h o f th e individual—and th e differentiatio n betwee n clerg y an d laity. 7 A t the sam e time , ne w relationship s ar e establishe d betwee n la y rulers, patron s an d ecclesiastica l establishments . Finally , L e Bra s suggests th e importanc e o f th e concep t o f individuatio n an d fellowship i n changin g liturgica l practice s suc h a s Baptis m an d Penance, and in the role of ecclesiastical structures in redefining the relationships among members of other kinds of communities. Such an approac h a s thi s wil l brin g u s to a much sharpe r appreciatio n and understanding of the culture represented by the writers in this book. This book of readings is divided into three general sections and a concluding excerpt . Th e first, drawing upon th e writings o f Pop e Gregory th e Grea t (590-604 ) an d Bed e (c . 672-735), suggest s th e important rol e played by th e great pope in defining the spheres of different form s o f religiou s life . Describin g th e comple x an d dangerous univers e in which supernatural powers touch everyda y life, often with malevolence and great force, Gregory gives a shape to the world of human time by bracketing it between th e Incarna tion an d th e visio n o f th e afterlif e wit h th e las t judgement . Th e materials com e fro m source s tha t reflec t Gregory' s grea t energ y and dedication . Hi s advic e o n pastora l car e i s derive d fro m hi s book o f tha t title, on e of th e most influential works on clerical life ever written . Th e secon d selection , o n th e sinfu l monks , come s from hi s Dialogues , a volume of miracle storie s that did muc h t o shape Christian consciousness and literary expression for centuries

INTRODUCTION

xi

to come. Gregory's anticipation of the last judgement, which colors the eschatologica l ton e o f muc h o f hi s work , come s fro m a conflated passag e i n on e o f hi s letter s an d on e o f hi s sermons . Bede's descriptio n o f th e visio n o f th e afterlif e i s fro m hi s grea t work The Ecclesiastical History of the English People. The secon d sectio n o f th e boo k focuse s upo n th e them e o f monks and their place in early European society . The Benedictine Rule, on e o f th e mos t remarkabl e document s eve r t o direc t an y human organization , touche s o n aspect s o f th e self , personality , society, technica l matter s o f diet , work an d administration wit h a depth tha t i s something quit e new in the world. Paul the Deacon's poems i n hono r o f St . Benedic t reflec t th e growt h o f Benedict' s legend, especiall y afte r Gregor y th e Grea t devote d th e whole o f Book I I o f th e Dialogues t o recounting Benedict' s life . Jonas' Life of St. Columbanus tell s the story o f anothe r kind o f monk, one of the wandering Iris h monk s who were contemporaries o f Gregory the Great , bu t followe d non-Benedictin e rules . Th e concludin g section fro m th e Life of St. Gall, on e of Columbanus' companions, suggests som e o f th e commo n feature s tha t Celti c monasticis m shared with Roman . The third section of this book presents another world, that of the bishops—specifically tha t o f Gregor y o f Tours , th e sixth-centur y bishop whos e History of the Franks i s his bes t know n work , bu t whose "mino r writings, " some of which are here reprinted, revea l the mental worl d of a Gallo-Roman aristocra t dealin g with a new and violen t society . Gregory' s heroe s ar e mostl y bishop s them selves, and their interests suggest some of the cultural variety of the sixth century . The concludin g selection , th e story o f St. Barbatus, takes us to a different par t o f Europe , souther n Italy , an d t o a differen t Ger manic society , tha t o f th e Lombards. 8 St . Barbatu s i s concerne d with backsliding , th e long-ter m proble m o f keepin g convert s converted, an d the book ends , a s it began, with holy men seeking solutions t o practica l problems . Th e wa y the y envisione d th e problems an d th e variety o f solution s they used constitute on e o f the best windows.o n earl y Europea n culture . The bibliography at the end of the volume is not exhaustive, but it attempt s t o sugges t th e mos t usefu l direction s fo r furthe r

INTRODUCTION

xii

r e a d i n g , citin g e x t e n s i v e l y w o r k s i n translatio n a s wel l a s r e c e n t r e s e a r c h int o th e c u l t u r e a n d s o c i e t y o f t h e p e r i o d 5 0 0 - 7 0 0 . T h e e d i t o r w o u l d lik e to than k D r . W i l l i a m C . M c D e r m o t t f o r hi s g e n e r o s i t y a n d a d v i c e ; a n d M r . A l f r e d J . Mario n fo r e x t e n s i v e c o n t r i b u t i o n s t o th e b i b l i o g r a p h y . E d w a r d Peter s Philadelphia, 1 9 7 4

A Note o n the Content s Although th e origina l l o c a t i o n s o f t h e selection s printe d b e l o w a r e i n d i c a t e d wit h e a c h selection , i t i s p r o p e r t o n o t e tha t th e f o l l o w i n g w o r k s f r o m t h e U n i v e r s i t y o f Pennsylvani a serie s Translations and

Reprints

from

the

Sources of

European History

ar

e

included i n the specifie d e d i t e d f o r m s . D . C . M u n r o , The Life of St. Columban, V o l

. II , no . 7 ( 1 8 9 5 ) , e x c l u d i n g editoria l m a t e r i a l , i s

c o m p l e t e . W . C . M c D e r m o t t , Gregory of the Minor Works,

Thir

Tours: Selections

from

d Series , V o l . I V ( 1 9 4 9 ) i s c o m p l e t e , ex -

c l u d i n g th e d e d i c a t i o n , f o r e w o r d , p r e f a c e , a n d th e index . A n e w b i b l i o g r a p h y ha s b e e n a d d e d .

Notes 1. Fo r the development o f Europea n history ab inclinatione imperii Romani, se e Denys Hay , "Flavi o Biond o an d th e Middl e Ages, " Proceedings of the British Academy 4 5 (1959) , pp . 97-127; Wallac e K. Ferguson, The Renaissance in Historical Thought (Cambridge , Mass. , 1948) ; Erwi n Panofsky , Renaissance and Renascences in Western Art (rep. New York, 1972). For Gibbon, see Lynn White, ed.. The Transformation of the Roman World: Gibbon's Problem After Two Centuries (Berkeley an d Lo s Angeles, 1966) . The standar d edition of Gibbon's history is that by J. B . Bury , 7 vols . (London , 1896-1900) . 2. Se e R . A . Markus , S aeculum: History and Society in the Theology of St Augustine (Cambridge , 1970) ; A . Momiglkano, ed. , The Conflict Between Paganism and Christianity in the Fourth Century (Oxford , 1963) ; Peter Brown, The World of iMe Antiquity (Ne w York , 1970) . On the development o f Christianity, see now Karl Baus , From the Apostolic Community to Constantine (London , 1965) . 3. I n general, see Donald Bullough , The Age of Charlemagne (Ne w York, 1966); David Talbot Rice , ed. , The Dark Ages (London , 1965) ; Heinric h Fichtenau , The Carolingian Empire (Ne w York , 1964) . Th e mos t recen t reassessmen t o f th e scholarship i s Donal d Bullough , "Europae Pater: Charlemagn e an d Hi s Achieve ment i n the Light of Recent Scholarship," English Historical Review 85 (1970) , pp. 59-105.

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4. Tw o fin e introduction s t o thi s perio d ar e Willia m C . Bark , Origins of the Medieval World (Stanford , 1958) , an d th e superb antholog y o f text s and commen tarv b v J . N . Hillgarth , The Conversion of Western Europe, 350-750 (Englewoo d Cliffs. 1969) . 5. Se e Brown , The World of I-at e Antiquity; F . Gabrieli , Muhammad and the Conquests of Islam (Ne w York , 1968) ; J . M . Hussey , The Byzantine World (Ne w York, 196 1 ); Cyril Toumanoff , Studies in Christian Caucasian History (Washington , 19a3). 6. Reprinte d i n Sylvi a Thrupp , ed. , Early Medieval Society (Ne w York , 1967) , pp. 47-57; i n general , se e th e pajwr s b y L e Bra s an d other s i n Caratteri del secolo VU in Occidente, Settimane distudio del centro italiano di studi suit alto Medioevo, No. V , 2 vols . (Spoleto , 1958) , a s wel l a s othe r volume s i n thi s series . 7. Th e felicitou s distinctio n betwee n orthoprax y an d orthodoxy, as w ell as many other usefu l observation s abou t th e transformatio n o f Christia n cultur e ma y b e found i n Janet I. . Nelson , "Society , Theodic y an d the ( )rigins of Heresy : Towards a Keassessment o f th e Medieva l Evidence, " i n D . J . Baker , ed. , Schism , Heresy and Religious Protest, Studie s i n Church History , Vol . IX (Cambridge , 1972) , pp. 65-77 . 8. Fo r th e Lombards , se e Katherin e Fische r Drew , trans. , The Ix>mbard IMWS (Philadelphia, 1973 ) and Pau l th e Deacon , History of the iMtnbards, trans . Willia m Dudley Foulke , (rep . Philadelphia , 1974) .

I The Shapin g of Christian Cultur e

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1 Pope Gregory the Great The following selections from Gregory's Dialogues , Pastora l Care, Letters , and Sermon s are all taken from James Harvey Robinson, Reading s i n Europea n History , Vol. I (Boston, 1904), pp. 75-77, 80-82, 90-97. For complete translations of these works, see the Bibliography.

1. fro m Pastoral Care It i s hard fo r a preacher wh o i s not loved , howeve r right ma y be hi s warnings , t o b e hear d gladly . He , therefore , wh o i s over others ought to study to be loved, that he may be heard; and yet not to see k hi s ow n popularit y fo r itself , lest he be foun d by a secre t usurpation i n though t t o oppos e Hi m who m b y hi s offic e h e appeareth t o serve . Thi s Pau l wel l signifieth , whe n h e maket h manifest to us the secrets of his desires, saying, "Even as I please all men i n al l things" ; wh o nevertheless sait h again, "If I yet please d men, I should not be the servant of Christ." Paul therefore pleaseth and pleaseth not , because i n that he desireth t o please, he seeketh not that he himself, bu t that through him the Truth, should please men. The spiritua l guid e ough t als o t o kno w tha t vice s fo r th e most part feig n themselve s t o be virtues. For niggardliness often cloak eth itsel f unde r the name of frugality ; and lavishness, on the other hand, hidet h itsel f unde r th e titl e o f bounty . Often a n inordinat e forgiveness i s though t t o b e kindness , an d unbridle d wrat h i s reckoned th e virtu e o f spiritua l zeal . Ofte n headlon g actio n i s supposed t o b e th e efficienc y o f speed , an d slownes s ape s th e deliberation o f seriousness . Hence th e rule r o f soul s mus t need s distinguis h wit h watchfu l care betwee n virtue s an d vices ; les t eithe r niggardlines s tak e 3

4

SHAPING O F CHRISTIA N CULTUR E

possession o f hi s heart , an d he b e delighte d t o appear fruga l i n his distributions; o r when a thing is lavishly expended, he should boas t himself a s bountifu l i n showing mercy; o r by forgivin g that whic h he ough t t o smite , h e shoul d dra g hi s subject s t o eterna l punish ments; o r b y smitin g ruthlessl y tha t whic h i s wrong , h e d o mor e grievous wron g himself ; o r b y unreasonabl y hastenin g that whic h might hav e bee n don e dul y an d seriously , h e shoul d rende r i t o f no esteem ; o r b y puttin g of f th e meri t o f a goo d action , he shoul d change i t fo r th e worse . Inasmuch, then , a s w e hav e show n wha t manne r o f ma n th e pastor ough t t o be , le t u s now mak e know n afte r wha t manner h e teacheth. For , a s Gregor y Nazianze n o f reveren d memor y hat h taught lon g before us , one and the same exhortation i s not suited to all, because al l are not bound by the same manner of character. Fo r ofttimes th e things which profi t som e ar e bad for others. Inasmuc h as fo r th e mos t par t th e herb s als o whic h fee d som e animal s kil l others; an d a gentl e whistlin g whic h stillet h horse s settet h dog s astir; an d th e medicin e whic h abatet h on e diseas e givet h forc e t o another; an d the bread whic h strengthened th e life of the vigorous putteth a n en d t o tha t o f babes . The speech , therefore , of teachers ought to be fashioned accord ing t o th e conditio n o f th e hearers , tha t i t ma y bot h b e suite d t o each fo r his own needs , an d yet ma y never depar t fro m the system of genera l edification . Fo r wha t ar e th e attentiv e mind s o f th e hearers but , a s I may so say, certain string s stretched tight on a harp which h e tha t i s skillful in playing, to the end that he may produce a tune whic h shal l no t b e a t varianc e wit h itself , striket h i n variou s ways? An d therefor e th e string s giv e bac k harmoniou s melod y because the y ar e beate n wit h on e quil l indee d bu t no t wit h on e stroke. Whenc e als o every teacher , t o the end tha t he may edify all in the one virtue o f charity, ough t t o touch th e hearts o f his hearers out o f on e syste m o f teachin g bu t no t wit h on e an d th e sam e address.

2. fro m th e Dialogues: O n Monks . There wa s i n m y monaster y a certai n monk , Justu s b y name , skilled i n medicina l arts . . . . Whe n h e kne w tha t hi s en d wa s a t hand, h e mad e know n t o Copiosus , hi s brothe r i n th e flesh, ho w that h e ha d thre e gol d piece s hidde n away . Copiosus , o f course ,

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5

could not conceal this from the brethren. H e sought carefully , and examined al l hi s brother' s drugs , unti l h e foun d th e thre e gol d pieces hidde n awa y amon g th e medicines . Whe n h e tol d m e thi s great calamity tha t concerned a brother wh o had lived in common with us, I could hardly hear it with calmness. For the rule of this our monastery was always that the brothers should live in common an d own nothin g individually . Then, stricke n wit h great grief , I began t o think what I could d o to cleanse the dying man, and how I should make his sins a warning to th e livin g brethren . Accordingly , havin g summone d Pretiosus , the superintendent o f th e monastery, I commanded hi m to see that none o f th e brother s visite d th e dyin g man , wh o wa s no t t o hea r any word s o f consolation . I f i n the hour o f deat h h e aske d fo r the brethren, the n hi s own brothe r i n th e Hes h was t o tel l him how h e was hate d b y th e brethre n becaus e h e ha d conceale d money ; s o that at death remorse for his guilt might pierce his heart and cleans e him fro m the sin he ha d committed . When h e wa s dea d hi s body wa s no t place d wit h th e bodies o f the brethren, but a grave was dug in the dung pit, and his body wa s Hung down into it, and the three pieces of gold he had left were cast upon him , whil e al l togethe r cried , "Th y mone y peris h wit h thee!". . . When thirt y day s ha d passe d afte r his death, my heart bega n t o have compassion o n my dea d brother , and t o ponder prayer s with deep grief, and to seek what remedy there might be for him. Then I called befor e m e Pretiosus , superintenden t o f th e monastery, an d said sadly : "I t i s a lon g tim e tha t ou r brothe r wh o die d ha s bee n tormented b y fire, an d w e ough t t o have charit y toward him , an d aid hi m s o fa r a s we can , tha t he may be delivered. Go, therefore, and fo r thirty successive days from this day offer sacrifices for him. See t o i t tha t n o da y i s allowe d t o pas s o n whic h th e salvation bringing mas s [hostia] i s no t offere d u p fo r hi s absolution." 1 H e departed forthwit h an d obeye d m y words . We, however, wer e busy with other things, and did not count the days as they rolled by. Bu t lo! th e brothe r who had died appeare d by nigh t t o a certain brother , eve n t o Copiosus , hi s brothe r i n th e flesh. Whe n Copiosu s sa w hi m h e aske d him , saying , "What i s it, brother? Ho w ar t thou? " T o whic h h e answered: "Up to this tim e I hav e bee n i n torment ; bu t no w al l i s wel l wit h me , becaus e to -

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day I hav e receive d th e communion. " Thi s Copiosu s straightwa y reported t o th e brethre n i n th e monastery . Then th e brethre n carefull y reckone d th e days , an d i t was th e very da y o n whic h th e thirtiet h oblatio n wa s mad e fo r him . Copiosus did not know what the brethren were doing for his dea d brother, an d th e brethre n di d no t kno w tha t Copiosu s ha d see n him; ye t a t on e an d the same tim e he learne d what they had don e and they learned what he had seen, and the vision and the sacrifice harmonized. S o th e fac t wa s plainl y show n fort h ho w tha t th e brother wh o ha d die d ha d escape d punishmen t throug h th e salvation-giving mass .

3. fro m th e Dialogues: On Hol y Me n an d Demon s (I) Andrew, b y God' s merc y bisho p o f Fondi , wa s a man o f mos t holy life , bu t th e ancien t enem y o f mankin d sough t to tempt him , by causin g hi m t o thin k evi l thoughts . Now on e da y a certai n Je w wa s coming t o Rome fro m Campa nia, and he travele d by the Appian Way. When he reached the hill of Fond i h e sa w tha t th e da y wa s darkenin g towar d evening, and he did not know a t all where he might sleep . H e was near a temple of Apollo , and he decide d t o sta y there . He feare d th e sacrilegiou s characte r o f th e place , so , though h e had not th e fait h o f th e cross, h e took car e to protect himself wit h the sign of the cross. I n the middle of the night he was disturbed by the ver y fea r o f solitude , an d la y awake . Suddenl y h e looked up , and sa w a crowd o f evi l spirits . H e who wa s i n authority over th e rest too k hi s plac e i n th e mids t o f the m an d bega n t o discus s th e deeds o f eac h spirit , an d t o as k ho w muc h evi l eac h on e ha d accomplished. One o f th e spirit s tol d ho w h e ha d cause d Bisho p Andre w t o think a n unhol y thought . The n th e evi l spiri t an d enem y o f th e human rac e exhorte d tha t spiri t to carry out what he had begun in Andrew's soul . Then th e spiri t wh o commande d th e rest ordere d hi s follower s to find out wh o had presumed t o sleep in that temple. Bu t the Je w made th e sign o f th e cross, and all the throng of evil spirits, cryin g out "Woe, woe ! " disappeared .

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4. fro m th e Dialogues: On Hol y Me n an d Demon s (II ) In Campania , upo n Mt. Marsicus, a venerable man called Marti n lived fo r man y year s th e solitar y life , shu t u p i n a very smal l cave . Many o f u s kne w him , an d wer e witnesse s o f hi s deeds . I mysel f have hear d muc h o f hi m bot h fro m Pop e Pelagius , m y predeces sor, an d fro m othe r religiou s me n wh o relate d anecdote s o f him . His first miracl e wa s this : hardl y ha d h e establishe d himsel f i n th e cleft o f th e mountain , whe n fro m th e ver y roc k whic h wa s hollowed ou t to make his narrow cav e burst fort h a stream o f wate r just sufficien t t o suppl y th e dail y nee d o f th e servan t o f God , an d there wa s neve r to o muc h o r to o little . . . . But th e ancien t enem y o f mankin d envie d th e man' s strength , and labore d wit h hi s wonte d skil l t o driv e him fort h from th e cave. For h e entere d int o th e beas t tha t i s his friend—th e serpent—an d sought t o mak e th e mon k afraid , an d t o driv e hi m fro m hi s dwelling. H e came at twilight, and stretched himself out before th e holy ma n whe n h e wa s praying , an d la y dow n wit h hi m whe n h e went t o rest . The hol y ma n wa s entirel y unafraid . H e woul d hol d t o th e serpent's mout h hi s han d o r hi s foot , an d sa y t o him , "I f tho u has t leave t o smit e me , I d o no t sa y the e nay. " Afte r thes e thing s ha d taken plac e continuall y fo r thre e years, on a certain da y the ancient enemy o f mankind, vanquished by such great endurance, groaned ; and th e serpen t le t himsel f glid e ove r th e steep mountai n sid e to a precipice. An d th e flame tha t wen t ou t fro m hi m burne d al l th e trees i n tha t place . Almight y Go d constraine d hi m t o bur n th e mountain side , an d so compelled him to show forth the great virtu e of th e ma n fro m who m h e ha d departed , conquered .

5. fro m th e Letters an d Sermons: Eschatology With al l m y hear t I hav e wishe d t o answe r yo u better , bu t th e burden o f m y pastora l call s s o overpowers m e tha t I would rathe r weep tha n speak,—a s you r reverenc e undoubtedl y gather s fro m the ver y characte r o f m y correspondenc e whe n I a m remis s i n addressing on e who m I warmly love . I n fact , s o beaten abou t am I

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by the billows in this corner of the world, that I can in no wise bring to harbo r th e ancient , rollin g shi p a t whos e hel m I stand throug h God's mysteriou s dispensation . Now th e waves break ove r u s from the front, now at the side the foaming mountain s o f th e se a swel l high , no w i n th e rea r th e tempest pursue s us . Bese t b y al l thes e perils , I a m force d first t o steer directl y i n th e fac e o f th e storm , agai n t o swerve th e vesse l and t o receive obliquely th e onset of th e waters. I groan, because I know tha t i f I a m negligen t th e bilg e water o f vic e i s deepening , and tha t i f the storm assail s us furiously at that instant the decayin g planks forebod e shipwreck . Fearful , I remember tha t I have los t my quiet shor e of peace , and sighing I gaze toward the land which , while th e win d o f circumstance s blow s contrarily , I cannot gain . So, dearest brother , if you love me, stretch forth the hand of praye r to me amid these floods, and, as you aid me in my troubles, thus as a reward shal l you com e fort h mor e valiantl y fro m yours. . . . [Of al l the sign s describe d b y ou r Lor d a s presaging th e en d o f the world] , som e w e se e alread y accomplished ; th e other s w e dread a s clos e upo n us . Fo r w e no w se e tha t natio n rise s agains t nation, an d tha t the y pres s an d weig h upo n th e lan d i n ou r ow n times a s neve r befor e i n th e annal s o f th e past . Earthquake s overwhelm countles s cities , a s w e ofte n hea r fro m other part s o f the world. Pestilenc e we endure without interruption. It is true that as ye t w e d o no t behol d sign s i n the su n an d moo n an d stars ; bu t that thes e ar e no t fa r of f w e ma y infe r fro m th e change s i n th e atmosphere. Befor e Ital y wa s give n ove r t o b e desolate d b y th e sword o f a heathen foe , we beheld fier y ranks in heaven, and eve n the streamin g bloo d o f th e human rac e a s it was afterwards spilt .

2 Bede from The Ecclesiastical History: The Visio n o f th e Afterlife At thi s tim e [Bed e writes ] a memorabl e miracle , an d lik e t o those o f forme r days, wa s wrough t i n Britain ; for , to th e end tha t the livin g migh t b e save d fro m th e deat h o f th e soul , a certai n person, wh o ha d bee n som e tim e dead , ros e agai n t o life , an d related man y remarkabl e thing s he had seen; some of which I have thought fit here briefly to tak e notice of . There was a master of a family in that district of the Northumbri ans which is called Cunningham, who led a religious life, as did also all that belonged t o him. This man fell sick, and his distemper dail y increasing, being brought t o extremity, he died i n the beginning of the night ; bu t i n the morning early he suddenly cam e to life again, and sa t up , upo n whic h al l those tha t sa t abou t th e body weepin g fled awa y i n a grea t fright : onl y hi s wife , wh o love d hi m best , though i n a great consternatio n and trembling, remained with him. He, comfortin g her, said , "Fea r not , for I am no w trul y risen from death, an d permitte d agai n t o live among men; however, I am no t to live hereafter as I was wont, but fro m henceforward after a very different manner. " Then risin g immediately , h e repaired t o the oratory o f the littl e town and , continuing in prayer till day, immediately divided all his substance into three parts, one whereof h e gave to his wife, another to hi s children , an d th e third , belongin g t o himself , h e instantl y distributed amon g th e poor . No t lon g afte r h e repaire d t o th e monastery o f Melrose , which i s almost inclose d by the winding of the rive r Tweed , an d havin g bee n shaven , wen t int o a privat e dwelling whic h th e abbo t ha d provided , wher e h e continue d til l the da y o f hi s death i n such extraordinar y contritio n o f min d an d 9

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body that , thoug h hi s tongue had been silent , his life declared tha t he ha d see n man y things , eithe r t o b e dreade d o r coveted , whic h others kne w nothin g of . Thus he related wha t he had seen. "He tha t led m e had a shining countenance an d a brigh t garment , an d w e wen t o n silently , a s I thought, toward s th e northeast . Walkin g on , w e cam e t o a vale o f great breadt h an d depth , bu t o f infinit e length ; o n th e lef t i t appeared ful l o f dreadfu l flames; th e other sid e was no less horrid for violen t hai l an d col d sno w flying i n al l directions; bot h place s were ful l o f men' s souls, which seeme d b y turn s to be tosse d fro m one sid e t o th e other , a s i t wer e b y a violent storm ; fo r whe n th e wretches coul d n o longe r endur e th e exces s o f heat , the y leape d into th e middl e o f th e cuttin g cold ; an d finding n o rest there , the y leaped bac k agai n int o th e middl e o f th e unquenchabl e flames. "Now wherea s a n innumerabl e multitud e o f deforme d spirit s were thu s alternatel y tormente d fa r an d near , a s fa r a s coul d b e seen, withou t an y intermission , I bega n t o thin k tha t thi s perhap s might b e hell , o f whos e intolerabl e flames I ha d ofte n hear d talk . My guide , wh o wen t befor e me , answere d t o m y though t saying , 'Do no t believ e so , fo r thi s i s not hell , a s yo u imagine. ' "When h e ha d conducte d me , muc h frightene d wit h tha t horri d spectacle, b y degrees , t o th e farthe r end , o n a sudde n I sa w th e place begi n t o gro w dus k an d filled wit h darkness . Whe n I cam e into it , th e darkness , b y degrees , gre w s o thic k tha t I coul d se e nothing besides it and the shape and garment o f him that led me. As we wen t o n throug h th e shade s o f night , o n a sudde n ther e appeared befor e u s frequen t globe s o f blac k flames, rising, a s i t were, ou t o f a grea t pit , an d fallin g bac k agai n int o th e same . "When I ha d bee n conducte d thither , m y leade r suddenl y vanished, an d left m e alon e in the midst of darkness and this horrid vision, whilst those same globes of fire, without intermission, at one time flew u p and at another fel l bac k int o the bottom o f th e abyss ; and I observe d tha t al l th e flames, a s the y ascended , wer e ful l o f human souls , which , lik e spark s flying u p wit h smoke , wer e sometimes throw n o n high , an d again , whe n th e vapo r o f th e fire ceased, droppe d dow n int o th e dept h below . Moreover , a n insufferable stenc h cam e fort h wit h th e vapors, an d filled al l thos e dark places .

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"Having stoo d ther e a lon g tim e i n muc h dread , no t knowin g what t o do , whic h wa y t o turn, or what en d I migh t expect , o n a sudden I hear d behin d m e th e nois e o f a mos t hideou s an d wretched lamentation, an d at the same time a loud laughing, as of a rude multitud e insultin g capture d enemies . Whe n tha t noise , growing plainer , cam e u p t o me, I observe d a gan g o f evi l spirit s dragging the howling and lamenting souls of men into the midst of the darkness, whils t the y themselve s laughe d an d rejoiced . "Among those men, as I could discern, there was one shorn like a clergyman, als o a layman , an d a woman . Th e evi l spirit s tha t dragged the m wen t down int o the midst of the burning pit; and as they went down deeper, I could no longer distinguish between th e lamentation o f the men and the laughing of the devils, yet I still had a confuse d soun d i n m y ears . "In th e meantim e som e o f th e dar k spirit s ascende d fro m tha t flaming abyss , and , runnin g forward , bese t m e o n al l sides , an d much perplexe d m e wit h thei r glarin g eye s an d th e stiflin g fire which proceede d fro m thei r mouth s an d nostrils; and they threat ened to lay hold on me with burning tongs, which they had in their hands; ye t the y durs t no t touc h me , thoug h the y frightene d me . Being thu s o n al l side s inclose d wit h enemie s an d darkness , an d looking abou t o n ever y side for assistance, there appeared behin d me, o n th e wa y tha t I came , a s i t were , th e brightnes s o f a sta r shining amids t th e darkness , whic h increase d b y degrees , an d came rapidl y toward s me : whe n i t drew near , all those evil spirits that ha d sough t t o carr y m e awa y wit h thei r tong s disperse d an d fled. "He whose approach put them to flight was the same that had led me before; who , turning then towards th e right, began t o lead me , as it were, towards th e southeast, and having soon brought me out of th e darkness, conducte d m e int o a n atmospher e o f clea r light . "While h e thu s led m e i n open light , I saw a vast wall before us, the lengt h an d heigh t o f which , i n ever y direction , seeme d t o b e altogether boundless . I bega n t o wonde r wh y we wen t u p to th e wall, seeing no door, window, or path through it. When we came to the wall, we were presently, I know not by what means, on the top of it , and withi n it was a vast and beautiful field, s o full of fragran t flowers tha t th e odo r o f it s delightfu l sweetnes s immediatel y

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dispelled the stench of the dark furnace, which had penetrated me through an d through . "So grea t wa s th e ligh t i n this place that it seemed t o exceed th e brightness o f th e day , o r o f th e su n i n it s meridian height . I n thi s field wer e innumerabl e assemblie s o f me n i n whit e an d man y companies seate d togethe r rejoicing . A s h e le d m e throug h th e midst o f thes e happ y people , I bega n t o thin k tha t thi s might , perhaps, b e the kingdom o f heaven, of which I had often heard so much. H e answere d t o m y thought , saying , "Thi s i s no t th e kingdom o f heaven , a s you imagine. ' "When w e had passed those mansions of blessed souls and gon e farther on , I discovere d befor e m e a muc h mor e beautifu l light , and heard therein sweet voices of persons singing; and so wonderful a fragranc y proceede d fro m th e plac e tha t th e other , whic h I had befor e though t mos t delicious , the n seeme d t o m e bu t ver y indifferent, eve n a s tha t extraordinar y brightnes s o f th e flowery field, compare d wit h this , appeare d mea n an d inconsiderable . When I bega n t o hop e w e shoul d ente r tha t delightfu l place , m y guide on a sudden stood still; and then, turning round, led me back by th e way w e came . "When w e returne d t o thos e joyfu l mansion s o f th e soul s i n white, he said to me, 'Do you know what all these things are which you hav e seen? ' I answere d tha t I di d not ; an d the n h e replied , 'That val e yo u saw , s o dreadfu l fo r it s consumin g flames an d cutting cold , i s the plac e i n whic h th e soul s o f thos e ar e trie d an d punished who , delayin g t o confes s an d amen d thei r crimes , a t length hav e recours e t o repentanc e a t th e poin t o f death , an d s o depart thi s life; but nevertheless because they, even a t their death , confessed an d repented , the y shal l al l b e receive d int o th e king dom o f heave n a t th e da y o f judgmen t b y th e prayers , alms , an d fasting o f th e living, an d more especiall y b y masses . " 'Tha t fiery and stinking pit which you saw is the mouth of hell , into which whosoeve r fall s shall never be delivere d t o all eternity . This flowery place , i n whic h yo u se e thes e most beautifu l youn g people, s o bright an d gay , is that int o which th e souls of thos e are received wh o depar t th e bod y i n good works , bu t wh o ar e not so perfect a s to deserve to be immediately admitted into the kingdom of heaven; yet they shall all, at the day of judgment, se e Christ and

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partake o f th e joy s o f Hi s kingdom ; fo r whoeve r ar e perfec t i n thought, word, and deed, as soon as they depart the body immedi ately ente r int o th e kingdo m o f heaven ; i n th e neighborhoo d whereof tha t plac e is, where you heard the sound of sweet singing, with th e fragran t odo r an d bright light . " 'A s for you, who are now to return to your body and live among men again , i f yo u wil l endeavor nicel y t o watch your actions, and to direct your speech and behavior in righteousness and simplicity, you shall, after death, have a place of residence among these joyful troops o f blesse d souls ; fo r whe n I lef t yo u fo r a while, i t was t o know ho w yo u wer e t o b e dispose d of. ' Whe n h e ha d sai d this t o me I much abhorre d returnin g t o m y body , bein g delighte d wit h the sweetnes s an d beaut y o f th e plac e I behel d an d wit h th e company o f thos e I sa w i n it . However , I durs t no t as k hi m an y questions; bu t i n the meantime , o n a sudden, I found myself aliv e among men. "

II

Monks The following selections are reprinted from these sources: Th e Rule o f St . Benedict , from E. F. Henderson, Selec t Historica l Documents o f the Middle Ages (London, 1896), pp. 274-314, with the first few paragraphs translated by the editor of this volume; Paul the Deacon, Poem s i n Hono r o f St . Benedict , from William Dudley Foulke, trans. Pau l th e Deacon' s Histor y o f th e Langobards (Philadelphia, 1907), pp. 393-414; Jonas, Lif e o f St . Coluinbanus, from D. C. Munro, Lif e o f St . Columban , University of Pennsylvania Translations and Reprints from the Sources of European History, Vol. II, no. 7 (Philadelphia, 1895); The Lif e o f St . Gall , from J. H. Robinson, Reading s i n Europea n History, Vol. I (Boston, 1904), pp. 90-91. The italicized passages in the Prologu e and text of th e Rul e of St. Benedict indicate quotations from Scripture, woven into the abbot's text. Benedict himself used several different versions of Scripture, and since Henderson s translation omits many references, it seemed appropriate in the Prologue to give some sense of the richness of scriptural allusions in Benedict's Rule . The complex questions of language and style in this period may be illuminated by consulting Erich Auerbach, Mimesi s (Princeton, 1953), and his Literar y Languag e an d It s Publi c i n Lat e Lati n Antiquity an d th e Middl e Age s (New York, 1965). A good introduction to the Latin of the period is Karl Strecker, Introductio n to Medieval Latin , trans, and rev. by Robert B. Palmer (Berlin, 1963). On the study and use of Scripture, see Beryl Smalley, Th e Stud y of the Bibl e in the Middl e Ages (rep. Notre Dame, 1964) and Th e Cambridge Histor y o f th e Bible , Vol. II, ed. G. W. H. Lampe (Cambridge, 1969).

3 The Rule of St. Benedict The translation of the Prologu e is based on the text of Cuthbert Butler, Sanct i Benedict i Regul a Monachoru m (Freiburg, 1912), pp. 1-8. Hendersons text is based on that in Migne, Patrologi a Latina , Vol. 66. Italicized passages indicate quotations from Scripture.

Prologue Listen, m y son, to the teachings o f your master, an d incline th e ear o f you r heart ; receiv e joyfull y th e warning s o f you r lovin g teacher an d perform the m usefully, so that you may return to him through th e works of obedience, fro m whom you strayed through the vic e o f disobedience . I direc t m y teachin g t o you , who , b y renouncing you r own will and enrolling i n the army of Chris t th e true King , assum e th e mos t powerfu l an d brightes t armo r o f obedience. First, whateve r goo d tas k yo u undertake , pra y Go d mos t intensely to bring it to perfection, s o that H e who deigns to count us among th e number o f Hi s childre n ough t neve r t o sorro w fo r any o f ou r wicke d acts . Fo r H e mus t alway s b e serve d b y Hi s good thing s tha t H e ha s give n us , s o tha t H e will never , lik e a n angry father, disinheri t Hi s children. Nor , like a fearsome master, angered b y ou r evi l deeds , delive r t o perpetua l punishmen t Hi s wicked servants , wh o d o not wis h t o follo w Hi m int o glory . Let us rise up then, Scriptur e urging us, saying: Now is the hour for us to rise out of sleep. Le t us open ou r eyes to the divine light, for w e hea r th e divin e voic e dail y imploring , whic h warn s u s saying: Today, if you should hear His voice, harden not your hearts, an d further : Let him who has ears to hear, hear what the 17

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Spirit says unto the churches. An d wha t doe s th e Spiri t say ? Come, O my son, listen to me; I will teach thee the fear of God. Run, while you stül have the light of life, lest the shadow of death overtake you unawares. And God , seekin g Hi s workma n i n th e mids t o f th e people , cries ou t t o him saying : Which of you is the man who desires life and wishes to witness good days? An d you, if you hear Hi m and respond "I a m he," then God says to you: If you wish to have true and perpetual life, forbid thy tongue from wickedness, keep your lips from speaking lies. Turn away from evil and do good. Seek after peace and follow it. An d whe n yo u shal l hav e don e thes e things, M y eyes shall be upon you and My ears will listen to your prayers. An d even befor e yo u invoke Me , I say to you: Behold, I am here. What can be sweeter to us than the voice of God inviting us? Behold , i n Hi s love th e Lor d show s u s the wa y o f life . Our loins, therefore, are bound up by fait h and the observance of good works; let us walk in His path by the guide of the Gospel, so tha t w e ma y meri t th e visio n o f Hi m wh o call s u s int o Hi s kingdom. I f we wish to live in the tabernacle of His kingdom, we shall not, sav e by ou r good act s alone . Le t u s ask th e Lord, with the prophet saying : Lord, who shall dwell in Thy house, and who shall rest in Thy holy Mountain? Afte r thi s question , le t u s hear God respondin g an d showin g u s th e wa y t o Hi s tabernacle , saying: He only who walks without a stain and does justice; who speaks only the truth in his heart; who does not speak in lies; who does no injury to his neighbor; who shares no reproach against his neighbor. Whoeve r ha s denie d th e malign demon , spewin g hi m forth fro m his heart with all his wicked counsels and has taken his wicked thought s whil e the y wer e stil l ne w an d cas t them befor e Christ, h e an d other s lik e him, fearin g God , no t taking excessive pride in their good works, knowing that the good in them is not of their own creation bu t from God , praise God who works in them saying: Not to us O Lord, not to us, but to Thine own name give the glory. Thu s the Apostle Paul imputed nothing of his preaching to himself saying : Thanks be to God that I am what I am, an d Let whoever rejoices rejoice in the Lord. And as the Lord says in the Gospel: Whoever hears these words of Mine and does what they direct, I will make him like the wise

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man who builds his house upon a rock, and when the rivers flooded and the winds blew and the rains pounded against it, it did not fall, because it was built upon a rock. Th e Lord, having given us these assurances, await s u s dail y t o respon d b y ou r deed s t o Hi s hol y commands. Therefor e the days of ou r life are extended becaus e it is necessary tha t we change our evil ways. As the Apostle says: Do you not know that God's kind waiting invites you to repent? Fo r the merciful God says I wish not the death of the sinner, but that he should turn again to Me and that he should live. Since we have asked th e Lord about those who shall dwell in His tabernacle, we have heard His instructions for those who will dwell there. Le t us fulfill the duties of such citizens ! Therefore our hearts and ou r bodies must be trained and drilled under the holy precept s of obedience , an d whateve r shortcoming s w e hav e b y nature , le t us as k Go d ou t o f Hi s grac e t o complemen t b y Hi s aid . An d if , fleeing th e punishment s o f Gehenna , we wis h t o reach eterna l lif e while there is yet time remaining, while we are still in the flesh, and while ther e remain s ye t ligh t alon g th e wa y to fulfill these instruc tions, w e mus t al l hasten an d ac t no w i n suc h a way tha t w e ma y win eternity . W e ar e abou t t o found , therefore , a schoo l fo r th e Lord's service ; i n the organizatio n o f whic h w e trus t tha t w e shall ordain nothin g sever e an d nothin g burdensome . Bu t eve n if , th e demands o f justic e dictatin g it , something a little irksome shall b e the result , fo r th e purpos e o f amendin g vice s o r preservin g charity;—thou shal t no t therefore , struc k b y fear , flee the wa y o f salvation, whic h ca n not be entered upo n except throug h a narrow entrance. Bu t a s one' s wa y o f lif e an d one' s fait h progress , th e heart become s broadened , and , with th e unutterable sweetnes s of love, the way o f th e mandates of the Lord is traversed. Thus, never departing fro m Hi s guidance , continuin g i n the monaster y i n Hi s teaching unti l death , throug h patienc e w e ar e mad e partaker s i n Christ's passion , i n orde r tha t w e ma y meri t t o be companion s i n His kingdom . 1. Concerning the kinds of monks and their manner of living. I t is manifes t tha t ther e ar e fou r kinds o f monks . Th e cenobite s ar e the first kind ; tha t is , those livin g i n a monastery, servin g unde r a rule or an abbot. Then the second kind is that of the anchorites; that is, the hermits,— those who, not by the new fervour of a conversion

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but b y th e lon g probatio n o f lif e in a monastery, have learned t o fight agains t the devil, having already been taught by the solace of many. They, having been well prepared in the army of brothers for the solitar y fight o f th e hermit , bein g secur e no w withou t th e consolation o f another , ar e able , Go d helping them, to fight with their ow n han d o r ar m agains t th e vice s o f th e flesh o r o f thei r thoughts. But a third very bad kind of monks are the sarabaites, approved by no rule, experience being their teacher, as with the gold which is tried i n th e furnace . But , softene d afte r th e manne r o f lead , keeping fait h wit h th e worl d b y thei r works , the y ar e know n through their tonsure to lie to God. These being shut up by twos or threes, or, indeed, alone, without a shepherd, not in the Lord's but in thei r ow n sheep-folds,—thei r la w i s th e satisfactio n o f thei r desires. For whatever they think good or choice, this they call holy; and wha t the y d o not wish , thi s the y consider unlawful . Bu t th e fourth kind of monks is the kind which i s called gyratory. Durin g their whole life they are guests, for three or four days at a time, in the cell s o f th e differen t monasteries , throughou t th e variou s provinces; alway s wanderin g an d never stationary, give n ove r t o the service of their own pleasures and the joys of the palate, and in every wa y wors e tha n th e sarabaites . Concernin g th e mos t wretched way of living of all of such monks it is better to be silent than t o speak . Thes e thing s therefor e bein g omitted , le t u s pro ceed, with the aid of God, to treat o f the best kind, the cenobites. 2. What the Abbot should be like. A n abbot wh o i s worthy t o preside ove r a monastery ough t alway s t o remembe r wha t h e is called, an d carr y ou t wit h his deed s th e nam e of a Superior. Fo r he i s believed t o b e Christ' s representative , sinc e he i s called b y His name , th e apostl e saying : Ye have received the spirit of adoption of sons, whereby we call Abba, Father. An d s o th e abbot shoul d not—gran t tha t h e ma y not—teach , o r decree , o r order, any thing apart fro m the precept of the Lord; but his order or teaching shoul d be sprinkle d with the ferment of divine justice in th e mind s o f hi s disciples . Le t th e abbo t alway s b e mindfu l that, a t th e tremendou s judgmen t o f God , bot h thing s wil l b e weighed i n th e balance : hi s teachin g an d th e obedienc e o f hi s disciples. An d let the abbot know that whatever the father of the

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family finds of les s utilit y amon g th e shee p i s laid t o th e faul t o f the shepherd . Onl y i n a case wher e th e whole diligenc e o f thei r pastor shal l hav e bee n bestowe d o n a n unrul y an d disobedien t flock, and hi s whole care given to their morbid actions , shall that pastor, absolve d i n the judgment of the Lord, be free to say to the Lord wit h th e prophet : I have not hid Thy righteousness within my heart, I have declared Thy faithfulness and Thy salvation, but they despising have scorned me. An d the n a t lengt h le t th e punishment fo r th e disobedien t shee p unde r hi s car e b e deat h itself prevailin g agains t them . Therefore , whe n an y on e receives the nam e o f abbot , h e ough t t o rul e ove r hi s disciple s wit h a double teaching ; tha t is , le t hi m sho w fort h al l goo d an d hol y things by deed s more than by words. So that to ready disciples he may propoun d th e mandates o f Go d i n words; but, t o th e hard hearted an d th e mor e simple-minded , h e ma y sho w fort h th e divine precept s b y hi s deeds . Bu t a s to al l th e thing s tha t h e has taught t o his disciples to be wrong, he shall show by his deeds that they are not to be done ; lest, preaching t o others, he himself shall be foun d worthy o f blame, and lest Co d may say at some time to him a sinner : What hast thou to do to declare My statutes or that thou should'st take My covenant in thy mouth. Seeing that thou hatest instruction and casteth My words behind thee; and why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? H e shall make no distinction o f person s in the monastery. On e shall not be more cherished tha n another , unles s i t b e th e on e who m h e finds excelling i n goo d work s o r i n obedience . A free-born ma n shal l not b e preferre d t o on e comin g fro m servitude , unles s ther e b e some othe r reasonabl e cause . Bu t if , justic e demandin g tha t i t should b e thus , i t seem s goo d t o th e abbot , h e shal l d o thi s n o matter what the rank shall be. Bu t otherwise they shall keep their own places ; fo r whethe r w e b e bon d o r fre e w e ar e al l on e i n Christ; and , unde r on e God , w e perfor m a n equa l servic e o f subjection; fo r Go d is no respecter o f persons. Onl y in this way is a distinctio n mad e by Him concerning us: if we are found humble and surpassin g other s i n goo d works . Therefor e le t hi m (th e abbot) hav e equa l charit y fo r all : le t th e sam e disciplin e b e administered i n al l case s accordin g t o merit . I n hi s teachin g

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indeed th e abbot ought always to observe that form laid down b y the apostle when he says: reprove, rebuke, exhort. That is, mixing seasons wit h seasons , blandishment s wit h terrors , let him displa y the feelin g o f a sever e ye t devote d master . H e should , namely , rebuke more severely th e unruly and the turbulent. The obedient , moreover, an d th e gentle an d th e patient , h e should exhort , tha t they ma y progres s t o highe r things . Bu t th e negligen t an d scorners, w e war n hi m t o admonis h an d reprove . No r le t hi m conceal the sins of th e erring: but, in order that he may prevail, let him pluc k the m ou t b y th e root s a s soo n a s the y begi n t o sprin g up; bein g mindfu l of th e dange r o f El i th e pries t o f Shiloh . An d the mor e hones t an d intelligen t minds , indeed , le t hi m rebuk e with words, with a first or second admonition; but the wicked and the hard-hearte d an d th e proud , o r th e disobedient , le t hi m restrain a t th e ver y beginnin g o f thei r si n b y castigatio n o f th e body, a s i t were , wit h whips : knowin g tha t it is written: A fool is not bettered by words. An d again: Strike thy son with the rod and thou shalt deliver his soul from death. Th e abbot ought always to remember wha t h e is , t o remembe r wha t h e i s called , an d t o know tha t fro m hi m t o who m mor e i s commmitted, th e mor e i s demanded. An d le t hi m know wha t a difficult and arduous thin g he has undertaken,—t o rul e the souls and aid the morals of many . And i n on e cas e indee d wit h blandishments , i n anothe r wit h rebukes, i n anothe r wit h persuasion—accordin g t o the quality o r intelligence o f eac h one,—h e shal l so conform and adapt himsel f to all , tha t no t onl y shal l h e no t suffe r detriment t o com e t o the flock committed t o him, but shall rejoice in the increase of a good flock. Above al l things, let him not, dissimulating or undervaluing the safet y o f th e soul s committe d t o him , giv e mor e hee d t o transitory an d earthl y an d passin g things : bu t le t hi m alway s reflect tha t h e ha s undertake n t o rul e soul s fo r whic h h e i s t o render account . And , les t perchanc e h e ente r int o strif e fo r a lesser matter, let him remember tha t it is written: Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you. An d again : They that fear Him shall lack nothing. An d le t him kno w tha t he wh o undertake s t o rul e soul s must prepar e t o rende r account . And , whateve r numbe r o f brothers h e know s tha t h e ha s unde r hi s care , le t hi m kno w fo r

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certain tha t at the day of judgment he shall render account to God for al l their souls; his own soul without doubt being included. And thus, alway s fearin g th e futur e interrogatio n o f th e shepher d concerning th e flocks entruste d t o him , whil e keepin g fre e fro m foreign interest s he is rendered careful fo r his own. An d when, by his admonitions, h e administers correctio n t o others, h e is himself cleansed fro m hi s vices . 3. About calling in the brethren to take council. A s ofte n a s anything especia l i s to b e don e i n th e monastery , th e abbot shal l call togethe r th e whol e congregation , an d shal l himsel f explai n the questio n a t issue . And , havin g hear d th e advic e o f th e brethren, h e shal l thin k i t ove r b y himself , an d shal l d o wha t h e considers mos t advantageous . An d fo r thi s reason, moreover , w e have said that all ought to be called to take counsel: because often it i s t o a younge r perso n tha t Go d reveal s wha t i s best . Th e brethren, moreover , wit h al l subjectio n o f humility , ough t s o t o give their advice, that they do not presume boldly to defend what seems goo d to them; bu t it should rather depend on the judgment of th e abbot; s o that whatever he decides to be the more salutary, they shoul d al l agre e t o it . Bu t even a s it behove s th e disciples t o obey th e master , s o i t i s fitting tha t h e shoul d providentl y an d justly arrang e al l matters . I n al l things , indeed , le t al l follo w th e Rule a s thei r guide ; an d le t n o on e rashl y deviat e fro m it . Let n o one i n th e monaster y follo w th e inclination o f hi s own heart ; an d let n o on e boldl y presum e t o disput e wit h hi s abbot , withi n o r without th e monastery . But , i f h e shoul d s o presume , le t hi m b e subject t o th e disciplin e o f th e Rule . Th e abbot , o n th e othe r hand, shall do all things fearin g the Lor d an d observing th e Rule ; knowing tha t he, without a doubt, shal l hav e to render account to God a s t o a mos t impartia l judge , fo r al l his decisions. Bu t if any lesser matter s fo r th e goo d o f th e monaster y ar e t o b e decide d upon, h e shal l emplo y th e counse l o f th e elde r member s alone , since i t i s written : Do all things with counsel, and after it is done thou wilt not repent. 4. What are the instruments of good works." 5. Concerning obedience. Th e first grad e o f humilit y i s obedience withou t delay . Thi s becomes thos e who, on account of •Here follo w seventy-tw o quotation s fro m th e Bible .

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the holy servic e whic h the y have professed, o r on accoun t o f th e fear o f hel l o r th e glor y o f eterna l lif e consider nothin g dearer t o them tha n Christ : s o that , s o soo n a s anythin g i s commanded b y their superior, the y ma y no t kno w how t o suffer delay in doing it, even a s if i t were a divine command. Concernin g whom the Lor d said: As soon as he heard of Me he obeyed Me. An d again He said to th e learne d men : He who heareth you heareth Me. Therefor e let al l such , straightwa y leavin g thei r ow n affair s an d givin g u p their ow n will , wit h unoccupie d hand s an d leavin g incomplet e what the y wer e doing—th e foo t o f obedienc e bein g foremost, — follow wit h thei r deed s th e voic e o f hi m wh o orders . And , a s i t were, i n th e sam e moment , le t th e aforesai d comman d o f th e master an d th e perfecte d wor k o f th e disciple—bot h togethe r in the swiftnes s o f th e fea r o f God,—b e calle d int o bein g b y thos e who are possesse d wit h a desire of advancin g t o eternal life . An d therefore le t the m seiz e th e narro w wa y o f whic h th e Lor d says : Narrow is the way which leadeth unto life. Thus , no t livin g according t o thei r ow n judgmen t no r obeyin g thei r ow n desire s and pleasures , bu t walkin g unde r another' s judgmen t an d command, passin g thei r tim e i n monasteries , le t the m desir e a n abbot t o rul e ove r them . Withou t doub t al l suc h liv e u p t o tha t precept o f th e Lor d i n whic h H e says: I am not come to do My own will but the will of Him that sent Me. . . . 6. Concerning silence. Le t u s d o a s th e prophe t says : I said, I will take heed to my ways that I sin not with my tongue, I have kept my mouth with a bridle: I was dumb with silence, I held my peace even from good; and my sorrow was stirred. Her e th e prophet shows that if one ought at times, for the sake of silence, to refrain fro m goo d sayings ; ho w muc h more , a s a pnushment fo r sin, ough t on e t o ceas e fro m evi l words . . . . An d therefore , i f anything i s t o b e aske d o f th e prior , le t i t b e aske d wit h al l humility an d subjection of reverence; lest one seem to speak mor e than i s fitting. Scurrilities , however , o r idl e word s an d thos e exciting laughter , w e condem n i n al l place s wit h a lastin g prohibition: no r d o w e permi t a discipl e t o ope n hi s mout h fo r such sayings . 7. Concerning humility. . . . The sixt h grad e of humilit y is, that a mon k b e contente d wit h al l lowlines s o r extremity , an d

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consider himself , wit h regar d t o everything whic h i s enjoined o n him, as a poor and unworthy workman; saying to himself with the prophet: / was reduced to nothing and was ignorant; I was made as the cattle before Thee, and I am always with Thee. Th e sevent h grade o f humility is , not onl y that he, wit h his tongue, pronounc e himself vile r an d mor e worthles s tha n all ; but tha t he also believe it i n th e innermos t working s o f hi s heart ; humblin g himsel f an d saying with th e prophet , etc . . . . The eight h degre e o f humilit y is that a mon k d o nothin g excep t wha t th e commo n rul e o f th e monastery, o r th e exampl e o f hi s elders , urge s hi m t o do . Th e ninth degre e o f humilit y i s that a mon k restrai n hi s tongu e fro m speaking; and , keeping silence , d o not spea k until he is spoken to . The tent h grad e o f humilit y i s tha t h e b e no t ready , an d easil y inclined, t o laugh . . . . Th e elevent h grad e o f humilit y i s tha t a monk, whe n h e speaks , spea k slowl y an d withou t laughter , humbly wit h gravity , usin g fe w an d reasonabl e words ; an d tha t he be no t loud of voice. . . . The twelfth grad e of humility is that a monk, shal l not onl y with hi s heart bu t als o wit h his body, always show humilit y t o al l wh o se e him : tha t is , whe n a t work , i n th e oratory, i n the monastery , i n the garden, on the road, in the fields. And everywhere, sittin g or walking or standing, let him always b e with head inclined, his looks fixed upon the ground; rememberin g every hou r tha t h e i s guilt y o f hi s sins . Le t hi m thin k tha t h e i s already bein g presente d befor e th e tremendou s judgmen t o f God, sayin g alway s t o himsel f i n hi s hear t wha t tha t publica n o f the gospel , fixing hi s eye s o n th e earth , said : Lord I am not worthy, I a sinner, so much as to lift up mine eyes unto Heaven. 8. Concerning the divine offices at night. I n th e winte r time , that i s fro m th e Calend s o f Novembe r unti l Easter , according t o what i s reasonable , the y mus t rise at th e eighth hou r of th e night , so tha t the y res t a littl e mor e tha n hal f th e night , an d ris e whe n they hav e alread y digested . Bu t le t th e tim e tha t remain s afte r vigils b e kep t fo r meditatio n b y thos e brother s wh o ar e i n an y way behin d han d wit h th e psalte r o r lessons . Fro m Easter , moreover, unti l th e aforesai d Calend s o f November , le t th e hour of keepin g vigil s b e s o arrange d that , a shor t interva l bein g observed i n whic h th e brethre n ma y g o out fo r th e necessities o f nature, th e matins , whic h ar e alway s t o tak e plac e wit h th e dawning light , ma y straightwa y follow .

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9. How many psalms are to be said at night. I n the winter first of al l th e vers e shal l b e said : Make haste oh God to deliver me; make haste to help me oh God. Then , secondly, there shall be sai d three times : Oh Lord open Thou my lips and my mouth shall show forth Thy praise. T o whic h i s t o b e subjoine d th e thir d psalm an d th e Gloria. Afte r thi s th e ninety-fourt h psal m i s t o b e sung antiphonall y o r i n unison . Th e Ambrosia n chan t shal l the n follow: then si x psalms antiphonally . Thes e havin g bee n said , th e abbot shall , wit h th e vers e mentioned , giv e th e blessing . An d al l being seate d upo n th e benches , ther e shal l b e rea d i n tur n fro m the Scriptures—followin g ou t th e analogy—thre e lessons ; be tween whic h als o thre e response s shal l b e sung . Tw o response s shall be sai d withou t th e Gloria; but, after the third lesson, he wh o chants shal l sa y th e Gloria. And , whe n th e Canto r begin s t o sa y this, al l shal l straightwa y ris e fro m thei r seat s ou t o f honou r an d reverence fo r th e hol y Trinity . Books , moreover , o f th e Ol d a s well a s th e Ne w Testamen t o f Divin e authorit y shal l b e rea d a t the Vigils ; but als o expositions o f the m whic h have been mad e b y the mos t celebrate d orthodo x teacher s an d catholi c Fathers . Moreover, afte r thes e thre e lesson s wit h thei r responses , shal l follow othe r si x psalm s t o b e sun g wit h th e Alleluia . Afte r thi s a lesson o f th e Apostl e shal l follow , t o b e recite d b y heart ; an d verses an d th e supplicatio n o f th e Litany , that is the Kyrie eleison: and thu s shal l en d th e nocturna l vigils . 10. How in summer the nocturnal praise shall be carried on. From Easte r moreove r unti l the Calends o f November , th e whol e quantity o f psalmody , a s has bee n sai d above , shal l be observed : except tha t th e lesson s fro m th e Scripture , o n accoun t o f th e shortness o f th e nights , shal l no t b e rea d a t all . Bu t i n plac e o f those thre e lessons , on e fro m th e Ol d Testamen t shal l be sai d b y memory, an d a short respons e shal l follo w it. And everything els e shall be carrie d ou t a s has been said ; that is , so that never les s tha n the numbe r o f twelv e psalm s shal l b e sai d a t nocturna l vigils ; excepting th e thir d an d ninety-fourt h psalms . 11. How vigils shall be conducted on Sundays. O n Sunday s they shal l rise earlie r fo r vigils . I n whic h vigil s le t th e followin g measure b e observed ; tha t is , after six psalms an d a verse havin g been sung—a s w e arrange d above,—al l sittin g dow n i n thei r

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places an d i n orde r upo n th e benches , ther e shal l b e rea d fro m Scripture, a s w e sai d above , fou r lesson s wit h thei r responses . Only i n th e fourt h response , however , shal l the Gloria b e sai d b y the Cantor . Whe n h e begin s this , straightwa y al l shal l ris e wit h reverence. Afte r whic h lesson s shal l follo w othe r si x psalm s i n order, antiphonally , lik e the former ones; and verses. After which, there shal l again be read othe r fou r lessons with their responses, in the sam e orde r a s above . Afte r whic h ther e shal l b e sai d thre e canticles, whic h th e abbo t shal l hav e chose n fro m th e prophets : which canticle s shal l b e sun g wit h th e Alleluia . The n afte r th e verse ha s bee n sai d an d the abbot ha s given his benediction, ther e shall b e rea d othe r fou r lesson s fro m th e Ne w Testament , i n th e same orde r a s above . Afte r th e fourt h response , moreover , th e abbot shal l begi n th e hymn : We praise Thee O Lord. Thi s bein g finished th e abbo t shal l rea d a lesso n fro m th e Gospe l wit h honour an d trembling , al l standing . Thi s bein g rea d through , al l shall answe r "Amen. " An d th e abbo t shal l straightwa y caus e th e hymn: It is a good thing to praise the Lord t o follow ; and , th e benediction bein g given , the y shal l begi n matins . Thi s orde r o f vigils a t al l time s o f summe r a s wel l a s winte r shal l b e similarl y observed o n Sunday : unles s b y chanc e (ma y i t not happen ) the y rise too late , an d somethin g from the lessons or responses must b e shortened: a s t o whic h the y mus t tak e th e greates t car e les t i t occur. Bu t i f i t happen , h e throug h whos e neglec t i t cam e abou t shall giv e prope r satisfactio n fo r i t t o Go d i n th e oratory" . . . . 16. How Divine Service shall be held through the day. A s th e prophet says : Seven times in the day do I praise Thee. Whic h sacred numbe r o f seve n wil l thus be fulfilled by us if, at matins, at the first, third , sixth , nint h hours , a t vespe r tim e an d a t "completorium" w e perfor m th e dutie s o f ou r service ; fo r it i s of these hour s o f th e da y tha t h e said : Seven times in the day do I praise Thee. For , concernin g nocturna l vigils , th e sam e prophe t says: Ai midnight I arose to confess unto Thee. Therefore , at thes e times, le t u s give thanks t o ou r Creato r concernin g the judgment s of Hi s righteousness ; tha t is , a t matins , et c . . . , an d a t nigh t w e will ris e an d confes s t o Him.® . . . ' L o n g list s o f psalm s follow .

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18. In what order the psalms are to be said. Th e orde r o f th e daily psalmod y havin g bee n arranged , al l th e res t o f th e psalm s that remain shal l be equally divided among the vigils of the seven nights, separating , indeed , th e psalms that are the longest amon g them; and twelve shall be appointed for each night . Layin g grea t stress upo n thi s fact , however , tha t i f thi s distributio n o f psalm s be not pleasing to any one, he shall arrange it otherwise if he think best; provide d h e see s t o i t unde r al l circumstance s tha t ever y week the entire psalter, to the number o f 15 0 psalms, is said. And on Sunda y a t Vigil s i t shal l alway s b e begu n anew . Fo r thos e monks show a too scanty proof of their devotion, who, during the course o f a week , sin g les s tha n th e Psalte r wit h it s customar y canticles: inasmuc h a s w e rea d tha t ou r holy Father s i n on e da y rigidly fulfille d that , whic h woul d tha t we—lukewar m a s w e are—might perfor m i n a n entir e week . 19. Concerning the art of singing. Wherea s w e believ e tha t there i s a divin e presence , an d tha t th e eye s o f th e Lor d loo k down everywher e upo n th e goo d an d th e evil : chiefl y then , without an y doubt , w e may believe that thi s is the case when w e are assisting at divine service. Therefore le t us always be mindful of wha t th e prophe t says : Serve the Lord in all fear; an d again , Sing wisely; and , in the sight of the angels I will sing unto Thee. Therefore le t u s conside r ho w w e ough t t o conduc t ourselve s before th e face of the Divinity an d His angels, an d let us so stand and sin g tha t ou r voice ma y accor d wit h ou r intention . 20. Concerning reverence for prayer. I f when to powerful men we wis h t o sugges t anything , w e d o no t presum e t o d o i t unles s with reverenc e an d humility : ho w muc h mor e shoul d w e supplicate wit h al l humility, an d devotio n o f purity , Go d wh o is the Lor d o f all . An d let us know that w e are heard, not fo r muc h speaking, bu t fo r purit y of heart and compunction o f tears . And , therefore, praye r ough t t o b e brie f and pure; unles s perchance i t be prolonge d b y th e influenc e o f th e inspiratio n o f th e divin e grace. Whe n assemble d together , then , le t th e praye r b e altogether brief; and , the sign being give n b y th e prior, let all rise together. 21. Concerning the deans of the monastery. I f the congregation be a large r one , le t ther e b e electe d fro m i t brother s o f goo d

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standing an d o f hol y character ; an d le t the m b e mad e deans . An d they shal l b e watchfu l ove r thei r decanate s i n all things, accordin g to th e mandate s o f Go d an d th e precept s o f thei r abbot . An d th e deans electe d shal l b e suc h tha t th e abbo t ma y safel y shar e hi s burdens wit h them . An d the y shal l no t b e electe d accordin g t o order, bu t accordin g t o thei r meri t o f lif e an d thei r advancemen t in wisdom . And , i f an y on e o f thes e dean s b e foun d perchanc e t o be blameworthy , bein g puffe d u p b y prid e o f something ; an d if , being warne d onc e an d agai n an d a thir d time , he be unwillin g t o better himself,—le t hi m b e deposed ; an d le t another , wh o i s worthy, b e chose n i n his place . An d we decre e th e lik e concernin g the provost . 22. How the monks shall sleep. The y shal l slee p separatel y i n separate beds . The y shal l receiv e position s fo r thei r beds , afte r the manne r o f thei r characters , accordin g t o th e dispensatio n o f their abbot . I f i t ca n b e done , the y shal l al l slee p i n on e place . If , however, thei r numbe r d o no t permi t it , the y shal l res t b y ten s o r twenties, wit h elder s wh o wil l concer n themselve s abou t them . A candle shal l alway s b e burnin g i n tha t sam e cel l unti l earl y i n th e morning. The y shal l slee p clothed , an d gir t wit h belt s o r wit h ropes; an d the y shal l not have thei r knive s a t thei r sides whil e the y sleep, les t perchanc e i n a drea m the y shoul d woun d th e sleepers . And le t th e monk s b e alway s o n th e alert ; and , whe n th e signa l i s given, risin g withou t delay , le t the m haste n t o mutuall y prepar e themselves fo r th e servic e o f God—wit h al l gravit y an d modesty , however. T h e younge r brother s shal l no t hav e bed s b y them selves, bu t intersperse d amon g thos e o f th e elder ones . An d whe n they ris e fo r th e servic e o f God , the y shal l exhor t eac h othe r mutually wit h moderation , o n accoun t o f th e excuse s tha t thos e who ar e sleep y ar e incline d t o make . 23. Concerning excommunication for faults. I f an y on e i s found t o b e a scorner—bein g contumaciou s o r disobedient , o r a murmurer, o r on e actin g i n any wa y contrar y t o the holy Rule, an d to th e precept s o f hi s elders: le t such a one, according t o the teach ing o f ou r Lord , b e admonishe d once , an d a second time , secretly , by hi s elders . I f h e d o no t amen d hi s ways , h e shal l b e rebuke d publicly i n th e presenc e o f all . Bu t if , eve n then , h e d o no t bette r himself—if h e understand s ho w grea t th e penalt y is—h e shal l b e

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subject to excommunication. But , if he is a wicked man, he shall be given ove r t o corpora l punishment . 24. What ought to be the measure of the excommunication. According t o th e amoun t o f th e faul t th e measur e o f th e excom munication o r o f th e disciplin e ough t t o b e extended : whic h amount o f th e fault s shall b e determine d b y th e judgmen t o f th e abbot. I f an y brother , however , b e take n i n lighter faults, he shal l be prevente d fro m participatin g a t table . Wit h regar d t o on e deprived o f participatio n a t table , moreover , thi s shal l b e th e regulation: tha t h e shal l not star t a psalm or a chant in the oratory , or recit e a lesson , unti l h e ha s atoned . Th e refreshmen t o f food , moreover, h e shal l tak e alone , afte r th e refreshmen t o f th e brothers. S o that if, for example, the brothers ea t at the sixth hour , that brothe r shal l d o s o a t th e ninth ; i f th e brother s a t th e ninth , then h e a t Vespers ; until b y suitabl e satisfactio n he gain s pardon . 25. Concerning graver faults. Tha t brother , moreover , wh o i s held guilt y o f a grave r faul t shal l b e suspende d a t th e same tim e from table an d fro m the oratory. Non e of th e brothers ma y i n an y way consor t wit h him , o r have speech with him. H e shall be alon e at th e labou r enjoine d upo n him , persistin g i n th e struggl e o f penitence; knowin g tha t terribl e sentenc e of th e Apostle who sai d that suc h a ma n wa s give n ove r t o th e destructio n o f th e flesh i n order tha t hi s sou l migh t b e save d a t th e da y o f th e Lord . Th e refection o f foo d moreove r h e shal l tak e alone , i n th e measur e and a t th e tim e tha t th e abbo t shal l appoin t a s suitabl e fo r him . Nor shal l h e b e blesse d b y an y on e wh o passe s by, no r shal l an y food b e give n him . 26. Concerning those who, without being ordered by the abbot, associate with the excommunicated. I f an y brothe r pre sume, without a n orde r o f th e abbot , i n any way to associate wit h an excommunicate d brother , o r t o spea k wit h him , o r t o giv e a n order t o him : h e shal l suffe r th e sam e penalt y o f excommunica tion. 27. What care the abbot should exercise with regard to the excommunicated. Wit h al l solicitude th e abbo t shal l exercise car e with regar d t o delinquen t brothers : They that be whole need not a physician, but they that are sick. An d therefor e he ough t t o us e every means , a s a wis e physician , t o sen d i n a s i t wer e secre t

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consolers—that is , wis e elde r brother s who , a s i t wer e secretly , shall consol e th e waverin g brothe r an d lead him t o the atonement of humility . An d the y shal l comfor t hi m les t h e be swallowe d u p by overmuc h sorrow . () n th e contrary , a s th e sam e apostl e says , charity shal l b e confirme d i n him , an d h e shal l b e praye d fo r b y all. Fo r th e abbot shoul d greatly exert his solicitude, and take car e with al l sagacit y an d industry , les t h e los e an y o f th e shee p entrusted t o him . Fo r he should know tha t h e has undertake n th e care o f wea k souls , no t th e tyrann y ove r soun d ones . And he shall fear th e threa t o f th e prophe t throug h who m th e Lor d says : Y e did take that which ye saw to be strong, and that which was weak ye did cast out. An d let him imitate the pious example of the goo d Shepherd, who , leavin g th e ninet y an d nin e shee p upo n th e mountains, wen t ou t t o see k th e on e shee p tha t ha d gon e astray : and H e ha d suc h compassio n upo n it s infirmity, tha t H e deigne d to plac e i t upo n Hi s sacred shoulders , an d thu s to carr y i t back t o the flock . 28. Concerning those who, being often rebuked, do not amend. I f an y brother , havin g frequentl y bee n rebuke d fo r an y fault, d o no t amen d eve n afte r h e ha s bee n excommunicated , a more sever e rebuk e shal l fal l upo n him;—tha t is , th e punishmen t of th e las h shal l b e inflicte d upo n him . Bu t i f he do no t eve n the n amend; or , if perchance—which Go d forbid,—swelle d wit h prid e he try eve n t o defen d hi s works: the n th e abbot shall act as a wise physician. I f h e hav e applie d th e fomentations , th e ointment s o f exhortation, th e medicament s o f th e Divin e Scriptures ; i f he have proceeded t o th e las t blastin g o f excommunication , o r t o blow s with rods , and if he see that his efforts avail nothing: let him also — what i s greater—cal l i n the prayer o f himsel f an d all the brother s for him : tha t Go d wh o can d o all things may wor k a cure upon an infirm brother . Bu t i f h e b e no t heale d eve n i n thi s way , the n a t last th e abbo t ma y us e th e prunin g knife , a s th e apostl e says : Remove evil from you, etc. : les t one disease d shee p contaminat e the whol e Hock . 29. Whether brothers who leave the monastery ought again to be received. A brothe r wh o goe s out , o r i s cas t out , o f th e monastery fo r hi s ow n fault , i f h e wis h t o return , shal l first promise ever y amend s fo r th e faul t o n accoun t o f whic h h e

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departed; an d thu s h e shal l b e receive d int o the lowes t degree — so tha t thereb y hi s humilit y ma y b e proved . Bu t i f h e agai n depart, u p t o th e thir d tim e h e shal l b e received . Knowin g tha t after thi s ever y opportunit y o f retur n i s denie d t o him . 30. Concerning boys under age, how they shall be corrected. Every ag e o r intelligenc e ough t t o hav e it s prope r bounds . Therefore a s ofte n a s boy s o r youths , o r thos e wh o ar e les s abl e to understan d ho w grea t i s the punishment o f excommunication : as ofte n a s suc h person s offend , they shal l either b e afflicte d with excessive fasts , o r coerce d wit h sever e blows , tha t the y ma y b e healed. 31. Concerning the cellarer of the monastery, what sort of a person he shall be. A s cellare r o f th e monaster y ther e shal l b e elected fro m th e congregatio n on e wh o i s wise , matur e i n character, sober , no t give n t o muc h eating , no t proud , no t turbulent, no t a n upbraider , no t tardy , no t prodigal , bu t fearin g God: a father , as i t were, t o the whole congregation. H e shall tak e care o f ever y thing , h e shal l d o nothin g withou t th e orde r o f th e abbot. H e shal l hav e charg e o f wha t thing s ar e ordered : h e shal l not rebuf f th e brethren . I f an y brothe r b y chanc e deman d anything unreasonably fro m him, he shall not, by spurning , rebuff him; bu t reasonably , wit h humility , shal l den y t o hi m wh o wrongly seeks . Let hi m guar d hi s soul , mindfu l alway s o f tha t sayin g o f th e apostle, tha t h e wh o minister s wel l purchase s t o himsel f a goo d degree. H e shal l car e wit h al l solicitud e fo r th e infir m an d youthful, for guest s an d for the poor; knowing without doub t that he shall rende r accoun t fo r all of thes e at the day o f judgment . Al l the utensil s o f th e monastery , an d al l it s substance , h e shal l loo k upon a s thoug h the y wer e th e sacred vessel s o f th e altar. H e shal l deem nothin g worth y o f neglect ; no r shall he give way t o avarice; nor shal l h e b e prodiga l o r a squandere r o f th e substanc e o f th e monastery; bu t h e shal l d o everythin g wit h moderatio n an d according t o the order o f th e abbot. H e shall have humility abov e all things : an d whe n ther e i s nothin g substantia l fo r hi m t o give , let a good word o f repl y b e offered, as it is written: a good word is above the best gift. Ever y thin g whic h th e abbo t order s hi m t o have, le t hi m hav e unde r hi s care ; wha t h e prohibit s le t hi m

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refrain from . T o th e brethre n h e shal l offe r th e fixed measur e o f food withou t an y haughtines s o r delay , i n orde r tha t the y b e no t offended; bein g mindfu l o f th e divin e sayin g a s t o wha t he merit s who offends one of these little ones. I f th e congregatio n i s rathe r large, assistant s shal l b e give n him ; b y whos e ai d he himself, wit h a cal m mind , shal l fill th e offic e committe d t o him . A t suitabl e hours thos e thing s shal l b e give n whic h ar e t o b e given , an d thos e things shal l b e aske d fo r whic h ar e t o b e aske d for : so that n o on e may b e disturbe d o r rebuffe d i n th e hous e o f God .

32. Concerning the utensils or property of the monastery. Fo r

the belonging s o f th e monaster y i n utensils , o r garments , o r property o f an y kind , th e abbo t shal l provid e brother s o f whos e life an d moral s h e i s sure ; an d t o the m a s h e shal l se e fit h e shal l consign th e differen t thing s t o b e take n car e o f an d collected . Concerning whic h th e abbo t shal l kee p a list , so that whe n i n turn the brother s succee d eac h othe r i n th e care o f th e things assigned , he ma y kno w wha t h e give s o r wha t h e receives . I f moreove r an y one hav e soile d o r treate d negligentl y th e propert y o f th e monas tery, h e shal l b e rebuked ; bu t i f h e d o no t amend , h e shal l b e subjected t o th e disciplin e o f th e Rule .

33. Whether

the monks should have any thing of their own.

More tha n an y thin g els e i s thi s specia l vic e t o be cu t of f root an d branch fro m th e monastery , tha t on e shoul d presum e t o giv e o r receive anythin g withou t th e orde r o f th e abbot , o r shoul d hav e anything o f hi s own . H e shoul d hav e absolutel y no t anything : neither a book, no r tablets , nor a pen—nothin g a t all.—Fo r indee d it i s no t allowe d t o th e monk s t o hav e thei r ow n bodie s o r wills in their ow n power . Bu t al l thing s necessar y the y mus t expec t fro m the Fathe r o f th e monastery ; no r i s i t allowabl e t o hav e anythin g which th e abbo t di d no t giv e o r permit . Al l thing s shal l b e common t o all , a s i t i s written : Let not any man presume or call anything his own. Bu t i f an y on e shal l hav e bee n discovere d delighting i n thi s mos t evi l vice : bein g warne d onc e an d again , i f he d o no t amend , le t hi m b e subjecte d t o punishment .

34. Whether all ought to receive necessaries equally. A s i t i s written: It was divided among them singly, according as each had

need: whereb y w e d o no t say—fa r fro m it—tha t ther e shoul d b e an exceptin g o f persons , bu t a consideratio n fo r infirmities .

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Wherefore h e wh o need s less , le t hi m than k Go d an d no t b e dismayed; bu t h e wh o need s more , le t hi m b e humiliate d o n account o f his infirmity, and not exalted on account of the merc y that is shown him. An d thus all members wil l be i n peace. Abov e all, le t no t th e evi l o f murmurin g appear , fo r an y cause, throug h any word or sign whatever. But, if such a murmurer is discovered, he shal l b e subjecte d t o stricte r discipline . 35. Concerning the weekly officers of the kitchen. Th e brothers shall so serve each other i n turn that no one shall be excused from the duty of cooking , unless either through sickness, o r because he is occupied in some important wor k of utility. For, by this means, charity an d a greate r rewar d ar e acquired . Moreove r assistant s shall b e provide d fo r th e weak , s o tha t they may not do this as a burden, bu t ma y al l hav e helper s accordin g t o th e siz e o f th e congregation o r th e natur e o f th e place . I f th e congregatio n i s a large on e th e cellarer , or any who, as we have said, are occupie d with matter s o f greate r utility , shal l b e excuse d fro m cooking . The res t shall serve each other in turn with all charity. At the end of th e wee k h e (th e weekl y cook ) shall , o n Saturday , d o th e cleansing. H e shall wash the towels with which the brothers wipe their hands or feet. Moreove r a s well he who enters into as well as he wh o goe s out (o f office) shal l wash the feet o f every body. H e shall giv e bac k th e vessels o f hi s ministr y clea n and whole to the cellarer. An d he , th e cellarer , shal l consig n the m thu s t o th e on e entering (int o office), so that he shall know what he gives or what he receives . Th e weekl y cook s moreover , on e hou r befor e th e hour o f refection , shal l receiv e th e measur e o f foo d previousl y fixed upon: the different drinkin g vessels, namely, and the bread; so that a t th e hou r o f refection , withou t murmurin g and without heavy labour , the y ma y serv e thei r brothers . O n solem n day s moreover the y shal l fas t unti l mass . Th e incomin g an d th e outgoing weekl y officers , moreover , shall , i n the oratory, as soon as matins ar e finished on Sunday, prostrate themselve s a t the fee t of all , begging to be prayed for. Furthermore he who has finished his week shal l say this verse: Blessed art Thou oh Lord God, who hast aided and consoled me. Thi s being said for the third time, he who retires shal l receive the benediction. He who is entering shall follow an d shal l say : O God come to my aid, O Lord hasten to

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help me. An d thi s shal l b e repeate d thre e time s b y all . And , receiving th e benediction, h e shall enter (upo n hi s office) . 36. Concerning infirm brothers. Befor e all , an d abov e all , attention shall be paid to the care of th e sick; so that they shall be served a s i f i t wer e actuall y Christ . Fo r H e Himsel f said : I was sick and ye visited Me. And : Inasmuch as ye have done it unto one of the least of these ye have done it unto Me. Bu t let the sick also consider that they are being served to the honour of God; and let them not offend by their abundance the brothers who serve them: which (offences ) nevertheless ar e patiently to be borne, for, from such, a greater reward is acquired. Wherefore, le t the abbot tak e the greates t car e les t the y suffe r neglect . An d fo r thes e infir m brothers a cel l b y itsel f shal l b e se t apart , an d a servitor , God fearing, and diligent and careful. The use of baths shall be offered to the sick as often a s it is necessary: to the healthy, and especially to youths, i t shal l not b e s o readily conceded. Bu t also the eating of flesh shall be allowe d t o the sick, and altogether to the feeble , for thei r rehabilitation . Bu t whe n the y hav e grow n better , the y shall all , i n th e usua l manner , abstai n fro m flesh. Th e abbot , moreover, shal l take th e greates t car e les t th e sic k ar e neglecte d by the cellarer or by the servitors: for whatever fault is committed by th e disciple s rebound s upo n him. 37. Although huma n natur e itsel f i s pron e t o hav e pit y fo r thes e ages—that is , old age and infancy,—nevertheless th e authority of the Rule also has regard for them. Their weakness shall always be considered, and in the matter of food , the strict tenor of the Rule shall b y no means b e observed, as far as they are concerned; bu t they shall be treated with pious consideration, and may anticipate the canonical hours. 38. Concerning the weekly reader. A t the tables of the brothers when the y ea t th e readin g shoul d no t fail ; no r ma y an y on e a t random dar e t o take up the book an d begin t o read there; but he who is about to read for the whole week shal l begin his duties on Sunday. And, entering upon his office after mass and communion, he shall ask all to pray for him, that God may avert fro m him the

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spirit o f elation . An d thi s vers e shal l b e sai d i n th e orator y thre e times b y all, he however beginnin g it: "O Lor d open Tho u my lip s and m y mout h shal l sho w fort h Th y praise. " An d thus , havin g received th e benediction , h e shal l enter upon hi s duties as reader. And there shall be the greatest silence at table, so that the muttering or the voice of no one shall be heard there, except that of the reader alone. Bu t whateve r thing s ar e necessar y t o thos e eatin g an d drinking, th e brother s shal l s o furnish the m t o eac h othe r i n turn , that n o on e shal l nee d t o as k fo r anything . Bu t if , nevertheless , something i s wanted, i t shall rather be sought by the employmen t of some sign than by the voice. No r shall any one presume there to ask question s concernin g the reading or anything else; nor shall an opportunity b e given : unles s perhap s th e prio r wishe s t o sa y something, briefly , fo r th e purpos e o f edifying . Moreove r th e brother wh o read s fo r th e wee k shal l receiv e brea d an d win e before h e begin s t o read, o n accoun t of the holy communion, an d lest, perchance , i t migh t b e injuriou s fo r hi m t o sustai n a fast . Afterwards, moreover , h e shal l eat with the weekly cooks and the servitors. The brothers, moreover, shall read or sing not in rotation; but th e ones shal l d o s o who wil l edify thei r hearers . 39. We believe, moreover, that , for the daily refection of the sixth as well a s o f th e nint h hour , tw o cooke d dishes , o n accoun t o f th e infirmities o f th e differen t ones , ar e enoug h fo r al l tables : s o tha t whoever, perchance , ca n no t ea t o f on e may partak e o f the other . Therefore let two cooked dishe s suffice for all the brothers: and, if it is possible to obtain apples or growing vegetables, a third may be added. On e ful l poun d o f brea d shal l suffic e fo r a day , whethe r there be on e refection, o r a breakfast an d a supper. Bu t if they ar e going t o hav e supper , th e thir d par t o f tha t sam e poun d shal l b e reserved by th e cellarer, to be given back to those who are about to sup. Bu t if , perchance , som e greate r labou r shal l hav e bee n performed, i t shall be in the will and the power of the abbot, if it is expedient, t o increas e anything ; surfeitin g abov e al l thing s bein g guarded against , s o tha t indigestio n ma y neve r seiz e a monk : fo r nothing i s so contrary t o ever y Christia n a s surfeiting, as our Lor d

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says: Take heed to yourselves, lest your hearts be overcharged with

surfeiting. Bu t t o younge r boy s th e sam e quantit y shal l no t b e served, bu t les s tha n tha t t o th e olde r ones ; moderatio n bein g observed i n al l things . Bu t th e eatin g o f th e Hes h o f quadruped s shall b e abstaine d fro m altogethe r b y ever y one , exceptin g alon e the wea k an d th e sick . 40. Concerning the amount of drink. Eac h on e ha s his own gif t from God , th e on e i n thi s way , th e othe r i n that . Therefor e i t i s with som e hesitatio n tha t th e amoun t o f dail y sustenanc e fo r others i s fixe d b y us . Nevertheless , i n vie w o f th e weaknes s o f th e infirm w e believ e tha t a hemina 0 o f win e a day i s enough fo r eac h one. Thos e moreove r t o who m Go d give s th e abilit y o f bearin g abstinence shal l kno w tha t the y wil l hav e thei r ow n reward . Bu t the prio r shal l judg e i f eithe r th e need s o f th e place , o r labou r o r the hea t o f summer , require s more ; considerin g i n al l thing s les t satiety o r drunkennes s cree p in.'Indee d w e rea d tha t win e i s no t suitable fo r monk s a t all . Bu t because, i n our day, i t is not possibl e to persuad e th e monk s o f this , le t u s agre e a t leas t a s t o th e fac t that w e shoul d no t drin k til l w e are sated, bu t sparingly . Fo r win e can mak e eve n th e wis e t o g o astray . Where , moreover , th e necessities o f th e plac e ar e suc h tha t th e amoun t writte n abov e can no t b e found,—bu t muc h les s o r nothin g a t all,—thos e wh o live ther e shal l bles s Go d an d shal l no t murmur . An d w e admon ish the m a s t o thi s abov e all : tha t the y b e withou t murmuring .

41. At what hours the brothers ought to take their refection.

From th e holy Easte r tim e unti l Pentecos t th e brother s shal l hav e their refectio n a t th e sixt h hour ; an d a t evenin g the y shal l sup . From Pentecost , moreover , throug h th e whol e summer,—i f th e monks d o no t hav e har d labou r i n th e fields, o r th e extrem e hea t of th e summe r doe s no t preven t them,—the y shal l fas t o n th e fourth an d sixt h da y unti l th e nint h hour : bu t o n th e othe r day s they shal l hav e thei r repas t a t th e sixt h hour . Whic h sixt h hour , i f they hav e ordinar y wor k i n th e fields , o r i f th e hea t o f summe r i s not great , shal l b e kep t t o fo r th e repast ; an d i t shal l b e fo r th e abbot t o decide . An d h e shal l s o tempe r an d arrang e al l things , that thei r soul s ma y b e save d o n th e on e hand ; an d that , o n th e other, wha t th e brother s d o the y shal l d o withou t an y justifiabl e " N o t q u i t e h a l f a liter.—E D.

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murmuring. Moreover , fro m th e Ide s o f Septembe r unti l th e beginning o f Lent , the y shal l alway s hav e thei r refectio n a t th e ninth hour. But in Lent, until Easter, they shall have their refection at Vespe r time . An d tha t sam e Vespe r mea l shal l be s o arrange d that thos e wh o tak e thei r repas t ma y no t nee d th e ligh t o f a lantern; but everythin g shal l be consumed while it is still daylight. But indee d a t al l times , th e hour , whethe r o f suppe r o r o f refec tion, shal l b e s o arranged , tha t everythin g ma y b e don e whil e it i s stil l light . 42. That after "completorium" no one shall speak. A t all time s the monk s ough t t o practis e silence , bu t mos t o f al l i n th e nocturnal hours . An d thu s a t al l times , whethe r o f fastin g o r o f eating: i f i t b e meal-time , a s soo n a s the y hav e rise n fro m th e table, al l shall sit together an d one shall read selection s o r lives of the Fathers , o r indee d anything whic h wil l edif y th e hearers. Bu t not the Pentateuch o r Kings; for, to weak intellects, it will be of no use a t tha t hou r t o hea r thi s par t o f Scripture ; bu t the y shal l b e read a t othe r times . Bu t i f th e day s ar e fas t days , whe n Vesper s have bee n said , afte r a shor t interva l the y shal l com e t o th e reading o f th e selection s a s w e hav e said ; an d fou r o r five pages , or a s muc h a s th e hou r permit s havin g bee n read , the y shal l al l congregate, upo n th e cessatio n o f th e reading. If , by chance , an y one i s occupie d i n a tas k assigne d t o him , h e shal l nevertheles s approach. Al l therefor e bein g gathere d together , the y shal l sa y the completin g prayer ; and , goin g ou t fro m th e "completorium, " there shal l be n o furthe r opportunit y fo r an y on e to sa y anything. But i f an y on e b e foun d actin g contrar y t o thi s rule of silence , h e shall be subjecte d t o a very severe punishment. Unles s a necessity in th e shap e o f guest s shoul d arise , o r th e abbot , b y chance , should giv e som e order . Bu t eve n this , indeed , h e shal l d o mos t seriously, wit h al l gravit y an d moderation . 43. Concerning those who come late to Divine Service or to table. A s soon as the signal for the hour of Divine Service has been heard, leaving everything that they had in hand they shall run with the greates t haste ; wit h gravity , however , i n orde r tha t scurrilit y may find no nourishment. Therefore let nothing be preferred to the service o f God . Bu t i f an y one shoul d come to the nocturnal vigils after the Gloria o f the ninety-fourth psalm—whic h o n this account

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we wish to have said quite lingeringly and with delay,—he shall not stand in his place in the choir, but shall stand last of all, or in a place which th e abbot shall have set apart for such dilatory ones ; that he may be seen by him or by all, until, the Divine Service being ended, he ma y sho w hi s repentanc e b y givin g publi c satisfaction . More over thi s i s th e reaso n wh y w e hav e decree d tha t the y ough t t o stand last or apart: that, being seen by all, even for very shame they may amend . Fo r i f the y remai n outsid e th e oratory, there may b e one perhaps who will either go back an d go to sleep, or at any rate will si t dow n outside , o r wil l giv e wa y t o idl e thoughts , an d a chance wil l b e give n t o the evil one . H e shal l rather ente r within , that h e los e not th e whole , an d tha t h e amen d fo r th e tim e tha t remains. Moreove r i n th e da y tim e h e wh o doe s not come t o the Divine Servic e afte r th e verse , an d th e Gloria o f th e first psal m which i s sai d afte r th e verse—accordin g t o th e rul e whic h w e mentioned above,—shal l stan d last . No r shal l h e presume t o joi n the choir o f singer s until he render satisfaction; unless, indeed, the abbot allo w hi m t o do s o by hi s permission , unde r condition tha t the guilt y on e shal l afterward s rende r satisfaction . Moreove r h e who doe s not com e t o tabl e befor e the verse, s o that all togethe r may sa y the verse and pray, and all as one may go to table: he who, through his negligence or fault, does not come, shall be rebuked for this up to the second time. I f again he do not amend, he shall not be allowed t o shar e i n th e commo n table ; but , separate d fro m th e companionship o f all , shall hav e his refection alone, his portion of wine bein g take n awa y fro m him unti l he render satisfactio n an d make amends . He , moreover , wh o i s not presen t a t tha t vers e which is said after the meal shall suffer in like manner. Nor shall any one presume, befor e the hour fixed, o r after it, to take any foo d or drink fo r himself. But if anything is offered to any one by the prior, and he refuse to accept it: at the hour when he desires that which he first refused, he shal l not receive i t or anything els e at all, until he makes suitabl e amends . 44. Concerning those who are excommunicated, how they shall render satisfaction. H e who, for graver faults, is excommunicate d from the oratory an d from table, shall, at the hour when the Divine Service i s being celebrate d i n the oratory, li e prostrate before the gates o f th e orator y sayin g nothing , hi s hea d bein g place d not

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otherwise than on the ground, lying headlong before the feet of all who go out from the oratory. And he shall continue doing this until the abbot shall judge that he have rendered satisfaction. And when he shall enter at the order of the abbot, he shall grovel at the feet of the abbot, and then of all, that they may pray for him. And then, if the abbo t orde r it , he shal l b e receive d int o th e choi r o r int o th e grade which th e abbot decrees : in such wise, nevertheless, that h e may not presume to start a psalm, or a lesson, or anything else in the oratory, unless the abbot agai n order him to. And at all hours when the Divin e Servic e reache s it s end, h e shal l thro w himsel f o n th e ground in the place where he stands: and shall render satisfaction in this way unti l the abbot order s hi m t o desist at length from doing so. But those who, for light faults, are excommunicated fro m table alone, shall render satisfaction in the oratory: they shall do this until the abbo t give s th e order ; unti l h e blesse s the m an d says , "i t i s enough." 45. Concerning those who make mistakes in the oratory. I f an y one, i n sayin g a psalm , response , o r antiphon e o r lesson , mak e a mistake: unless he humble himself ther e before all, giving satisfaction, he shall be subjecte d t o greater punishment , as one who wa s unwilling t o correc t b y humilit y tha t i n whic h h e ha d erre d b y neglect. Bu t children , fo r such a fault, shall be whipped . 46. Concerning those who err in any other matters. I f an y on e commit any fault while at any labour, in the kitchen, in the cellar, in the offices, in the bakery, while labouring at any art, or in any place; or shall break o r lose anything, or commit any excess wherever h e may be ; an d d o no t himself , comin g befor e th e abbo t o r th e congregation, o f hi s ow n accor d giv e satisfaction and declar e hi s error: if it become known throug h another, he shall be subjected to greater amends . Bu t if th e cause of his sin lie hidden in his soul, he may declare it to the abbot alone or to his spiritual elders; who may know how to cure his wounds, and not to uncover and make public those of another . 47. Concerning the announcement of the hour of Divine Service. Th e announcin g o f th e hour o f Divin e Service, by night an d by day , shal l b e th e wor k o f th e abbot : eithe r t o announc e i t himself, o r t o enjoi n thi s car e o n a brother s o zealous tha t every thing shal l b e fulfille d a t th e prope r hours . An d thos e wh o ar e

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ordered to , shall, after the abbot, start the psalms or antiphones i n their prope r order . N o on e moreove r shal l presum e t o sing or t o read unles s he can fulfill this duty so that those hearing him shall be edified. An d h e who m th e abbo t order s to , shal l d o thi s wit h humility an d gravit y an d trembling . 48. Concerning the daily manual labour. Idlenes s i s the enem y of th e soul. An d therefore, at fixed times , the brothers ough t to b e occupied i n manua l labour ; an d again , a t fixed times , i n sacre d reading. Therefor e we believ e that , accordin g t o thi s disposition , both season s ough t t o b e arranged ; s o that , fro m Easter unti l th e Calends o f October , going out early, from the first until the fourth hour the y shall do what labou r may be necessary. Moreover, from the fourth hour until about th e sixth, they shall be free for reading . After the mea l o f th e sixth hour, moreover, rising fro m table, the y shall rest in their beds with all silence; or, perchance, he that wishes to rea d may s o read to himself tha t he do not disturb another. An d the nona (th e secon d meal ) shal l b e gon e throug h wit h mor e moderately abou t th e middl e o f th e eight h hour ; an d agai n the y shall work a t wha t is to be done until Vespers. But , if the exigenc y or povert y o f th e plac e demand s tha t the y b e occupie d b y themselves i n pickin g fruits , they shal l not b e dismayed : fo r the n they ar e trul y monk s i f the y liv e by th e labours o f thei r hands; a s did als o ou r father s an d th e apostles . Le t al l things be don e wit h moderation, however , o n accoun t o f th e fainthearted . Fro m th e Calends o f October , moreover , unti l th e beginnin g o f Len t the y shall b e fre e for reading unti l th e secon d ful l hour. A t the secon d hour th e tertia (mornin g service) shal l be held, and all shall labour at th e tas k whic h i s enjoine d upo n the m unti l th e ninth . Th e first signal, moreover , o f th e nint h hou r havin g bee n given , they shal l each on e leav e of f his work; an d b e ready whe n the second signa l strikes. Moreove r afte r th e refectio n the y shal l b e fre e fo r thei r readings o r for psalms. But in the days of Lent, from dawn until the third ful l hour, the y shal l be fre e for thei r readings ; and , unti l th e tenth ful l hour, they shall do the labour tha t is enjoined on them. In which day s o f Len t the y shal l all receive separat e book s fro m the library; whic h the y shal l rea d entirel y throug h i n order . Thes e books ar e t o b e give n ou t o n th e first da y o f Lent . Above all there shall certainl y be appointed on e or two elders, who shall go roun d

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the monaster y a t th e hour s i n whic h th e brother s ar e engage d i n reading, an d se e t o i t tha t n o troublesom e brothe r chanc e t o b e found wh o i s open t o idlenes s an d trifling, an d i s not inten t o n his reading; bein g no t onl y o f n o us e t o himself , bu t als o stirrin g u p others. I f suc h a one—ma y i t no t happen—b e found , h e shall b e admonished onc e an d a second time . I f h e do not amend, he shall be subjec t unde r th e Rul e t o suc h punishment tha t the others may have fear . No r shal l brothe r joi n brothe r a t unsuitabl e hours . Moreover o n Sunda y al l shal l engag e i n reading: exceptin g thos e who ar e depute d t o variou s duties . Bu t i f anyon e b e s o negligen t and lazy that he will not or can not read, some task shall be impose d upon hi m whic h h e ca n do ; s o tha t h e b e no t idle . O n feebl e o r delicate brother s suc h a labou r o r ar t i s t o b e imposed , tha t the y shall neither be idle, nor shall they be so oppressed by the violence of labou r a s t o b e drive n t o tak e flight. Thei r weaknes s i s t o b e taken int o consideratio n b y th e abbot . 49. Althoug h a t al l time s th e life o f th e mon k shoul d b e such as though Len t wer e bein g observed : nevertheless , sinc e fe w hav e that virtue , w e urg e that , on thos e sai d days of Lent , he shall keep his lif e in all purity; an d likewis e wip e out , i n those holy days, the negligencies of other times. This is then worthily done if we refrain from al l vices , i f w e devot e ourselve s t o praye r wit h weeping , t o reading an d compunction o f heart , an d t o abstinence . Therefore , on thes e days , le t u s ad d o f ourselve s somethin g t o th e ordinar y amount o f ou r service : specia l prayers , abstinenc e fro m foo d and drink;—so tha t eac h one , ove r an d abov e th e amoun t allotte d t o him, shall offe r o f hi s own will something t o God with rejoicing of the Hol y Spirit . Tha t is , h e shal l restric t hi s bod y i n food , drink , sleep, talkativeness , an d merry-making ; and , wit h th e jo y o f a spiritual desire , shal l awai t th e hol y Easter . Th e offering , more over, tha t eac h on e makes , h e shall announc e t o his abbot ; tha t i t may b e don e wit h hi s prayer s an d b y hi s will . Fo r wha t i s don e without th e permission o f the spiritual Father, shall be put down to presumption an d vain glory, and not to a monk's credit. Therefor e all thing s ar e t o be don e according t o the wil l o f th e abbot . 50. Concerning brothers who labour far from the oratory, or who are on a journey. Brother s wh o ar e a t wor k ver y fa r off , an d cannot betake themselves at the proper hour to the oratory, shall, if

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the abbo t dee m thi s t o b e th e case , celebrat e th e Divin e Servic e there wher e the y ar e a t work ; bendin g thei r knee s i n th e fea r o f God. Likewis e a s t o thos e wh o ar e sen t o n a journey : th e estab lished hour s shal l no t escap e them ; but , accordin g a s the y can , they shal l perfor m o f themselves , an d no t neglec t t o render , th e rightful amoun t o f service . 51. Concerning brothers who do not journey very far. A brother who i s sen t fo r an y reply , an d i s expecte d t o retur n t o th e monastery o n the same day, shall not presume to eat outside, even if he be aske d t o by any one; unless perchance he be told to by his abbot. Bu t i f he do otherwise he shall be excommunicated . 52. Concerning the oratory of the monastery. Th e oratory shall be tha t which i t is called; no r shall any thin g else be done there or placed there . When the Divine Service is ended, let all go out with perfect silenc e an d let reverence be paid to God: so that a brother who perchanc e especiall y desire s t o pra y fo r himself, may not b e impeded b y th e wickednes s o f another . But , i f anothe r wishe s perchance t o pray mor e secretly fo r himself, he shall simply enter and pray; not with a clamorous voice, but with tears, and inclining his heart . Therefor e h e wh o doe s no t perfor m a similar act , shal l not b e permitted , whe n th e Divin e Servic e i s ended, to remain i n the oratory—as ha s been said—les t anothe r suffer hindrance . 53. Concerning the reception of guests. Al l guest s wh o com e shall be receive d a s though they were Christ: for He Himself said : I was a stranger and ye took Me in. An d to all, fitting honour shall be shown ; but , mos t o f all, to servants of the faith and to pilgrims. When, therefore , a gues t i s announced , th e prio r o r th e brother s shall run to meet him, with every office of love. And first they shall pray together ; an d thu s the y shal l b e joine d togethe r i n peace . Which kis s of peac e shal l not first be offered, unless a prayer have preceded; o n accoun t o f th e wile s o f th e devil . I n th e salutatio n itself, moreover , al l humilit y shal l b e exhibited . I n th e case of al l guests arriving o r departing: with incline d head , o r with prostrat ing o f th e whol e bod y upo n th e ground , Christ , wh o i s als o received i n them , shal l b e adored . Th e guest s moreover , havin g been received , shal l b e conducte d t o prayer ; an d afterwards th e prior, o r one whom he himself orders, shall sit with them. The law of Go d shall b e rea d before th e guest that he may be edified; and ,

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after this, every kindness shall be exhibited. A fast may be broken by th e prio r o n accoun t o f a guest ; unless , perchance , i t b e a special da y o f fas t whic h ca n no t b e violated . Th e brothers , moreover, shal l continu e thei r customar y fasts . Th e abbo t shal l give wate r int o th e hands o f hi s guests ; an d th e abbo t a s well as the whol e congregatio n shal l was h th e fee t o f al l guests . Thi s being done, they shal l say this verse: "We have received, oh Lord, Thy loving-kindnes s i n th e midst o f Th y temple. " Chiefl y i n th e reception o f the poor and of pilgrims shall care be most anxiously exhibited: fo r i n the m Chris t i s receive d th e more . Fo r th e very fear o f th e rich exacts honour for them. The kitchen o f the abbot and the guests shall be by itself; so that guests coming at uncertain hours, as is always happening i n a monastery, may not disturb the brothers. Int o th e contro l o f whic h kitchen , tw o brothers , wh o can wel l fulfil l tha t duty , shal l enter yearly; and to them, accord ing as the y shal l nee d it , hel p shal l b e administered ; s o tha t they may serv e withou t murmuring . An d again , whe n the y ar e les s occupied, the y shal l g o ou t wher e the y ar e commande d to , an d labour. An d no t onl y i n thei r case , bu t i n al l th e office s o f th e monastery, suc h consideration shal l be had, that, when the y need it, hel p shal l b e give n t o them . And , whe n the y ar e agai n a t leisure, they shall obey orders . Likewise a brother, whose soul the fear o f Go d possesses , shal l have assigne d t o him th e cel l o f th e guests, wher e ther e shal l b e bed s sufficientl y strewn ; an d th e house of Go d shall be administered wisel y by the wise. Moreove r he who has not bee n ordere d t o shall by no means join th e guests or spea k to them. Bu t if he meet them o r see them, saluting them humbly, as has been said , and seeking their blessing, he shall pass by, sayin g tha t h e i s not allowe d t o spea k wit h a guest . 54. Whether a monk should be allowed to receive letters or anything. B y no means shall it be allowed to a monk—either from his relatives , o r fro m an y man , o r fro m on e o f hi s fellows—t o receive or to give, without order of the abbot, letters , presents or any gift , howeve r small . Bu t eve n if , b y hi s relatives , anythin g has been sen t t o him: h e shal l no t presum e t o receive it, unless it have first bee n show n t o th e abbot . Bu t i f h e orde r i t t o b e received, i t shal l b e i n th e powe r o f th e abbo t t o giv e i t t o whomever he may will. An d the brother t o whom i t happened to

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have bee n sen t shal l no t b e chagrined ; tha t a n opportunit y b e no t given t o th e devil . Whoever , moreover , presume s otherwise , shal l be subjec t t o th e disciplin e o f th e Rule . 55. Vestments shal l be give n t o the brothers according to the qualit y of th e place s wher e they dwell, or the temperature o f the air. For in cold region s mor e i s required; bu t i n warm, less . This , therefore , i s a matter fo r th e abbot t o decide. W e nevertheles s conside r that fo r ordinary place s ther e suffice s fo r th e monk s a cow l an d gow n apiece—the cowl , i n winte r hairy , i n summer plai n o r old,—an d a working garment , o n accoun t o f thei r labours . A s clothin g fo r th e feet, shoe s an d boots . Concernin g th e colou r an d siz e o f al l o f which thing s the monks shal l not talk ; bu t the y shal l be suc h a s ca n be foun d i n th e provinc e wher e the y ar e o r a s ca n b e bough t th e most cheaply . Th e abbot , moreover , shal l provide , a s t o th e measure, tha t thos e vestment s b e no t shor t fo r thos e usin g them ; but o f suitabl e length. And , when new ones are received, the y shal l always straightwa y return the old ones, to be kept in the vestiary o n account o f th e poor . I t i s enough , moreover , fo r a mon k t o hav e two gowns and two cowls; on account of th e nights, and on accoun t of washin g th e thing s themselves . Ever y thing , then , tha t i s ove r this i s superfluous , an d ough t t o b e removed . An d th e shoes , an d whatever i s old , the y shal l retur n whe n the y receiv e somethin g new. An d thos e wh o ar e sen t o n a journe y shal l receiv e cloth s fo r the loins fro m th e vestiary; whic h o n thei r retur n they shall restore, having washe d them . An d ther e shal l b e cowl s an d gown s some what bette r tha n thos e whic h the y hav e ordinarily : which , whe n they star t o n a journey, they shall receive from the vestiary, and, on returning, shal l restore . A s trappings fo r th e beds , moreover , shal l suffice a mat, a woollen covering , a woollen cloth under the pillow , and the pillow. And these beds are frequently to be searched by th e abbot o n accoun t of private property; lest he find some. And , if any thing i s found belongin g t o any one whic h h e did no t receiv e fro m the abbot, h e shal l be subjecte d t o the mos t severe discipline. And , in order tha t thi s special vice may b e cu t of f at th e roots, there shal l b e give n b y the abbot al l things which are necessary: that is, a cowl ,

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a gown, shoes, boots, a binder for the loins, a knife, a pen, a needle, a handkerchief , tablets : s o tha t al l excus e o f necessit y shal l b e removed. B y the same abbot, however, that sentence of the Acts of the Apostle s shal l alway s b e regarded : For there was given unto each man according unto his need. Thus , therefore, the abbot als o shall conside r th e infirmitie s of th e needy, no t th e evil will o f th e envious. I n all his judgments, nevertheless , he shall remember th e retribution o f God . 56. Concerning the table of the abbot. Th e tabl e o f th e abbo t shall always be with th e guests and pilgrims. As often, however, as guests are lacking, i t shall be i n his power t o summon those of th e brothers who m h e wishes . H e shal l see , nevertheless , tha t on e o r two elder s ar e alway s lef t wit h th e brothers , fo r th e sak e o f discipline. 57. Concerning the artificers of the monastery. Artificers , i f there are any in the monastery, shall practise with all humility their special arts, i f the abbot permi t it . But if any one of the m become s inflated with pride on account of knowledge of his art, to the extent that he seems to be conferring something on the monastery: such a one shal l b e plucke d awa y fro m tha t art ; an d h e shal l no t agai n return t o i t unles s th e abbo t perchanc e agai n order s hi m to , h e being humiliated. But, if anything from the works of the artificers is to b e sold , the y themselve s shal l tak e car e throug h whos e hand s they (th e works) ar e to pass, lest they (the intermediaries) presum e to commi t som e frau d upo n th e monastery . The y shal l alway s remember Anania s an d Sapphira ; lest , perchance , th e deat h tha t they suffere d with regard t o the body, these, or all those who hav e committed an y frau d a s t o th e propert y o f th e monastery , ma y suffer with regar d t o th e soul. In the prices themselves, moreover , let no t th e evi l o f avaric e cro p out : bu t le t th e objec t alway s b e given a little cheaper tha n it is given by othe r and secular persons ; so that, in all things, God shal l be glorified . 58. Concerning the manner of receiving brothers. Whe n an y new come r applie s fo r conversion , a n eas y entranc e shal l no t b e granted him : but , a s th e apostl e says, Try the spirits if they be of God. Therefore , i f h e wh o come s persevere s i n knocking , an d i s seen afte r four or five days to patiently endur e the insults inflicted upon him , an d th e difficult y o f ingress , an d t o persis t i n hi s

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demand: entranc e shal l b e allowe d him , an d h e shal l remain fo r a few day s i n th e cel l o f the guests. Afte r this, moreover, he shall b e in th e cel l o f th e novices , wher e h e shal l meditat e an d ea t an d sleep. An d a n elde r shal l b e detaile d of f fo r hi m wh o shal l b e capable o f savin g souls , wh o shal l altogether intentl y watc h ove r him, an d mak e i t a care t o se e i f he reverently see k God , i f he b e zealous i n th e servic e o f God , i n obedience , i n sufferin g shame . And al l th e harshnes s an d roughnes s o f th e mean s throug h whic h God i s approache d shal l b e tol d hi m i n advance . I f h e promis e perseverance i n hi s steadfastness , afte r th e laps e o f tw o month s this Rul e shal l b e rea d t o hi m i n order, an d i t shal l b e sai d to him: Behold th e la w unde r whic h tho u dos t wis h t o serve; i f thou cans t observe it , enter ; bu t i f tho u cans t not , depar t freely . I f h e hav e stood firm thu s far , the n h e shal l b e le d int o th e aforesai d cel l o f the novices ; an d agai n h e shal l be prove n wit h al l patience . And , after th e laps e o f si x months, th e Rule shall be read to him; that h e may know upon what he is entering. And , if he stand firm thus far , after fou r month s th e sam e Rul e shal l agai n b e re-rea d t o him . And if , having deliberate d wit h himself , h e shall promise t o kee p everything, an d t o obe y al l th e command s tha t are laid upon him : then h e shal l b e receive d i n th e congregation ; knowin g tha t i t i s decreed, b y th e la w o f the Rule , that from tha t day he shall not b e allowed t o depar t fro m th e monastery , no r t o shak e fre e hi s nec k from th e yok e o f th e Rule , which , afte r suc h tard y deliberation , he wa s a t libert y eithe r t o refus e o r receive . H e wh o i s t o b e received, moreover , shall , i n th e oratory , i n th e presenc e o f all , make promis e concernin g hi s steadfastnes s an d th e chang e i n his manner o f lif e an d hi s obedienc e t o Go d an d t o Hi s saints; so that if, a t an y time , h e ac t contrary , h e shal l kno w tha t h e shal l b e condemned b y Hi m Whom he mocks. Concernin g which promis e he shal l mak e a petition i n the nam e o f th e saint s whose relic s ar e there, an d o f th e abbo t wh o i s present . Whic h petitio n h e shal l write wit h hi s ow n hand . Or , i f h e reall y b e no t learne d i n letters , another, bein g aske d b y him , shal l write it . An d tha t novic e shal l make hi s sign ; an d wit h hi s own han d shal l plac e i t (th e petition ) above th e altar . An d whe n h e has place d i t there, th e novice shal l straightway commenc e thi s verse : "Receiv e m e o h Lor d ac cording t o th y promis e an d I shal l live , an d d o no t cas t m e dow n

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from my hope." Which verse the whole congregatio n shall repeat three times , adding : "Glor y b e t o th e Father. " The n tha t brothe r novice shal l prostrat e himsel f a t th e fee t o f eac h one , tha t the y may pra y fo r him . And , already , fro m tha t day , h e shal l b e considered a s i n th e congregation . I f h e hav e an y property , h e shall eithe r first presen t i t t o th e poor , or , makin g a solem n donation, shal l confe r i t o n the monastery, keeping nothing at all for himself: a s one, forsooth , who fro m tha t day , shall know that he shal l no t hav e powe r eve n ove r hi s ow n body . Straightway , therefore i n th e oratory , h e shal l tak e of f hi s ow n garment s i n which h e wa s clad , an d shal l pu t o n th e garment s o f th e monastery. Moreove r those garments whic h he has taken off shall be place d i n th e vestiar y t o b e preserved ; s o tha t if , at any time, the devi l persuadin g him , h e shal l consen t t o g o fort h fro m th e monastery—may i t not happen,—then, takin g of f the garments of the monastery , h e ma y b e cas t out . Tha t petitio n o f his , nevertheless, whic h th e abbot too k fro m abov e the altar, he shall not receive again ; bu t i t shal l b e preserve d i n th e monastery . 59. Concerning the sons of nobles or of poor men who are presented. I f by chance any one of the nobles offers his son to God in the monastery : i f the boy himself i s a minor in age, his parents shall mak e th e petitio n whic h w e spok e o f above . And , wit h a n oblation, they shall enwrap that petition and the hand of the boy in the linen clot h o f th e altar; and thus they shall offer him. Concerning thei r property , moreover , eithe r the y shal l promis e i n th e present petition, under an oath, that they will never, either through some chosen person, or in any way whatever, give him any thing at any time , o r furnis h hi m wit h th e mean s o f possessin g it . Or , indeed, if they be not willing to do this, and wish to offer something as alm s t o th e monaster y fo r thei r salvation , the y shal l mak e a donation o f th e thing s whic h the y wish to give to the monastery ; retaining fo r themselves , i f the y wish , th e usufruct . An d le t al l things be s o observed that no suspicion may remain with the boy; by which being deceived he might perish—which God forbid,—as we have learne d b y experience . Th e poore r one s shal l als o d o likewise. Those , however , wh o have nothin g a t al l shal l simpl y make thei r petition ; and , wit h a n oblation , shal l offe r thei r so n before witnesses .

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60. Concerning priests who may chance to wish to dwell in the monastery. I f anyon e o f th e orde r o f priest s as k t o be receive d i n the monastery, assent , indeed , shal l not to o quickl y b e give n him . Nevertheless, i f h e altogethe r persis t i n this supplication , h e shal l know tha t h e mus t observ e al l th e disciplin e o f th e Rule; nor shal l anything be relaxed unt o him, that it may be as it is written: Friend, wherefore art thou come? Nevertheles s i t shall be allowed to him to stan d afte r th e abbot , an d t o giv e th e benediction , o r t o hol d mass; if , however, th e abbot orde r him to. But, otherwise, he shall by no means presum e t o do anything, knowing that he is subject to the disciplin e o f th e Rule , an d that , al l the more , h e shal l giv e a n example o f humilit y t o all . An d i f h e chanc e t o b e presen t i n th e monastery fo r the sake of an ordination or anything, he shall expect the positio n tha t h e had whe n h e entere d th e monastery ; no t tha t which ha s bee n concede d t o hi m ou t o f reverenc e fo r his priest hood. Moreover , i f an y on e o f th e clerg y desir e similarl y t o b e associated wit h th e monastery , h e shal l hav e a mediu m positio n given him . An d he , non e th e less , shal l make promis e concernin g his observance o f th e Rule , and concernin g his own steadfastness . 61. Concerning pilgrim monks, how they shall be received. I f any pilgrim monk come from distant parts,—if h e wish as a guest to dwell in the monastery, and will be content with the customs which he finds in the place, and do not perchance by his lavishness distur b the monastery, bu t is simply conten t with what he finds: he shall be received fo r a s lon g a tim e a s h e desires . If , indeed, h e find faul t with anything , o r expos e it , reasonably , an d wit h th e humility o f charity: th e abbo t shal l discus s i t prudently , les t perchanc e Go d had sen t hi m fo r thi s ver y thing . Bu t if , afterwards , h e wis h t o establish himself lastingly , such a wish shall not be refused: and al l the more, since, in the time of his sojourn as guest, his manner of life could hav e becom e known . But , i f h e hav e bee n foun d lavis h o r vicious in the time of his sojourn as guest,—not only ought he not to be joine d t o th e body o f th e monastery , bu t als o it shall be said t o him, honestly , tha t h e mus t depart ; lest , b y sympath y wit h him , others also become contaminated . But , if he be not such a one as to merit bein g cas t out : not onl y i f h e ask it , shall he be received an d associated wit h th e congregation , bu t h e shal l als o b e urge d t o remain; that b y his example other s may be instructed. For in every

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place on e Go d i s served, an d on e Kin g i s warred for . An d i f th e abbot perceiv e him t o be suc h a one, he ma y b e allowe d t o place him i n a somewha t highe r position . Fo r th e abbo t ca n plac e no t only a monk , bu t als o on e fro m th e abov e grade s o f priest s o r clergy, in a greater place than that in which he enters; if he perceive their life to be such a one as to demand it. Moreover the abbot mus t take care lest , at an y time, he receive a mon k t o dwell (wit h him ) from another known monastery , withou t th e consent o f his abbot or letters of commendation . Fo r i t is written: Do not unto another what thou wilt not that one do unto thee. 62. If any abbot seek to ordain for himself a priest or deacon, he shall elect fro m among his fold one who is worthy t o perform the office of a priest . H e wh o is ordained, moreover , shall beware o f elatio n or pride . No r shall he presume to do anything at all unless what h e is ordered t o by th e abbot; knowing that he is all the more subject to th e Rule . Nor , b y reaso n o f th e priesthood , shal l h e forge t obedience an d discipline ; bu t h e shal l advanc e mor e an d mor e towards God . Bu t h e shal l alway s expec t t o hol d tha t positio n which h e ha d whe n h e entere d th e monastery : excep t whe n performing the servic e o f th e altar, and if, perchance, th e election of th e congregation an d th e wil l o f th e abbo t inclin e t o promot e him o n accoun t o f hi s meri t o f life . H e shall , nevertheless , kno w that h e i s t o observ e th e rul e constitute d fo r him b y th e dean s o r provosts: and that, if he presume otherwise, he shall be considered not a pries t bu t a rebel. And if, having often been admonished, h e do no t amend : eve n th e bishop shall be called i n in testimony. Bu t if, even then , he do not amend , his faults being glaring, he shall be thrust fort h fro m th e monastery . Tha t is , if hi s contumaciousnes s shall have been of such a kind, that he was not willing to be subject to or t o obey th e Rule . 63. Concerning rank in the congregation. The y shal l preserv e their rank i n the monaster y accordin g a s the tim e o f thei r conver sion an d th e meri t o f thei r lif e decrees; an d a s the abbot ordains . And th e abbo t shal l not pertur b th e flock committe d t o him; nor , using a s i t wer e a n arbitrar y power , shal l h e unjustl y dispos e

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anything. Bu t he shall always reflect that he is to render account t o God fo r al l his judgments an d works . Therefore , accordin g to the order which he has decreed, or which the brothers themselves have held: thus they shall go to the absolution, to the communion, to the singing of th e psalm , t o thei r plac e i n the choir. An d in all places , altogether, age does not decide the rank or affect it; for Samuel and Daniel, a s boys , judge d th e priests . Therefor e exceptin g thos e who, as we have said, the abbot has, for a higher reason, preferred, or, for certain causes, degraded: all the rest, as they are converted, so they remain. Thus, for example, he who comes to the monastery at the second hour of the day, may know that he is younger than he who came at the first hour of the day, of whatever age or dignity he be. And , i n th e cas e o f boys , disciplin e shal l b e observe d i n al l things by all . Th e juniors , therefore, shal l honour their seniors; the seniors shal l love their juniors. I n the very calling of names, it shall be allowe d t o n o on e t o cal l anothe r simpl y b y hi s name : bu t th e seniors shall call their juniors by th e name of brothers. The juniors, moreover, shall call their seniors "nonni," which indicates paternal reverence. Th e abbot , moreover , becaus e h e i s believe d t o b e Christ's representative , shal l b e calle d Maste r an d Abbot ; no t b y his assumption , bu t throug h honou r an d lov e fo r Christ . Hi s thoughts moreove r shal l be such , an d he shal l show himsel f such , that h e ma y b e worth y o f suc h honour . Moreover , whereve r th e brothers mee t eac h other , the junior shall seek a blessing from th e senior. Whe n th e greate r on e passes , th e lesse r on e shal l rise an d give hi m a plac e t o si t down . No r shal l th e junio r presum e t o sit unless his senior bid him; so that it shall be done as is written: Vying with each other in honour. Boys , littl e one s o r youths, shall obtain their place s i n th e orator y o r a t tabl e wit h disciplin e a s the end in view. Ou t o f door s moreover , o r whereve r the y are , the y shall be guarded an d disciplined ; unti l the y com e t o a n intelligent age . 64. Concerning the ordination of an abbot. I n ordainin g a n abbot thi s consideratio n shal l always be observed: that such a one shall be pu t into office as the whole congregation, accordin g t o the fear of God, wit h one heart—or eve n a part, however small , of the congregation wit h mor e pruden t counsel—shal l hav e chosen . H e who i s to b e ordained , moreover , shal l be elected for merit of life and learnednes s i n wisdom ; eve n thoug h h e be th e lowes t i n rank

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in the congregation. Bu t even if the whole congregation wit h on e consent shal l hav e electe d a perso n consentin g t o thei r vices — which God forbid;—and those vices shall in any way come clearly to th e knowledg e o f th e bisho p t o whos e dioces e tha t plac e pertains, o r t o th e neighbourin g abbot s o r Christians : th e latte r shall not allow th e consen t o f th e wicked to prevail, but shall set up a dispense r worth y o f th e hous e o f God ; knowin g tha t the y will receive a good reward for this, if they do it chastely and with zeal fo r God . Jus t s o they shal l know, o n th e contrary , tha t the y have sinne d i f the y neglec t it . Th e abbo t wh o i s ordained , moreover, shal l reflec t alway s wha t a burden h e i s undertaking , and t o whom he is to render account o f his stewardship. H e shall know tha t h e ough t rathe r t o b e o f hel p tha n t o command . H e ought, therefore , t o b e learne d i n th e divin e law , tha t h e ma y know ho w t o giv e fort h bot h th e new and the old; chaste, sober , merciful. H e shall always exalt mercy over judgment, that he may obtain th e same . H e shall hate vice, he shall love the brethren. I n his blam e itsel f h e shal l ac t prudentl y an d d o nothing excessive ; lest, whil e h e i s to o desirou s o f removin g th e rust , th e vesse l b e broken. An d h e shal l alway s suspec t hi s ow n frailty ; an d shal l remember tha t a bruised ree d i s not to be crushed. B y which w e do no t sa y tha t h e shal l permi t vic e t o b e nourished ; bu t pru dently, and with charity, he shall remove it, according as he Rnds it to b e expedien t i n th e cas e of each one , as we have already said . And he shall strive rather to be loved than feared . H e shall not be troubled an d anxious ; h e als o shal l not b e to o obstinate ; h e shall not be jealous an d too suspicious; fo r then he will have no rest. In his commands h e shal l be provident , an d shall conside r whethe r they b e o f Go d o r o f th e world . H e shal l us e discernmen t an d moderation wit h regard to the labours which he enjoins, thinking of th e discretion o f St . Jame s wh o said : if I overdrive my flocks they wtll die all in one day. Acceptin g therefor e thi s an d othe r testimony o f discretio n th e mothe r o f th e virutes , h e shal l s o temper al l thing s that ther e may b e bot h wha t th e stron g desire , and th e wea k d o no t flee. And , especially , h e shal l kee p th e present Rul e i n all things ; s o that, whe n h e hath ministere d well , he shal l hea r fro m th e Lor d wha t tha t goo d servan t di d wh o obtained meat fo r his fellow servant s in his day: Verily I say unto you, h e said, That he shall make him ruler over all his goods.

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65. Concerning the provost of the monastery. Ver y often , indeed, it happens that, through the ordination of a provost, grave scandals aris e i n monasteries ; sinc e there ar e som e who , inflate d with the evil spirit of pride, and thinking themselves to be second abbots, takin g upo n themselve s t o rule , nouris h scandals , an d make dissension s i n th e congregation ; especiall y i n thos e place s where th e provos t i s ordaine d b y th e sam e priest , o r th e sam e abbots, wh o ordai n th e abbot . Ho w absurd thi s is, is easily seen ; for, commencin g wit h th e ordination itself , a reason i s given him for bein g proud , sinc e i t i s suggested t o him by his thoughts that he is exempt fro m th e authority of his abbot i n as much as he has been ordaine d b y th e sam e person s a s th e abbot . Henc e aris e envy, quarrels, detractions, emulations , dissensions, disturbances. And whe n th e abbo t an d th e provos t diffe r mutuall y i n thei r opinions, thei r souls , on the one hand, must be endangered by this dissension; and those who are under them, while they pay court to different sides , g o t o perdition . Th e evil of which danger is to be referred t o those wh o hav e mad e themselve s th e causes o f suc h things throug h th e ordination . Wherefor e w e forese e tha t i t i s expedient, fo r the sake of maintainin g peace and charity, that the ordering o f hi s monaster y shal l res t wit h th e wil l o f th e abbot . And, if it can be done , all the necessities of the monastery shall, as the abbot disposes, be seen to by deans, as we arranged before; so that, b y committin g the m t o many , on e ma y not become proud . But if either the place demands it, or the congregation seeks it, the abbot shall , wit h the counsel of God-fearin g brothers, reasonably and wit h humility, himsel f ordai n fo r himself , a s provost , whomever h e shal l choose . Whic h provost, nevertheless, shall do with reverenc e tha t whic h i s enjoine d upo n hi m b y hi s abbot , doing nothin g contrary t o the will or order of the abbot; fo r in as much as he is raised above the others, so much the more carefully should he observ e th e precept s o f the Rule. Which provost , if he be foun d vicious, o r deceive d b y th e elation of pride; or if he be proved a despise r o f the holy Rule; he shall be warned by words up to th e fourt h time . I f he do not then amend, the correction o f the disciplin e o f th e Rul e shal l b e administere d t o him . But if he do not, even then , amend, he shall be cast dow n from the rank of a provost , an d another who is worthy shall be called in his place. But if, even i n the congregation, he be not quiet and obedient, he

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shall also be expelled from the monastery. Nevertheless the abbot shall reflec t tha t h e i s t o rende r accoun t t o Go d fo r al l hi s judgments; les t perchanc e a flame of env y o r jealous y ma y bu m his soul. 66. Concerning the doorkeepers of the monastery. A t the door of th e monastery shal l b e placed a wise old man who shall know how t o receive a reply an d t o return one ; whos e ripeness o f ag e will no t permi t hi m t o trifle. Whic h doorkeepe r ough t t o have a cell nex t t o the door; s o that thos e arrivin g ma y alway s fin d one present fro m who m the y ma y receiv e a reply. An d straightway , when any one has knocked, o r a poor man has called out, he shall answer, "Thank s b e t o God?" or shall give the blessing; an d with all the gentleness o f th e fea r o f Go d h e shal l hastily giv e a reply with th e fervou r o f charity . An d i f thi s doorkeepe r nee d assistance h e ma y receive a younger brother . A monastery , moreover , i f i t ca n b e done , ough t s o t o b e arranged tha t everythin g necessary,—tha t is , water , a mill , a garden, a bakery,—ma y b e mad e us e of , an d differen t art s b e carried on , withi n th e monastery ; s o tha t ther e shal l b e n o nee d for the monks to wander about outside. Fo r this is not at all good for thei r souls . W e wish , moreover , tha t thi s Rul e b e rea d ver y often i n the congregation; les t any of th e brothers excus e himself on account o f ignorance . 67. Concerning brothers sent upon a journey. Brother s who are to be sent upon a journey shall commend themselves to the prayers of all the brethren and of the abbot. And always, at the last prayer of th e Divin e Service , ther e shal l b e a callin g t o min d o f al l th e absent ones. Having returned, moreover, from the journey—on the very da y o n which the y return,—a t al l th e canonical hours when the Divine Service is being carried on, prostrated on the floor of the oratory, the y shal l see k th e prayer s o f all , o n accoun t o f thei r excesses: lest perchance the sight of some evil thing, or the hearing of some idle discourse, may have met or happened to them on the journey. Let not any one presume to tell another what he has seen or heard outside o f th e monastery; for , very often, i t means ruin. And if any one presume to, he shall be subject to the punishment of the Rule . Eve n so he who presumes t o go beyond th e confines o f the monastery , o r t o g o anywhere , o r t o d o anythin g howeve r trivial without the order o f the abbot.

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68. If impossibilities are enjoined on a brother. I f on any brother by chanc e an y burdensom e o r impossibl e task s ar e enjoined , h e shall receiv e indee d th e comman d o f hi m wh o order s wit h al l gentleness an d obedience. Bu t if he shall see that the weight of the burden altogethe r exceed s th e measur e o f hi s strength , h e shal l patiently an d i n due season sugges t t o hi m who is in authority the causes o f th e impossibility , bu t no t wit h pride , o r resisting , o r contradicting. Bu t if , afte r hi s suggestion , th e comman d o f th e superior continu e accordin g t o hi s first opinion , th e junio r shal l know that thus it is expedient for him; and in all love, trusting in the aid of God , he shall obey . 69. That, in the monastery, one shall not presume to defend another. I t is to be especially guarded against lest, on any occasion, one mon k presum e t o defen d anothe r i n th e monastery , o r t o protect hi m a s i t were : eve n thoug h the y b e joine d b y som e nearness o f relationship . No r in any way shall the monks presume to d o this ; fo r thenc e ca n aris e most grav e occasion fo r scandals . But i f an y on e transgres s thes e commands , h e shal l b e mos t severely punished . 70. That no one shall presume to strike promiscuously.— Every ground fo r presumptio n shal l be forbidde n i n the monastery. W e decree tha t i t shal l b e allowe d t o no one to excommunicate o r to strike any of his brothers; unless he be one to whom power is given by hi s abbot . Sinners , moreover , shal l be calle d t o account i n the presence o f all : s o tha t th e other s ma y hav e fear . Th e car e o f disciplining, and the custody of children up to fifteen years of age, however, shal l belon g t o all. Bu t thi s also with all moderation and reason. Fo r h e who presume s i n any way against one of riper age, without precep t o f th e abbot ; o r who , eve n agains t children , becomes violen t withou t discretion,—shal l b e subject to the discipline o f th e Rule; fo r i t is written: Do not unto another what thou wilt not that one do unto thee. 71. That they shall be mutually obedient. —The virtu e o f obedience i s not onl y to be exhibite d b y all to the abbot, but also the brother s shal l b e thu s mutuall y obedien t t o eac h other ; knowing tha t the y shal l approac h Go d throug h thi s wa y o f obedience. Th e comman d therefor e o f th e abbot , o r o f th e provosts wh o ar e constitute d b y him , bein g give n th e prefer ence—since w e d o no t allo w privat e command s t o hav e mor e

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weight than his,—for the rest, all juniors shall obey their superiors with all charity and solicitude. But if any one is found contentious, he shal l b e punished . If , moreover , an y brother , fo r an y sligh t cause, be i n any way rebuked by th e abbot o r by any one who is his superior ; o r i f h e feel , eve n lightly , tha t th e min d o f som e superior i s angere d o r move d agains t him , howeve r little: — straightway, withou t delay , h e shal l s o lon g li e prostrat e a t hi s feet, atoning , until , wit h th e benediction , tha t ange r shal l b e appeased. Bu t i f an y on e scor n t o d o this , h e shal l eithe r b e subjected t o corpora l punishment ; or , i f h e b e contumacious , h e shall be expelle d fro m th e monastery . 72. Concerning the good zeal which the monks ought to have-—As ther e is an evil zeal of bitterness, which separates fro m God an d lead s t o Hell ; s o ther e i s a goo d zeal , whic h separate s from vic e an d lead s t o Go d an d t o eterna l life . Le t th e monk s therefore exercis e thi s zea l with the most ferven t love : that is , let them mutuall y surpas s eac h othe r i n honour . Le t the m mos t patiently tolerate their weaknesses, whether of body or character; let the m vi e wit h eac h othe r i n showin g obedience . Le t n o on e pursue wha t h e think s usefu l fo r himself , bu t rathe r wha t h e thinks usefu l fo r another . Le t the m lov e th e brotherhoo d wit h a chaste love ; le t the m fea r God ; le t the m lov e thei r abbo t wit h a sincere an d humbl e love ; le t the m prefe r nothin g whateve r t o Christ, Wh o lead s u s alike t o eterna l life . 73. Concerning the fact that not every just observance is decreed in this Rule.—We hav e written out this Rule, indeed, that we ma y sho w thos e observin g i t i n th e monasterie s ho w t o have some honest y o f character , o r beginnin g o f conversion . Bu t fo r those wh o haste n t o th e perfectio n o f living , ther e ar e th e teachings o f th e hol y Fathers : th e observanc e o f whic h lead s a man t o th e height s o f perfeciton . Fo r wha t page , o r wha t discourse, of Divin e authority of the Old or the New Testament is not a most perfect rul e for human life? O r what book o f th e holy Catholic Father s does not trumpet forth how by the right path we shall come to our Creator? Als o the reading aloud of th e Fathers , and their decrees, an d their lives; also the Rule of our holy Father Basil—what els e ar e the y excep t instrument s o f virtu e fo r well living and obedient monks ? We, moreover, blush with confusio n

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for th e idle , an d th e evill y livin g an d th e negligent . Thou , therefore, whoeve r dot h haste n t o th e celestia l fatherland , perform wit h Christ' s ai d thi s Rul e writte n ou t a s th e leas t o f beginnings: an d the n a t length , unde r God' s protection , tho u wil t come t o th e greate r thing s tha t w e hav e mentioned ; t o th e summits o f learnin g an d virtue .

4 Paul the Deaco n Poems in Honor of St. Benedict, 1 translated b y Willia m Dudle y Foulk e See the bibliography for a complete translation of the Dialogues of Gregory the Great, to which Foulke's notes to these poems refer. A convenient translation of Book II, on St. Benedict, is Myra L. Uhlfelder's version (Indianapolis, New York, 1967). In Foulke's notes, the following abbreviations are used: "Waitz" (n. 24, 34) indicates the edition of "Paul i Histori a Langobardorum" in Monument a Germaniae , Scriptore s Rerum I^angobardicarum , from which this translation is made. "Bethmann" (n. 62) refers to one of his articles contained in the tenth volume of the Archi v de r Gesellschaf t fü r älter e deutsche Geschichtkunde , (Hanover , 1849) . Where, hol y Benedict , shal l I begi n th e lon g tal e o f th y triumphs! Countless th y virtues t o tell ; wher e shal l th y bard begin ! Father an d saint, all hail ! Thy nam e proclaimeth th y virtue, 2 Shining light o f th e world! fathe r an d sain t al l hail ! Nursia,3 prais e him well , b y suc h so n proudl y exalted , Bringing th e stars t o th e world—Nursi a abundantl y prais e ! 'The secon d boo k o f th e Dialogues o f Gregor y th e Grea t elucidate s th e meaning o f thes e distichs o f whic h som e woul d otherwis e b e incomprehensible . 2Benedictus, "blessed. " St . Gregor y call s hi m "Blesse d b y grac e and by name " [Dialogues, Boo k II , Introduction) . 'The birthplac e o f St . Benedic t i n Umbri a (id.) .

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MONKS Ο th e decoru m o f boyhood! 4 Transcendin g hi s years b y his virtues, Passing th e wisdo m o f age, 5 O th e decoru m o f yout h ! Flower o f th e garde n o f heaven , th e blossom s o f eart h despising,8 Prized no t th e riches o f Rome, 7 flower o f th e garde n o f heaven! Sadly th e governes s bor e th e broke n halve s o f th e vessel ; Joyfully, whe n restored , bor e th e preceptres s th e sieve. 8 He wh o i s name d fro m th e city , 'mi d rock s concealet h th e novice— Treasures o f piet y bears—h e wh o i s named fro m th e town. 9 Praises resoun d fro m th e caves , dee p hi d fro m th e vision o f mortals; Known, Christ , onl y t o Thee , praise s resoun d fro m th e caves. 10 Frost an d th e tempes t an d snow thre e years tho u unwearie d endurest;

4 He wa s sen t t o Rom e t o stud y literatur e an d science , but whil e yet a boy was filled wit h loathin g a t th e profligac y o f hi s fellow-student s (id.) . 5 St. Gregor y say s of him that he bore the heart of an old man from the very time of his boyhood. St . Gregory als o says, "Indeed, surpassing his age in his morals, he gave his mind to no pleasure" (id.) . e This agai n come s fro m St . Gregory . "H e alread y despise d th e worl d i n it s bloom a s if i t wer e withered " (i d ) . 7 He lef t Rom e fo r a hermitag e a t a boyis h age . A s St . Gregor y says , "li e withdrew therefore , knowingl y ignoran t an d wisel y unlearned " (id.) . "His nurs e o r governess , wh o ha d taugh t hi m an d brough t hi m u p i n infancy , followed him fro m Rome and tended him. To prepare foo d for him she borrowed from a neighbo r a n earthe n siev e o r vesse l fo r cleanin g wheat ; sh e brok e i t an d was i n great distress , not having the money t o replace it. Benedict repaire d it by a miracle (Dialogues II , chapte r 1) . St . Gregor y says , "Bu t Benedict , th e religiou s and pious boy, whe n h e saw his nurse weeping, fille d with pity fo r he r grief, took away both part s of th e broken siev e and tearfully betook himself to prayer. Whe n he arose from his prayer he found the vessel whole and sound at his side, so that no trace o f th e fractur e coul d b e foun d i n it , an d presently , havin g kindl y console d his nurse, he returned th e sieve to her whole and sound whic h sh e had brought t o him broken " (id.) . 8 Benedict fled fro m hi s nurs e an d sough t th e solitud e o f wast e places , where upon th e mon k Romanu s (whos e nam e i s derive d fro m Rom e whic h wa s pre eminently "th e City" ) conceale d hi m i n a cav e an d ministere d t o hi s necessitie s {Dialogues, II , ch . 1) . 10 Benedict remaine d thre e year s i n thi s cave at Sublacu s (Subiaco ) abou t fort y miles fro m Rom e (id.) .

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Filled wit h God' s lov e tho u dos t scor n fros t an d th e tempes t and snow . Holy device s ar e pleasing ; approve d ar e th e trick s o f th e pious, Whereby th e sain t wa s sustained—hol y device s delight. " "Here i s th e feas t o f God' s love, " h e signals ; th e spitefu l on e checks him ; None th e les s fait h undismaye d signal s "Th e feas t i s a t hand." 1 2 Duly observe s h e th e festival s wh o lendet h ea r t o Christ' s teaching, And whe n h e breaket h hi s fast , dul y observe s h e th e feast. 13 Eager th e swineherd s bea r t o th e cav e th e foo d tha t i s grateful, Coming wit h willin g hearts , pleasan t th e foo d the y bear. 1 4 Fire i s by fire overcome , wit h shar p thorn s tearin g th e body , Flesh i s b y spiri t subdued , fire i s b y fire overcome. 1 5 ""This Romanus, " say s St . Gregory , "live d no t fa r of f i n a monaster y unde r th e rule of fathe r Adeodatus . Bu t h e piousl y stole away hi s hours fro m th e presence o f this sam e fathe r o f his , an d carrie d t o Benedic t o n certai n day s wha t brea d h e could purloi n fo r hi m t o eat . Ther e wa s n o way indee d t o his cave fro m th e cel l o f Romanus, becaus e thi s cel l stoo d hig h abov e th e rocks . Bu t Romanu s wa s accustomed t o le t dow n th e brea d fro m tha t roc k tie d b y a ver y lon g cor d o n which cor d h e pu t a littl e bell , s o tha t th e ma n o f Go d a t th e soun d o f th e bel l might kno w whe n Romanu s wa s offerin g hi m brea d an d g o an d ge t it " (i d ) . l 2 "But th e ancien t enemy, " continue s St . Gregory , "envyin g th e charit y o f th e one an d th e refreshmen t o f th e other , whe n upo n a certai n da y h e behel d Romanus letting dow n th e bread, thre w a stone and broke th e little bell. Romanus , however, di d no t ceas e fro m providin g fo r St . Benedic t i n appropriat e ways " (id.). n Afte r th e deat h o f Romanus , Go d appeare d t o a certai n pries t wh o wa s making read y a mea l fo r himsel f fo r th e Easte r festiva l an d said , "Yo u ar e preparing delicacie s fo r yoursel f whil e m y servan t i s tormente d b y hunger. " S o the pries t sough t St . Benedic t an d found him i n his cave; an d afte r praye r and hol y conversation th e pries t said , "Rise , le t u s tak e food , fo r to-da y i s Easter. " Sinc e Benedict live d fa r fro m me n h e di d no t kno w tha t th e Easte r festiva l wa s o n tha t day, bu t th e pries t agai n affirme d it , saying, "Trul y to-da y i s th e da y o f Easter , o f the Resurrectio n o f ou r Lord . I t i s not a t all fittin g fo r the e t o fas t an d I have bee n sent fo r this purpos e tha t w e ma y partak e togethe r o f th e gift s o f Go d Almight y ." Then blessin g God , the y too k foo d (id.) . u T h e neighborin g shepherd s (o r swineherds) , discove r St . Benedic t i n hi s concealment an d suppl y th e meagr e foo d require d b y th e hermi t (i d ) . 15 St. Benedic t whe n a t Sublacu s wa s tempte d b y a n evi l spiri t (whic h cam e t o him i n th e for m o f a blackbird ) wit h th e recollectio n o f a beautifu l woman ,

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MONKS Deadly the poison concealed, yet, perceived from afar by the shrewd one, Brooked not the sign of the cross—deadly the poison concealed. 18 Gentle reproving of scourges steadies the wandering spirit, Gently the blows of the scourge roaming destruction avert.17 Forth from the native rock, flows water in streams never failing, Waters the hearts that are dry—ever unfailing the stream.18 Steel from the handle tom, thou seekest the deepest abysses, Steel, thou desertest the depths, seeking the surface again.19

whereupon h e rushe d fro m hi s cav e an d flung himsel f nake d int o a thicke t o f briers an d nettles . Thereupo n th e fiends lef t hi m an d h e wa s neve r agai n bese t with th e same temptation . St . Gregor y says , "Sinc e h e burned wel l withou t i n his penances, h e extinguishe d wha t wa s burnin g unlawfull y within " (id . ch . 2) . ''While Benedic t wa s a t Sublacus , a neighborin g societ y o f monk s sen t t o request that h e woul d plac e himsel f a t thei r head . H e yielde d upo n grea t persuasion an d b y th e strictness o f hi s life and rul e filled them with rage, until one of the m offere d hi m poiso n i n a cu p o f wine . Benedic t blesse d i t with th e sign of the cross , an d th e glas s vesse l i n whic h i t wa s containe d wa s broke n a s i f b y a stone. Benedic t the n returne d t o hi s cav e (id . ch . 3) . 17 In on e o f th e monasterie s i n th e neighborhood , on e o f th e brother s ha d a n aversion t o lon g prayers , an d wit h a wanderin g dispositio n wen t ou t an d busie d himself wit h earthl y an d transitor y things . Afte r h e had bee n admonishe d b y th e abbot h e was brough t t o Benedict , wh o reproved hi m earnestly . Fo r tw o day s h e observed th e injunction s o f th e man of Go d bu t on the third da y h e went bac k t o his ol d habi t an d bega n t o wande r a t th e tim e o f prayer . Benedic t cam e t o th e monastery an d notice d that a little black bo y wa s pullin g th e monk b y th e border of hi s garment . "The n h e said secretl y t o Pompeianu s th e fathe r o f th e monaster y and t o Mauru s th e servan t o f God—'D o yo u no t se e wh o i t is that i s drawing th e monk outside? ' An d the y answere d an d said , 'No. ' An d he said t o them, 'We will pray that yo u als o ma y se e who m tha t mon k i s following. ' An d whe n the y ha d prayed fo r tw o day s th e mon k Mauru s saw , bu t Pompeianus , th e fathe r o f tha t monastery, could not see. On another day the n after prayers, the man of Go d wen t forth fro m th e monaster y an d foun d th e monk standin g outsid e an d struc k hi m with a switc h fo r th e blindness o f hi s heart an d h e fro m that da y submitte d t o no further persuasion fro m the black boy, but remained immovabl e i n his assiduity in prayer." "Many cam e t o Sublacu s t o serv e God , draw n b y th e fam e o f Benedict' s sanctity and miracles. H e directed them to construct twelv e monasteries i n each of which h e placed twelv e disciple s wit h a superio r (ch . 3) . O n on e occasio n certai n monks cam e t o complai n t o hi m that thre e o f th e monasterie s wer e i n wan t o f water. Benedic t b y hi s prayer s procure d a fountai n whic h gushe d fort h an d Howed dow n th e mountain sid e (ch . 5) . " A t anothe r time , say s Gregory , a certai n Goth , poo r i n spiri t cam e fo r conversion, who m Benedic t th e man o f Go d receive d mos t willingly. On a certain day indee d h e ordered that a n iron tool be given to him, which fro m its likeness t o

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Bearing th e father' s commands , h e flees an d live s o n th e waters, Borne b y th e water s h e runs , bearin g th e father's commands . Prompt t o hi s master' s bidding , th e wave s t o hi m offere d a pathway, While h e i n ignoranc e ran , offere d th e waters a path . Little lad , tho u to o ar t seize d b y th e waves , ye t perishes t never, Truthful witnes s ar t thou , littl e la d read y a t hand. 20 Hearts tha t ar e faithles s groan , spurre d o n b y malignan t incentives; Flaming wit h torrent s of hell, hearts that are faithless groan. 21 Beareth th e raven wit h talon s obligin g th e food that is offered; Bidden, th e raven bear s fa r of f the terribl e food. 22 Holy th e bosom tha t mourn s fo r a foe overthrown b y destruc tion; Holy th e boso m tha t mourn s whe n hi s discipl e exults. 23 a sickl e ( falx) i s calle d a brush-hoo k ( falcastrum), i n orde r t o cu t awa y th e brier s from a certai n plac e s o tha t a garde n shoul d b e mad e there . Bu t th e plac e whic h the Got h ha d undertake n t o clea r la y abov e th e shor e o f a lake . An d whe n tha t Goth wa s cuttin g awa y th e thicke t o f thom s wit h th e exertio n o f al l hi s strength , the iron , springin g fort h fro m th e handle , fel l int o th e lak e wher e th e depth o f th e water wa s s o grea t tha t ther e wa s n o hop e o f gettin g bac k th e tool . · · · The n Benedict th e ma n o f Go d hearing these things went t o the lake. H e took th e handl e from th e han d o f th e Got h an d cas t i t int o th e lak e an d presentl y th e iro n cam e back fro m th e botto m an d wen t int o th e handle , an d straightwa y h e returne d th e iron too l t o th e Got h saying , "See , wor k an d d o no t grieve " (ch . 6) . 20 These thre e distich s refe r t o Mauru s an d Placidius , tw o boy s wh o wer e brought b y thei r fathers , Equitiu s an d Tertulius , t o Benedic t t o b e instructe d (ch . 3). The y becam e th e chie f disciple s o f St . Benedict , an d wer e afterward s canonized. Placidius , whil e ye t a child , i n goin g t o dra w water , fel l int o a lake . Benedict, wh o wa s prayin g i n hi s cell , ha d a revelatio n o f th e danger , an d sen t Maurus i n al l hast e t o hel p him . Mauru s rushe d t o hi s assistance , an d withou t knowing it , tro d th e wate r a s i f i t ha d bee n dr y lan d (ch . 7) . Benedic t attribute d this miracl e t o the obedience o f Maurus , but Mauru s disclaimed al l merit. Th e bo y Placidius as the "truthfu l witness " now appeared an d declared tha t he had see n th e garb o f th e sain t abov e hi s hea d whe n h e wa s draw n fro m th e wate r (id.) . 21 The wicke d pries t Florentius , wh o wa s filled wit h jealous y an d env y a t th e superior holines s o f th e saint , endeavore d t o blacke n hi s reputation , an d a t las t attempted hi s lif e b y sendin g hi m a poisone d loa f (ch . 8) . 22 Benedict, whe n th e poisone d loa f wa s give n him , bein g awar e o f th e treachery, thre w i t upo n th e groun d an d commande d a tam e rave n t o carr y i t away an d plac e i t beyon d th e reac h o f an y livin g creature , whic h wa s don e (id. ) " A f t e r th e attemp t wa s mad e upo n hi s life , th e sain t departe d fro m Sublacus , but scarcel y ha d h e lef t th e plac e whe n Maurus , hi s faithfu l disciple , sen t a

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MONKS Seeking th e Liris ' swee t places , ful l splendi d th e trai n tha t attends thee ; Prompted fro m heave n tho u art , seekin g th e Liris ' fai r site. 24 Serpent accursed ! tho u ravest , despoile d o f thy grove and th y altars! Banished th e c r o w d tha t adored ! Curs t serpent , ho w dos t thou rav e ! 2 5 Impious sitter ! Depart ! T o th e wall s le t marble s b e given ! Thou ar t constraine d b y comman d ! Impiou s sitte r depar t ! 2 8 Greedy th e fire tha t i s see n arisin g i n flashes deceitful ; Bright jewel ! No t b y th y eyes—fir e tha t consumet h i s seen. 2 7 While the y ar e buildin g th e wall , th e fles h o f a brothe r i s mangled,

messenger t o tel l hi m tha t hi s enemy Florentiu s ha d bee n crushe d b y th e fal l o f a gallery o f hi s house . Benedic t wep t fo r Florentius , an d impose d a penanc e o n Maurus fo r a n expressio n o f triump h a t th e judgmen t whic h ha d overtake n thei r enemy (ch . 8) . 24 Benedict a t las t lef t Sublacu s an d proceede d t o Mont e Cassino , a delightfu l spot, wher e h e afterward s establishe d th e paren t Benedictin e monaster y o f Italy . At th e foo t o f Mont e Cassin o flowed th e rive r Liri s (ch . 8 , Waitz) . Pau l tell s u s (I, 26) tha t tw o angel s i n th e shap e o f youn g me n cam e t o Benedic t a t the crossroad s and pointe d ou t th e way , als o tha t h e wen t thithe r b y divin e admonition . " A templ e t o Apoll o stoo d i n a consecrate d grov e nea r th e summi t o f Mont e Cassino, wher e a nes t o f idolater s stil l worshipe d th e god , or , a s h e wa s the n regarded, th e demon . Benedict , wh o ha d hear d o f thi s abomination , cam e t o th e place, preache d Christianity , converte d th e worshipers , brok e th e statue , thre w down th e altar , burne d th e consecrate d grove , an d buil t tw o chapels , on e t o St . John th e Baptis t an d th e othe r t o St . Marti n o f Tours , o n th e spo t wher e th e go d was worshiped . T h e "ol d enemy, " a s Gregor y call s him , di d no t bea r thi s i n silence, bu t appeare d befor e th e blesse d fathe r ver y hideou s an d infuriated , an d seemed t o rav e agains t hi m wit h flamin g eyes , first callin g hi m "Benedict " (blessed), an d whe n h e woul d no t answer , "Maledict " (accursed ) (ch . 8) . 26 While th e monk s wer e buildin g thei r monastery , a ston e la y i n th e mids t o f them whic h the y determine d t o lift int o the building, but i t was so immovable tha t it seeme d eviden t tha t th e "ol d enemy" was sitting upon it . The "ma n o f God " wa s sent for , an d whe n h e ha d com e an d praye d an d give n hi s benediction , i t wa s "lifted wit h suc h spee d a s i f i t ha d n o weigh t before " (ch . 9) . 27 In diggin g th e foundation s o f Mont e Cassino , a bronz e ido l wa s discovered , from whic h issue d a supernatura l fire tha t t o th e brother s seeme d a s i f i t woul d burn u p th e kitchen. The y thre w wate r on it and tried to put it out. When Benedic t came, attracte d b y th e tumult , h e found that this fire existed onl y i n the eyes of th e monks, an d wa s no t visibl e t o him . Whereupo n h e delivere d the m fro m th e illusion o f th e fancie d fire (ch . 10) .

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But hi s preserve r i s there, whil e the y ar e buildin g th e wall. 28 Things tha t wer e hi d ar e revealed , th e greed y expose d t o th e daylight; Gifts tha t ar e secretl y ta'en , quickl y t o hi m ar e revealed. 29 Tyrant crue l an d fell ! th e snare s o f th y frau d ar e defeated; 30 Tyrant stern ! tho u receiv's t bridl e an d cur b fo r th y life! 3 1 Towering wall s o f Numa—neve r shal l fo e overthro w them ; Whirlwinds h e say s shal l destro y Numa' s towerin g walls. 32 ; , ( ) n e o f th e monk s wh o wa s assistin g i n buildin g th e monaster y wa s crushed , and wa s brough t t o St . Benedict , wh o praye d earnestly , restore d him , an d sen t him bac k t o hi s wor k saf e an d soun d (ch . 11) . M It wa s th e custo m o f th e monastery tha t whenever the monks went ou t on any business, the y shoul d no t partak e o f foo d an d drin k awa y fro m th e convent . On e day whe n the y remaine d late r tha n usual , the y too k refreshmen t a t th e house o f a nun, an d whe n the y returne d an d aske d th e blessin g o f th e saint , h e inquired , "Wliere di d yo u eat ? " an d the y answered , "Nowhere, " and he said to them, "Wh y do you lie ? Di d yo u not ente r th e dwelling of such a woman? Di d yo u not tak e thi s and tha t food ? Di d yo u no t drin k s o man y goblets ? " an d whe n the y saw he kne w all the y fel l tremblin g a t hi s fee t an d confesse d (ch . 12) . Muc h th e sam e thin g occurred t o th e brothe r o f th e mon k Valentinian , wh o cam e fastin g t o Benedict , but wa s tempte d t o ea t o n th e wa y b y a companio n accompanyin g hi m t o th e monastery (ch . 13) . Als o o n on e occasio n St . Benedic t sen t one of hi s disciples t o a company o f nun s t o delive r a n exhortation . Th e nun s begge d th e mon k t o accep t some handkerchief s the y ha d made , an d he hid the m i n his blosom. O n hi s retur n to th e monaster y Benedic t asked , "Wh y hav e yo u suffere d iniquit y t o ente r int o your bosom? " Th e mon k coul d not tell what th e saint referre d to . Benedic t added , "Was I no t wit h yo u whe n yo u receive d th e handkerchief s fro m th e nun s an d hi d them i n you r bosom ? " Th e mon k fel l a t th e fee t o f the abbot, repente d hi s foolis h act an d thre w awa y th e handkerchief s (ch . 19) .

•Totila, kin g o f th e Goths , hearin g tha t Benedic t possesse d th e spiri t o f prophecy, an d desirin g t o prov e him , attire d Riggo , hi s armor-bearer, i n the roya l garments an d sen t hi m wit h a n escor t t o th e monastery . Benedic t seein g hi m coming crie d out , "Pu t off , m y son , thos e borrowe d trappings ; the y ar e no t thin e own" (ch . 14) . 11 Totila thereupo n wen t i n perso n t o visi t th e saint , wh o chide d hi m fo r hi s evil deeds, tol d hi m tha t h e woul d ente r Rome , tha t h e woul d pas s acros s th e se a (t o Sicily), an d woul d reig n nin e years , bu t woul d di e upo n th e tenth , al l o f whic h occurred (ch . 15) . Totil a wa s hel d b y th e Roman s o f th e Easter n empir e t o b e a usurper, a crue l tyrant , etc . Hi s actua l characte r shine s brightl y i n contras t wit h that o f Justinian , agains t who m hi s war s wer e waged . M This prophec y b y Benedic t was : "Rom e shal l no t b e exterminate d b y th e heathen, but , wor n ou t b y tempest s an d whirlwind s an d a n earthquake , shal l decay o f itself " (ch . 15) . Th e predictio n relate s t o Totila' s projec t o f capturin g Home. Rom e wa s i n fac t take n b y Totil a i n 546, retaken b y Belisariu s in 547, take n again b y Totil a i n 549 , an d retake n b y Narse s i n 55 2 (Gibbon , ch . 43) . O n th e occasion o f it s first capture b y Totil a he actually demolished , i t is said, one-third o f

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MONKS Grievous the foe to chastise the e for offering gifts at the aútar; Gifts to the altars thou bringst—grievous th e foe to chastise.33 It was foreknown that the sheepfolds should be to the heathen delivered; That sam e heathen rac e all of th e sheepf olds restores. 34 Servant, frien d o f deceit , tho u ar t tempte d b y serpen t al luring; Not b y th e serpent entrapped , servan t an d friend of deceit. 35 Hush! spiri t swolle n wit h pride ! B e silent ! car p not , fo r h e sees thee! All thing s ar e know n t o th e seer . Hush ! spiri t swolle n wit h pride !3 6 Famine i s driven awa y by nourishment coming from heaven; Gloomy hunge r o f mind also is driven away. 37

the walls , an d issue d a decre e tha t Rom e shoul d b e change d int o a pastur e fo r cattle, bu t o n th e remonstranc e o f Belisariu s h e spare d th e city . Gregor y insist s that Benedict' s prophec y wa s fulfille d (ch . 15) . " A certai n pries t possesse d o f a devi l wa s brough t t o St . Benedic t an d healed , but wa s warne d neve r t o exercis e th e dutie s o f hi s hol y office , o r h e woul d b e again delivere d int o th e powe r o f th e devil . Afte r som e years , h e neglecte d th e warning an d undertoo k agai n hi s sacre d functions , whereupo n th e devi l agai n took possessio n o f him , an d di d no t ceas e t o tormen t hi m (ch . 16) . 14 Benedict predicte d tha t hi s conven t shoul d pas s int o th e hand s o f th e Aria n Langobards, b y who m (afte r the y ha d becom e converte d t o th e Catholi c faith ) Monte Cassin o wa s restore d an d the whole Benedictin e orde r was greatl y favore d (ch. 17 , se e VVaitz' s note) . l l A ma n o f hig h conditio n sen t St . Benedic t tw o Mask s of win e bu t th e servan t who carrie d the m stol e on e an d hi d it . Whe n h e delivere d th e othe r a t th e monastery th e sain t sai d t o him ''See, m y son , tha t yo u don' t drin k ou t o f th e flask you hav e hidden , bu t tur n i t ove r carefull y an d yo u wil l find wha t i t has inside. " The ma n di d s o and a serpent cam e forth . Th e servant afterward s becam e brothe r "Exhilaratus" (ch . 18) . M Once whe n St . Benedic t wa s a t supper , a mon k wh o hel d a lam p i n fron t o f the tabl e bega n silentl y t o reflec t i n a spiri t o f prid e an d t o say to himself, "Who i s this ma n who m I mus t atten d whil e h e eat s an d hol d hi s lam p an d rende r hi m service, an d wh o a m I tha t serv e him? " An d th e sain t turne d t o him a t onc e an d began t o reproach hi m earnestly saying, "Cross you r heart, brother! Wha t i s it yo u are saying ? Cros s you r heart. " An d h e calle d th e brother s togethe r an d directe d that th e lam p shoul d b e take n fro m hi s hand s an d tha t h e shoul d withdra w fro m this servic e an d si t down quietly . An d whe n th e man was aske d what he had in his heart, h e tol d the m an d i t wa s clea r t o al l tha t nothin g coul d b e hidde n fron n St . Benedict (ch . 20) . 17 At another tim e there was a famine i n Campania, an d wheat wa s lacking in th e monastery s o tha t onl y five loave s o f brea d coul d b e found . An d whe n Benedic t

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Bodiless, see n b y th e spirit , al l heart s ar e amaze d a t th y presence; Counseling thing s tho u discern'st—heart s wit h amazemen t are dumb. 3 8 At th e comman d o f th y voic e the y scor n t o bridl e thei r gossip. Fort h fro m th e tomb s the y flee a t th e comman d of th y voice. 39 They a t comman d o f th y voic e fro m th e sacre d rite s ar e forbidden; Present the y ar e a t thes e rite s a t th e comman d o f thy voice. 40 Earth fro m it s open breast drive s fort h th e sepulchered body ; Earth whe n commande d b y thee , keep s i n he r boso m th e corpse. 41 saw tha t th e monk s wer e troubled , h e strov e b y modes t reproof s t o remov e thei r weak fear s an d promise d tha t o n th e followin g da y the y shoul d hav e a n abun dance. An d indee d o n th e nex t da y tw o hundre d measure s o f flour wer e foun d i n sacks a t th e gate s o f th e monastery , sen t fro m Go d Almight y b y a n unknow n hand . When th e monk s sa w this , they gav e thank s t o th e Lor d an d no w learne d tha t eve n w hen i n wan t the y shoul d no t doub t o f abundanc e (ch . 21) . Benedict ha d bee n aske d t o buil d a monaster y nea r th e cit y o f Tarracina , an d sending certai n disciple s o f hi s thither , h e appointe d ove r the m a fathe r superio r and on e secon d i n authority , an d promise d the m tha t o n a certai n da y h e woul d c o m e an d sho w the m i n what plac e the y shoul d buil d th e chapel , i n wha t plac e th e refectory, etc . T h e y mad e du e preparatio n t o receiv e him , an d i n th e nigh t preceding th e promise d day , h e appeare d t o th e fathe r superio r an d t o hi s superintendent i n thei r dream s an d tol d the m minutel y wher e the y shoul d buil d everything. Stil l the y looke d fo r hi m t o c o m e , an d whe n h e di d not , the y wen t t o him t o mak e inquiry . An d h e answered , " D i d I no t c o m e a s I promised? " An d they said , "Whe n di d yo u c o m e ? " an d h e replied , " D i d I no t c o m e t o eac h o f yo u in you r dream s an d poin t ou t t o yo u eac h o f th e places ? G o an d buil d ever y building a s yo u hear d i n you r vision. " An d hearin g thes e thing s the y wondere d greatly an d buil t th e dwelling s a s the y ha d bee n taugh t i n th e drea m (ch . 22) . " T w o certai n ladie s o f a religiou s sisterhoo d wer e give n t o scandalou s talk , an d Benedict sen t the m wor d tha t i f the y di d no t kee p guar d ove r thei r tongue s h e would excommunicat e them . Bu t the y continue d i n thei r evi l way s an d die d an d were burie d i n church . Afterward s whe n mas s wa s celebrated , a s th e officiatin g deacon uttere d th e usua l words , "Le t thos e w h o ar e excommunicate d depart, " they wer e see n t o ris e fro m thei r grave s an d g o ou t o f churc h (ch . 23) . '"That is , the y ros e fro m thei r grave s a t ever y mas s unti l St . Benedic t offere d a sacrifice fo r them , afte r whic h the y remaine d i n th e tom b (i d ) . " A certai n novic e wh o love d hi s parent s m o r e tha n h e ought , on e da y wen t home fro m th e monaster y withou t a benedictio n an d died , an d whe n h e wa s buried o n th e followin g day , hi s bod y wa s foun d cas t fort h fro m th e tomb , an d h e was burie d again . Thi s occurre d a secon d time , whereupo n the y besough t St . Benedict i n tear s tha t h e woul d deig n t o besto w hi s grac e upo n th e body . H e gav e

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MONKS Faithless th e hear t o f th e drago n tha t lure s th e truan t t o hasten,42 While th e treacherou s fiend stop s hi s prohibite d way . Deadly the foul distemper that stripped the head of its honor; At his command i t departs—noisome an d deadl y disease! 43 Gold has the holy ma n none , ye t promises al l to th e needy , Promises al l and draw s coin s of bright meta l fro m heav'n !4 4 Thou t o b e pitied ! Wit h ski n b y th e gal l o f a serpen t dis colored! Wretched one ! Soun d an d whole , quickl y th y ski n i s re stored. 45 Class i s dashe d o n th e rock s an d ye t the y ar e powerles s t o break it ; Kept b y th e rugged rocks , safel y the glas s is preserved. 46 Cellarer, wh y dost thou fear to offer a drop from the oil flask? Look! th e great jars overflow! Cellarer, wh y dost thou fear? 47

them th e hos t an d tol d the m t o plac e i t upo n th e corpse . Whe n thi s wa s don e th e body remaine d i n th e tom b (ch . 24) . 42 A certai n mon k o f restles s spiri t woul d no t remai n i n th e community , an d St . Benedict, annoye d an d offende d b y hi s importunities , ordere d hi m t o depart . When h e wen t ou t o f th e monaster y a drago n wit h ope n mout h stoo d i n his wa y and attempte d t o devou r him , whereupo n h e calle d alou d t o th e monk s t o ru n t o his assistance . Whe n the y di d s o the y coul d no t se e th e dragon , bu t the y le d th e monk bac k t o th e monaster y tremblin g wit h fear . H e promise d neve r t o depar t again an d kep t hi s promis e (ch . 25) . 43 A bo y ha d bee n seize d wit h a lepros y s o tha t hi s hai r fel l of f and hi s skin wa s swollen an d h e coul d n o longe r concea l hi s disease d humors . H e wa s brough t b y his fathe r t o Benedic t an d speedil y heale d (ch . 26) . 44 A poor ma n owe d twelv e solid i whic h h e was unable t o pay an d applied i n his distress t o St . Benedic t wh o sai d h e ha d no t s o larg e a sum , bu t aske d th e ma n t o come agai n i n tw o days . Th e ma n returne d a t th e tim e appointe d an d thirtee n solidi wer e foun d o n a bo x i n th e monaster y whic h wa s ful l o f grain . St . Benedic t gave th e whol e t o th e ma n fo r hi s deb t an d hi s presen t need s (ch . 27) . 45 Poison wa s give n t o a certai n ma n b y hi s enem y i n a potion , an d althoug h h e did no t die, his skin changed colo r s o that he resembled a leper. H e was brought t o St. Benedic t wh o restore d hi m an d remove d th e discoloratio n (ch . 27) . "'During a tim e o f famin e Agapitus , a sub-deacon o f Mont e Cassino, applied t o St. Benedic t fo r oil . Ther e wa s the n i n th e monaster y onl y a fe w dreg s ai t th e bottom o f a glas s bottle. Benedic t commande d th e cellarer t o giv e what there · was, but th e latte r di d no t obe y th e order . Whe n St . Benedic t hear d thi s he ordereid th e bottle throw n ou t o f th e windo w upo n th e rocks , bu t th e bottl e wa s no t broke n nor th e oi l spille d (ch . 28) . 47 He the n assemble d th e whol e hous e i n ful l chapter an d reprove d th e ceillare r and whe n th e chapte r brok e u p a hug e ja r whic h ha d bee n empt y bega n t o overflow wit h oi l (ch . 29) .

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Where is the healing for thee, and why i s no hope of salvation; Thou wh o dos t eve r destroy , wher e i s the healing for thee? 48 Old man worthy o f tears ! tho u fallest by blow of th e foeman, But by a blow tho u reviv'st—ancient on e worthy o f tear s !49 Barbarous thong s encircl e th e hands tha t are guiltless o f evil , Hands tha t escap e o f themselves , slippin g fro m barbarou s thongs.50 That proud man on the horse crying with threatening clamor , Stretched o n th e ground h e lies, arrogant man on the horse! 51 Borne on the neck o f his sire was the corpse of a child that had perished; Living, th e chil d was born e fort h on th e neck o f hi s sire. 52 1 "This probabl y refer s to th e "ol d enemy, " who m St . Benedic t me t i n the shap e of a mul e docto r wit h hi s horn s an d tripl e footfetter s (ch . 30) . 19 This evi l spiri t foun d a n ol d ma n drawin g water , attacke d him , thre w hi m upon th e groun d an d tormente d hi m bitterly . Whe n St . Benedic t sa w hi m thu s cruelly treated , h e gav e hi m merel y a bo x o n th e ear , an d straightwa y drov e ou t the evi l spiri t s o tha t i t di d no t dar e t o retur n t o hi m (ch . 30) . r '° A certain Got h name d Zall a cruell y tormente d a peasan t t o extort mone y fro m him. Th e peasan t sai d he had give n all he possessed t o the keeping of St . Benedict , whereupon th e Got h boun d hi m wit h stron g cord s an d mad e hi m ru n i n fron t of his horse t o the monastery . The y foun d St . Benedic t sittin g alon e reading, and th e Goth i n a threatenin g ton e crie d out , "Up ! up ! I say, giv e thi s peasan t th e mone y you too k fro m him. " St . Benedic t glance d a t th e peasant , whereupo n th e cord s broke an d lef t th e ma n free , an d th e Got h thre w himsel f a t th e fee t o f th e saint , besought hi s prayers , an d trouble d th e peasan t n o mor e fo r th e mone y (ch . 31) . 51 This appear s t o b e th e sam e miracl e a s th e precedin g distich . 52 A certai n peasan t brough t t o th e monaster y th e bod y o f hi s dea d child , an d when h e foun d St . Benedic t wa s absen t h e lai d th e corps e dow n a t th e gat e of th e monastery an d wen t t o loo k fo r th e sain t an d whe n h e sa w hi m h e bega n t o cr y out, "Restor e m y son ! Restor e m y son i " The ma n o f Go d pause d upo n thi s wor d saying, "Di d 1 take awa y you r so n fro m you? " an d th e othe r answered , "H e i s dead. Com e brin g hi m t o life. " Benedic t asked , "Wh y d o yo u impos e burden s upon u s whic h w e canno t bear? " Bu t th e other , who m hi s grea t grie f overcame , persisted i n his petition, swearin g that he would no t depar t unles s they restore d hi s son t o life . Presentl y th e servan t o f Go d aske d hi m saying , "Wher e i s he?" and h e answered him , "See , hi s body lie s at th e gat e o f th e monastery. " When th e man o f God cam e wit h th e brethren , h e ben t hi s knees an d la y down ove r th e body o f th e child an d liftin g himself, held hi s hands t o Heaven saying , "Lord, conside r no t m y sins bu t th e fait h o f thi s ma n wh o ask s tha t hi s so n shoul d b e brough t t o life , an d do Tho u resotr e t o this little body th e soul which Tho u has t withdrawn." Presentl y he ha d finished th e word s o f hi s praye r an d th e whol e bod y o f th e chil d wa s trembling, an d unde r th e eye s o f al l wh o wer e presen t i t appeared t o throb wit h a wonderful tremo r an d shaking , an d presentl y Benedic t hel d th e boy b y th e han d and gav e him , livin g an d whol e again , t o hi s fathe r (ch . 32) .

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Love conquer s all . B y a stor m th e siste r prevail s o'e r he r brother. 53 Sleep fro m thei r eye s wa s driven—lov e eve r conqueret h all . Lovely wit h innocent charm , th e form o f a dove flies upward, Enters th e kingdom o f heav'n—lovely wit h innocent charm! 5 4 O tho u wel l fitted fo r God ! T o the e th e whol e worl d i s unfolded, Hidden thing s the n dos t prove , O tho u wel l fitted fo r God ! Flaming th e spher e tha t encircle s th e jus t ma n soarin g t o heaven, Flaming th e spher e tha t contain s hi m wh o wit h lov e i s con sumed. 55 Thrice called , h e i s a t hand , t o b e counte d a witnes s o f marvels; Thrice called , h e i s at hand, dea r i n th e lov e o f th e saint. 56 Brave leader ! warnin g of wars, tho u confirmes t ou r hearts byexample, 57 Rushing th e first to arms ! brav e leade r warnin g o f war s ! M This refer s t o Benedict' s siste r Scholastic a wh o ha d devote d hersel f t o a religious life . Benedic t use d to visit her once a year and on one occasio n whe n the y had bee n conversin g unti l late in the evening, his sister entreated hi m to remain til l morning, bu t h e refused . Scholastic a the n praye d tha t heaven woul d interfer e an d render i t impossibl e fo r hi m t o leav e her . Immediatel y a furiou s tempes t cam e o n and Benedic t wa s oblige d t o dela y hi s departur e an d the y hel d hol y conversatio n through th e night . Gregor y explain s tha t th e sister' s prayer s wer e i n thi s cas e o f greater powe r tha n th e brother' s wil l sinc e sh e ha d th e greate r love . I t wa s a las t meeting, a s Scholastic a die d thre e day s afterward s (ch . 3 3 an d 34) . 54 As St . Scholastic a died , Benedic t wa s prayin g i n hi s cell , whe n suddenl y he r soul appeare d t o hi m ascendin g t o heave n i n th e for m o f a dov e (ch . 34) . H O n th e night tha t St . Germanu s died , Benedic t opene d hi s casement t o look a t the starr y heavens , an d behel d a brillian t light , brighte r tha n a t midday , an d th e whole worl d collected , a s i t were , unde r a singl e ra y o f th e sun, and the soul of St . Germanus, bisho p o f Capua , born e by angel s to heaven i n a sphere of fire (ch . 35 ) ^Servandus, a deaco n an d abbo t o f a monaster y i n Campania , wa s visitin g Monte Cassin o whe n Benedic t sa w th e fiery sphere , an d wa s i n a roo m i n th e tower o f th e monaster y jus t belo w tha t occupie d b y th e saint. Whe n Benedic t sa w the vision, h e called Servandus thre e times loudl y b y name , s o that the latter migh t be a witnes s o f th e marvelou s sight . Servandu s came , bu t sa w onl y a littl e par t o f the grea t light . Benedic t sen t t o Capu a an d foun d tha t Germanu s ha d die d a t th e moment o f th e visio n (ch . 35) . "Gregory, referrin g t o th e establishmen t b y Benedic t o f th e Rul e o f th e Benedictine Order , say s tha t i n thi s Rul e ma y b e foun d th e mode l o f hi s ow n life , "because h e coul d no t teac h otherwis e tha n h e lived " (ch . 36) .

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Suitable token s h e gave , life' s fellowship s gladl y forsaking ; Hastening t o lif e i n heaven, suitabl e token s h e gave. 5 8 Diligent chante r o f psalms , t o his lute gave he never a respite ; Died wit h a son g o n hi s lips , diligen t chante r o f psalms ! Held i n th e sam e tom b the y whos e mind s were eve r united, 59 Equal th e fam e tha t preserve s thos e whos e spirit s wer e one ! Splendid appeare d th e pathwa y an d crowded wit h gleamin g torches, Whereon th e hol y on e rose—splendi d th e pat h tha t wa s seen. 60 Seeking th e ston y enclosures , it 61 foun d salvatio n fro m error , Shunned al l erro r an d sin , seekin g th e cloister s o f stone . Suppliant fo r a reward , th y servan t ha s give n the e verses , Powerless, a n exile , weak , meagr e th e verse s h e gives . May the y b e fitting I pray , O guid e t o th e path s celestial . Benedict, father ! I pray , ma y the y b e fitting fo r thee. 62 5 "He foretol d hi s own death , an d tol d th e absent wha t sig n he would give them when hi s sou l shoul d leav e hi s body . O n th e da y o f hi s deat h h e too k th e sacrament, an d hel d b y th e monks , stoo d wit h hands lifte d t o heaven , an d breathed hi s las t i n praye r (ch . 37) . M St. Benedic t an d St . Scholastic a wer e bot h burie d a t Mont e Cassino . St . Gregory says , "Thei r bodie s wer e no t separate d i n th e sepulche r whos e mind s were alway s on e i n God " (ch . 34) . •"On th e da y St . Benedic t died , tw o o f hi s disciple s a t different place s sa w th e sanie vision , a pat h sprea d wit h draperie s an d brigh t wit h innumerabl e torches , which bega n a t th e cell o f St . Benedic t an d terminated in heaven, and a venerable old man , all glorious, said to them, "By thi s pathway St. Benedict , belove d o f God , ascends t o heaven. " The y kne w fro m th e sig n wha t had bee n predicte d (ch . 37) . " Ί . e. , th e pathway . e 2 The versificatio n o f thes e so-calle d elegia c epanaleptica l distich s requires that the word s composin g th e first tw o dactyl s an d th e followin g lon g syllabl e a t th e beginning o f the first line ( a dactylic hexameter) shal l be repeated at the end of th e second lin e ( a dactyli c pentameter) , thu s composin g th e las t hal f o f tha t line . I have no t bee n abl e t o reproduc e thi s extremel y artificia l bers e i n every case , bu t have kept a s near t o i t a s possible . Thi s for m o f versificatio n appear s to have bee n first use d i n jes t b y Martia l i n th e 9t h Boo k o f hi s Epigrams, 98 , i n th e verse s beginning: Rumpitur invidia quidam, carissima Juli, Quod me Roma legit, rumpitur invidia. Bethmann (p . 278 ) remark s tha t i t wa s afterward s employe d b y Pentadius , Sedulius, Bed e an d Alcuin , bu t stil l late r i t fel l int o disuse . Ebert suggest s ( Utteratur des Mittelalters, II , 55 , not e 4 ) tha t perhap s th e purpose o f thi s poe m wa s t o impres s upo n th e memor y o f th e reade r a list o f th e miracles o f St . Benedict . A knowledge o f eac h particula r miracl e seem s t o hav e been presupposed .

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We hav e als o compose d i n th e followin g manne r a hym n i n iambic Archilochia n mete r containin g eac h o f th e miracles o f th e same father : O brother s all , wit h eage r heart s Come ye , wit h fitting melody , Let u s enjo y th e pur e delight s Of thi s mos t famou s festival. 1 Now Fathe r Benedic t th e guid e Who pointe d ou t th e narro w way , To th e brigh t realm s o f heave n rose , Winning reward s fo r al l hi s toils . Like a ne w sta r h e shone , an d drov e Away th e gloom y cloud s o f earth . He fro m th e ver y daw n o f lif e Despised th e pleasure s o f th e world . Of might y powe r i n miracles , Inspired b y breat h o f th e Mos t High , He shon e i n marvels , an d foretol d The futur e happening s o f hi s age . Since h e t o man y foo d woul d bear , The smal l brea d vesse l h e repairs ; Sought fo r himsel f a narro w cell , And fires b y fires h e sternl y quenched . The goble t whic h th e poiso n bor e He brok e b y hol y sig n o f cross ; The roamin g spiri t h e constraine d By gentl e scourgin g o f th e flesh. The stream s gus h fort h fro m ou t th e rocks ; The stee l return s fro m ou t th e depths , 'The festiva l o f St . Benedic t occurrin g Marc h 21 .

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Coursing complian t throug h th e waves ; The bo y b y th e saint' s gar b shun s death. 2 The hidde n poiso n i s revealed ; The bir d fulfill s th e saint' s commands ; Destruction overcome s hi s foe ; The roarin g lio n perforc e departs. 3 The stubbor n mas s i s move d wit h ease; 4 The fire fantasti c disappears ; Unto th e mangled , healt h returns ; Sin o f th e absen t stand s revealed . O craft y ruler , tho u ar t caught ! Wicked possessor , tho u dos t flee! 5 Deeds o f th e future , y e ar e known ! Heart, tho u dos t hide 6 n o secre t things ! The building s ar e lai d ou t i n dreams; 7 The eart h cast s fort h th e burie d corpse ; The wand're r i s b y drago n stayed ; The gol d coin s fal l i n rai n fro m heaven . The glas s resist s th e rugge d rocks ; The groa t jar s overflo w wit h oil ; Thy glanc e release s on e i n bonds ; Bodies o f dea d recove r life . The powe r o f suc h a radian t ligh t By sister' s praye r i s overcome ; 2 When Placidu s was saved from drowning in the lake he claimed (hat he had seen the melote (monk' s garb of skins) of St. Benedic t {Dialogues II , ch. 7; see Du Cange). 'This probabl y refer s t o the heathen worshi p suppressed b y Benedic t a t Monte Cassino. 'This refer s t o the stone which th e devil rendered immovabl e whe n th e monks were buildin g th e monastery . 5 Totila departe d greatl y alarme d a t Benedict' s prophecie s (ch . 15) . 6 Read contegis fo r contigis. 7 The monaster y o f Tarracina .

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MONKS And wh o love s mor e ca n bette r sai l His bar k tha n h e wh o see s th e pole . A splendor throug h night' s darknes s gleame d To forme r age s quit e unknown , Wherein a whol e glob e i s beheld , And upwar d draw n b y flames, a saint . Amid thes e wonders , fam e h e wo n With th e sof t lute , lik e necta r sweet ; And fo r hi s follower s h e sketche d Fitly th e lin e o f hol y life. 8 To th y disciples , leade r strong , Be presen t now ! w e sig h fo r thee . Shunning th e serpent , w e woul d gro w In virtue s followin g th y steps !

" H e promulgate d th e famou s Rul e o f th e Order , whic h b e c a m e th e genera l la w of th e monk s o f th e Wester n Empire , an d gav e t o monasticis m it s definit e for m (see ch . 36) .

5 Jonas Life of St. Columbanus St. Columbanus (c.560-615), a contemporary of Gregory the Great, travelled from Ireland through Gaul and into Italy, where he founded a number of monasteries, the greatest being Bobbio in northern Italy. The independent and idiosyncratic Irish Christianity of the sixth century made much of both penitential pilgrimage out of Ireland and the conversion of pagans. Many such Irish monks came to Gaul, but the life of Columbanus by Jonas, derived from impressions of the saint's own companions, is the only complete one we possess.

6. Columban , wh o i s als o calle d Columba , wa s bor n o n th e island o f Ireland . Thi s i s situate d i n th e extrem e ocea n and , according t o commo n report , i s charming, productiv e o f variou s nations, an d fre e fro m th e wars which trouble other nations. Her e lives th e race o f th e Scots , who, although they lack the laws of the other nations , flourish i n th e doctrin e o f Christia n strength , an d exceed i n fait h al l th e neighborin g tribes . Columba n wa s bor n amid the beginnings o f tha t race' s faith , i n order that the religion, which tha t rac e cherishe d uncompromisingly , migh t be increase d by hi s ow n fruitfu l toi l an d th e protectin g car e o f hi s associates . But wha t happened befor e hi s birth, befor e h e saw th e light o f this world , mus t no t b e passe d ove r i n silence . Fo r whe n hi s mother, afte r havin g conceived , wa s bearin g hi m i n he r womb , suddenly i n a tempestuou s night , whil e sh e wa s burie d i n sleep , she sa w th e su n ris e fro m he r boso m an d issuin g fort h resplend ent, furnis h grea t ligh t t o th e world . Afte r sh e ha d arise n fro m sleep an d Auror a risin g ha d drive n awa y th e dark shadow s fro m 75

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the world , sh e bega n t o thin k earnestl y o f thes e matters , joyfull y and wisel y weighin g th e impor t o f s o grea t a vision ; an d sh e sought a n increas e o f consolatio n fro m suc h o f he r neighbor s a s were learned , askin g tha t wit h wis e heart s the y shoul d examin e carefully th e meanin g o f s o grea t a vision. A t length sh e was tol d by thos e wh o ha d wisel y considere d th e matter , tha t sh e wa s carrying i n he r w o m b a ma n o f remarkabl e genius , wh o woul d provide wha t woul d b e usefu l for her ow n salvatio n an d fo r tha t of he r neighbors . After th e mothe r learne d thi s sh e watche d ove r hi m wit h s o great car e tha t sh e woul d scarcel y entrus t hi m eve n t o hi s neares t relatives. S o th e lif e of th e bo y aspire d t o th e cultivation o f goo d works unde r th e leadershi p o f Christ , withou t who m n o goo d work i s done. No r without reaso n had the mother see n the shinin g sun procee d fro m her bosom , th e sun whic h shines brightly i n th e members o f th e Church , th e mothe r o f all , lik e a glowin g Phoebus. A s the Lord says: "Then shal l the righteous shin e forth as the su n i n th e kingdo m o f thei r Father. " S o Deborah , wit h th e voice o f prayer , formerl y spoke to the Lord , by the admonition o f the Hol y Spirit , saying: "Bu t le t the m tha t lov e Thee be as the sun when h e goet h fort h i n hi s might. " For th e milk y wa y i n th e heavens, althoug h i t is itself bright , i s rendered mor e beautifu l by th e presenc e of th e other stars ; just as the daylight , increase d b y th e splendo r o f Phoebus , shine s mor e benignantly upo n th e world. S o the body o f th e Church, enriche d by th e splendor o f it s Founder, i s augmented b y th e hosts of saint s and i s mad e resplenden t b y religio n an d learning , s o tha t thos e who com e afte r dra w profi t fro m th e concours e o f th e learned . And jus t as the sun o r moo n an d al l the star s ennoble th e da y an d night b y thei r refulgence , so the merits of th e holy priests increas e the glor y o f th e Church . 7. Whe n Columban' s childhoo d wa s ove r an d h e becam e older, h e began t o devote himself enthusiasticall y t o the pursuit o f grammar an d th e sciences , an d studie d wit h fruitfu l zea l al l through hi s boyhoo d an d youth , unti l h e becam e a man . But , a s his fine figure, hi s splendi d color , an d hi s nobl e manlines s mad e him belove d b y all , the old enemy bega n finally to turn his deadl y weapons upo n him , i n order t o catc h i n his nets this youth, who m

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he sa w growin g s o rapidl y i n grace . An d h e arouse d agains t hi m the lus t o f lasciviou s maidens , especiall y o f thos e whos e fine figure an d superficia l beauty ar e wont t o enkindl e ma d desire s i n the mind s o f wretche d men . But whe n tha t excellen t soldie r sa w tha t h e was surrounde d o n all side s b y s o deadl y weapons , an d perceive d th e cunnin g an d shrewdness o f th e enem y wh o wa s fighting agains t him , an d tha t by a n ac t o f huma n frailty , he migh t quickl y fal l over a precipic e and b e destroyed,—a s Liv y says , "N o on e i s rendered s o sacre d by religion , n o on e i s s o guarded , tha t lus t i s unabl e t o prevai l against him,"—holdin g i n hi s lef t han d th e shiel d o f th e Gospe l and bearin g i n hi s righ t han d th e two-edge d sword , h e prepare d to advanc e an d attac k th e hostile lines threatening him. H e feare d lest, ensnare d b y th e lust s o f th e world , h e shoul d i n vai n hav e spent s o muc h labo r o n grammar , rhetoric , geometr y an d th e Holy Scriptures . An d i n thes e peril s h e wa s strengthene d b y a particular aid . 8. Whe n he was already meditatin g upon thi s purpose, he cam e to th e dwelling of a holy and devout woman . H e at first addresse d her humbly , afterward s he bega n t o exhor t her , a s far as lay in his power. A s she saw the increasing strength o f th e youth sh e said: "I have gon e fort h t o th e strif e a s fa r a s i t la y i n m y power . Lo , twelve year s hav e passed by , since I have been fa r from my hom e and hav e sough t ou t thi s plac e o f pilgrimage . Wit h th e ai d o f Christ, neve r sinc e the n hav e I engage d i n secula r matters ; afte r putting m y han d t o th e plough , I have no t turned backward . An d if th e weaknes s o f m y se x ha d no t prevente d me , I woul d hav e crossed th e se a an d chose n a better plac e amon g stranger s a s m y home. Bu t you , glowin g wit h th e fire o f youth , sta y quietl y o n your nativ e soil ; ou t o f weaknes s yo u len d you r ea r eve n agains t your ow n will , t o th e voic e o f th e flesh, an d thin k yo u ca n associate wit h th e femal e se x withou t sin . Bu t d o yo u recal l th e wiles o f Eve , Adam' s fall , how Samso n wa s deceive d b y Delilah , how Davi d wa s le d t o injustic e by th e beaut y o f Bathsheba , ho w the wis e Solomo n wa s ensnare d b y th e love o f a woman? Away , O yout h ! awa y ! flee from corruption , int o which , a s yo u know , many hav e fallen . Forsak e th e pat h whic h lead s t o th e gate s o f hell."

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The youth , tremblin g a t thes e words , whic h wer e suc h a s t o terrify a youth , thanke d he r fo r her reproaches , too k leav e o f his companions an d se t out . Hi s mother in anguish begged him not to leave her. Bu t he said: "Hast thou not heard, 'He that loveth fathe r or mothe r mor e tha n M e i s not worth y o f Me? ' " H e begge d hi s mother, wh o place d hersel f i n hi s wa y an d hel d th e door , t o le t him go . Weepin g an d stretched upon the floor, she said she would not permi t it . The n leapin g ove r bot h threshol d an d mothe r h e asked his mother not to give way to her grief; sh e would never see him agai n i n thi s life, bu t whereve r th e way o f salvatio n le d him , there h e woul d go . 9. Whe n h e lef t hi s birthplace , calle d b y th e inhabitants , Lagener-land, 1 h e betook himself to a holy man named Sinell, who at thi s tim e wa s distinguishe d amon g hi s countryme n fo r hi s unusual piety and knowledge of the Holy Scriptures. And when the holy ma n sa w tha t St . Columba n ha d grea t ability , h e instructe d him i n the knowledge o f al l the Holy Scriptures . Nevertheless , a s was usual, the master attempted t o draw out the pupils under false pretences, i n order tha t he might leam their dispositions, either the glowing excess of the senses, or the torpor induced by slothfulness. He bega n t o inquir e int o Columban' s dispositio n b y difficul t questions. Bu t th e latte r tremblingly, nevertheless wisely, in order not t o appear disobedient , no r touche d b y th e vice o f th e lov e o f vainglory, obeye d hi s master , an d explaine d i n tur n al l th e objec tions that were made, mindful of the saying of the Psalmist, "Open thy mout h wid e an d I will fill it." Thu s Columba n collecte d suc h treasures o f hol y wisdo m i n hi s breas t tha t h e could , eve n a s a youth, expoun d th e Psalte r i n fitting languag e an d coul d mak e many othe r extract s worth y t o be sung , and instructiv e t o read . Then he endeavored to enter a society of monks, and went to the monastery o f Bangor. 2 The abbot, the holy Congall, renowned fo r his virtues, wa s a faithful fathe r to his monks and was held in high esteem for the fervor of his faith and the order and discipline which he preserved. Her e Columban gav e himself entirely to fasting and prayer, t o bearin g th e eas y yok e of Christ, to mortifying th e flesh, Leinster, i n Ireland . In th e Count y o f Ulster , i n Ireland .

1 2

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to taking the cross upon himself an d following Christ, in order that he who was to be a teacher of others might show the learning which he taught more fruitfully by his own example in mortifying his own body; an d tha t h e wh o wa s t o instruc t other s migh t first instruc t himself. After he had been man y years in the cloister he longed to go into strange lands, i n obedience t o th e command whic h th e Lord gav e Abraham: "Ge t the e out of thy country, and from thy kindred, and from th y father's house, into a land that I will show thee." Accord ingly h e confesse d t o th e venerabl e father , Congall , th e burnin g desire of his heart and the longing enkindled by the fire of the Lord, concerning whic h th e Lor d says : " I a m com e t o sen d fire o n th e earth; an d wha t wil l I , i f i t b e alread y kindled?" 3 Bu t he di d no t receive the answer which he wished, for it was hard for Congall to bear th e los s o f s o grea t a comfort. A t length , however , th e latte r began t o conquer himself and to think that he ought not to consider his own nee d mor e tha n th e necessities o f others . Nor was it done without the will of the Almighty, who had educated His novice for future strifes , i n orde r tha t H e migh t wi n gloriou s triumph s fro m his victor y an d secur e joyfu l victorie s fro m th e phalanxe s o f slaughtered enemies . The abbo t accordingl y calle d St . Columban , an d althoug h sorrowful, h e considere d th e good of others before hi s own good , and bestowe d upo n hi m th e bon d o f peace, th e strength of solac e and companion s wh o wer e know n fo r thei r piety . 10. Havin g collecte d a ban d o f brethren , St . Columba n aske d the prayers o f all , tha t he migh t b e assisted in his coming journey , and tha t h e migh t hav e thei r piou s aid . S o h e starte d ou t i n th e twentieth4 yea r of his life, and under the guidance of Christ went to the seashor e wit h twelv e companions . Her e the y waited t o se e i f the merc y o f th e Almight y woul d allo w thei r purpose to succeed , and learned that the spirit of the all-merciful Judge was with them. So the y embarked , an d bega n th e dangerou s journe y acros s th e channel an d saile d quickl y wit h a smooth se a and favorable win d to th e coas t o f Brittany . Her e the y reste d fo r a whil e t o recove r 3 Luke xii. , 49 . I hav e followe d th e Kin g Jame s versio n fo r th e translation. Th e Vulgate, whic h i s quote d here , read s quem volo ut ardeat. 'More probably , thirtieth . Th e manuscript s differ .

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their strength and discussed their plans anxiously, until finally they decided t o ente r th e lan d o f Gaul . The y wante d zealousl y an d shrewdly t o inquir e int o the disposition o f th e inhabitants in order to remai n longe r i f the y foun d the y coul d so w th e seed s o f salvation; or in case they found the hearts of the people in darkness, go on to the nearest nations . 11. Accordingly , the y lef t Brittan y an d proceede d int o th e Gallic lands. At that time, either because of th e numerous enemie s from without, or on account of the carelessness of th e bishops, th e Christian fait h had almos t departe d fro m that country. The cree d alone remained. Bu t th e saving grac e o f penanc e an d th e longin g to roo t ou t th e lust s o f th e flesh wer e t o b e foun d onl y i n a few . Everywhere tha t h e wen t th e nobl e ma n preache d th e Gospel . And i t please d th e people , becaus e hi s teachin g wa s adorne d b y eloquence an d enforce d b y example s o f virtue . So grea t wa s hi s humilit y an d tha t o f hi s followers , that jus t a s the childre n o f thi s world see k honor an d authority , so they o n th e contrary vie d wit h on e anothe r i n th e practic e o f humility , mindful o f tha t saying : "H e tha t humblet h himsel f shal l b e exalted," an d o f th e tex t i n Isaiah : "Bu t t o thi s ma n wil l I look , even t o hi m tha t i s poor an d o f a contrite spirit , an d tremblet h a t my word. " Suc h piet y an d lov e dwel t i n the m all , tha t fo r the m there wa s onl y on e wil l an d on e renunciation . Modesty an d moderation, meekness an d mildness adorne d them al l i n equal measure . Th e evil s o f slot h an d dissensio n wer e banished. Prid e an d haughtines s wer e expiate d b y sever e punish ments. Scor n an d env y wer e drive n ou t b y faithfu l diligence. S o great wa s th e migh t o f thei r patience , lov e an d mildnes s tha t n o one coul d doub t tha t th e Go d o f merc y dwel t amon g them . I f they foun d tha t on e amon g the m wa s i n error , the y strov e i n common, wit h equa l right , t o restrai n th e sinne r b y thei r re proaches. The y ha d everythin g i n common . I f anyon e claime d anything a s hi s own , h e wa s shu t ou t fro m associatio n wit h th e others an d punishe d b y penances . N o on e dare d t o return evi l for evil, or t o le t fal l a harsh word ; s o that people mus t have believe d that a n angeli c lif e was bein g lived b y morta l men . The holy ma n was reverence d wit h s o grea t gratitud e tha t wher e h e remaine d for a time i n a house, al l hearts wer e resolve d t o practice the faith more strictly .

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12. Finally , the reports abou t Columba n sprea d to the court of King Sigibert , wh o a t thi s tim e rule d wit h hono r ove r th e tw o Frankish kingdoms of Austrasi a an d Burgundy. 5 The name of the Franks wa s held i n honor abov e tha t o f an y o f th e other inhabi tants o f Gaul . Whe n th e holy man wit h his companions appeare d before th e king, th e greatness of his learning caused him to stand high i n th e favo r o f th e king an d court . Finally , the king begged him t o remai n i n Galli c territory , no t t o g o to othe r people s an d leave him ; everythin g tha t h e wishe d shoul d b e done . The n h e replied t o th e kin g tha t h e di d no t wis h t o be enriche d wit h th e treasures o f others , bu t a s fa r a s h e wa s no t hindere d b y th e weakness o f th e flesh t o follo w th e comman d o f th e Gospel : "Whosoever wil l come afte r me, let him deny himself and take up his cros s an d follo w me. " Then th e king answered and said: "If you wish to take the cross of Chris t upon you and follow Him, seek the quiet of a hermitage. Only be careful, fo r the increase of your own reward and for our spiritual good , t o remai n i n ou r kingdo m an d no t t o g o t o th e neighboring peoples. " A s th e choic e wa s lef t t o hi m i n thi s manner, h e followe d th e king' s advic e an d chos e fo r himsel f a hermitage. A t tha t tim e ther e wa s a grea t wildernes s calle d Vosagus,6 i n whic h ther e wa s a castle , whic h ha d lon g bee n i n ruins, an d whic h ha d bee n calle d fo r ages, Anagrates.7 Whe n the holy man came to that place, he settled there with his followers, in spite o f th e entir e loneliness , th e wildernes s an d th e rocks , mindful o f th e proverb that , "Ma n shal l not live by bread alone, " but shal l hav e sufficien t foo d fro m th e brea d o f lif e an d shal l never hunger . 13. Whil e th e ma n o f Go d wa s i n that plac e wit h his companions, on e o f th e brethren , eithe r a s a test o r because o f some sin, began t o b e chastise d b y a violent fever . Sinc e they had no food except such as the barks and herbs furnished, they began with one mind t o desir e tha t al l shoul d giv e themselve s u p t o prayer an d fasting fo r th e sak e o f th e welfar e o f thei r sic k brother. Havin g now faste d fo r thre e day s an d havin g nothin g t o refres h thei r wearied bodies, suddenl y they sa w a certain man standing before 5

Sigibert die d 575 , an d wa s kin g onl y o f Austrasia . Vosges . Ancgray .

6The 7

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their gat e wit h horse s loade d wit h a suppl y o f brea d an d condi ments. H e sai d tha t h e ha d bee n le d b y a sudde n impuls e o f hi s heart t o bea r ai d fro m hi s ow n substanc e t o thos e who were, fo r Christ's sake , sufferin g fro m s o grea t povert y i n th e wilderness . Therefore, havin g presente d t o th e ma n o f Go d wha t h e ha d brought, h e bega n t o as k earnestl y tha t th e holy ma n shoul d pra y to Go d i n behal f o f hi s wife , wh o fo r a whol e yea r ha d bee n burning wit h so violent a fever that it now seemed impossibl e tha t she coul d b e restore d t o health . A s h e mad e hi s reques t wit h a humble an d contrit e heart, th e ma n of God was unwilling to deny him an y comfort , an d havin g calle d togethe r th e brethre n h e invoked th e merc y o f Go d i n behal f o f that woman. Whe n he and his companions ha d complete d thei r prayer , th e woman who had been i n suc h imminen t peri l o f death , wa s immediatel y restore d to he r health . Whe n he r husban d ha d receive d th e benedictio n from th e ma n o f Go d an d ha d returne d home, h e foun d hi s wif e sitting there. H e questione d her a s to th e time whe n th e fever lef t her an d learne d tha t sh e ha d bee n heale d a t th e ver y hou r whe n the ma n o f Go d ha d praye d t o th e Lor d i n he r behalf . 14. Therefore , afte r a brief spac e o f time in which they piousl y endeavored t o propitiat e Chris t an d t o aton e fo r thei r evi l thoughts, throug h mortificatio n o f th e flesh an d extrem e fasting , they mortifie d thei r member s t o th e glor y o f God , an d desire d t o preserve th e inviolat e stat e o f thei r religion . B y thei r extrem e severities ever y lus t o f th e flesh wa s expelled , s o tha t th e plun derer an d robbe r o f al l virtues fled. Nine days had already passe d in whic h th e ma n o f Go d an d hi s companions ha d take n n o othe r food tha n th e bar k o f tree s an d th e root s o f herbs . Bu t th e compassion o f th e divin e virtu e tempere d th e bitternes s o f th e food. A certai n abbot , name d Caramtoc , wh o rule d ove r a monastry o f whic h th e nam e wa s Salicis, wa s warne d by a vision, that h e shoul d bea r th e necessitie s o f lif e t o God' s servan t Columban, dwellin g i n th e wilderness . Therefore , Caramto c rising called hi s cellarer, Marcul f by name, and told him what ha d happened. Th e latte r replied , "D o a s yo u hav e bee n told. " Caramtoc therefor e ordere d Marcul f t o g o an d prepar e every thing tha t h e could , t o carr y t o St . Columban . Marculf , accord ingly, havin g loade d hi s wagon s starte d out . Bu t whe n th e hou r

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of darknes s cam e on , h e sough t i n vai n fo r a way t o continu e hi s journey. Nevertheless , h e though t tha t i f th e comman d wa s fro m God, th e powe r o f th e Commande r woul d sho w th e wa y t o th e horses, i f the y wer e lef t t o thei r ow n guidance . Wonderfu l power! Th e horses , advancing, followe d an unknown roa d an d in a direc t cours e proceede d t o Anegra y t o th e door s o f St . Colum ban. Marcul f amaze d followe d th e track s o f th e horses , cam e t o the ma n o f Co d an d presente d wha t h e ha d brought . Th e latte r returned thank s t o hi s Creato r becaus e H e di d no t neglec t t o prepare a tabl e fo r Hi s servant s i n th e wilderness . Therefore , having receive d a benediction fro m him, Marcul f returne d b y th e path b y whic h h e ha d com e an d disclose d t o al l wha t ha d happened. The n crowd s o f peopl e an d throng s o f th e infir m began t o crow d abou t St . Columba n i n orde r tha t the y migh t recover thei r healt h an d i n orde r t o seek ai d in all their infirmities . When h e wa s unable to rid himself o f thei r importunities, obeyin g the petition s an d prayer s o f all , throug h hi s prayer s an d relyin g upon th e divin e aid , h e heale d th e infirmitie s o f al l who cam e t o him. 15. Whil e th e hol y ma n wa s wanderin g throug h th e dar k woods an d wa s carryin g o n hi s shoulde r a boo k o f th e Hol y Scripture, h e happene d t o b e meditating . An d suddenl y th e thought cam e int o hi s mind , whic h h e woul d prefer , t o suffe r injuries fro m me n o r t o b e expose d t o th e rag e o f wil d beasts . While h e though t earnestly , frequentl y signin g hi s forehea d wit h the sig n o f th e cros s an d praying , he decide d tha t i t was bette r t o suffer fro m th e ferocit y o f wil d beasts , withou t an y si n o n thei r part, tha n fro m th e madnes s o f me n wh o woul d los e thei r souls . And whil e h e wa s turnin g thi s ove r i n hi s min d h e perceive d twelve wolve s approachin g an d standin g o n th e righ t an d o n th e left, while he was in the middle. H e stood stil l and said : "Oh, God , come t o m y aid . Oh , Lord , haste n t o ai d m e ! " The y cam e neare r and seize d hi s clothing . A s he stoo d firm the y lef t him unterrifie d and wandere d of f int o th e woods . Havin g passe d throug h thi s temptation i n safety , he continue d hi s cours e throug h th e woods . And befor e h e ha d gon e fa r h e hear d th e voice s o f man y Suevi , wandering i n th e hidden paths . A t this tim e the y wer e robbin g i n those places . An d s o a t lengt h b y hi s firmness, havin g dismisse d

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the temptation , h e escape d th e misfortune . Bu t h e di d no t kno w clearly whethe r thi s wa s som e o f th e devil' s decei t o r whethe r i t had actuall y happened . At anothe r tim e h e withdre w fro m hi s cel l an d enterin g th e wilderness b y a longe r roa d h e foun d a n immens e clif f wit h precipitous side s an d rock y path s difficul t fo r men . Ther e h e perceived a hollo w i n th e rock . Enterin g t o explor e it s hidde n recesses h e foun d i n th e interio r o f th e cav e th e hom e o f a bear , and th e bea r itself . H e ordere d th e beas t t o depar t an d no t t o return t o that plac e again . Th e beas t mercifull y went, no r did sh e dare t o retur n again . Th e plac e wa s distan t fro m Anegra y seve n miles mor e o r less . 16. A t on e tim e h e wa s livin g alon e i n tha t hollo w rock , separated fro m th e societ y o f other s and , a s wa s hi s custom , dwelling i n hidde n place s o r mor e remotel y i n th e wilderness, s o that whe n th e feast s o f th e Lor d o r saints ' day s came , h e might , with hi s min d wholl y fre e from disquieting cares , devot e himsel f to prayer , an d migh t b e ready fo r every religiou s thought. H e wa s so attenuated b y fastin g that he scarcely seemed alive . No r did h e eat anythin g excep t a small measure o f th e herbs of the field, o r of the littl e apple s whic h tha t wildernes s produce s an d whic h ar e commonly calle d bolluca. Hi s drin k wa s water . An d a s h e wa s always occupie d wit h othe r cares , h e coul d no t ge t thi s regularly ; at leas t durin g th e tim e whe n h e wa s performin g hi s vows . A littl e bo y name d Domoali s wa s i n his service. Thi s bo y wen t alone t o tel l th e fathe r whe n certai n event s happene d a t th e monastery an d t o carr y bac k hi s direction s t o th e brethren. Whe n this bo y ha d remaine d fo r several day s i n the hollow o f thi s loft y rock, whic h wa s difficul t o f approac h fro m al l directions , h e began t o complai n becaus e h e coul d no t ge t wate r quickly . I t tired hi s knee s t o brin g i t with s o grea t labo r throug h th e difficult mountain paths . Columba n sai d t o him : "M y son , ge t t o work ; make a littl e hol e i n th e bac k o f th e rock . Remembe r th e Lor d produced stream s o f wate r fro m a roc k fo r the peopl e o f Israel. " He obeye d an d attempte d t o mak e a hol e i n th e rock . Th e hol y man immediatel y fel l upo n hi s knee s an d praye d t o Go d tha t H e would ai d hi m i n his need. A t length his prayers were heard; grea t

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power cam e t o him , piousl y praying . An d soo n th e fountai n o f water bega n t o flow regularl y an d i t remain s t o thi s day . And no t undeservedl y ha s th e mercifu l Lor d grante d th e prayers o f Hi s saints , wh o o n accoun t o f Hi s command s hav e crucified thei r ow n wills , an d wh o have so grea t fait h tha t they d o not doub t tha t the y wil l obtai n wha t the y deman d fro m Hi s mercy. Becaus e H e ha s promised : "I f y e hav e fait h a s a grai n o f mustard seed , y e shal l sa y unt o thi s mountain , remov e henc e t o yonder place ; and it shall remove; an d nothing shall be impossibl e unto you. " An d elsewhere : "Wha t thing s soeve r y e desire , whe n ye pray , believ e tha t y e wil l receiv e them , an d y e shal l hav e them." 17. A s the numbe r o f monk s increase d greatly , he sought i n th e same wildemes s a bette r locatio n fo r a convent. H e foun d a plac e formerly strongl y fortified , whic h wa s situate d abou t eigh t mile s from th e first abode , an d whic h ha d formerl y bee n calle d Luxovium.8 Her e wer e bath s constructe d wit h unusua l skill . A great numbe r o f ston e idols , whic h i n th e ol d heathe n time s ha d been worshipe d wit h horribl e rites , stoo d i n th e fores t nea r a t hand. Her e the n th e excellent ma n bega n t o build a monastery. A t the new s o f thi s peopl e streame d i n fro m al l directions i n order t o consecrate themselve s t o th e practic e o f religion , s o that the larg e number o f monk s scarcel y ha d sufficien t room . Th e childre n o f the nobles fro m all directions strov e to come thither ; despisin g th e spurned trapping s o f th e worl d an d th e pom p o f presen t wealth , they sough t eternal rewards. Columba n perceive d tha t th e peopl e were rushin g i n fro m al l directions t o the remedy o f penance, an d that th e wall s o f on e monaster y coul d with difficult y hold so grea t a thron g o f converts . Althoug h the y wer e o f on e purpos e an d heart, ye t on e monaster y wa s insufficient fo r th e abode o f so grea t a number . Accordingl y h e sough t ou t anothe r spo t especiall y remarkable fo r it s bountifu l suppl y o f wate r an d founde d a second conven t t o whic h h e gav e th e nam e o f Fontanas. 9 I n thi s he place d me n whos e piet y coul d no t b e doubted . Afte r h e ha d settled th e bands o f monks in these places , h e stayed alternately a t "Luxeuil i n th e departmen t o f Haut e Saône . 'Fontaines.

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the tw o convents , an d ful l o f th e Hol y Ghost , h e establishe d th e rule which the y wer e t o follow . Fro m this rule the prudent reade r or listene r ma y lea m th e exten t an d characte r o f th e hol y man' s learning.10 18. A t tha t time a brother, named Autierin, asked to be allowe d to mak e a pilgrimage int o Ireland. Columban said, "Let u s go into the wildernes s and try to leam th e will of God, whether you ought to g o on the journey as you desire or remain in the assembly of th e brethren." Accordingl y the y wen t fort h an d too k wit h the m a third youth , name d Somarius , wh o i s still alive. The y wen t t o th e place i n th e wildemes s tha t ha d bee n fixed upon , takin g wit h them onl y a singl e loaf . Whe n twelv e day s ha d passed , an d nothing remaine d fro m th e fragment s o f bread , an d th e tim e fo r breaking thei r fas t wa s approaching , the y wer e commande d b y the fathe r t o g o throug h th e rock y cliff s an d down t o th e botto m of th e valley s an d t o brin g bac k whateve r the y foun d tha t wa s suitable fo r food . They wen t joyfull y throug h th e slopin g valleys , dow n t o th e Moselle an d foun d som e fishes whic h had been caught previousl y by fisherme n an d wer e floating abou t on the water. Approaching , they foun d five larg e fishes, an d takin g three , whic h wer e alive , they carrie d the m bac k t o th e father . Bu t h e said , "Wh y di d yo u not brin g five?" The y replied , "W e foun d tw o dead , s o w e lef t them." Bu t h e said , "Yo u shal l no t ea t o f thes e unti l yo u brin g those whic h yo u left. " They , struc k wit h wonder at the fullness o f the divin e grace , traverse d agai n thei r dangerou s pat h an d chi d themselves fo r leavin g th e mann a whic h the y ha d found . After wards the y wer e ordere d t o coo k th e food . For , filled wit h th e Holy Ghost , th e fathe r kne w tha t th e foo d had been prepare d fo r himself b y God . 19. A t anothe r tim e h e was stayin g i n th e sam e wilderness, bu t not i n th e sam e place . Fift y day s ha d alread y elapse d an d onl y one o f th e brethre n name d Gal l wa s wit h him . Columba n com manded Gal l t o g o t o th e Brusc h an d catch fish. Th e latte r went , took hi s boa t an d wen t t o the Loigno n river . Afte r he had gotte n there, an d ha d throw n hi s ne t int o th e wate r h e sa w a grea t l0 The

rul e ca n b e foun d i n Migne , Patrologia, vol . 80 ; cf . note , p . 36 .

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number o f fishe s coming. Bu t they wer e not caught i n the net, an d went of f again a s if the y ha d struc k a wall. After working there all day an d no t bein g abl e t o catc h a fish, h e returne d an d tol d th e father tha t hi s labo r ha d bee n i n vain . Th e latte r chi d hi m fo r his disobedience i n no t goin g t o th e righ t place . Finall y h e said , "G o quickly t o th e plac e tha t yo u wer e ordere d t o try. " Gal l wen t accordingly, place d hi s ne t i n th e water , an d i t wa s filled wit h s o great a numbe r o f fishes, tha t h e coul d scarcel y dra w it . 20. A t anothe r tim e h e wa s stayin g i n th e hollo w o f th e roc k mentioned above , fro m which he had expelle d th e bear, and fo r a long tim e h e ha d bee n mortifyin g th e flesh wit h praye r an d fasting. B y a revelatio n h e learne d tha t th e brethren , wh o wer e near Luxeuil , wer e sufferin g fro m variou s disease s an d onl y enough remaine d t o car e fo r the sick . Leavin g his den, he went t o Luxeuil. Whe n h e sa w th e afflicted , he commande d the m al l t o rise an d t o thres h ou t th e harves t o n th e threshin g ground . The n those whos e conscience s wer e kindle d b y th e fire o f obedienc e arose an d goin g t o th e threshing-place , attempted , ful l of fait h t o thresh ou t th e grai n o n th e ground . Th e fathe r seein g tha t the y were ful l o f fait h an d th e grac e o f obedience , said , "Ceas e an d rest you r limbs, weakened b y sickness." They obeyed, wonderin g at thei r recovery , fo r no trac e o f th e disease s remained ; an d the y prepared th e table s a s he commanded, tha t al l might b e strength ened b y a joyfu l banquet. The n Columba n chi d th e disobedient , showed the m th e inadequac y o f thei r fait h an d announce d th e long continuanc e o f thei r illness . Wonderfu l revenge ! Fo r th e disobedient wer e s o ill for a n entir e year that they barely escape d death. The y accomplishe d th e ful l measure o f penance , fro m th e time whe n the y wer e disobedient . 21. Meanwhil e th e tim e ha d com e fo r gatherin g th e crop s int o the storehouses , bu t th e violen t wind s di d no t ceas e t o pil e u p clouds; nevertheless i t was urgentl y necessar y t o gathe r th e crop s so tha t th e ears of grai n should not rot upo n th e stalks. The man of God wa s a t th e monaster y o f Fontaines , wher e a ne w field ha d yielded a ver y ric h crop . Violen t blast s pile d u p th e rain-clouds , and th e heaven s di d no t ceas e t o pou r dow n th e rai n upo n th e earth. Th e ma n o f Go d considere d anxiousl y what he ought t o do . Faith strengthene d hi s min d an d taugh t hi m ho w t o comman d

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the fitting thing . H e summone d al l and ordere d the m t o reap th e crop. The y wondere d a t th e father' s comman d an d n o on e understood hi s purpose. Al l came wit h thei r reaping-hook s t o cu t the grai n i n th e mids t o f th e rai n an d watche d t o se e wha t th e father woul d do . H e place d a t th e fou r corner s o f th e field fou r very religiou s men , Comininus , Eunocu s an d Equanacus , wh o were Scots , an d th e fourt h Curganus , a Briton . Havin g arrange d them, h e himsel f wit h th e other s cu t th e grai n i n th e middle . Wonderful virtue ! Th e showe r fled fro m th e grai n an d th e rai n was scattere d i n ever y direction . Th e war m su n poure d dow n upon thos e wh o wer e reapin g i n th e middl e an d a stron g war m wind ble w a s lon g a s they heape d u p th e grain . Fait h an d praye r were o f s o grea t meri t tha t th e rai n wa s drive n of f an d the y ha d sunshine i n th e mids t o f th e storms . 22. A t tha t time ther e was a duk e name d Waldelen , wh o rule d over the people between the Alps and the Jura. He had no children ; in order that , as Juvencus says of Zachariah and Elizabeth, "the gift might be more welcome to those who had already given up hope. " He with his wife Flavia, who was noble both by her famil y and b y her disposition, came from the town o f Besa n on to St. Columban . Both of them begged of him that he would pray to the Lord on their behalf, for they ha d grea t wealth , bu t n o so n to whom the y coul d leave i t after their death . Th e hol y ma n sai d t o them : "I f yo u wil l promise t o consecrat e Hi s gif t t o th e Lor d an d wil l giv e m e th e child s o that I can rais e him from the baptismal font , I will invok e the Lord's mercy for you that you may have not only the one whom you consecrat e t o th e Lord , bu t a s man y mor e a s yo u desire. " Joyfully they promised wha t he wished, asking only that he would not ceas e t o implor e Go d t o have merc y upo n them . Th e ma n o f God promise d tha t the y shoul d soo n have what the y wished, onl y they mus t no t desir e t o break th e compact . Wonderful t o relate ! hardl y ha d the y returne d hom e whe n th e wife fel t tha t sh e ha d conceived . Whe n sh e ha d born e a son , sh e brought him to the holy man and returne d thank s to God, who ha d heard th e prayers of Hi s servants. Columban consecrated th e child to th e Lord , raise d hi m fro m th e fon t and, namin g hi m Donatus , gave him bac k t o his mother t o b e nursed. Late r on , the child wa s educated i n the monastery an d taught wisdom. He became Bisho p

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of Besançon , whic h h e stil l is . Ou t o f lov e fo r St . Columba n h e founded a monaster y unde r Columban' s rule . Fro m a n ancien t structure ther e i t was named Palatium. God fulfille d th e promis e mad e b y Hi s servan t an d gav e t o Waldelen a secon d so n name d Ramelen , distinguishe d fo r hi s nobility an d wisdom . Thi s son, after Waldelen's death, succeede d to his office, and although a layman he was truly filled with the fear of God. For he, too, out of love for the holy man, founded under his rule a monastery i n the Jura Mountain s on the Movisarta River, and placed Siagriu s ther e a s abbot . Th e Lor d adde d t o Hi s previou s gifts tw o daughters , wh o wer e nobl e an d perfec t i n th e fea r o f Christ. After the death of her husband Flavia founded a nunnery in Besançon, gav e i t ful l protectio n an d collecte d man y nun s to gether. Th e grac e o f th e ma n o f Go d wa s so strong i n them, tha t despising al l th e vai n pom p o f thi s life , the y wer e zealou s i n the service o f God . 23. I f w e tr y t o includ e som e thing s whic h ma y see m o f littl e importance, th e goodnes s o f th e Creator, wh o i s equally mercifu l in very smal l matter s an d i n great, wh o doe s not delay to turn His pitying ea r t o triflin g details , jus t a s in the very importan t matter s He grants the desires of the suppliant, will be manifest to those who bawl enviou s detractions . Fo r o n a certain day when the excellen t man o f Go d ha d gon e wit h th e brethre n t o cu t th e harves t nea r Calmem, whic h i s calle d Baniaritia, an d the y wer e cuttin g th e crop, while the south wind blew, one of them, named Theudegisil, happened to cut his finger with a sickle, and the finger hung by only a small stri p of skin . The ma n of God seeing Theudegisil standin g apart, commanded him to continue the work with his companions. But the latter told the reason fo r his actions. Columban hastened to him, an d wit h hi s ow n saliv a restore d th e wounde d finger t o it s former health. Then he ordered Theudegisil to make haste and put forth mor e strength . Th e latte r wh o ha d grieve d fo r a lon g tim e over his cut finger, joyfully began to work doubly hard and to press on befor e th e other s i n cutting th e grain. Theudegisi l himself tol d us o f thi s an d showe d hi s finger. A simila r thin g happene d o n another occasio n a t th e monaster y o f Luxeuil . 24. Fo r a paris h priest , name d Winnoc , th e fathe r o f Babolen , who i s no w abbo t o f Bobbio , wen t t o St . Columban . Th e latte r

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was i n th e fores t wit h th e brethren , gettin g a suppl y o f wood . When Winno c arrived , an d wa s watching wit h wonde r ho w the y split th e trun k o f a n oa k s o easil y wit h thei r malle t an d wedges , one o f th e latte r flying fro m th e trunk cu t him in the middle of his forehead, s o tha t grea t wave s o f bloo d ra n fro m hi s veins . Columban, th e ma n o f God , seein g th e bloo d flowing, an d th e bone uncovered , immediatel y fel l o n th e groun d i n prayer , the n rising heale d th e woun d wit h hi s saliva, s o that hardl y a sign o f a scar remained . 25. O n anothe r occasion whe n St. Columban ha d come to dine at th e monaster y o f Luxeuil , h e laid his gloves , whic h th e Gauls " call wanti, and whic h h e wa s accustome d t o wear when working , on a ston e befor e th e doo r o f th e refectory . Soon , i n the quiet , a thievish rave n flew up and carried off one of the gloves in its beak. After th e meal , th e ma n o f Go d wen t ou t an d looke d fo r hi s gloves. Whe n al l wer e enquirin g wh o ha d take n them , th e hol y man said , "Ther e i s no on e who woul d venture to touc h anythin g without permission , excep t th e bird whic h wa s sen t ou t b y Noa h and di d no t retur n t o th e ark. " And , h e added , th e rave n would no t b e abl e t o fee d it s youn g i f i t di d no t quickl y brin g back th e stolen object . Whil e the brethren wer e looking, the raven flew int o thei r mids t an d brough t bac k i n it s bea k th e objec t which i t ha d basel y stolen . No r di d i t attemp t t o fly away , bu t forgetful o f it s wild nature , humbl y i n the sigh t o f all , awaite d it s punishment. Th e hol y ma n commande d i t t o go . Oh , wonderfu l power o f the eternal Judge who grants such power t o Hi s servants that the y ar e glorifie d bot h b y honor s fro m me n an d b y th e obedience o f birds! 1 2 26. Anothe r miracl e wa s wrough t b y St . Columba n an d hi s cellarer, whic h I shal l relate . Whe n th e meal-tim e came , an d th e latter wa s ready t o serv e ou t the beer (whic h i s boiled dow n fro m the juic e o f cor n o r barley , an d whic h i s use d i n preferenc e t o other beverage s b y al l th e nation s i n th e world—excep t th e Scots an d barbarou s nation s wh o inhabi t th e ocean—tha t is , i n "Should b e Franks , i . e . Germans , wh o use d thi s word . , z Grote say s thi s miracl e "i s exactl y i n th e characte r o f th e Homeri c an d Hesiodic age. " Se e hi s interestin g remark s i n History of Greece, Vol . I . p . 473n . (New York , 1865) .

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Gaul, Britain , Ireland , Germany an d th e other nations who do not deviate fro m th e custom s o f th e above) h e carried t o the cellar a jar, calle d a tybrum, an d place d i t befor e th e va t i n whic h th e beer was . Havin g draw n th e plug , h e permitte d th e beer t o flow into th e jar . Anothe r brothe r calle d hi m suddenl y b y th e father' s command. He , burning with the fire of obedience, forgo t to put in the plug, called a daciculum, and , carrying it in his hand, hastened to th e blesse d man . Afte r h e ha d don e wha t th e ma n o f Go d wished, h e returne d quickl y t o th e cellar , thinkin g tha t nothin g would b e lef t in the vat fro m which th e beer wa s running. Bu t he saw th e beer ha d ru n int o the jar and no t the least drop had fallen outside, so that yo u woul d have believed that the jar had double d in size. Great wa s the merit of Columba n commanding , grea t th e obedience o f th e cellarer , tha t th e Lor d thu s wishe d t o aver t sadness fro m bot h o f them , lest , i f th e zea l o f eithe r ha d dimin ished th e substanc e o f th e brethren , bot h shoul d g o withou t needful food ; so the jus t Judg e hastened t o wash awa y th e faults of both , whic h ha d bee n committe d b y acciden t an d wit h th e Lord's permission , bu t whic h eac h woul d hav e asserted wa s du e to his ow n remissness . 27. A t that tim e th e man of God , a lover o f solitude , happened to b e walkin g through th e dense thickets o f fruit-tree s and foun d a bea r read y t o devou r th e bod y o f a sta g whic h wolve s ha d killed, an d th e bea r wa s lickin g u p th e blood . Th e ma n o f Go d approached befor e i t ha d eate n an y o f th e flesh, and ordere d i t not t o injure the hide which was needed fo r shoes. Then the beast, forgetting its ferocity, became gentle , and fawnin g and droopin g its hea d lef t the bod y withou t a murmur , contrar y t o its custom . The ma n o f Go d returnin g tol d thi s fo the brethren, an d ordere d them t o go and stri p the hide from the body o f the stag. When th e brethren foun d the body the y saw in the distance a great flock of birds o f pre y approaching , bu t thes e di d no t dar e t o touc h th e body, o n account o f Columban' s command . The brethren waite d at a distanc e fo r a lon g tim e t o se e whethe r an y beas t o r bir d would attemp t t o take the forbidden food. They saw them come , attracted b y th e smell, stop at a distance, and , turnin g as if i t was something deadl y an d fatal , fly swiftly away . 28. Whil e Columba n o n anothe r occasio n wa s stayin g a t Lu -

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xeuil, Winnoc , th e pries t who m w e mentione d before , cam e t o him an d followe d hi m whereve r h e went . The y cam e t o th e storehouse i n whic h th e grai n wa s kept . Winnoc , seein g an d despising th e smallnes s o f th e supply , sai d ther e was not enoug h to fee d suc h a multitude , an d chi d hi m fo r hi s slothfulnes s i n procuring food . St . Columba n replied , "I f me n serv e thei r Creator trul y the y wil l neve r fee l need , fo r a s th e voic e o f th e Psalmist makes known, Ί have not seen the righteous forsake n nor his seed begging their bread.' He, who satisfied five thousand me n with five loaves , ca n ver y easil y fill th e storehous e wit h grain. " While Winno c stayed there that night, the storehouse was filled by the fait h an d prayer s o f th e ma n o f God . Winnoc , rising i n th e morning an d passin g by , unexpectedl y sa w th e storehous e ope n and th e custodia n wa s standin g befor e th e door . H e aske d wh o had ordered thi s or what beast s o f burde n had brought thi s grain. The custodia n replied , "I t i s no t a s yo u suppose . Fo r se e i f th e tracks o f an y animal s ar e imprinted o n th e ground . Th e key s di d not leave m y perso n las t night, but whil e the door was closed, th e storehouse wa s filled with grai n by the divine aid." Winnoc bega n to search carefully , wit h his eyes fixed o n th e ground , an d to seek for trace s o f pack-animals . Whe n h e foun d nothin g a t al l resembling these , he said, "Th e Lor d i s able t o furnis h a table fo r His servant s i n th e wilderness. " A whil e after , Columba n wen t t o th e monaster y o f Fontaine s and foun d sixt y brethre n hoein g th e groun d an d preparin g th e fields fo r th e futur e crop . Whe n h e sa w the m breakin g u p th e clods wit h grea t labor , h e said , "Ma y th e Lor d prepar e fo r you a feast, m y brethren. " Hearin g thi s th e attendan t said , "Father , believe me , w e hav e onl y tw o loave s an d a ver y littl e beer. " Columban answered , "G o an d brin g those. " Th e attendan t wen t quickly an d brough t th e tw o loave s an d a little beer. Columban , raising hi s eye s t o heaven , said , "Chris t Jesus , onl y hop e o f th e world, d o Thou, wh o fro m five loaves satisfied five thousand me n in th e wilderness , multipl y thes e loave s an d thi s drink. " Wonderful faith ? Al l wer e satisfie d an d eac h on e dran k a s muc h as h e wished . Th e servan t carrie d bac k twic e a s muc h i n fragments an d twic e th e amoun t o f drink . An d s o h e kne w tha t faith i s mor e deservin g o f th e divin e gift s tha n despair , whic h i s wont t o diminis h eve n wha t on e has .

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29. Whe n a t on e tim e th e ma n o f Go d wa s stayin g a t Luxeuil , one o f th e brethren, wh o wa s also named Columban , wa s stricke n with a feve r and , lyin g a t th e poin t o f death , wa s awaitin g instantly a happy release . Whe n he wanted t o draw his last breath , confident o f th e eterna l rewar d whic h h e ha d sough t i n hi s lon g service, h e sa w a man clothe d i n light comin g t o him, and saying , "I a m no t abl e no w t o fre e yo u fro m you r body , becaus e I a m hindered b y th e prayer s an d tear s o f you r fathe r Columban. " When th e sic k ma n hear d this, sorrowfully, as if he had awakene d from sleep , h e bega n t o call his attendant Theudegisil , who m w e mentioned above , an d said , "G o quickly an d summo n ou r fathe r Columban t o me. " Th e attendan t wen t swiftly , and , finding Columban weepin g i n th e church , aske d hi m t o hasten to the sic k man. Columba n cam e quickl y an d aske d hi m wha t h e wanted . The latte r tol d him , saying , "Wh y d o yo u detai n m e b y you r prayers i n thi s sorrowfu l world ? Fo r thos e ar e present , wh o would lea d m e awa y i f the y wer e no t hindered b y you r tears an d prayers. I beseech you , remove the obstacles which retain me tha t the celestia l kingdo m ma y ope n fo r me." Columban, struc k wit h fear, made a signa l tha t al l should come . Hi s joy lessened his grief at th e los s o f hi s hol y companion . H e gav e th e dyin g ma n th e body o f Chris t a s a viaticum , an d afte r th e las t kis s bega n th e death-song. Fo r the y wer e o f th e sam e rac e an d nam e an d ha d left Irelan d i n th e sam e company . 30. An d d o no t wonde r tha t th e beast s an d bird s thu s obeye d the comman d o f th e ma n o f God . Fo r w e hav e learne d fro m Chamnoald, roya l chaplai n a t Laon , wh o wa s hi s attendan t an d disciple, tha t h e ha s ofte n seen Columban wandering about i n the wilderness fastin g an d praying , an d callin g th e wil d beast s an d birds. Thes e cam e immediatel y a t hi s comman d an d h e stroke d them wit h hi s hand. Th e beasts and birds joyfully played, frisking about him , jus t a s cat s fris k abou t thei r mistresses . Chamnoal d said h e ha d ofte n see n hi m cal l th e littl e animal , whic h me n commonly nam e a squiruis, fro m the tops of high trees and tak e it in hi s han d an d pu t i t on hi s neck an d le t i t go int o and com e ou t from hi s bosom . 31. Th e fam e o f Columba n ha d alread y penetrate d int o al l parts o f Gau l an d Germany , an d everyon e wa s praisin g th e venerable man . Theuderic h to o cam e ofte n t o hi m an d humbl y

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begged hi s prayers . Fo r Theuderic h ha d succeede d t o th e kingdom in the following manner: Sigibert had been murdered in the roya l estat e o f Vitry, 13 whic h i s no t fa r fro m Arras , a t th e instigation o f hi s brothe r Chilperich , wh o wa s the n livin g i n Toumay an d wa s bein g hunte d t o deat h b y Sigibert . Afte r th e death of the latter, through the influence of his wife Brunhilda, the kingdom passe d to his son Childebert (II) . When the latter died in his youth, 14 h e wa s succeede d b y hi s tw o sons , Theudeber t an d Theuderich, wh o rule d togethe r wit h thei r grandmothe r Brun hilda. Austrasi a wen t t o Theudebert , Burgund y t o Theuderich , who though t tha t h e wa s fortunat e i n havin g St . Columba n i n his kingdom . As h e ver y ofte n visite d Columban , th e hol y ma n bega n t o reprove hi m becaus e h e sinne d wit h concubines , an d di d no t satisfy himsel f wit h th e comfort s o f a lawfu l wife , i n orde r t o beget royal children fro m an honored queen, and not bastards by his concubines . Afte r thi s reproo f fro m Columban , th e kin g promised to abstain fro m such sinful conduct. Bu t the old serpent came t o hi s grandmothe r Brunhilda , wh o wa s a second Jezebel , and aroused her pride against the holy man, because she saw that Theuderich wa s obedien t t o him. Fo r sh e feare d tha t he r power and hono r woul d b e lessene d if , afte r th e expulsio n o f th e concubines, a queen shoul d rul e the court . 32. St . Columba n happene d on e da y t o g o t o Brunhilda , wh o was the n o n th e estat e o f Brocariaca .15 A s she sa w him ente r the court, she led to him the illegitimate sons of Theuderich. When St. Columban sa w her, he asked what she wanted o f him. Brunhild a answered, "These ar e the king's sons; giv e them thy blessing." He replied, "Kno w tha t thes e boys will never bear the royal sceptre , for the y wer e begotte n i n sin." Enraged , she told the boys to go. When afte r thi s Columba n lef t th e court , a lou d crackin g nois e was heard , th e whol e hous e tremble d an d everyon e shoo k wit h fear. Bu t tha t di d no t avai l t o chec k th e wrat h o f th e wretche d woman. From tha t tim e sh e bega n t o persecut e th e neighborin g 13 Vitry (betwee n Arra s an d Tournay? ) " A . D . 596 . 15 Near Autun .

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monasteries. Sh e issue d a n orde r tha t non e o f th e monk s shoul d be allowe d t o leav e th e land s o f th e monasteries , n o on e shoul d receive the m int o othe r house s o r giv e the m an y aid . Whe n Columban sa w tha t a t th e cour t al l were arrayed agains t him , h e hastened t o Spissia, wher e th e kin g wa s the n staying , i n order t o subdue suc h defianc e b y hi s warnings . Whe n h e reache d tha t place, abou t sunset , an d i t wa s announce d t o th e kin g tha t Columban wa s ther e bu t woul d no t ente r th e palace, Theuderic h said i t woul d b e bette r wit h du e reverenc e t o offe r th e needfu l services t o th e ma n o f God , tha n t o arous e th e wrath o f th e Lord , by insultin g Hi s servant . Accordingl y h e ordered suitabl e foo d t o be prepare d i n th e roya l kitche n an d sen t t o th e servan t o f God . When th e attendant s cam e t o Columba n and , i n accordanc e with th e king' s command , offere d hi m foo d an d drin k prepare d with roya l magnificence , h e aske d wha t the y mean t b y it . Whe n they tol d hi m tha t i t was sen t b y th e king, he pushe d i t from hi m and said : "I t i s written , 'Th e Mos t Hig h i s no t please d wit h th e offerings o f th e wicked. ' Fo r i t i s no t mee t tha t th e mout h o f th e servant o f th e Lor d shoul d b e defile d b y th e foo d o f hi m wh o shuts ou t th e servan t o f God , no t onl y fro m his own dwelling, bu t also fro m th e dwellings o f others." At these words all of the dishes broke int o pieces , s o tha t th e win e an d liquo r ra n ou t o n th e ground an d th e foo d wa s scattere d her e an d there . Terrified , th e servants announce d thi s t o th e king . Ful l o f anxiety , he , togethe r with hi s grandmother , hastene d t o Columba n earl y i n th e morn ing. Bot h begge d hi m t o forgiv e thei r pas t sin s an d promise d amendment. Wit h his fears quiete d by this , Columban returne d to his convent . Bu t the y faile d t o keep their promises, and very soon the persecution s wer e renewe d wit h increase d bitternes s b y th e king, wh o continue d i n his forme r sinfu l course . The n Columba n sent hi m a lette r ful l o f reproaches , an d threatene d hi m with th e ban i f h e di d no t amen d hi s conduct . 33. No w Brunhild a bega n agai n t o incit e th e kin g agains t Columban i n every way, urging all the nobles and others at court to do th e same , an d influence d th e bishop s t o attac k Columban' s faith an d t o abolish hi s monasti c rule . Sh e succeeded s o fully that the hol y ma n wa s oblige d t o answe r fo r hi s fait h o r leav e th e country. Th e king , incite d b y Brunhilda , wen t t o Luxeui l an d

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accused Columba n o f violatin g th e customs of th e country an d o f not allowin g al l Christian s t o ente r th e interio r o f th e monastery . To thes e accusation s Columba n answered , fo r he wa s unterrifie d and ful l of courage , tha t i t was no t hi s custom t o allo w layme n t o enter th e dwellin g o f th e servan t o f God , bu t h e ha d prepare d a suitable plac e wher e al l wh o cam e woul d b e received . Th e kin g replied: "I f yo u wish to enjoy any longer th e gifts of ou r grace an d favor, everyon e i n th e futur e mus t b e allowe d fre e entranc e everywhere." Columba n answered : "I f yo u dar e t o violat e th e monastic rul e i n an y particular , I wil l no t accep t an y gif t o r ai d from yo u i n th e future . Bu t i f yo u com e her e t o destro y th e monasteries o f th e servan t o f Go d an d t o undermin e thei r discipline an d regulations , I tel l yo u tha t you r kingdo m wil l b e destroyed togethe r wit h al l you r roya l family. " Thi s th e kin g afterward foun d t o b e true . I n hi s audacity , h e ha d alread y stepped int o th e refectory ; terrified by thes e words , h e withdre w hastily. But whe n Columba n attacke d hi m wit h bitte r insults , Theude rich said : "Yo u wan t m e t o hono r yo u wit h th e crow n o f martyr dom; d o no t believ e tha t I a m foolis h enoug h t o commi t suc h a crime. Bu t I wil l follo w a wise r an d mor e usefu l plan. Sinc e yo u depart fro m th e commo n customs , I wil l sen d yo u bac k t o th e home fro m whic h yo u came. " A t th e sam e tim e th e member s o f the cour t resolve d unanimousl y tha t the y woul d no t pu t u p wit h anyone wh o wa s unwillin g t o associat e wit h everyone . Bu t Columban sai d tha t h e woul d no t leav e hi s monaster y unles s h e was dragge d ou t b y force . 34. Th e kin g no w withdrew , bu t lef t behin d a noblema n named Baudulf . Th e latte r drov e th e hol y ma n ou t o f hi s monas tery an d carrie d hi m t o Besanço n int o banishment , unti l th e kin g had determine d wha t furthe r actio n t o take . Whil e ther e Colum ban hear d tha t th e priso n wa s ful l of condemne d me n awaitin g the deat h penalty . Th e ma n o f Go d hastene d t o them and , havin g entered th e gat e withou t opposition , h e preache d th e wor d o f God t o th e condemned . The y promise d hi m tha t i f the y wer e liberated the y woul d amen d thei r lives and woul d d o penanc e fo r the crime s whic h the y ha d committed . Afte r thi s Columba n commanded hi s attendant , who m w e hav e mentione d abov e [ch .

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16], t o take i n his hand th e iro n t o which thei r fee t were fettered , and t o pul l it . Whe n th e bo y too k hol d o f i t an d pulled , i t brok e into bit s lik e th e rotte n trun k o f a tree . Columba n ordere d th e condemned t o leav e th e priso n no w tha t thei r fee t were fre e and, after preachin g th e Gospe l t o them , h e washe d thei r fee t an d dried the m wit h a linen towel. Then h e commanded the m t o go to the churc h an d d o penanc e fo r th e crime s the y ha d committe d and t o wash awa y thei r fault s by their tears. They hastened thithe r and foun d th e door s o f th e churc h fastened . When th e captai n o f th e soldier s sa w th e fetter s o f th e con demned broke n b y Columban , throug h th e powe r o f God , an d that onl y the empty priso n remained, he started, although arouse d from sleep , t o follo w th e track s o f th e condemned . Th e latter , seeing tha t the soldiers were coming after them an d tha t the door s of th e churc h wer e shut , hemme d i n b y th e two-fcl d difficulty , reproached th e ma n o f Go d fo r havin g release d them . Bu t he , breathing anxiously , raise d hi s fac e t o heave n an d praye d t o th e Lord tha t H e woul d no t permi t thos e who m H e ha d release d from th e iron by Hi s strength, to be again delivere d int o the hand s of th e soldiers . Withou t delay , th e goodnes s o f th e Creato r opened th e doors , whic h ha d bee n securel y fastened , an d dis closed a way o f escap e t o thos e i n peril. Th e condemne d quickl y entered th e church . Afte r thei r entranc e th e door s wer e shu t without huma n hands , befor e th e eye s o f th e soldiers , jus t a s if a custodian wit h a key ha d quickl y unlocke d the m an d the n locke d them again . Columba n arrivin g with his followers and th e captai n coming u p a t th e sam e tim e wit h hi s soldiers , foun d th e door s shut. The y sough t th e janitor , Aspasiu s b y name , t o ge t th e key . When h e came wit h the key and trie d t o open th e doors he said h e had neve r foun d the m mor e tightl y closed . No r di d anyone, after that, dar e t o d o an y injur y t o th e condemned , who m th e divin e grace ha d liberated . 35. A s Columban no w sa w tha t h e wa s no t watche d a t al l an d that n o on e di d hi m an y injury , (fo r all saw tha t he wa s strong i n the strengt h o f th e Lor d an d therefor e all refraine d fro m injuring him, i n order no t to be associated i n guilt) one Sunday h e climbe d to th e to p o f th e mountain . Fo r th e cit y i s s o situate d tha t th e houses ar e clustere d togethe r o n th e sid e o f a stee p mountain .

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Above, th e loft y cliff s ris e perpendicularl y int o th e heavens . Th e mountain cu t of f o n al l side s b y th e river Dou , whic h surround s it , leaves n o pat h ope n fo r travelers . Columba n waite d til l noo n t o see whethe r anyon e woul d preven t hi s returning t o his monastery . Then h e too k th e roa d leadin g directl y throug h th e city . When the y hear d o f this , Brunhild a an d Theuderic h wer e embittered stil l more . The y agai n ordere d a ban d o f soldier s t o carry of f th e ma n o f Go d b y violenc e an d t o tak e hi m agai n t o his former plac e o f exile . Accordingl y th e soldier s wen t wit h thei r captain an d wandere d throug h th e precinct s o f th e monastery , seeking th e ma n o f God . H e wa s the n i n th e vestibul e o f th e church readin g a book . The y cam e repeatedl y an d passe d nea r him, s o tha t som e struc k agains t hi m wit h thei r fee t an d touche d his garment s wit h thei r garments , bu t di d no t se e hi m becaus e their eye s wer e blinded . An d i t wa s a mos t beautifu l sight . He , exulting, perceive d tha t h e wa s sough t an d wa s no t found . Whil e he sa w them , the y di d no t se e hi m sittin g i n th e mids t o f them . The captai n cam e and , lookin g throug h th e window, sa w th e ma n of Go d sittin g joyfull y ami d the m an d reading . Perceivin g th e power o f God , h e said : "Wh y d o yo u g o wanderin g abou t th e vestibule o f th e churc h an d d o no t find him ? You r heart s ar e wholly fille d with th e madness o f insanity ; fo r yo u will not be abl e to fin d hi m who m th e divin e powe r conceals . Leav e thi s under taking an d w e wil l haste n t o announc e t o th e kin g tha t yo u coul d not fin d him. " B y thi s i t wa s clearl y show n tha t th e captai n o f th e soldiers ha d no t com e willingl y t o d o injur y t o th e ma n o f God , and therefor e ha d merite d t o se e him . 36. The y tol d th e king . He , impelle d b y th e madnes s o f hi s wretched purpose , sen t Coun t Bertarius , wit h th e me n o f hi s guard, t o see k mor e diligentl y fo r Columban , an d a t th e sam e time Baudul f who m h e ha d formerl y sent . The y finding th e hol y man i n th e churc h prayin g an d singin g psalm s wit h al l th e brethren, sai d t o him : "O h ma n o f God , w e be g yo u t o obe y th e king's order s an d ou r own , an d t o retur n t o th e plac e whenc e yo u came t o thi s land. " Bu t Columba n answered , " I d o no t thin k i t would b e pleasin g t o m y Creato r i f I shoul d g o bac k t o th e hom e which I lef t becaus e o f m y lov e fo r Christ. " Whe n the y sa w tha t Columban woul d no t obe y the m the y withdrew . Bu t the y lef t behind severa l me n o f roug h dispositio n an d character .

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Those wh o remaine d urge d th e ma n o f Go d t o hav e pit y o n them, sinc e the y ha d bee n perfidiousl y lef t behin d t o perfor m such a task , an d t o thin k o f thei r peril . I f the y di d no t violentl y eject hi m the y woul d be i n danger o f death . Bu t he, a s he ha d ver y often asserted , sai d h e woul d no t withdra w unles s h e wa s com pelled t o b y violence . Th e me n impelle d b y fear , sinc e the y wer e in imminen t peri l i n eithe r event , clun g t o th e rob e whic h h e wore; other s upo n thei r knees besough t hi m no t t o imput e t o the m the guil t o f s o grea t a crime , sinc e the y wer e no t followin g thei r own wishes , bu t obeyin g th e command s o f th e king . 37. H e finall y decide d t o yield , i n orde r no t t o imperi l others , and departe d ami d universa l sorro w an d grief . Escort s wer e furnished hi m wh o wer e no t t o leav e hi s sid e unti l the y ha d conducted hi m t o th e boundar y o f th e kingdo m a t Nantes . Ragamund wa s thei r leader . Al l the brethren followed , a s if i t wa s a funeral ; fo r grie f fille d th e heart s o f all . T h e fathe r i n anxiety fo r the los s o f s o man y members , raise d hi s eye s t o heaven , an d said , "Oh Creato r o f th e world , prepar e fo r u s a plac e wher e Th y people ma y worshi p Thee. " The n h e comforte d th e brethren , telling the m t o pu t thei r trus t i n th e Lor d an d t o giv e grea t prais e to omnipoten t God . Thi s wa s not a n injur y t o him o r his followers , but a n opportunit y t o increas e th e numbe r o f monks . Thos e wh o wished t o follo w hi m an d ha d courag e t o bea r al l hi s suffering s might come . Th e other s wh o wante d t o remai n i n th e monaster y should d o so , knowin g tha t Go d woul d quickl y aveng e thei r injuries. Bu t sinc e th e monk s di d no t wan t t o b e deprive d o f th e guardianship o f thei r shepher d al l resolve d t o go . Bu t th e king' s servants declare d tha t onl y thos e woul d b e allowe d t o follo w hi m who wer e his countrymen o r who had com e t o him fro m Brittany ; the others , b y th e king' s command , wer e t o remai n i n tha t place . When th e fathe r perceive d tha t hi s follower s wer e violentl y tor n from him , hi s grie f an d that o f his followers wa s increased . Bu t h e prayed t o th e Lord , th e Comforte r o f al l men , t o tak e thos e int o His ow n keeping , who m th e king' s violenc e tor e fro m him . Among thes e wa s Eustasius , th e schola r an d servan t o f Colum ban, wh o wa s afterwar d abbo t i n thi s ver y convent , o f whic h hi s uncle, Mietius , bisho p o f Langres , ha d charge . 38. So , twent y year s afte r h e ha d c o m e t o thi s plac e th e hol y man departe d an d wen t b y th e way o f Besanço n an d Autu n t o th e

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fortress Cavalo. O n the way th e king's maste r o f horse wanted t o kill hi m with a lance. Bu t the hand of Go d hindered i t and lame d the man's hand, s o that the lance fel l on the ground at his feet and he himsel f seize d b y a supernatura l powe r fel l pron e befor e Columban. Th e latter , however , care d fo r hi m til l th e nex t morning an d the n sen t hi m hom e healed . 39. Fro m Cavalo h e went t o th e river Chora 16 wher e h e stayed in the house of a noble and pious lady, named Theudemanda, an d healed twelv e demoniac s wh o cam e t o him. O n th e same da y he went t o th e villag e o f Chora wher e h e heale d five ma d men . I n Auxerre, whic h h e nex t wen t to , h e sai d t o hi s companion , Ragamund, "Kno w tha t withi n thre e years Chlotar , who m yo u now despise , wil l b e you r lord. " Bu t h e answered , "Wh y d o yo u tell m e suc h things , m y lord? " Th e latte r replied , "Yo u wil l se e what I hav e announce d i f yo u ar e stil l alive. " 40. The n leavin g Auxerre, Columba n sa w a youth possessed by a demo n runnin g swiftl y towar d him. Thi s yout h ha d run twent y miles wit h al l his might . Seein g him , Columba n waite d unti l th e man, wounde d b y th e devil' s art , shoul d come . Th e latte r fel l at the fee t o f th e ma n o f Go d an d wa s immediatel y cure d b y hi s prayers an d visibl y restore d t o health. The n wit h guard s preced ing and following , Columba n cam e t o the cit y o f Never s in order to g o i n a boa t o n th e Loir e t o th e coas t o f Brittany . Whe n the y had reache d thi s poin t an d ha d gotte n int o th e boa t wit h diffi culty, on e o f th e guards , takin g a n oar , struc k on e o f them , wh o was name d Lua , a mos t hol y an d devou t man . The ma n o f God , seein g tha t on e o f his follower s wa s struck i n his presence , said : "Why , crue l man , d o yo u ad d t o m y grief ? I s not th e guil t o f the crime which you have committed sufficien t fo r your destruction ? Wh y d o yo u appea r merciles s agains t th e merciful? Wh y d o yo u strik e a wearied membe r o f Christ ? Wh y do you vent your wrath on the gentle? Remember tha t you will be punished by God in this place, where in your rage you have struck a membe r o f Christ. " Th e vengeance , soo n following , execute d the penalt y inflicte d b y tha t sentence . Fo r a s th e ma n wa s returning agai n an d cam e t o th e sam e plac e t o cros s th e river , struck b y th e divine vengeance, he was drowned. Wh y was it that 16

Probably th e Cure , a branc h o f th e Jonn e (Abel) .

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the just Judge delayed th e vengeance a little, unless it was that Hi s saint migh t no t b e trouble d b y th e sight of th e man's punishment ? 41. Fro m tha t plac e the y wen t t o th e cit y o f Orleans , wher e sorrowfully the y reste d fo r a tim e o n th e bank s o f th e Loir e i n tents, for , b y orde r o f th e king, the y wer e forbidde n t o ente r th e churches. Whe n finall y thei r provision s gav e out , the y sen t tw o men int o th e cit y t o ge t food . On e o f thes e wa s Potentinus , wh o later o n founde d a conven t i n Brittany , nea r th e cit y o f Cou tances, 17 an d wh o i s still alive . Whe n thes e me n entere d th e cit y they foun d nothing , becaus e th e inhabitants , fro m fea r o f th e king, di d no t dar e t o sel l o r giv e the m anything , an d the y wen t back o n th e roa d b y whic h the y ha d entere d th e city . The y me t a Syrian woma n i n th e street . Whe n sh e sa w them , sh e aske d wh o they were . The y explaine d th e state of th e case, and said tha t the y were seekin g foo d bu t ha d foun d nothing . Sh e replied , "Come , my lords , t o th e hous e o f you r servan t an d tak e whateve r yo u need. Fo r I , too , a m a strange r fro m th e distan t lan d o f th e Orient." The y joyfull y followed he r t o her hous e an d sa t down t o rest unti l sh e brough t wha t the y sought . He r husband , wh o ha d long bee n blind , was sitting near them. When the y asked him wh o he was , hi s wif e replied , "M y husban d i s fro m th e sam e rac e o f the Syrian s tha t I am . A s h e i s blind , I hav e le d hi m abou t fo r many years. " They said,"If h e should g o to Columban, th e servan t of Christ , h e woul d receiv e hi s sigh t throug h th e hol y man' s prayers." The ma n havin g fait h in th e promise d gift , regained hi s courage, ros e and , le d b y hi s wife , followe d them . The y tol d Columban o f th e hospitalit y give n t o pilgrims . The y ha d no t finished thei r stor y befor e th e blin d ma n cam e an d praye d th e man o f Go d t o restor e hi s sigh t b y prayer . Columban, seein g th e man' s faith , aske d al l t o pra y fo r th e blind man , an d afte r lying for a long time prone on the ground, h e rose, touche d th e man' s eye s wit h hi s hand an d mad e th e sig n o f the cross . Th e ma n receive d hi s longed-fo r sight . H e rejoice d i n his recovered sight , becaus e i t was fittin g that he , whose sou l ha d been lighte d internall y b y hospitality , shoul d not lack the externa l vision. After tha t a ban d o f ma d men , who m demon s torture d wit h " I n th e departmen t o f L a Manche .

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savage fury , hastened t o th e ma n o f Go d t o be cured . Healt h wa s granted the m b y th e Ix»rd ; for all were healed b y th e man of God . The peopl e o f th e cit y move d b y thes e miracle s supplied Colum ban wit h gift s secretly , becaus e the y di d no t dar e t o furnis h anything openl y o n accoun t o f th e guards , les t the y shoul d incu r the wrat h o f th e king . Thenc e Columba n an d hi s follower s continued o n thei r way . 42. An d proceedin g o n th e Loire , the y cam e t o th e cit y o f Tours. Ther e th e holy ma n begge d th e guard s t o sto p an d permi t him t o visi t th e grav e o f St . Martin . Th e guard s refused , strove t o go o n quickly , urge d th e oarsme n t o pu t fort h thei r strengt h an d pass swiftl y b y th e harbor , an d commande d th e helmsma n t o keep th e boat i n mid-stream . St . Columba n seein g this , raise d hi s eyes sadl y t o heaven , grievin g a t bein g subjected to grea t sorrow , and tha t h e wa s no t permitte d t o se e th e grave s o f th e saints . I n spite o f al l their effort s the boa t stoppe d a s if anchored, as soon a s it go t opposit e th e harbor , an d turne d it s bo w t o th e landing place. Th e guard s seein g tha t the y coul d no t prevail , unwillingl y allowed th e boa t t o g o wher e i t would. I n a wonderful manner i t sped, a s i f winged , fro m mid-strea m t o th e harbor , an d enterin g this accomplishe d th e wis h o f th e ma n o f God . He, truly , gav e thank s t o th e eternal King , who doe s not disdai n to compl y wit h th e wishe s o f Hi s servants . Landing , Columba n went t o th e grav e o f St . Marti n an d spen t the whole night there in prayer. I n th e morning he was invited by Leoparius , th e bishop of the city , t o brea k hi s fast . He accepted , especiall y fo r th e sake o f refreshing his brethren, an d spen t tha t da y wit h the bishop. Whe n he sa t dow n a t tabl e wit h th e bishop , at the hour o f refection , an d was aske d wh y h e wa s returnin g t o hi s nativ e land , h e replied , "That do g Theuderic h ha s drive n m e awa y fro m th e brethren. " 43. The n on e o f th e guests , name d Chrodowald , wh o wa s married t o on e o f Theudebert' s cousins , bu t wh o wa s a followe r of Theuderich , replie d i n a humble voice to the man o f God , "It is pleasanter t o drin k mil k tha n wormwood, " an d declare d tha t h e would b e faithfu l to Kin g Theuderich, a s he had sworn , so long as it was i n his power . Columba n sai d to him, "I know tha t you wan t to kee p you r oat h o f fidelity t o Kin g Theuderich, an d yo u wil l b e glad t o take my messag e to your lor d and friend , if you serv e Kin g

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Theuderich. Announce , therefore , t o Theuderic h tha t h e an d hi s children wil l di e withi n thre e years , an d hi s entir e famil y will b e exterminated b y th e Lord. " "Why, " sai d th e man , "d o yo u announce suc h tidings , O servan t o f God? " " I dar e no t concea l what th e Lor d ha s ordere d m e t o reveal. " Al l th e inhabitant s o f Gaul sa w thi s fulfille d later, an d thi s confirme d wha t ha d bee n announced previousl y t o Ragamund . 44. Afte r th e repast , th e ma n o f Go d returne d t o th e boat an d found hi s companion s ver y sorrowful . O n enquirin g wha t ha d happened, h e learne d tha t wha t the y ha d i n th e boa t ha d bee n stolen i n th e night, and als o the gold which h e had no t given t o th e poor. Havin g hear d this , h e returne d t o th e grav e o f th e hol y confessor and complaine d tha t he had no t watched b y the relics of the saint in order tha t th e latter should allo w hi m an d hi s follower s to suffer loss. Immediately he who had stolen the bag of gold bega n to be tormented an d tortured , and crie d ou t that he had conceale d the pieces of gol d in this place and that . All his associates rushed t o return al l tha t ha d bee n stole n an d praye d th e ma n o f Go d t o pardon th e great crime. This miracle struck such terror into all, that those wh o hear d o f i t di d no t dar e t o touc h anythin g whic h belonged t o th e ma n o f God , believin g tha t al l was consecrated . After supplyin g hi m wit h foo d Leopariu s sai d farewel l t o St . Columban. 45. Joyfull y then the y went i n the boat t o the city of Nante s and there stoppe d fo r a short time . One da y a beggar crie d ou t befor e the doo r o f th e cel l i n whic h th e ma n o f Go d wa s meditating . Calling a n attendant , Columba n said : "Giv e th e begga r som e food." The attendant replied : "We have nothing except a very little meal." H e asked : "Ho w muc h hav e you? " Th e attendan t replie d that h e though t h e di d no t hav e mor e tha n a measur e o f meal . "Then giv e it all," he said, "and sav e nothing for the morrow." Th e servant obeye d an d gav e al l t o th e beggar , reservin g nothin g fo r the commo n need . Already th e thir d da y ha d dawne d sinc e the y ha d bee n fasting , and ha d ha d scarcely anythin g except th e grace of hope an d faith , by which to refresh their exhausted limbs. Suddenly they heard th e door open ; whe n th e doorkeepe r aske d wh y th e ear s o f th e brethren wer e trouble d b y th e din , he wh o ha d opene d th e doo r

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said he had been sent by his mistress Procula. She said she had bee n divinely warned to send food to the man of God, Columban, and to his companions , wh o wer e stayin g nea r th e cit y o f Nantes . Th e man sai d the food would com e immediately , and tha t he had bee n sent ahea d t o tel l them t o prepar e receptacle s t o receive it. Ther e were a hundre d measure s o f wine , tw o hundre d o f grain , an d a hundred o f barley . Th e doorkeepe r hastene d t o announc e thi s t o the father . Bu t th e latte r said , very well , he kne w it , and ordere d that th e brethre n shoul d com e togethe r t o pra y t o th e Lor d i n behalf o f thei r benefactress , an d a t the same time to return thank s to thei r Creato r wh o neve r fail s t o comfor t Hi s servants i n ever y need; an d afte r that the y woul d receiv e th e gifts . Wonderful compassio n o f th e Creato r ! H e permit s u s to b e i n need, tha t H e ma y sho w hi s merc y b y givin g t o th e needy . H e permits u s t o b e tempted , tha t b y aidin g us in our temptation s H e may tur n th e heart s o f Hi s servant s mor e full y t o Himself . H e permits Hi s follower s to b e cruell y torture d tha t they may deligh t more full y in restored health . 46. Anothe r equall y nobl e and piou s woman, named Doda , sent two hundred measure s o f corn, and a hundred of mixed grain. This caused ver y grea t sham e t o th e bisho p o f tha t city, named Suffronius, fro m who m nothin g coul d b e obtaine d a s a gif t o r eve n b y exchange. Whil e Columba n remaine d there , a certai n woma n tormented b y a demo n cam e t o him , togethe r wit h he r daughte r who wa s als o sufferin g from a severe disease . When he saw them , he praye d t o th e Lor d fo r them ; afte r the y ha d bee n healed , h e commanded the m t o retur n home . 47. Afte r this Suffronius , bishop o f Nantes , and Coun t Theude bald mad e preparation s t o sen d St . Columba n t o Ireland , i n accordance wit h th e king' s orders . Bu t th e ma n o f Go d said : "I f there i s a shi p her e whic h i s returnin g t o Ireland , pu t m y effect s and m y companion s o n it . I n th e meantim e I wil l g o i n m y skif f down th e Loir e t o th e ocean. " The y foun d a vesse l whic h ha d brought Scottis h ware s an d embarke d al l Columban' s effect s and companions. Whe n wit h a favorable wind th e oarsmen wer e no w rowing th e vesse l dow n t o th e ocean , a hug e wav e cam e an d drove th e vessel o n shore . I t stuc k fas t on th e land , an d th e wate r receding, remaine d quietl y i n th e channel . Th e bar k remaine d

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high an d dr y fo r thre e days . The n th e captai n o f th e vesse l understood tha t h e wa s detaine d i n thi s manne r o n accoun t o f th e effects and companion s o f th e ma n o f God , tha t h e ha d take n o n board. H e decide d t o disembark fro m the vessel all that belonge d to Columban . Immediatel y a wave cam e an d bor e th e vesse l ou t to th e ocean . The n all , filled wit h amazement , understoo d tha t God di d no t wis h Columba n t o retur n home . Accordingly h e returne d t o th e house i n which he had formerl y dwelt an d n o on e oppose d him ; nay, rather , al l aide d th e ma n o f God wit h gift s and food , a s fa r a s lay i n thei r power . No r di d h e lack defence , becaus e i n al l thing s h e ha d th e aid o f th e Creator , and H e wh o keep s Israe l unde r th e shado w o f Hi s wing s neve r slumbers. Thu s trul y H e show s b y grantin g al l thing s t o al l men , that H e wishe s t o b e glorifie d b y all in proportion t o the greatnes s of Hi s gifts . 48. No t lon g afte r this Columba n wen t t o Chlotar, Chilperich' s son, who ruled in Neustri a ove r th e Frank s who live d o n the coast . Chlotar ha d alread y hear d ho w th e ma n o f Go d ha d bee n persecuted b y Brunhild a an d Theuderich . H e no w receive d Columban a s a veritabl e gif t fro m heaven , an d begge d tha t h e would remai n i n Neustria . Columba n refuse d and sai d h e did no t wish t o remain there , either fo r the sake of increasin g the extent of his pilgrimage , o r fo r th e sak e o f avoidin g enmities . Bu t h e remained som e tim e wit h th e king , an d calle d hi s attentio n t o several abuses , suc h a s coul d hardl y fai l to exis t a t a king's court . Chlotar promise d t o correc t everythin g accordin g t o Columban' s command, fo r h e zealousl y love d wisdom , an d rejoice d i n th e blessing whic h h e ha d secured . In th e meantime a strife arose between Theudeber t an d Theud erich ove r th e boundarie s o f thei r kingdoms , an d bot h sen t t o Chlotar t o be g aid . Th e latte r wa s dispose d t o ai d on e against th e other, an d aske d Columban' s advice . He , filled wit h th e spiri t o f prophecy, answere d tha t Chlota r ough t no t t o unit e wit h either , for withi n thre e year s h e woul d receiv e bot h kingdoms . Chlota r seeing that such thing s were prophesied b y th e man o f God , aide d neither, bu t ful l of fait h awaite d th e promise d time . Afterward s he triumphe d victoriously . 49. Afterward s Columba n aske d Chlota r t o ai d hi m t o g o

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through Theudebert' s territory , i f possible , an d ove r th e Alp s t o Italy. H e receive d escort s wh o wer e t o conduc t hi m t o Theude bert, an d enterin g upo n hi s journe y wen t t o th e cit y o f Paris . When h e arrive d there , h e me t a t th e gat e a ma n havin g a n unclean spirit , wh o wa s ravin g an d rendin g hi s garments , whil e babbling. Th e latte r addresse d th e ma n o f Go d complainingly : "What ar e you doin g i n this place, O ma n o f God ? " From afa r he had bee n cryin g ou t fo r a lon g tim e with his growlin g voic e as he saw Columban , th e ma n o f God , approaching . Whe n th e latte r saw him , h e said : "Depart , evi l one , depart ! D o no t dar e t o possess an y longe r the body washe d by Christ. Yield to the power of God , an d invoke d b y th e name o f Christ. " Bu t when th e devil resisted fo r a long time with savage and cruel strength, the man of God place d hi s hand on the man's ear and struck the man's tongu e and b y th e powe r o f Go d commande d th e devil t o depart. The n rending th e man wit h crue l violenc e s o that bond s coul d scarcel y restrain him , th e devil , issuin g fort h ami d grea t purgin g an d vomiting mad e suc h a stenc h tha t thos e wh o stoo d b y believe d that the y coul d endur e th e fume s o f sulphu r mor e easily . 50. The n Columba n wen t t o th e cit y o f Meaux . Ther e h e wa s received wit h grea t jo y b y a noblema n Hagneric , wh o wa s a friend of Theudebert , a wise man, and a counsellor gratefu l to the king, an d wa s fortifie d b y nobilit y an d wisdom . Th e latte r promised tha t h e woul d tak e car e o f Columba n unti l th e latte r reached th e court o f Theudebert , an d sai d i t was not necessary t o have th e othe r companion s wh o wer e sen t b y th e king . H e declined th e ai d o f th e other s i n orde r t o kee p th e ma n o f Go d with himself a s lon g as he could, and in order that his house might be ennoble d b y th e learnin g o f th e latter . Columba n blesse d hi s house an d consecrate d t o th e Lor d hi s daughte r Burgundofara , who wa s stil l a child , an d o f who m w e shal l spea k later . Thence h e proceede d t o Euss y o n th e rive r Marne . Ther e h e was receive d b y a ma n name d Autharius , whos e wife was name d Aiga. The y ha d son s unde r te n year s o f age , who m th e mothe r brought t o th e ma n o f Go d t o b e blessed . He , seein g the faith of the mother , consecrate d th e little children wit h his blessing. The y later, when the y gre w up , were held in high esteem , first by Kin g Chlotar, afterward s b y Dagobert . Afte r the y ha d obtaine d grea t

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glory i n th e world, the y mad e haste , les t in the glory of thi s worl d they shoul d los e the eternal . Th e elder, Ado, withdrew o f hi s ow n accord an d founded , under th e rule of St . Columban, a monaster y near Mt . Jura. 18 Th e younger , Dado , founded , unde r th e rul e o f the blessed man , a monastery near Brieg , on the little river Rébais . So greatl y di d th e ma n o f Go d aboun d i n faith , tha t whomso ever h e consecrated , th e las t da y foun d perseverin g i n goo d works. An d thos e who m h e warned , rejoice d afterwar d tha t the y had merite d immunity . No r di d he , endue d wit h s o grea t strength, undeservedl y obtai n a n increas e o f grace , wh o guide d by hi s learning , wa s unwillin g t o deviat e fro m th e pat h o f a jus t life. 51. Fro m tha t plac e Columba n proceede d t o Theudebert, wh o received hi m joyfully . Man y brethre n ha d alread y com e t o hi m from Luxeuil , who m h e receive d a s i f the y ha d bee n snatche d from th e enemy . No w th e kin g promise d t o see k ou t beautifu l places, suitabl e fo r God' s servants , wher e the y coul d preac h t o the neighborin g people . Columba n declared , tha t i f th e kin g wa s in earnes t an d woul d activel y suppor t him , h e woul d gladl y remain ther e longe r an d tr y t o so w th e seed s o f fait h i n the heart s of th e neighborin g peoples . Theudeber t commissione d hi m t o choose a suitable place , and , wit h th e approval o f all , he decide d upon a long-ruine d city , whic h wa s i n th e Germa n lan d no t fa r from th e Rhine , an d whic h wa s calle d Brigantia .19 Bu t wha t th e man o f Go d did , a s he wa s ascendin g th e Rhin e i n his boat , mus t not b e passe d ove r i n silence . 52. A s the y journeyed , the y cam e t o th e cit y whic h wa s formerly calle d Maguntiacum. 20 Th e oarsme n wh o ha d bee n sen t by th e kin g t o ai d th e ma n o f God , tol d hi m the y ha d friend s i n the cit y wh o woul d suppl y needfu l food ; fo r alread y the y ha d long bee n fasting . The ma n o f Go d tol d the m t o go ; but the y di d not find any . The y returned , an d i n repl y t o th e question s o f th e man o f Go d sai d the y ha d bee n unabl e t o obtai n anythin g fro m their friends . The n h e said : "Le t m e g o fo r a shor t tim e t o m y friend." They wondere d ho w h e had a friend there, where he ha d " T h e monaster y Jouarr e nea r Meaux . 19 Bregenz. Mainz.

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never been before. Bu t he went to the church and, entering, threw himself o n th e pavement , an d i n a lon g praye r sough t th e protection o f God , th e sourc e o f al l mercy . Immediatel y th e bishop o f th e city wen t fro m hi s home t o th e churc h and , findin g Columban, aske d wh o h e was . Th e latte r sai d h e wa s a pilgrim . The bishop answered: "If you need food, g o to my house and take what you need." After thanking him and also the Creator wh o had inspired him, Columba n hastened to the boat and directed that all the men , excep t on e guard , shoul d g o an d brin g wha t the y wished. Bu t les t thi s shoul d see m t o anyon e mer e chance , tha t bishop was accustomed t o protes t tha t he had never before give n food wit h s o littl e thought . An d h e testifie d tha t h e wen t t o th e church tha t da y b y divin e admonition, o n accoun t o f th e merit o f the blesse d Columban . 53. A t lengt h the y arrive d a t th e plac e designated , whic h di d not wholl y pleas e Columban ; bu t he decided t o remain, i n orde r to spread th e fait h amon g th e people , who were Swabians . Once , as h e wa s goin g throug h thi s country , h e discovere d tha t th e natives wer e goin g t o mak e a heathen offering . The y ha d a larg e cask tha t the y calle d a cupa, an d tha t hel d abou t twenty-si x measures, fille d wit h bee r an d se t i n their midst. O n Columban' s asking wha t the y intende d t o d o with it , they answere d tha t the y were makin g a n offerin g t o thei r Go d Woda n (who m other s cal l Mercury). Whe n h e heard of this abomination, he breathed on the cask, and lo! i t broke wit h a crash an d fel l i n pieces so that all the beer ra n out . The n i t was clea r tha t th e devil had bee n conceale d in the cask , an d that through th e earthly drink he had proposed t o ensnare th e soul s o f th e participants . A s th e heathen s sa w that , they wer e amaze d an d sai d Columba n ha d a stron g breath , t o split a wellboun d cas k i n tha t manner . Bu t h e reprove d the m i n the word s o f th e Gospel , an d commande d the m t o ceas e fro m such offerings an d to g o home. Man y were converted then, by th e preaching o f th e hol y man , an d turnin g t o th e learnin g an d fait h of Christ , wer e baptize d b y him . Others , wh o wer e alread y baptized bu t stil l live d i n th e heathenis h unbelief , lik e a goo d shepherd, h e agai n le d b y hi s word s t o th e fait h an d int o th e bosom o f th e church . 54. A t tha t tim e Theuderic h an d Brunhild a wer e ventin g thei r

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wrath no t onl y o n Columban , bu t als o o n th e hol y Desiderius , bishop o f Vienna . Afte r the y ha d drive n th e latte r int o banish ment an d ha d don e hi m muc h evil , they crowne d hi m at last wit h a gloriou s martyr' s death . B y hi s deeds , whic h hav e bee n nar rated, an d b y hi s great adversitie s h e deserved t o have a gloriou s triumph nea r th e Lord . In th e meantim e Columba n an d hi s companions experience d a time o f grea t nee d nea r th e cit y o f Bregenz . Bu t althoug h the y were withou t food , the y wer e bol d an d unterrifie d i n their faith , so tha t the y obtaine d foo d fro m the Lord . Afte r their bodie s ha d been exhauste d b y thre e day s o f fasting , the y foun d s o grea t a n abundance o f birds,—jus t a s th e quail s formerl y covere d th e camp o f th e children o f Israel,—tha t th e whole country nea r ther e was fille d wit h birds . Th e ma n o f Go d kne w tha t thi s foo d ha d been scattere d o n th e groun d fo r hi s ow n safet y an d tha t o f hi s brethren, an d tha t th e bird s ha d com e onl y becaus e he was there . He ordere d hi s follower s first t o rende r gratefu l praise s t o th e Creator, an d the n t o tak e th e bird s a s food . An d i t wa s a wonderful an d stupendou s miracle ; fo r th e bird s wer e seize d according t o th e father' s command s an d di d no t attemp t t o fly away. Th e mann a o f bird s remained fo r three days. On the fourth day, a priest fro m a n adjacen t city , warned b y divin e inspiration , sent a supply o f grai n t o St . Columban . Whe n th e supply of grai n arrived, th e Omnipotent , wh o ha d furnishe d th e winge d foo d t o those i n want, immediatel y commande d th e phalanxes of birds t o depart. W e learned thi s fro m Eustasius, who was present wit h th e others, unde r th e comman d o f th e servant of God . He said that n o one o f the m remembere d eve r havin g see n bird s o f suc h a kin d before; an d th e foo d wa s o f s o pleasan t savo r tha t i t surpasse d royal viands . Oh , wonderfu l gif t o f divin e mercy ! Whe n earthl y food wa s wantin g t o th e servant s o f Christ , celestia l wa s fur nished; a s wa s sai d o f Israel : "H e gav e t o the m o f th e cor n o f heaven;" whe n earthl y foo d was brought , th e celestia l which ha d been mercifull y grante d wa s take n away . 55. The n Columba n wa s weakenin g hi s body b y fasting , under a clif f i n th e wilderness , an d h e had n o foo d except th e apple s o f the country , whic h w e hav e mentione d above . A fierce bea r o f great voracit y cam e an d bega n t o lick of f the necessary foo d an d

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carry th e apple s awa y i n it s mouth . Whe n th e meal-tim e came , Columban directe d Chagnoald , hi s servant , t o brin g th e usua l quantity o f apples . Th e latte r wen t an d sa w th e bea r wanderin g about amon g th e fruit-tree s and bushe s an d lickin g off the apples . He returne d hastil y an d tol d th e father , who commande d hi m t o go an d se t asid e a par t o f th e fruit-tree s for food fo r the bear an d order i t t o leav e th e other s fo r himself . Chagnoal d wen t i n obedience t o th e command , an d dividin g wit h hi s staf f th e tree s and bushe s whic h bor e th e apples , he , i n accordanc e wit h Columban's command , se t aside the par t tha t the bear should eat , and th e othe r par t tha t i t shoul d leav e fo r th e us e o f th e ma n o f God. Wonderful obedience of th e bear ! It did not venture at all to take foo d fro m the prohibite d par t but, as long as the man o f Go d remained i n tha t place , sough t foo d onl y fro m th e tree s tha t ha d been assigne d t o it . 56. Onc e Columba n though t o f goin g to the land o f th e Wends , who ar e als o calle d Slavs , i n orde r t o illuminat e thei r darkene d minds with the light of th e Gospel, and t o open th e way o f trut h t o those wh o ha d alway s wandere d i n error . Whe n h e propose d t o make hi s vows , th e ange l o f th e Lor d appeare d t o him i n a vision, and showe d hi m i n a little circle the structur e of th e world, just as the circl e o f th e univers e i s usuall y draw n wit h a pe n i n a book . "You perceive, " th e ange l said , "ho w muc h remain s se t apar t o f the whol e world . G o t o th e righ t o r th e lef t wher e yo u will , tha t you ma y enjo y th e fruit s o f you r labors. " Therefor e Columba n remained wher e h e wa s unti l th e way t o Italy opene d befor e him. 57. I n th e meantim e th e compac t o f peac e whic h Theuderic h and Theudeber t ha d mad e wa s broken , an d eac h one , pridin g himself o n th e strengt h o f hi s followers , endeavore d t o kil l th e other. The n Columba n wen t t o Kin g Theudeber t an d demande d that h e should resig n hi s kingdom an d ente r a monastery, i n orde r not t o los e bot h earthl y crow n an d everlastin g life . The kin g an d his companion s laughed ; the y ha d neve r hear d o f a Merovingia n on th e throne , wh o ha d voluntaril y give n u p everythin g an d become a monk . Bu t Columba n said , i f th e kin g wa s no t willin g voluntarily t o undertak e th e honor o f th e priestly office , he woul d soon b e compelle d t o d o i t against hi s will . Afte r these word s th e holy ma n returne d t o hi s cell; but hi s prophec y wa s soo n verifie d by events . Theuderic h immediatel y advance d agains t Theude -

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bert, defeate d hi m nea r Zülpich , an d pursue d hi m wit h a grea t army. Theudeber t gathere d ne w force s an d a secon d battl e wa s fought near Zülpich . Man y fel l on both sides , but Theudeber t wa s finally defeate d an d fled. At tha t tim e th e ma n o f Go d wa s stayin g i n th e wilderness , having onl y on e attendant , Chagnoald . A t th e hou r whe n th e battle nea r Zülpic h began , Columba n wa s sitting on the trunk o f a rotten oak , readin g a book . Suddenl y h e was overcom e b y slee p and sa w wha t wa s taking place between th e two kings. Soon afte r he aroused , an d callin g hi s attendant , tol d hi m o f th e blood y battle, grievin g a t th e loss of s o much huma n blood . Hi s attendan t said wit h ras h presumption : "M y father , ai d Theudeber t wit h your prayers , s o tha t h e may defea t th e commo n enemy , Theud erich." Columba n answered : "You r advic e i s foolis h an d irreli gious, fo r God , wh o commande d u s t o pra y fo r ou r enemies , has not s o willed. The just Judge has already determine d wha t H e wills concernin g them. " Th e attendan t afterward s enquire d an d found tha t th e battl e ha d take n plac e on that da y an d a t that hour , just a s th e ma n o f Go d ha d reveale d t o him . Theuderich pursue d Theudebert , an d th e latte r wa s capture d by th e treacher y o f hi s follower s an d sen t t o hi s grandmother , Brunhilda. She , i n her fury , because she was on Theuderich's side , shut hi m u p i n a monastery , bu t afte r a few day s sh e mercilessl y had hi m murdered . 58. No t lon g afte r thi s Theuderich , struc k b y th e han d o f th e Lord, perishe d i n a conflagratio n i n th e cit y o f Metz . Brunhild a then place d th e crown o n the head o f his son Sigibert. Bu t Chlota r thought o f Columban' s prophec y an d gathere d togethe r a n arm y to reconque r th e lan d whic h belonge d t o him . Sigiber t wit h hi s troops advance d t o attac k him , bu t wa s captured , togethe r wit h his five brother s an d great-grandmothe r Brunhilda , b y Chlotar . The latte r ha d th e boy s killed , on e b y one , but Brunhild a h e ha d placed first o n a came l i n mocker y an d s o exhibite d t o al l he r enemies roun d about ; the n sh e wa s boun d t o th e tail s o f wil d horses an d thu s perishe d wretchedly . A s th e whol e famil y o f Theuderich wa s no w exterminated , Chlota r rule d alon e ove r th e three kingdoms, 21 an d Columban' s prophec y ha d bee n literall y fulfilled. Fo r on e o f th e king s an d hi s whol e famil y ha d bee n 2l

Neustria, Austrasi a an d Burgundy .

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entirely exterminate d withi n thre e years ; th e secon d ha d bee n made a clerk by violence; the third was the possessor and ruler of all th e kingdoms . 59. Whe n Columban saw that Theudebert had been conquered by Theuderich , a s w e said above, he left Gaul and Germany an d went t o Italy . There he was received with honor by Agilulf, king of th e Lombards. Th e latte r granted him the privilege of settlin g in Ital y whereve r h e pleased; an d he did so , by God' s direction . During hi s sta y i n Milan , h e resolve d t o attack th e errors o f th e heretics, tha t is , th e Aria n perfidy , whic h h e wante d t o cu t ou t and exterminate with the cauterizing knife of th e Scriptures. And he compose d a n excellent an d learne d wor k agains t them . 60. A t tha t tim e a ma n name d Jocundu s appeare d befor e the king and announce d that he knew of a church of the holy Apostle Peter, i n a lonel y spo t i n th e Apennines ; th e plac e ha d man y advantages, i t was unusually fertile , the water was full of fishes; it had long been calle d Bobium,22 fro m the brook that flowed by it. There was another river in the neighborhood, by which Hannibal had onc e passe d a winte r an d suffere d th e los s o f a ver y grea t number o f men, horse s an d elephants . Thithe r Columba n no w went, an d wit h all diligence restored t o its old beauty th e church which wa s alread y hal f i n ruins. In this restoration the wonderful power of the Lord was visible. For, whe n beam s o f fir were cut ami d th e precipitous cliff s or in the dense woods , o r thos e cut elsewhere, fel l into such places b y accident, so that beasts of burden could not approach, the man of God goin g wit h tw o o r thre e companions, a s man y a s th e steep paths furnishe d footing for, placed, in a wonderful manner, on his own an d hi s companions ' shoulder s beam s o f immens e weight , which thirt y o r fort y me n coul d scarcel y carr y o n leve l ground ; and wher e they had hardly been able to walk before, on account of th e steepness o f th e paths, and had moved as if weighed down with burdens , the y now walked easily and joyfully, bearing their burden. Th e ma n o f God , seein g tha t he was receivin g s o grea t aid, urge d hi s companions t o finish joyfully the work which they had begun , an d t o remai n i n th e wildernes s wit h renewe d courage, affirming that this was God' s will. Therefore he restored "Bobbio.

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the roo f o f th e churc h an d th e ruine d walls , an d provide d whatever els e wa s necessar y fo r a monastery . 61. Durin g thi s time king Chlotar , whe n h e sa w tha t th e word s of Columba n ha d bee n fulfilled , summoned Eustasius , wh o wa s then abbo t o f Luxeuil , an d urge d hi m t o g o wit h a n escor t o f noblemen, who m Eustasiu s himsel f shoul d select , t o th e hol y Columban an d be g th e latter , whereve r h e migh t be , t o com e t o Chlotar. The n th e venerable discipl e wen t t o seek his master, an d when h e foun d th e latter , h e repeate d Chlotar s words . Bu t Columban declared , whe n h e hear d Chlotar' s request , tha t h e could no t undertak e th e journe y again . Eustasiu s h e kep t wit h himself fo r som e time , warne d hi m no t t o forge t hi s ow n labor s and work , t o keep th e ban d o f brethre n learne d an d obedient , t o increase thei r number s an d educat e the m accordin g t o hi s ow n instructions. To th e kin g h e sent a letter full of goo d advice , and begged hi m to exten d hi s roya l protectio n an d ai d t o th e brethre n a t Luxeuil . The king received th e letter joyfully, as a most pleasin g gift and a s a pledg e o f hi s compac t wit h th e ma n o f God . No r di d h e forge t the latter' s request , bu t showe d hi s favo r i n ever y wa y t o th e cloister, gav e i t yearl y revenues , increase d it s territor y i n ever y direction, wher e th e venerabl e Eustasiu s desired , an d aide d it s inmates i n ever y wa y tha t h e could . Afte r a singl e yea r i n hi s monastery o f Bobbio , Columba n th e ma n o f God , ende d hi s devout liv e o n th e XI . da y befor e th e Calends o f December. 2 3 I f anyone wishe s t o lea m o f hi s activity, le t hi m see k i t in th e saint' s writings. 24 Hi s remain s ar e burie d there, 25 wher e the y hav e proved thei r virtues , b y th e ai d o f Christ . T o Hi m b e glor y fo r ever an d ever , worl d withou t end . Amen .

"November 21st , probabl y 615 . " T h e s e ar e reprinte d i n Migne : Patrologiae lMtinae Cursus Completos, Vol . 80. ö I n Bobbio .

6

From The Life of St. Gall The Drivin g Ou t o f Demon s Sf. Gall, the companion of St. Columbanus, was equally revered, and the monastery bearing his name became one of the great centers of teaming and artistic production in later centuries.

[St. Columba n an d St . Gal l came , abou t th e yea r 610 , t o a village nea r th e Lak e o f Constanc e calle d Bregenz , wher e the y had hear d tha t ther e migh t b e opportunit y t o serv e God.] Ther e the brethren' s hand s mad e read y a dwelling , an d th e hol y Columban ferventl y praye d to Christ i n behalf o f tha t place. Th e superstitious pagan s worshipe d thre e idol s o f gilde d metal , an d believed i n returning thanks t o them rather than to the Creator of the world . So Columban, th e man of God , wished to destroy that superstition, and told Gall to talk to the people, sinc e he himself excelle d in Latin , bu t no t i n th e languag e o f tha t tribe . Th e peopl e gathered a t th e templ e fo r thei r wonte d festival ; bu t the y wer e attracted by the sight of the strangers, not, however, by reverence for the divine religion. Whe n they were assembled, Gall, the elect of God , fe d thei r hearts wit h honeye d words , exhortin g the m t o turn t o thei r Creator , an d t o Jesu s Chris t th e So n o f God , wh o opened th e gat e o f heave n fo r th e human race , sun k i n indiffer ence an d uncleanness . Then befor e the m al l h e brok e i n piece s wit h stone s th e enthroned idols , an d cast the m int o th e depth s o f the lake. The n part o f th e peopl e confesse d thei r sin s an d believed , bu t other s were angr y and enraged, and departed i n wrath; and Columban , 115

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the ma n o f God , blesse d th e wate r an d sanctifie d th e place , an d remained ther e wit h hi s follower s thre e years . . . . Some tim e after , i n th e silenc e o f th e night , Gall , th e elec t o f God, wa s laying nets in the water, an d lo! h e heard the demon o f the mountain to p calling t o his fello w who dwel t i n the depth s o f the lake. The demo n o f th e lake answered, " I a m here;" he o f th e mountain returned : "Arise , com e t o m y aid ! Behol d th e alien s come, an d thrus t m e fro m m y temple . Come , come ! hel p m e t o drive the m fro m ou r lands. " Th e demo n o f th e lak e answered : "One o f the m i s upon th e lake , who m I coul d neve r harm. Fo r I wished t o brea k hi s nets , bu t see , I a m vanquishe d an d mourn . The sig n o f hi s praye r protect s hi m always , an d slee p neve r overcomes him. " Gall, th e elec t o f God , hear d this , an d fortifie d himsel f o n al l sides with th e sign o f th e cross , and said to them: "I n th e name of Jesus Christ , I comman d you , leav e thi s place , an d d o no t presume t o harm any one here." An d he hastened t o retur n t o the shore, an d tol d hi s abbo t wha t h e ha d heard . When Columban , th e ma n o f God , hear d this , h e calle d th e brethren togethe r i n th e church , an d mad e th e accustome d sig n (the cross). Befor e th e brethren coul d raise thei r voices , the voice of a n unsee n bein g wa s heard , an d wailin g an d lamentatio n echoed fro m th e mountai n top . S o th e maliciou s demon s de parted wit h mourning , an d th e praye r o f th e brethre n aros e a s they sen t u p thei r supplication s t o God .

III Bishops: Th e Worl d of Gregor y o f Tour s Edited an d Translate d b y Willia m C . McDermot t The office of bishop emerged as the most important institution in the early church, and when Christianity was first recognized as a legal religion early in the fourth century, and later the only official religion in the Roman Empire, the episcopal order acquired many of the technical marks of rank and status of the scale of the imperial civil service. Aristocratic bishops, whose office, costume, insignia and function reflected both ecclesiastical tradition and Roman administrative history, dominated the local churches of the fifth and sixth centuries. The episcopal office is one of the most complex administrative legacies surviving from the later western part of the Empire. Although bishops and monks were not necessarily mutually antagonistic, they present different points of view toward society and culture, and Gregory of Tours (c. 540-594) is one of the most eloquent representatives of this rank.

Introduction b y Willia m C . McDermot t Gaul i n th e sixt h centur y wa s a strang e mixtur e o f relic s o f th e ancient Greco-Roma n culture , o f ne w Frankis h elements , an d o f the expandin g influence s o f th e church . Terro r an d violenc e existed i n company wit h man y o f th e elements o f a n orderl y life . Disorder cause d b y th e division s o f powerfu l Frankish kingdom s

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and th e decentralizatio n o f powe r i n thi s fragmen t o f th e Roma n Empire wa s t o som e exten t counterbalance d b y th e influenc e o f the older , aristocrati c Gallo-Roma n familie s and b y th e soberin g role o f th e church . I n Gau l th e conversio n o f th e Frank s unde r Clovis to orthodox Catholicis m in 496 had stabilize d ecclesiastica l prestige an d organization , whic h i n tu m helpe d maintai n som e order i n thos e day s o f strif e an d lawlessness . The mixtur e o f disparat e ingredient s seeme d a t time s t o creat e chaos i n which me n "coul d endur e neither thei r own vices nor th e remedies fo r them." 1 However , i n part becaus e o f th e church , i n part becaus e o f th e resilienc e o f th e huma n mind , ther e wa s fa r more genuin e optimis m i n th e premie r historia n o f thi s centur y than i n Liv y o r i n th e moder n Spengler s an d Toynbees . I t wa s significant tha t th e historia n Gregor y wa s a membe r o f a n aristocratic Gallo-Roma n famil y an d a bisho p o f Tours . Gregory's Family. 2 Georgiu s Florentius , wh o too k th e nam e Gregorius whe n he entered th e church i n honor o f St . Gregory, his maternal great-grandfather , ordinaril y spok e o f himsel f wit h humility, but , whe n goade d b y th e insolen t contemp t o f Riculf , stated tha t all but five of th e bishops of Tours had bee n connecte d with hi s ow n family. 3 Hi s fathe r wa s Florentius , a senator , an d there wer e notabl e name s amon g hi s paterna l ancestors : Vettiu s Epagathus, wh o wa s martyre d a t Lyons ; Leocadius , a senator; St . Lusor; hi s grandfathe r Georgius , a senator ; an d hi s uncl e St . Gallus, bisho p o f Clermont . Hi s mothe r Armentari a als o cam e from a distinguishe d famil y whic h include d Florentinus , a sena tor; Duk e Gundulf ; St . Nicetius , bisho p o f Lyons ; St . Gregory , a t first coun t o f Autu n an d the n bisho p o f Langres ; St . Tetricus , bishop o f Langres ; an d Eufronius , bishop o f Tours. 4 Gregory wa s bor n a t Clermont i n Aquitania on November 3 0 in 'Livy, Praef., 9 : donee ad haec tempora, quitus nec vitia nostra nec remedia pati possumus, perventum est. 2 Tlie res t o f thi s introductio n i s base d partl y o n Gregory' s tex t an d partl y o n works liste d i n th e bibliography : citation s wil l b e mad e onl y fo r specifi c points . 3 HF, 5.49 . 'Florentius (VP , 14.3) ; Epagathu s (VP , 6.1) ; Leocadiu s (HF , 1.31) ; Luso r (GC , 90); Georgiu s (VP , 6.1) ; Gallus (VP , 6) ; Armentaria (Mart., 1 , Praef.)·, Florentinu s (VP, 8.1) ; Gundul f [HF, 6.11) ; Nicetiu s (VP , 8) ; Gregor y (V P 7) ; Tetricu s (VP , 7.4); Eufroniu s (HF, 4.15) . Cf . Dalton , 1 , pp . 3-8 ; Leclercq , cols . 17 1 If.; Wierus zowski, pp . 53f .

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538 o r 539 . Thi s centra l sectio n o f Gau l wa s o n th e edge o f th e Frankish dominion s an d becaus e o f it s wealth and fertility was a rich politica l prize . Gregory' s father , wh o was moderatel y weal thy, suffere d fro m il l health and died when his children were still young. A n elde r son , Peter , becam e deaco n a t Langre s an d wa s killed b y a materna l cousi n i n 57 4 a s th e resul t o f a quarre l involving many o f th e clergy of Langres. 5 A sister married Coun t Justinus an d ha d tw o daughters , on e o f whom , Justina , becam e prioress o f a convent. 6 Whe n Gregor y wa s abou t eigh t hi s education wa s entruste d t o hi s paterna l uncl e Gallus , bisho p o f Clermont. Afte r th e deat h o f St . Gallu s h e wa s th e particula r charge of Avitus , successor of Gallu s in the bishopric in Gregory's native town . His Education. Gregor y in his prefaces ofte n apologizes fo r his lack o f rhetorica l trainin g an d hi s fault y syntax , but actuall y hi s education wa s goo d i n that h e was brough t up in an atmospher e of book s an d seem s t o hav e read widely . Hi s acquaintance wit h secular author s i s rathe r sketchy . Th e theor y tha t hi s readin g in them wa s confine d t o book s o f excerpt s wa s adopte d b y Kurth , but probabl e exception s hav e bee n pointe d ou t b y Krusch , Bonnet, an d Manitius. 7 Roger' s theor y tha t hi s readin g wa s confined i n his yout h t o Christian doctrine and writings, and that he became familia r with paga n writers only later, is improbable. 8 Of al l th e paga n author s onl y Virgi l mad e a rea l imprin t o n Gregory's mind, 9 but his reading in Christian poets and historians was wid e an d effective . Gregory' s knowledg e o f la w was fairl y extensive and very practical. 10 There is little evidence that he was much affecte d b y th e grea t doctrina l writer s o f th e thir d an d fourth centuries. " T o Gregor y doctrin e was a closed issue, as his 5 HF, 5.5 . 'Justinus (CM , 70 ; Mart., 1.40 ; 2.2) ; Justin a (HF, 10.15) . 7 Kurth, I , pp . 1-29 . Thi s longe r essay , publishe d i n 1919 , is an amplified versio n of a n articl e i n 1878 . Th e late r versio n answere d th e criticism s o f Arndt , pp . 6f. ; Krusch, p . 459 ; Bonnet , pp . 49-53 ; an d Manitius , Ν A, 2 1 (1896) , pp . 549-57 . Laistner (p . 98 ) incline d towar d Kurth' s view . "Pp. 103-10 . 9 In additio n t o th e reference s i n th e tw o precedin g note s cf . Leclercq , cols . 1720-22, an d m y note s belo w o n GM, Praef., Mart., 1.9 , 20 , 40 ; Curt., 13 . 1 0 Cf. Vinay , pp . 37-42 . " C f . Laistner , pp . 99f .

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profession o f fait h in the preface of the first book of his History of the Franks shows . I n hi s writin g h e dre w fro m hi s reading , bu t much o f hi s materia l show s a n eve n fulle r us e o f ora l sourc e material—this is especially tru e in the section o f his history which is contemporary, an d in his collection o f the stories of miraculous cures a t th e tomb s o f St . Marti n a t Tour s an d o f St . Julia n a t Brioude. In summary, it is fair to say that Gregory's education was defective wit h respect to grammatical and literary technique; that his readin g wa s wid e bu t careless ; an d tha t hi s knowledg e wa s extensive bu t a t time s inaccurate . Gregory as Bishop. Gregory' s ecclesiastical trainin g and career were earl y crowne d whe n h e became bisho p o f Tour s i n 572 or 573 as successor to his mother's first cousin Eufronius . Despite his youth th e peopl e an d clerg y o f Tours , a s wel l a s Kin g Sigibert , were enthusiastic. This episcopal see was the premier bishopric of Gaul an d neede d a ma n o f stron g character , wh o woul d unit e high birth with administrative abilit y and piety. The saintliness of a Marti n migh t t o som e extent mak e u p fo r humbl e birth, but in the eyes of th e king and the people the important bishoprics were ordinarily bette r handle d b y me n whos e positio n ha d traine d them i n the exercise of power and influence. I n the sixth century , the bishop stoo d beside th e coun t as an administrator and , when secular nobles were brutal and greedy, as was frequently the case, the bisho p wa s often th e sol e protectio n o f th e common people . An incompetent o r venal bishop added t o an unscrupulous coun t could wrea k havo c i n a community. Gregory' s qualification s fo r the bishopric were high. This was doubly fortunate since Sigibert was assassinate d i n 57 5 an d Gregor y ha d t o conten d wit h Kin g Chilperic, Quee n Fredegundis , an d Coun t Leduastes . I t wa s a mark o f Gregory' s strengt h tha t he wo n man y o f his battles with them, ha d Leudaste s deposed , an d successfully resiste d attempt s at hi s ow n deposition . Afte r Chilperic' s assassinatio n i n 58 4 Gregory attained more freedom in his administration of the see of Tours. Because o f hi s aristocrati c birt h an d hi s tenur e o f th e episco pal offic e fo r ove r twent y years , Gregor y ha d man y chance s t o become familia r wit h th e importan t me n o f Gaul . His high office kept hi m fro m formin g intimat e friendships , bu t i t greatl y in -

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creased th e numbe r o f hi s acquaintances. Th e importanc e o f his bishopric an d hi s determine d characte r mad e hi s influenc e fel t throughout th e Frankis h domains . Hi s persona l knowledg e o f high secula r an d ecclesiastica l official s an d hi s participatio n i n national affair s giv e strikin g importanc e t o hi s narrativ e o f th e events o f the years fro m 575 to 591, which are included in the last six book s o f hi s history . Durin g thes e year s h e wa s tripl y bus y with th e affair s o f state , wit h religiou s dutie s an d wit h writing , until hi s deat h i n 593. 12 Arnd t close d hi s admirable diges t o f th e actions o f Gregor y fro m hi s elevation t o the episcopa l thron e t o his death wit h thi s eloquen t statement: 13 The liberalit y an d goo d wil l wit h whic h h e acte d a s bisho p are apparen t fro m al l o f hi s books . H e nourishe d thos e i n want, h e too k t o himself th e infants and orphans, nor did he fail th e church , whos e resource s h e offered to buy peace fo r the citizens. 14 H e cherished the saints with a burning love and zealously too k car e tha t thei r relic s shoul d b e gathere d together. An d with thes e h e enriched the churches under his control and granted health to the sick. Nor did he expend less zeal i n building , a s he coul d wit h justic e writ e o f himsel f in the epilogu e o f hi s "Histor y o f th e Franks." 15 His Literary Works. Gregory' s writin g was not separated fro m his ordinary activities . Hi s persdnal life, his official career, and his literary endeavors wer e interwoven . Fro m hi s writing s w e ca n reconstruct hi s life , sinc e h e continuall y refer s t o hi s family , his friends an d hi s enemies , th e politica l condition s o f hi s see , hi s problems of administration , and his social and religious views. He 12 The dat e o f 594 i s accepted b y man y scholars (e.g . Arndt, p. 11) , but Krusch's arguments fo r 59 3 seem vali d (pp . 453f.) . 13 Pp. 8-12 : thi s summar y i s base d largel y o n Gregory's ow n writings. The vita Gregorii attribute d to Odo of Cluny, but actually composed by a cleric of Tours in the tent h centur y (cf . Monod , I , p . 25 ) add s little , since it was mainly based o n a study o f Gregory' s work s (i t was printed by Bordier , IV , pp . 212-33). Mono d (p . 105, note 1 ) gives a list of the chapters in HF which narrate events of which we are sure Gregory wa s a n eye-witness . UHF, 7.47. I5 HF, 10.31 . Krie s (pp . 92-105 ) doubte d th e authenticit y o f thi s chapter , bu t Monod's refutatio n o f thi s ide a i s complet e (pp . 64-72) .

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was, despit e his high position , a simple an d modest man , and he reveals himsel f gentl e bu t fir m whe n attacked , lackin g i n guile , but no t deceive d mor e tha n onc e b y th e sam e intriguer . His History. Gregor y neve r wen t fa r afiel d fo r material—h e wrote o n th e history o f hi s ow n country and on the great me n of the church, particularly th e church i n Caul. Hi s best-known work is The History of the Franks. I n th e first book , afte r a brie f introduction o n universa l history , h e carrie d th e stor y o f Gau l down to the end of the fourth century and the death of St. Martin, his grea t predecesso r i n th e se e o f Tours . Th e nex t thre e book s cover the fifth century and the sixth to the death of Sigibert in 575. Much o f th e material i s based o n writte n source s which are now extant: St. Jerome, Orosius , Eusebius , Sulpiciu s Serverus . H e also used th e annalist s an d th e los t historie s o f Renatu s Profuturu s Frigiredus an d Sulpiciu s Alexander , amon g others. 16 H e fre quently use d his sources carelessly , bu t i n fairness to him it must be said that this seems to have been due to quoting from memory . This trai t wa s ver y commo n i n ancien t an d medieval times ; only in recent day s d o w e attemp t t o reproduce quotation s verbatim , including fault y punctuatio n an d ba d grammar . Gregory's goo d fait h a s a historia n ha s frequentl y bee n im pugned. H e ha s bee n charged , wit h som e justification , wit h excessive credulit y an d a n intens e ecclesiastica l bias . Stil l i t i s doubtful whethe r i n Merovingia n Gau l o f th e sixt h centur y Polybius himsel f coul d hav e avoide d suc h faults . Gregor y di d believe storie s o f divin e interventio n whic h neithe r secula r criti cism no r ecclesiastica l investigatio n woul d no w accept , bu t credulity wa s th e nor m i n hi s era. 17 Throughou t al l hi s work s Gregory wa s thoroughl y convince d tha t th e caus e o f th e churc h was just . Thi s le d him a t time s t o strang e conclusions , an d to the justification o f me n whos e moralit y an d characte r wer e staine d with fou l crimes . Th e best-know n instanc e i s the cas e o f Clovis . After Clovi s had bee n baptize d i n th e orthodo x churc h Gregor y said of him : "Fo r Go d dail y lai d lo w his enemie s unde r his hand " T h e literatur e o n Gregory' s historiograph y an d hi s us e o f sourc e materia l i s extensive an d opinion s o f hi s accuracy vary widely . Th e mos t significan t item s ar e these: Kries , pp . 38-79 ; Monod , pp . 73-146; Wattenbach ; Hellman ; Kurth , II , pp . 117-206 an d 207-71 ; Dalton , I , pp . 20-39 ; Krusch , Ν A, 49 , (1930-32) , pp . 457-69 ; Vinay, pp . 145-67 , 193-244 . "Dill, pp . 324f .

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and increase d hi s kingdom , becaus e h e walke d wit h a n upright heart in Hispresence and did what was pleasing in His eyes."18 No better comment on this can be found than Bonnet's note: "Ce n'est pas l a faut e de Grégoir e s i ce s roi s son t s i pe u vertueux." 19 A further charg e tha t h e favore d th e Gallo-Roma n nobilit y i n preference t o th e Frank s i s not confirme d b y th e evidence . Gregory was continually concerne d to discover the truth and to point th e mora l o f th e lesson s o f history , bu t h e di d no t stan d aside an d weig h th e evidenc e impartially . Eve n i n hi s earlie r chapters his feelings wer e deeply involve d as he championed th e church agains t thos e wh o woul d attac k it . However , h e did no t distort the actual facts presented, and his narrative is composed in such a way tha t those who follow him can reinterpret the history of the times. The detaile d narrative of the nineteen years covered in the last six books is an invaluable picture of Merovingian Gaul. No phas e i s left untouched : ecclesiastical an d religious affairs are amply covered , politica l development s ar e outlined , an d socia l and economi c histor y com e i n fo r a shar e o f attention . Withou t developing a consciou s theor y o f history , h e approache d th e modern ide a tha t politica l actio n canno t be studied in a vacuum, even thoug h h e ofte n faile d t o analyz e th e tru e interrelatio n o f social an d politica l events . His Minor Works. Gregor y often inserted into his history stories of th e saints an d th e miracles worke d by them. At the same time that h e wa s writin g hi s histor y h e wa s also composing a series of hagiographie works . Thes e work s ar e by thei r very nature mor e monotonous an d les s significan t tha n hi s history, bu t the y ar e o f great importanc e i n filling out th e pictur e o f th e times , an d the y contain much fascinatin g material. The translations in this volume are chose n fro m thes e works . I n th e epilogu e o f hi s histor y h e enumerated mos t o f his works: 20 " I have written ten books of the Histories, seven o f Miracles, and one on the Lives of the Fathers; I also compose d on e boo k o n the Psalter and one on Ecclesiastica l Duties." Again in his preface to his work on the Confessors he lists eight work s o n miracles , includin g The Lives of the Fathers. These eigh t books , whic h h e group s togethe r an d apparentl y ¡

'HF, 2.40 . P. 6 , not e 2 . HF, 10.31 .

19 20

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considered th e mor e importan t o f hi s mino r works , hav e th e genera] titl e o f The Miracles (M ir acula).21 Th e preface s o f thes e books ar e include d a s th e first part o f thi s translation . Th e first book i s The Glory of the Blessed Martyrs (in gloria martyrum beatorum) whic h devotes 10 6 chapters to martyrs and miraculous events associate d wit h th e martyrs. Prominenc e i s given to those martyred i n Caul, although her e more tha n i n most o f hi s works Gregory goe s outside the boundaries of Gaul for his material. The second boo k i s The Passion and Miracles of St. Julian the Martyr (de passione et virtutibus sancti Iuliani martyris). Onl y th e first chapter tell s of th e martyrdom o f St . Julian at Brioude ; th e other forty-nine chapter s concer n th e miracle s connecte d wit h St . Julian. Th e nex t fou r book s ar e The Miracles of Blessed Martin the Bishop (de virtutibus beati Martini episcopi). O f th e 20 7 chapters22 o f thes e fou r book s onl y th e first si x g o beyon d th e contemporary scene , th e other s fal l withi n Gregory' s ow n pur view. The fort y chapters o f the first book form the second part of this translatio n an d th e introductor y not e sketche s th e back ground of the work. The seventh book is The Lives of the Fathers (vita patrum). Th e twenty chapters of thi s book, which is largely biographical, wholl y concer n Galli c saint s an d churchmen . Th e accounts ar e quit e lengthy . Tw o lon g chapter s o n St . Gallu s o f Clermont an d St . Gregor y o f Langre s ar e include d a s th e thir d part o f thi s translation . Th e eight h boo k i s The Glory of the Confessors (in gloria confessorum). Th e 110 23 chapter s giv e rather brie f account s o f notabl e figures of th e church , mainl y i n Gaul, and include more biographical material than any of the first six books . Th e larges t par t o f thes e eigh t book s concern s th e miracles wrough t b y th e saint s whe n alive , an d thos e whic h occurred a t thei r tombs , o r b y thei r interventio n afte r thei r deaths, an d i t i s obviou s tha t ora l traditio n play s a n important , often a vital, par t i n thes e accounts . In additio n t o these, fou r othe r work s are included i n Krusch's edition. Th e first is The Miracles of Blessed Andrew the Apostle (de miraculis beati Andreae apostoli), whic h wa s edite d by Ma x 21 The orde r followe d her e i s tha t use d b y Krusc h i n hi s edition : i t i s surely th e order i n whic h Gregor y himsel f arrange d th e books . Th e abbreviation s use d fo r the title s o f Gregory' s work s ar e liste d a t th e beginnin g o f th e bibliography . " I . e . 40 , 60 , 60 , 47 . ^Chapters 105- 7 ar e missing . The y probabl y wer e neve r writte n b y Gregory .

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Bonnet, wh o argue d convincingl y tha t i t i s authentic , althoug h Gregory di d not include it in his own list of his works.24 It has less interest tha n th e othe r work s sinc e i t i s adapte d fro m a singl e Latin source . Th e secon d i s The Passion of the Seven Sainted Martyrs Sleeping at Ephesus (passio sanctorum martyrum septem dormientium apud Ephesum), whic h i s include d i n ful l a s th e fourth part o f thi s translation. The third is The Course of the Stars (de cursu steUarum ratio). Th e first half of this work is included as the fifth part o f thi s translation and the whole work is discussed in the introductor y note . Finally , Gregor y compose d A Commentary on the Psalms (in Psalterii tractatum commentarius ) which is the onl y one of his works which is not preserved in full. Only the introduction, titles , and two fragments survive. Other works have been attribute d t o Gregory , bu t ar e no t b y hi s hand . Gregory' s history an d hi s mino r work s alike , whic h wer e frequentl y im itated an d widel y consulted , gaine d him a lasting fame. Manitiu s mentions th e dependenc e o n Gregor y o f th e so-called Fredegar ius, o f th e autho r o f th e anonymou s liber historiae Francorum, of Pau l th e Deacon , Wahlafri d Strabo , Notke r Balbulus , an d others.25 Dates of Composition. I t i s questionabl e whethe r certai n knowledge o f th e date s o f th e compositio n o f th e various works by Gregor y woul d b e o f grea t valu e fro m th e historica l o r linguistic poin t o f view . A s i n th e cas e o f man y ancien t an d medieval authors , w e d o no t hav e enoug h externa l o r interna l data to determine with certainty the exact dates of composition or publication. Th e proble m i n Gregor y i s complicated becaus e h e never reall y finished a work. A s Krusc h says: 26 " A difficul t prob lem exist s i n determinin g a t wha t tim e Gregor y compose d individual books , sinc e eve n u p to th e tim e o f his death h e use d zealous car e o n al l hi s works . . . . I t i s well know n tha t Gregor y revised al l o f hi s work s rathe r often. " Mono d an d Krusc h dis cussed thi s problem , an d o n th e basis o f thei r discussio n Bonne t drew u p a comparativ e tabl e o f th e dates assigned by them, and added hi s ow n date s wit h a justificatio n fo r hi s changes. 27 Late r 2< Pp. 821- 6 (preface) , 826-4 6 (text) . " I , pp . 223-5 , 228 , 269 , 306 , 361 , 584 , 704 , 710 . 29 Pp. 451 , 456 : cf . Bonnet , p . 11 . 27 Monod, I , pp . 41-9 ; Krusch , pp . 451-56 , 66 2 (ad VP, Praef.), 74 8 (ad GC, Praef.), 855 ; Bonnet , p . 11-15 . Cf . als o Kries , pp . 34- 7 an d Arndt , pp . 14-20 .

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Kmsch presented additional arguments for his list of dates, 28 and I am inclined to agree that it is as nearly correct as such a summary list ca n be . I t follows : History (574-593) ; Martin 1- 2 (574-581) ; The Seven Sleepers (afte r 575 , befor e 582) ; Julian (581-587) ; Martin 3 (befor e 587) ; Fathers 12 , 15 , 16 , 19 (befor e 587) ; Confessors (withou t th e preface , 587) ; Martyrs (590) ; Fathers 8 (591 o r 592) ; Martin 4 (591-593) ; Fathers (a s a collection , 593) ; Confessors (preface , 593) . I n additio n Bonne t date s th e Andrew in 593. Gregory's Language. On e difficult y i n reading Gregory' s Lati n is its lack of uniformity. That is natural, since the language, as well as th e politic s o f th e period , wa s i n a stat e o f flux. Howeve r Gregory's synta x an d orthograph y ar e extraordinaril y varied , since hi s wid e bu t careles s readin g an d hi s lac k o f grammatica l instruction create d i n his writing a language which i s sui generis. At time s on e i s tempte d t o believ e tha t Gregor y wa s guilt y o f artificial naïvet é i n hi s constan t reference s t o hi s ow n lac k o f grammatical skil l and i n his reckless variet y i n the us e o f tenses . Fortunately th e research o f Krusch , a s represente d i n hi s indice s of th e orthography , lexicography , an d gramma r o f Gregory, 29 and tha t o f Bonne t i n hi s analysi s o f th e languag e o f Gregory , enable the student to steer clear of many pitfalls in Gregory's text. Of interes t a t thi s poin t ar e th e tw o final sentence s i n Bonnet: 30 "Ces tendance s e t ce s procédé s son t ceu x d'u n autodidact e qu i voudrait fair e comm e le s écrivain s d u métier , mai s qu i sen t so n impuissance à les imiter: tour à tour il s'y applique et il y renonce. Il en résulte un étrange contraste entre des formes oratoires usées et un e fraîch e e t rud e originalité. " I t i s interestin g t o not e tha t Arndt, Krusch , an d Bonne t ar e ver y conservativ e i n assignin g irregularity i n th e tex t o f Gregor y t o the fault o f the copyist. 31 I n this the y see m t o me t o have followe d th e prope r course . This seems to be an appropriate place to make some comments NA, 1 6 (1891) , pp . 432f . Pp. 912-63 . 30 P. 752 . 31 An opposit e poin t o f vie w wa s expresse d b y C . U . Clar k i n The American Journal of Philology , 6 0 (1939) , p . 138 : "Fo r year s I hav e bee n urgin g a carefu l study o f th e rhetorical cursus i n Gregory o f Tour s an d other late writers; i t seems incredible tha t a bishop who used this refinement coul d b e guilt y of th e linguisti c inaccuracies whic h aboun d i n th e MSS ; I woul d assig n thes e t o th e scribes. " M

29

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about the text an d the translation. Th e bibliography indicate s th e text whic h i s followe d an d th e note s sho w wher e th e translato r has departed fro m tha t text . Shoul d the student care to turn to the text, th e reference s give n i n th e precedin g paragrap h wil l b e o f great help . I n place s wher e ther e is particular difficulty o r where Bonnet i s particularl y helpful , reference s hav e bee n inserte d i n the notes . However , sinc e students are likely to approach medie val Lati n fro m th e classical , a fe w example s o f th e ecclesiastica l turn give n t o classica l word s whic h occu r frequentl y i n Gregor y may b e interesting : sanctus "Saint , sainted" ; virtus "miracle , miraculous power" ; temptator "th e tempter, " i.e. , th e Devil ; beatus "blessed" ; templum "church" ; puettae religiosae "nuns" ; oratorium "chapel" ; clerici "clerks , clerics , clergy , monks" ; presbiter "priest" ; saeculum "thi s life , th e world. " Geographica l names ma y appea r strang e a t first, mor e s o t o th e studen t o f modem time s than to the classicist. These have usually been given in mode m form , althoug h a t times the Latin for m in Gregory has been retaine d whe n th e Merovingia n for m ha s currency . Th e works of Jacob s an d Longno n a s well as Krusch's index of proper names32 are an invaluable aid here. Example s of thi s practice are: Arverna urbs "Clermont, " i.e. , Clermont-Ferrand , o r Auvergne ; Agustidunensis urbs "Autun" ; Biturigus "Bourges" ; Lingones "Langres"; Turones "Tours" ; etc . Man y o f thes e name s sho w almost endles s variet y i n Gregory' s text . Th e plural s Galliae an d Hispaniae, whic h g o bac k t o classica l usag e i n referrin g t o th e several province s o f a n area , ar e give n as "Gaul" and "Spain." In general, prope r name s hav e bee n Anglicize d whe n a n Englis h form i s current : Gregorius "Gregory" ; Iultanus "Julian" ; Chlodovechus "Clovis. " Thi s i s especially tru e of biblical names: e.g., Noe "Noah. " Sidrach, Misach et Abdenago migh t b e unintelligi ble t o thos e familia r onl y wit h th e "Shadrach , Meshach , an d Abed-nego" of the English versions . However , some less familia r names hav e bee n lef t i n th e for m foun d i n th e tex t or have been changed t o th e ordinar y Lati n form . Th e translato r coul d no t bring himself t o Anglicize sanctus Gallus as "St. Gall." Translators must compromise between a very literal version and an extremely free version . Th e forme r alternativ e i s ofte n poo r English , th e 32 Pp.

884-911.

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latter a poo r representatio n o f th e original . I n thi s translation I have made an attempt to steer a middle course. The grammatical errors and ungainly structure o f many of the sentences could not be reproduce d i n intelligibl e English . Man y change s ha d t o b e made, bu t a n attemp t ha s bee n mad e t o reproduc e th e spirit , structure, an d conten t o f th e original . I n attemptin g this , I wa s aided mor e b y readin g th e complet e work s i n Lati n tha n b y consultation o f grammar s o r léxica . Gregory and the Bible. Th e tremendou s influenc e o f the Bibl e on Gregory' s language is immediately obvious to the most casual reader. Ther e ar e frequen t quotations , especiall y i n prefator y material, an d i n section s whic h involv e speculatio n rathe r tha n narration. Agai n i n Gregory , a s i n s o man y medieva l writers , words used in the text o f th e Bibl e becam e s o familiar tha t the y were par t o f hi s ordinar y vocabulary . Biblica l phraseolog y per meates the whole text, although it is so much more frequent in the account o f th e seven martyrs o f Ephesu s tha n elsewhere , tha t in that passag e i t seem s t o b e a reflectio n o f th e origina l whic h Gregory used . The source s o f th e biblica l passage s quote d b y Gregor y ar e given i n th e notes . Casua l allusion s t o biblica l passage s ar e no t cited unles s som e specia l poin t i s involved . Her e the reference s are to the American revise d version of the Bible except when the reference i s to a book no t include d i n that versio n (e.g. , Judith). When th e referenc e t o th e versio Vulgata i s differen t (a s in th e case of Kings and Psalms) the reference to the Vulgate is included in parentheses. The present translation is in each case a translation of th e passag e i n Gregory , eve n thoug h Gregory' s citatio n ma y vary from the text of the Vulgate. This occurs at times because of Gregory's fault y memory , possibl y a t times because o f copyist' s errors, frequentl y becaus e Gregor y wa s usin g a Latin translation other than St . Jerome's version. 33

M For Gregory's us e o f th e Bibl e cf . Bonnet , pp . 53-61 . A good diges t o f ou r information concernin g th e Lati n version s o f th e Bibl e i s to be found in the essay by H . F. D . Sparks, "The Lati n Bible " in H. W. Robinson, The Bible in its Ancient and English Versions (Oxford , 1940) , pp . 100-27 , 306f . Th e Englis h an d Lati n texts use d are note d a t th e beginning o f th e bibliograph y unde r AHV an d Vu/g .

7 Gregory's Preface s Introductory Note. Muc h materia l abou t Gregor y i s t o b e found i n th e five prefaces and the epilogue of The History of the Franks. I n hi s genera l prefac e h e mourne d tha t ther e wa s littl e learning in Gaul and made excuses for his own temerity in writing in hi s ow n unlearne d style . I n th e prefaces o f th e first and third books h e gav e his confession o f faith , i n that of the second book he mentione d sources , an d i n tha t o f th e fourt h boo k h e spok e eloquently o f th e ill s of civi l war. I n all of these he made it plain that he did not aim to speak "without anger or special pleading" 1 but rather.fo r th e "edification o f the church."2 I n the last chapter of th e tent h boo k h e sketche d briefl y th e career s o f th e first eighteen bishop s o f Tours. 3 H e was the nineteenth, and he listed his ow n accomplishment s an d works . Similarl y i n eac h o f hi s eight book s o n th e lives an d miracles of the saints (Mtracula)* h e made some introductory remarks . The first preface is notable for Gregory's oppositio n t o the secula r learnin g which was based on Cicero, Virgil , an d othe r paga n authors . Thi s attitud e was com mon from early Christian times, but never wholly drove the study of the pagan classics from the monastic schools. The third preface is appealing because of Gregory' s modesty about his accomplishments in literature, and because of the touching story of his vision in which his mother Armentaria urged him to write of St. Martin. 5 'Sine ira et studio (Tacitus , Annales, 1.1) . eclesiae aedificationem (GM, Praef.). 11 hav e followe d th e orde r an d th e name s i n HF, 10.31 , althoug h the y diffe r somewhat fro m Gregory' s earlier notices (HF, 2.14,3.17) : cf. Duchesne, Fastes, II , pp. 280-30 9 an d Dalton , II , pp . 602f . 4 The genera l title Miracula i s sometimes foun d in citations (e.g. , in Du Cange) , but i t i s now customary t o cit e th e individual works . 5 In like manner the shade of th e Elder Drusu s urged the Elder Pliny in a dream to writ e a n account o f hi s (i.e. , Drusus' ) exploits ; Pliny , Ep. , 3.5.4 . 2Ad

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In th e eight h prefac e h e shows a somewhat mor e confiden t ai r in defending hi s man y piou s work s o n th e saints . Throughou t thes e eight preface s a s wel l a s thos e o f hi s history , citation s fro m th e Bible occur , a s migh t b e expected , mor e frequentl y tha n i n th e body o f hi s narratives . Th e orde r give n belo w i s tha t whic h i s listed i n th e eight h preface. 8 Sinc e Gregor y mention s th e eight h book i n hi s sevent h preface , th e prefaces wer e apparentl y some what revised . Als o th e fourt h boo k o n th e miracle s o f St . Marti n seems t o hav e bee n incomplet e a t Gregory' s death , an d certai n items i n the eighth boo k ar e later than the seventh. Consequently , we mus t assum e tha t th e write r fel t fre e t o g o bac k an d mak e additions t o earlie r books. 7

1. Prefac e o f "The Glor y o f th e Blesse d Martyrs" 8 The pries t Hieronymus, 9 bes t teache r o f th e churc h afte r th e apostle Paul , says that he was led befor e th e judgmen t sea t of th e eternal Judge , an d wa s boun d an d lashe d severel y a s a punish ment, becaus e to o ofte n h e rea d th e cleve r argument s o f Cicer o and th e fals e tale s o f Virgil ; an d tha t i n the presence of the sacred angels h e confesse d t o th e Lor d o f Al l tha t h e woul d neve r henceforth rea d or discuss anything except tha t which wa s judge d worthy o f Go d an d usefu l fo r buildin g th e church. 10 Bu t th e apostle Pau l als o says: 11 "Le t u s follo w th e way s o f peac e an d i n turn le t u s guar d tha t whic h pertain s t o instruction. " An d i n another place: 12 "Le t n o evi l speec h procee d fro m you r mouth , and i f ther e b e goo d speec h le t i t b e fo r instruction , tha t i t ma y grant grac e t o it s hearers. " Therefor e w e ough t t o pursue , t o 6 Krusch's order : CM; lui.; Mart., 1-4 ; VP; GC. Do m Ruinar t place d GC third : cf. PL, 71 , col . 830 . Bordie r reverse d V P an d GC . Th e ful l title s o f th e book s an d the abbreviation s use d fo r the m ar e foun d a t th e beginnin g o f th e bibliography . 7 There i s a discussio n o f th e date s o f compositio n o f Cregory' s work s i n m y introduction. "This wa s printe d b y Ruinar t a s th e prefac e o f th e whol e o f th e Miraculu (PL, 71, cols . 705f. ) b y Krusc h a s th e prefac e o f CM. "St. Jerome . 10 Epistuloe, 22.30 . Gregory' s recollectio n o f th e passag e i s inaccurate . "Romans, 14.19 . Ephcsians, 4.29 .

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write, t o speak , tha t whic h builds 13 th e churc h o f Go d an d b y sacred teachin g enriche s need y mind s b y th e knowledg e o f perfect faith . Fo r w e ough t no t t o recal l th e lyin g stories , o r t o follow th e wisdo m o f th e philosopher s whic h i s hostil e t o God , lest we fal l under the judgment of eternal death by the decision o f the Lord . Sinc e I fea r this , an d I lon g t o disclos e som e o f th e miracles o f th e saint s whic h stil l li e hidden , I a m eage r no t to b e conquered o r trappe d b y thes e snares. I d o not recall i n my wor k the flight o f Saturn , th e wrat h o f Juno , th e adulterie s o f Jupiter , the wrongdoin g o f Neptune , th e sceptr e o f Aeolus , th e wars , shipwreck, an d conquests of Aeneas . I am silent about the mission of Cupid , th e cherishin g o f Ascanius , th e marriage , tears , an d savage deat h o f Dido , th e drear y antechambe r o f Pluto , th e criminal seizur e o f Proserpina , th e three-heade d Cerberus . I will not repea t th e speeche s o f Anchises , th e ingenuity o f th e Ithacan , the shrewdnes s o f Achilles , th e deceptio n o f Sinon . I wil l no t reveal th e counsel s o f Laocoön , th e strengt h o f th e so n o f Amphitryon, th e battle , flight, an d deat h o f Cacus. 14 I wil l describe neithe r th e appearanc e o f th e Eumenide s an d variou s monsters no r th e othe r fabulou s storie s which thi s author menda ciously invented or depicted in heroic verse. Having glanced at all these event s buil t on sand and soon to perish, 15 we return rather to divine an d evangelica l miracles . Whenc e Joh n th e Evangelis t began b y saying: 16 "In th e beginning was the Word, and the Word was wit h God , an d Go d wa s th e Word . Thi s wa s in the beginning with God . Al l thing s ar e don e throug h Hi m an d withou t Hi m nothing i s done. " An d the n h e says: 17 "An d th e Wor d wa s mad e flesh an d live d amon g u s an d w e sa w Hi s glory , glor y a s o f th e "Gregory use d the word aedificatio twic e i n this passage and it occurs twice in the quotations fro m St . Paul. Since it has a double meaning (building, edification), the ful l sens e does no t surviv e translation . " T h e reference s t o mythologica l storie s ar e t o th e Aeneid o f Virgi l an d show knowledge o f books 1 , 2, 4, 6, and 8. The translation follows the greatly improved interpretation o f H . W . Garrod, Classical Review 3 3 (1919), p. 28: cf. also McDer mott, pp . 279f. note s 8,10,11. N . Tamassia's suggestion of Homeric reminiscences both in this passage and in the story of Clovis and the urceus o f Soissons ( HF, 2.27) seems untenable : "Gregori o d i Tour s e Omero, " Atti del R. 1st. Veneto, 88. 2 (1928-29), pp . 1209-3 6 (fo r thi s passage , p . 1229) . 15Matthew, 7.26 : a peculiarl y inep t quotation . '"John, 1.1-3 . "John, 1.14 .

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Only Begotte n fro m th e Father , ful l o f grac e an d truth. " An d because H e was t o be bo m i n Bethlehem the prophet so speaks: 18 "And you , Bethlehe m Ephrathah , ar e no t th e leas t amon g th e thousands o f Judah . Fro m yo u a kin g wil l com e fort h wh o wil l reign ove r m y peopl e Israel. " Als o Nathanae l fro m Can a i n Galilee sai d this: 19 "Rabbi , yo u ar e th e so n o f God , yo u ar e th e king o f Israel. " An d H e wa s als o th e salvatio n o f th e worl d concerning Who m Simeo n said: 20 "Now , Master , le t you r servan t go i n peace , sinc e m y eye s hav e see n you r salvation. "

2. Prefac e o f "Th e Passio n an d Miracle s of St . Julia n th e Martyr " In a certai n wa y divin e piet y kindle s i n u s a grea t fire t o find the pat h o f justice , sinc e i t i s said: 21 "Th e eye s o f th e Lor d ar e upon th e jus t an d Hi s ear s ar e ope n t o thei r prayers. " Thu s i t i s shown tha t he who ha s love d justic e with his whole hear t an d has prayed i s hear d b y th e Lord . Ma y eac h on e o f u s whe n h e ha s begun t o sin g thes e thing s spur n th e temptation s o f th e world , scom vai n desires , leav e evi l paths , an d attemp t t o travers e th e path o f justic e unhampere d an d withou t th e burde n o f worldl y actions. Fo r b y thi s path Abe l is counted just, Enoch i s considered blessed, Noa h i s se t apart , Abraha m i s chosen , Isaa c i s conse crated, Jaco b i s amplified, Josep h i s guarded, Mose s i s sanctified, David i s foreordained , Solomo n i s enriched , th e thre e boy s prophesy ami d th e dew y flames, 22 an d Danie l feed s ami d harm 18 Micah, 5.2 : et tu, Bethlem Eufratha, non es minima in milibus luda. Ex te enim prodiet rex, qui regat populum meum Israhel (Gregory) ; et tu, Bethlehem Ephrata, parvulus es in millibus luda; ex te mihi egredietur qui sit dominator in Israel (Vulg.); "Bu t thou , Beth-lehe m Ephrathah , . . . (ARV) . Cf . Matthew, 2.6 . "John, 1.49 . wLuke, 2.29-30 . 21Psalms, 34.1 5 ( Ps., 33.16) . 22 Tres pueri inter incendia rorolenta vaticinantur. Th e adjectiv e rorolentus occurs, a s Bonne t noted , onl y i n tw o othe r passage s whic h refe r t o Shadrach , Meshach, an d Abed-nego : HF, 1.15 : . . . tres pueri in medium igneum rorulenti... ; GM, 9: ... illa misericordia, quae tres quondam Hebraeos pueros . . . nube rorolenta resperserat. O n the basis of these passages Bonnet read rorolenti i n the presen t passag e (p . 71 , not e 3 ) wher e it makes a smoother reading . Howeve r Krusch's tex t i s probably correc t sinc e the harshness of inter incendia rorolenta i s surely a reflectio n o f a phras e i n th e Biblica l account , et fecit medium fornacis

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less beasts . B y thi s pat h th e apostle s ar e directed , th e blesse d martyrs ar e glorified . Yo u say , "How? " T o b e sure , whe n the y care fo r th e sick , rais e u p th e dead , despis e th e present , lon g fo r the future, trea t torturer s wit h contemp t an d fee l n o punishment , they are hastenin g to th e Heavenl y Kingdom . Beyon d doubt the y would no t obtai n thi s by thei r ow n virtu e wer e the y no t heard b y the Lor d a s the y wal k mos t righteously o n th e pat h o f justice. 23

3. Prefac e o f th e Firs t Boo k o f "Th e Miracle s o f Blessed Marti n th e Bishop" 24 The miracle s whic h th e Lor d ou r Go d deigne d t o perfor m through hi s priest , th e blessed Martin , i n th e flesh, h e no w deign s to confir m dail y t o strengthe n th e belie f o f th e faithful . Go d wh o acted i n hi m whe n h e wa s i n thi s worl d no w endow s hi s tom b with miraculou s powers , an d H e who the n sent hi m a s a priest t o the nation s abou t t o peris h offer s blessing s t o Christian s throug h him. Therefor e le t n o on e doub t pas t miracle s whe n h e behold s the gif t o f th e presen t sign s give n forth , sinc e h e see s th e lam e made straight , th e blin d give n sight , demon s pu t t o flight, an d other kind s o f diseas e cure d b y hi s healing . Veril y t o increas e faith i n that account which was written by earlie r men concernin g his life , a t th e comman d o f th e Lor d I will relat e fo r posterit y a s many curren t miracle s a s I can recall . I would no t presum e t o d o this, had I not been warned twice and thrice in a vision. Neverthe less I cal l Almight y Go d t o witnes s tha t b y chanc e I sa w i n a dream a t noo n i n th e basilic a o f St . Marti n man y sic k an d oppressed b y differen t disease s cured , an d I sa w thes e thing s while m y mothe r wa s watching , wh o sai d t o me : "Wh y ar e yo u slow i n writing tha t whic h yo u see?" I answered: "Yo u know tha t I a m no t learne d i n literatur e an d bein g simpl e an d unskille d quasi ventum roris fiant em: Dan., 3.50 , (Dan., 3.24-9 0 whic h wa s include d i n Vulg., althoug h i t wa s no t i n th e Hebre w version , i s exclude d fro m th e ARV). " T h i s passag e wa s printe d a s a prefac e b y Ruinart , bu t a s the first half o f Jul. , 1 by Krusch . 24 Ruinart printe d thi s prefac e unde r th e titl e epistola in quatuor libros de virtutibus sancii Martini episcopi. Thi s revisio n o f a translatio n alread y publishe d (McDermott, pp . 281f. ) i s use d b y th e kin d permissio n o f Professo r M . S . Enslin , editor o f The Crozer Quarterly.

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would not dare describe suc h awe-inspiring miracles . Woul d that Severus o r Paulinu s wer e alive , o r indee d tha t Fortunatu s wer e present t o describe thes e deeds! Sinc e I am incompetent, I would incur shame if I trie d to do this. " And she said to me: "Do you not know tha t on accoun t o f th e ignorance of our people the way you can spea k i s considere d mor e intelligible ? S o d o no t hesitat e an d do not dela y doin g this since it will be a charge against you if you pass ove r thes e deed s il l silence. " S o I wis h t o d o thi s bu t a m afflicted by doubl e dread , equally by grie f and fear; grief becaus e such grea t miracle s don e unde r ou r predecessor s hav e no t bee n described, fea r o f approachin g s o excellen t a work , sinc e I am a rustic. Bu t led by th e hope o f divin e favor I will approach what is advised. Fo r He , Wh o produce d wate r fro m a dr y roc k i n th e desert t o quenc h th e burning thirs t o f a people , i s able, I believe , to displa y thes e thing s throug h m e thoug h I lac k eloquence. 25 I t will certainl y b e eviden t tha t H e ha s agai n opene d th e mouth o f an as s i f openin g m y unlearne d lip s H e deem s i t worth y t o expound thes e deeds . Bu t wh y d o I fea r m y rusticit y whe n th e Lord, our Redeemer and our God, chose for the destruction o f the vanity o f worldly wisdo m no t orator s bu t fishermen, no t philoso phers but rustics ? An d so I am confiden t becaus e o f you r prayer s that eve n i f m y rud e speec h canno t decorat e th e page , th e glorious pries t wil l mak e i t glea m wit h hi s famou s miracles .

4. Prefac e o f th e Secon d Boo k o f "The Miracle s o f Blesse d Marti n th e Bishop " When w e ha d writte n o f th e miracle s o f St . Martin , whic h w e have see n o r whic h w e hav e bee n abl e t o find fro m th e pas t through faithfu l men, we burned with th e thirs t that ther e shoul d not b e hande d ove r t o oblivio n tha t whic h th e Lor d deigne d t o perform fo r th e prais e o f hi s priest . Indee d w e wis h t o tel l o f those thing s a t whic h w e marve l a s bein g don e i n our ow n time , and w e leav e littl e materia l fo r th e mor e eloquent , sinc e w e appropriate i n ou r writing s th e might y work s o f hi s miracle s s o 25 Per me elinguem, Krusch , App. I n Ν A, 1 9 (1894), p. 37 Krusc h defended thi s conjecture i n plac e o f th e readin g per meae linguae whic h h e ha d originall y printed. Bonne t defended linguae sterilitatem, a reading of m s 14b: p. 527, note 2.

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that wha t skil l wil l not sprea d ove r ou r pages, the very accumula tion o f numerou s miracle s migh t grant .

5. Prefac e o f th e Thir d Boo k o f "The Miracle s o f Blesse d Marti n th e Bishop " When, Chris t disposing, we begin t o write the third book o n the miracles o f th e blesse d Martin , w e giv e thank s t o Almight y Go d who ha s deigne d t o gran t suc h a healer t o us who might cur e ou r infirmities, hea l ou r wounds , an d gran t health-givin g medicine . For a t hi s blesse d tom b th e sou l i s humble d an d praye r rise s o n high. I f tear s flow, i f tru e remorse i s present, i f sighs rise from th e depths o f th e heart , i f wicke d breast s ar e beaten , lamentatio n finds joy, th e faul t pardon , th e grie f o f hear t arrive s a t a remedy . For ofte n th e touc h o f th e blesse d tom b ha s ordere d th e flow o f blood t o stop , th e blin d t o see, th e paralyze d t o rise, an d also th e bitterness o f th e breas t t o depar t afar . Althoug h I hav e ofte n experienced thi s power , I thin k I a m no t worth y tha t ami d th e might o f suc h grea t miracle s I shoul d als o inser t thos e whic h h e deigned t o perfor m fo r me . Bu t agai n I a m afrai d tha t I shal l appear guilty if like a thief I steal them away. I call to witness Go d and, believin g tha t I a m not deceived by His pity, I call to witness the hop e whic h I plac e i n His miraculous power that, as often as a headache attack s me , o r a shar p pai n beat s m y temples , o r m y sense o f hearin g grow s fain t i n m y ears , o r a clou d suffuse s th e sight o f m y eyes , o r pai n besiege s m y limbs , straightwa y a s soo n as I hav e touche d th e achin g par t t o th e tom b o r th e draper y which hang s there , I recove r m y health . Becaus e o f tha t ver y touch, a s I marve l silently , th e pai n recede s i n it s course .

6. Prefac e o f th e Fourt h Boo k o f "The Miracle s o f Blesse d Marti n th e Bishop " The prophe t warn s u s wit h extremel y salutar y advice , whe n he says: 26 "O God , You r friends mus t be honored." Also in another 26Honorandi sunt amici tui, Deus (Gregory) : Mihi autem nimis honorificatisunt amici tui, Deus (Vulg., Ps., 138.17) : "How preciou s also are thy thoughts unto me, () God! " (ARV, Psalms, 139.17) .

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psalm:27 "H e who exalts those who fear the Lor d is joined with the blessedness o f th e eterna l home. " Therefor e i t i s obviou s t o th e human min d tha t no t onl y thos e wh o ar e free from crime but als o those wh o ar e give n t o th e evi l o f guilt y crim e ar e warne d tha t they shoul d reverentl y gran t respec t t o th e friend s o f God . Thi s action grant s no t onl y benefi t i n th e present , bu t als o offer s consolation28 i n the futur e life . Fo r ofte n when we see the signs o f miraculous powe r com e fort h fro m th e tombs o f th e blessed, w e are rightfully move d t o pa y reveren t hono r whic h i s du e the m from whom we do not cease to beseech remedie s fo r our illnesses. We do no t doub t tha t remissio n o f sin s i s gaine d by thei r prayers . Not only do we merit healing here, but also we are saved fro m th e punishments o f Hel l b y thei r intervention . Fo r w e ar e confiden t that, jus t a s her e the y chec k al l kind s o f disease , s o ther e the y avert th e savag e tormen t o f punishment ; an d jus t a s her e the y ameliorate th e hea t o f th e body , s o ther e the y extinguis h eterna l heat; 29 an d a s her e the y cleans e th e unclea n sore s o f deadl y leprosy, s o ther e the y obtai n healin g fo r th e mark s o f crim e b y their intervention . An d as here they bring back th e dead to life, so there by placing their hands on those who have been burie d in sin, they tak e the m fro m th e pool s o f Achero n an d restor e the m t o eternal life ; wherefor e eac h on e rejoice s i n joy unde r th e protec tion o f hi s own patron , the n mor e zealously pays the honor which is due his patron when he realizes that he has been cleanse d by his patron's miraculous powe r of the weakness b y which he was held. So no w w e i n commo n wit h innumerabl e peopl e hav e trie d ou t the blessed pries t Martin , th e special patro n fo r th e whol e world . And may ou r own worthless mind gain for him such veneration a s befits a friend of God, who has so often restored u s to health whe n we hav e bee n stricke n b y s o man y kind s o f sever e illnes s ! i7Qui timentes Dominum magnificat, beatitudine copulatur domus aeternae (Gregory): timentes autem Dominum glorificai (Vulg., Ps., 14.4) : "Bu t honoret h them tha t fea r Jehovah " ( A R V , Psalms, 15.4) . 2 , T h e doubl e meanin g o f refrigerium "cooling , consolation " canno t b e repro duced i n English : cf . Bonnet , p . 243 . aFebres "fevers , heat " i s used i n a pla y on words i n this sentence a s refrigerium is use d above . On e copyis t spoile d thi s pla y o n word s b y changin g aeternas (sc. fibres) belo w t o flammas aeternas: cf . Krusch , App.

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7. Prefac e o f "Th e Live s o f th e Fathers " I ha d decide d t o writ e onl y o f tha t whic h wa s don e by divin e power a t th e sepulcher s o f th e blesse d martyr s an d confessors , but recentl y I have found material about those whom the merit o f blessed conversatio n ha s born e t o Heave n and whose path of Ufe, known b y definit e accounts , i n m y opinio n buil t th e church . Under th e pressur e o f thi s opportunit y I wil l no t dela y sayin g something abou t them , sinc e th e lif e o f th e saint s no t onl y lay s open thei r deeds , bu t als o incite s th e mind s o f th e hearer s t o imitation. An d som e ask whether we ought to say "The Lif e of the Saints" o r "Lives. " Aulu s Gelliu s to o an d man y o f th e grammar ians30 wished t o say "lives." 31 Fo r the author Pliny says in the third book o f hi s Art of Grammar: 32 "th e ancient s spok e o f th e 'lives ' (vitas) o f eac h on e o f us , bu t th e grammarian s though t tha t 'life ' (vitam) ha s n o plura l number. " Whenc e i t i s obviou s tha t i t i s better t o sa y "Th e Lif e o f th e Fathers " tha n "Lives, " because , although ther e i s a diversit y o f merit s an d virtues , nevertheles s one lif e o f th e bod y nourishe s al l i n th e world . I admi t I hav e written i n th e followin g boo k o f th e confessors somethin g o n th e life o f certai n one s wh o hav e performe d fewe r works in the body because, althoug h the y b e counte d grea t fro m th e miraculou s power o f God , nonetheles s ther e i s but littl e to write abou t them . Although unskille d an d unlearned , w e presum e t o publis h mor e lengthy account s i n this book , whic h w e wis h t o call "Th e Lif e o f the Saints. " W e pra y t o th e Maste r tha t H e deign t o pu t the wor d in our mouth sinc e he has ofte n unlocke d th e lips of the dumb fo r 10 Philosophorum "grammarians. " Cregor y ofte n use d suc h word s a s philosophus carelessly . 31 Gellius ha s no commen t o n this point i n his Nodes Atticae , bu t he does use the plural i n two place s (1.3.1 ; 13.2.1) . I t i s unlikely tha t Gregory consulte d Gelliu s o r Pliny th e Elder . I assum e tha t h e foun d thi s reference, includin g quotation s fro m Gellius an d Pliny , i n a glossary . Howeve r i t i s ofte n assume d tha t h e use d thos e authors directly : cf . Arndt , p . 7 ; Bonnet , pp . 52f. ; Manitius , NA , 2 1 (1896) , pp . 555f. 32 Pliny refer s t o hi s ow n wor k o n gramma r i n th e prefac e o f hi s "Natura l History": (28 ) . . . libellas, quos de grammatica edidi, . . . Thi s i s obviousl y th e same a s th e dubii sermonis odo (libri ) which i s listed b y th e younger Plin y i n his catalogue o f hi s uncle' s work s ( Ep., 3.5.5.) : cf . J . W . Beck , C . Plinti Secundi lihrorum dubii sermonis VIII reliquiae (Leipzig , 1894) , pp . XVIIIf. , 42 .

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their original 33 use , an d tha t H e conside r thos e deed s proclaime d in prais e o f Hi m whic h H e order s writte n i n the case of th e saints .

8. Prefac e o f "Th e Glor y o f th e Confessors " It i s shamefu l fo r a foolis h man , o r a rascal , o r a n unskille d o r lazy man , t o attemp t wha t h e canno t fulfill . Bu t wha t shal l I do , since I wil l no t allo w concealmen t o f th e result s whic h I hav e often see n o f th e miraculou s power s of th e blessed men, or whic h I hav e learne d wer e accomplishe d throug h th e testimony o f goo d men o f certai n trustworthiness ? Bu t sinc e I a m ignoran t o f literature, rhetoric , an d th e ar t o f grammar , I fea r tha t whe n I shall hav e begu n t o write , me n o f educatio n wil l sa y t o me : Ignorant rustic , wh y d o yo u judg e tha t you r nam e shoul d b e placed amon g writers ? D o yo u thin k tha t thi s wor k wil l b e accepted b y th e learned , althoug h artisti c geniu s doe s no t abound i n it , an d n o knowledg e o f literatur e aid s it ? Yo u have n o usefu l subjec t i n literature ; yo u d o no t kno w ho w t o distinguish amon g nouns; very often you put the feminin e fo r the masculine , th e neuter fo r the feminine, an d the masculin e for th e neuter ; yo u d o no t pu t preposition s i n th e prope r place whic h th e authorit y o f nobl e teacher s sanctions. 34 Fo r you pu t th e accusativ e fo r th e ablativ e and again the ablativ e for th e accusative . D o yo u thin k i t i s fitting tha t th e sluggis h ox shoul d pla y th e game s o f th e palaestra , o r th e slothfu l as s should ru n wit h quic k flight ami d th e rank s o f th e bal l players? 35 Th e cro w wil l certainl y no t b e abl e t o cove r it s blackness b y th e feather s o f th e whit e doves , no r wil l th e darkness o f pitc h b e changed by th e color of white milk. 36 T o be sure , i t i s not possibl e that thes e things should happen, no r will yo u b e counte d amon g othe r writers . ^Praestinos, i.e . prístinos:, cf . Bonnet , p . 493 , not e 1 . M Dictatorum "teachers" : Krusc h (Index, p . 943) define d dictator i n this passage as qui scribenda dictât; cf . als o Bonnet , p . 90 , not e 2 . 35 For sphaeristae cf . Sidonius , Ep., 5.17.7 , an d H . J . Leon , "Bal l Playin g a t Rome," Classical Bulletin 2 3 (1947) , pp . 65-7 . M ()n Gregory' s us e o f proverb s cf . Manitius , Ν A, 2 1 (1896) , pp . 552f .

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But nevertheles s I shal l repl y t o the m an d say : I d o you r work , an d through m y rusticit y I shal l offe r t o yo u material o n whic h yo u ma y exercis e you r wisdom. 37 Fo r i n my opinio n thes e writings wil l offe r on e benefi t t o you, t o b e sure s o that , wha t w e narrat e briefly , crudel y an d i n a n obscure style , yo u may expan d in more lengthy pages clearl y and brilliantl y i n verse . Therefore, i n the first book we have inserted some of the miracle s of th e Lord , o f th e sainted apostle s an d of th e rest of the martyrs , which s o fa r have bee n hidde n an d which Go d deign s to increas e daily t o strengthe n th e fait h o f th e faithful , becaus e i t wer e extremely harmfu l tha t the y shoul d b e forgotten . I n th e second , we hav e place d th e miracle s o f St . Julian . Fou r book s o n th e miracles o f St . Martin . Th e sevent h o n th e live s o f certai n fortunate men. 38 W e ar e no w writin g thi s eight h boo k o n th e miracles o f th e confessors . Since , a s w e hav e ofte n testifie d before, artisti c geniu s i s no t our s nor does eloquenc e i n speakin g aid us , we especiall y beg the reader to grant pardon freely fo r our rashness, sinc e n o worldl y vanit y cause s u s t o write , bu t sham e urges u s t o b e silen t whil e lov e an d fea r o f Chris t impe l u s t o publish thes e works . An d sinc e I bega n th e first boo k wit h th e miracles o f th e Lord , I wis h t o mak e a beginnin g fo r thi s boo k with th e miracle s o f th e sainte d angels .

17 Vestram prudentiam exercebo: fo r the expansion in the translation cf. Bordier , and Bonnet , p . 79 , not e 6 . 38Feliciosorum, Ruinart , Bordier , Krusch , and Morf. Bonnet follows the reading of m s 4 an d print s religiosorum (p . 195 , note 6 ; p . 238 , not e 7) .

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The Miracle s o f St . Marti n

Introductory Note. Thi s section consist s o f a translatio n o f the whole o f th e firs t boo k o f The Miracles of Blessed Martin the Bishop. Th e prefac e t o thi s boo k i s include d i n th e precedin g section. Th e boo k i s comparativel y shor t an d i s mor e typica l o f Gregory's hagiograph y tha n th e othe r passage s included . I t ma y seem les s interestin g t o the modern reade r since there is constant repetition o f somewha t simila r stories . However , i n a work lik e this, w e ca n se e mor e clearl y eve n tha n i n purel y historica l passages th e difficultie s an d danger s endure d b y th e commo n people o f this period. Gregory' s compassion led him to take great interest i n stories o f th e humble as well as in stories of the great. A recent stud y clearly show s by referenc e t o the works of Gregory, how Christianit y ha d wrough t a change i n the attitude o f societ y towards th e lower class, and how the church became their patron. The genera l conclusio n state s effectivel y thoug h wit h some exaggeration: "Th e sixt h centur y in Gaul stands out preeminently, not onl y a s a perio d o f grea t spiritua l renaissanc e in general, bu t also a s on e i n whic h respec t fo r povert y an d fo r th e poor , i n whom Chris t himsel f stoo d personified , operate d a s a stron g social forc e an d was th e movin g spiri t o f th e age." 1 Gregory's preoccupatio n wit h miracle s a t th e shrine s o f th e saints wa s no t wholl y a matte r o f persona l feeling . H e wa s interested i n an d fascinate d b y miraculou s cures , an d h e ha d a burning desir e t o believ e i n them. 2 A t time s hi s enumeration o f the proofs o f thei r validity seem s to be a n attempt t o prove the m to himself . However , h e alway s ha s i n th e bac k o f hi s min d a 1 Mac Gonagle , p . 105 . Thre e section s o f thi s dissertatio n ar e o f especia l interes t here: "Th e Protectio n o f th e Poor " (pp . 22-35) ; "Th e Mysti c Powe r o f th e Poor " (pp. 94-99) ; "St . Martin , Protecto r o f th e Poor " (pp . 90-94) . 2 C f . Latouche , pp . 90f .

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special purpose, aedrßcatio ecclesiae. Widenin g the power, effectiveness, and consolation o f the church i s a prime motive in most of the accounts of the saints and their miracles before, during, and after Gregory' s day . Ofte n th e purpos e o f th e stor y i s to call the afflicted an d th e wretche d bac k t o th e church . Man y time s th e stories serv e a s warning s t o th e wicke d o r t o heretics . Som e passages war n th e powerful noble s tha t the y shoul d neithe r encroach upo n th e prerogative s o f th e churc h no r seiz e churc h property.3 Th e motive s tha t influence d Gregor y i n hi s writin g were powerful throughout th e medieval period. The tremendou s popularity o f storie s suc h a s thes e ca n b e show n b y th e almos t endless work s collecte d i n th e grea t Acta Sanctorum o f th e Bollandists.4 Gregory's own work was important in the inspiration and spreadin g o f th e type , an d th e multiplicatio n o f th e manu scripts o f th e Miracula attest s thei r popularity. 5 Gregory' s naïv e enthusiasm an d hi s unswerving , thoug h a t time s ill-informed , orthodoxy contribute d to his popularity. Of this phase of his work Professor Laistne r said:® His insistenc e o n th e realit y an d frequency o f miracles , no t merely i n the History bu t still more in his other works, mad e Gregory on e o f th e mos t influentia l writer s fo r th e develop ment o f hagiograph y i n th e West . . . . Thu s h e gav e t o th e Middle Ages some of the best examples of a type of literature at onc e edifyin g an d readable, becaus e i t satisfie d th e com mon huma n lov e fo r a good story and at the same time took men's thoughts away for a spell from the violence and sordid reality o f thei r mundan e existence . The us e o f th e anecdota l stor y ma y reflec t Gregory' s styl e o f preaching. Man y passage s see m t o hav e bee n writte n t o b e delivered orall y rathe r tha n read , an d thi s ma y als o reflec t Gregory's metho d o f collectin g hi s materials . Naturall y h e use d the availabl e books , althoug h h e sometime s fail s t o follo w hi s 3 MacGonagle comment s o n th e strengt h o f th e belie f amon g al l classe s i n th e mystical powe r o f th e saint s (pp . 67-72) , an d especiall y tha t o f St . Marti n (pp . 86-90). 4 A note o n thi s work i s given unde r th e abbreviatio n AAS S i n the bibliography . 5 Krusch, pp . 462-75 ; Ν A, 1 9 (1894) , pp . 25-45 ; App. , pp . 708-25 . "P. 102 .

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written sources punctiliously, but he seems to have acquired more vital portions of his material through extended conversations. 7 His use o f ora l sourc e materia l add s t o th e vigo r an d valu e o f hi s hagiographie work s an d th e latte r par t o f hi s History of the Franks. Anothe r poin t o f interes t i s his distrust of doctors and of medicine. Thi s distrus t wa s natural i n a day whe n man y doctors were ignorant or superstitious, bu t it was also to some extent due to th e fac t tha t inevitabl e conflic t aros e betwee n thos e wh o believed i n th e miraculou s healin g powe r o f th e shrine s o f th e saints an d thos e wh o preferre d th e healin g powe r o f secula r physicians.8 Gregory' s reference s t o hi s persona l experience s o f the healing power of the tomb of St. Martin lead us to believe that he may have enjoyed mil d hypochondria. 9 St. Martin' s plac e i n th e histor y o f th e churc h i n France add s interest t o thes e storie s o f hi s grea t shrin e i n th e cit y o f Tours . Martin combine d i n himsel f durin g hi s lifetim e qualitie s whic h made hi m on e o f th e mos t famou s me n i n earl y Galli c his tory.10After hi s death the memory o f his saintly character an d the reputation o f th e miraculou s powe r o f hi s tom b a t Tour s com 7 Not onl y wa s h e familia r wit h th e work s o f Fortunatas , bu t h e als o include d stories which h e learne d orally fro m him (Mart., 1.13-16) . Cf . Krusch , pp. 457-9 , and Vinay , pp . 155-6 7 (fo r hi s use of ora l source s i n HF) . *Mart., 1.27 : cf . Dalton , I , pp . 418-24 . •E.g., Mart., 1.32-33 ; 2.1 ; 3.1; 4.1-2 . 10 The sourc e materia l o n St . Marti n i s liste d i n th e handboo k edite d b y th e Bollandists, Bibliotheca hagiographica Latina, I I (Brussels , 1901) , pp . 823-31 ; supplementum (Brussels , 1911) , pp . 221f . Al l account s o f th e lif e an d earl y miracles o f St. Marti n g o back t o the account o f Sulpiciu s Severus whose material on St . Marti n ha s bee n elaboratel y treate d b y Pau l Monceaux , wh o translate d Sulpicius' work s whic h dea l wit h Marti n (vita Martini, dialogi, thre e letters an d two chapter s fro m th e chronica), an d preface d hi s translatio n wit h a n elaborat e account of th e saint: Saint Martin: récits de Sulpice Sévère, translate d into Frenc h with a n introductio n (Paris , 1926) . Monceaux' s wor k ha s bee n translate d int o English by Mar y C. Watt : Si. Martin of Tours, the Chronicles of Sulpicius Severus, (London, 1928) . A translation o f al l of th e works of Severus by Alexander Robert s is include d i n Nicene and Post-Nicene Fathers, 2nd . series, X I (Ne w York , 1894) , pp. 1-12 2 (vita Martini, pp . 3-17 ; dialogi, pp . 24-54) . A n authoritativ e an d brilliant articl e b y th e lat e Bollandist , Fathe r Hippolyt e Delehaye , shed s light on Severus' accoun t o f St . Marti n a s well a s man y othe r questions : "Sain t Marti n e t Sulpice Sévère, " Analecta Bollandiana, 3 8 (1920) , pp . 5-136 . Materia l o n St . Martin has not ye t bee n include d i n the Acta sanctorum sinc e the last volume goes only to November 10 . Fathe r Delehaye' s article was part o f the preliminary wor k on St. Marti n fo r the volume including November 11 . A brief account in English is

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bined t o mak e him the premier sain t of Gaul. 11 This influenc e has fluctuated bu t ha s neve r reall y becom e negligible, eve n afte r the sack o f th e basilica by th e Protestant s in 1562 , and its destructio n by th e revolutionaries i n 1793 . Baye t estimate d tha t there were in France in his day 3,67 5 churches dedicate d to St. Martin, and that 425 town s o r villages wer e name d fo r the saint. 12 So strong is the influence o f St . Marti n tha t hi s stor y i s inextricabl y interwove n with th e histor y o f France . On e recen t proo f o f thi s lastin g influence i s a new biograph y o f St . Marti n in which Henr i Ghéo n with eloquen t an d pious fervo r lauds his character and deeds. 13 It is perhaps typica l o f th e devotion o f th e French tha t Ghéon wit h charming an d rathe r naïv e enthusias m finds i n St . Marti n th e typical Frenc h virtues . A t on e plac e h e says: 14 "N o ma n i s mor e sensible tha n a saint . Bu t th e qualit y o f soun d sens e i s stronger , more i n evidence , mor e steadil y presen t i n Frenc h saints. " Martin wa s bor n abou t 336 15 in Sabana i n Pannonia bu t passe d that o f J . G . Cazenov e i n Smit h an d Wace , Dictionary of Christian Biography, Literature, Sects, and Doctrines, II I (London , 1882) , pp . 838-45 , s.u. Martinus (J) ; a simpl e an d plai n accoun t i s tha t o f S . Baring-Gould , Lives of the Saints, (2nd . ed., Edinburgh , 1914) , XIII , pp . 241-61 . A sympathetic stud y fro m th e poin t o f view o f th e relationshi p o f Marti n an d Sulpiciu s Severu s i s that o f E . S . Duckett , Latin Writers of the Fifth Century (Ne w York , 1930) , pp . 182-95 ; T . R . Glover' s earlier accoun t i s mor e penetratin g an d les s sympathetic : Life and Letters in the Fourth Century (Cambridge , 1901) , pp . 278-301 . " C f . C . Baye t i n Lavisse , Histoire de France, II , 1 (Paris, 1903) , pp . 13-18 . l2 Op. cit., p . 16 , not e I . 13 Sf. Martin of Tours, tr . by F . J. Sheed, Ne w York , 1946 : from Saint Martin (Les grands coeurs), (Paris , 1941; . "Op. cit., p . 8 8 (Fr . ed. , p . 133) . '"•Gregory set s th e deat h o f St . Marti n durin g th e consulshi p o f "Caesariu s an d Atticus" (Mart., 1.3) . Flaviu s Caesariu s an d Noniu s Atticu s Maximu s wer e th e consuls o f A . D . 39 7 (W . Liebenam , Fasti consulares imperii Romani, Bonn , 1909 , p. 40) , bu t Krusc h i n hi s not e o n thi s passag e argue d tha t Gregor y wa s confuse d both her e an d i n HF, 10.31 . Krusch s chronology i s this: St. Martin wa s born i n 336, was ordaine d bisho p o n Jul y 4 , 370, an d die d o n Novembe r 11 , 401. According t o Krusch h e live d t o th e ag e o f 6 5 and wa s bishop for 31 years, 4 months an d 7 days, although Gregor y say s tha t h e die d i n hi s 81s t yea r an d wa s bisho p 2 5 years , 4 months, an d 1 0 days (Mart., 1.3) . I have followe d Krusc h wit h som e reluctance . Father Delehay e ha s argue d cogentl y fo r the grea t credibilit y o f Gregory' s datin g (Anal. Boll., 38 , 1920 , pp . 19-33 ) an d conclude d tha t Marti n wa s b o m abou t 31 5 and die d i n 397 . Monceau x considere d thre e date s a s certain : Jul y 4 , 37 1 (consecration a s bishop) , 38 5 (Marti n a t Trêves) , Nov . 8 an d 11 , 39 7 (deat h an d funeral)—French ed. , pp . 19f. , Eng . ed. , pp . 7f . The conflic t i n dating i s probabl y insoluble.

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his childhoo d i n Ticinu m (Pavia ) i n Italy , wher e hi s fathe r ha d been stationed . Althoug h h e had become a catechumen, i.e. , had begun to receive instruction in the church, he followed his father's profession an d becam e a soldier . Whil e i n servic e a t Amien s i n Gaul h e performe d hi s mos t famou s ac t o f self-abnegation . Cutting his military cloak i n half with his sword, he shared it with a shivering beggar a t the gate of Amiens. Though mocked for this action, h e dream t tha t th e Maste r appeare d t o him in a dream in the hal f garmen t an d said , "Martin , thoug h a catechumen , hat h clothed M e with thi s cloak." H e was then baptized an d was soön discharged from the army. A visit to St. Hilar y o f Poitiers, whose guest he was fo r a considerable time , had a determining effect on his career . Hilar y wishe d t o ordai n hi m a s a deacon , bu t Marti n would accep t onl y th e positio n o f exorcist . Soon , wit h Hilary' s approval bu t wit h hi s urgen t appea l t o retur n later , h e wen t t o Pannonia t o attemp t th e conversio n o f hi s parents . H e wa s successful i n th e cas e o f hi s mother , bu t th e prevalenc e o f th e Arian heres y force d hi m t o leave . Sinc e Hilar y ha d bee n exile d from Caul , Marti n wen t t o Ital y wher e h e showe d hi s ben t fo r seclusion by retiring to the island of Gallinaria off the coast of the Riviera. Abou t 360 , afte r Hilar y ha d returne d t o Gaul , Marti n fulfilled hi s promis e t o return . H e settle d abou t five mile s fro m Poitiers an d applie d himsel f t o th e rigorou s an d asceti c lif e o f a hermit. Subsequently his love of poverty and seclusion, combine d with a burnin g zea l an d trul y remarkabl e executiv e ability , le d him t o foun d th e earlies t monaster y i n Gau l a t Locociagum , which is now Ligugé. Under the patronage of Hilary his influence became strong . Whe n h e yielde d wit h extrem e an d genuin e reluctance t o th e cal l t o serv e a s bisho p o f Tours , an d wa s ordained o n Jul y 4 , 370 , h e conducte d th e episcopa l offic e wit h efficiency an d asceticism . Whil e bishop , h e founde d th e monas tery a t Marmoutier, 16 calle d Mains Monasterium, "th e large r monastery," t o distinguis h i t fro m Ligugé . H e was also noted fo r his evangelica l zea l i n rootin g ou t paganism , whic h stil l ha d a strong hold i n th e se e o f Tours . H e ha d relation s wit h th e 16 It wa s founde d i n 37 2 o n th e othe r sid e o f th e Loir e (cf . Severus , vita Martini, 7.1). I t late r becam e a Benedictin e monastery . Cf . Dalton , I , p . 352 ; II , p . 602 ; Longnon, pp . 276f. ; Krusch , Index, p . 90 0 (seve n reference s t o i t i n Gregory) .

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Emperors Valentinia n an d Maximus , an d visite d eac h i n tur n a t the cit y o f Trêves . Hi s latte r year s an d hi s relation s wit h th e emperors an d othe r bishop s wer e embittere d b y hi s innocen t involvement i n the quarrel ove r the Priscillianist heresy. Although bitterly oppose d t o th e heresy , Marti n a s bitterl y oppose d th e harsh measure s adopted agains t Priscillia n and his adherents, and in his latter year s avoided the court at Trêves and communicatio n with th e othe r bishop s o f Caul . Befor e his cal l t o Tour s h e ha d already establishe d a reputatio n fo r saintliness , asceti c life , an d miraculous powe r whic h vie d with the reputations o f th e easter n hermit-saints o f hi s day . A s bishop, hi s reputation a s a worker of miracles increased , an d afte r his death the fame of the miraculous power o f hi s tom b sprea d fa r an d wide . Hi s remarkable caree r ended wit h hi s death o n Novembe r 11 , 401. Our Christia n Achille s di d no t lac k hi s Homer . H e earl y became acquainte d wit h Sulpiciu s Severus . Martin' s roug h per sonality ha d a remarkabl e effec t upo n Severus . Thi s cultivate d scholar, who had alread y show n th e inclination t o retire fro m the world, now becam e a monk, and devoted himself t o the saint. His Life of Martin an d hi s Dialogues whic h concer n th e miracle s o f St. Marti n wer e writte n i n a smoot h an d perspicuou s styl e an d gained wid e popularity . I n th e latte r par t o f th e fifth centur y Paulinus o f Périgueu x composed a long poem on Martin. The first five books ar e a versificatio n o f th e materia l i n th e two works of Severus.17 The sixth book concern s miracles which occurred afte r the publicatio n o f th e tw o work s of Severus . Venantiu s Fortuna tus,18 th e greates t o f th e Lati n poet s o f th e sixt h century , als o turned t o Severus fo r material fo r his metrical life of St . Martin. It " C f . A . H . Chase , "Th e Metrica l Live s o f St . Marti n o f Tour s b y Paulinu s an d Fortunatas an d th e Pros e Lif e by Sulpiciu s Severus, " Harvard Studies i n Classical Philology, 4 3 (1932) , pp . 51-76 . Chas e (pp . 58-61 ) summarize s th e us e mad e o f Severus b y Paulinu s an d Fortunatus . 1S Fortunatas' poetr y contain s bot h Christia n an d secula r elements : F . J . E . Raby, A History of Christian-Latin Poetry from the Beginnings to the Close of the Middle Ages (Oxford , 1927) , pp . 86-95 ; A History of Secular Latin Poetry i n the Middle Ages, I (Oxford , 1934) , pp . 127-42 . A brief bu t excellen t appreciatio n o f Fortunatus i s to b e foun d in E. S. Duckett, The Gateway to the Middle Ages (Ne w York, 1938) , pp . 284-311 . Cf . als o Manitius , I , pp. 170-81 . The standard editio n o f his works i s MCH, AA, IV , I (opera poetica, ed . F. Leo, Berlin , 1881) , IV, II (opera pedestria, ed . B . Krusch , Berlin , 1885) .

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is i n fou r books 19 an d wa s dedicate d t o hi s friends , Agne s an d Radegunda. I t i s precede d b y a lette r i n pros e addresse d t o Gregory o f Tour s i n whic h Gregory' s ow n work s o n th e miracle s of St . Marti n are mentioned. 20 Fortunatu s announced hi s intentio n of turnin g tha t narrativ e int o verse , a n intentio n whic h h e neve r carried out . Gregory' s referenc e t o Fortunatus ' work o n Marti n i s a furthe r indication tha t Gregor y neve r reall y finishe d a work, bu t kept i t at hand an d fel t free to insert material later. The friendshi p of Gregor y an d Fortunatu s i s bette r atteste d i n th e poem s o f th e latter than i n the prose of th e former. 21 In addition t o many poem s addressed t o Gregory , on e i s addresse d als o t o Armentaria , Gregory's mother. 22 Gregory no t onl y devote d fou r book s t o th e miracle s per formed a t th e tom b o f St . Martin , bu t als o referre d t o hi m frequently i n his History of the FranksΡ H e ha d bee n devote d t o St. Marti n i n hi s earlier years , and his elevation t o the see of Tour s gave him adde d enthusias m an d opportunit y fo r the collection o f materials o n th e miraculou s power s o f th e saint .

The Firs t Boo k o f "Th e Miracle s o f Blesse d Martin th e Bishop " 1. Indee d ther e ar e man y wh o hav e writte n o f th e miracle s o f St. Marti n i n verse o r i n prose. Among these the first is the famou s Severus Sulpicius , wh o ha d suc h a burnin g lov e fo r th e sain t o f God tha t eve n durin g hi s lifetim e h e wrot e on e boo k o n th e remarkable event s o f Martin' s life , an d the n afte r th e passin g o f that blesse d ma n h e wrot e tw o book s calle d Dialogues .24 I n thes e books h e included , a t th e suggestio n o f Postumianus, 25 som e o f 19 Books 1- 2 follo w Severus ' vita Martini; book s 3 - 4 hi s dialogi, 1 (2)—2(3): cf . Chase, loc. cit., pp . 58-61 . 20 Cum iusseritis ut, opus illud Christo praestante mtercessionibus domini Martini, quod de suis virtutibus ezplicuistis versibus debeat digerì, id agite ut mihi ipsum relatum iubeatis transmitti (p . 293.11-1 3 Leo) . 21 Carmina, 5.4-5 ; 8-17 ; 8.11-21 ; 9.6-7 ; 10.12 . 22 ibid., 10.15 . "Krusch, Index, pp . 900f . 24 Both o f thes e pros e work s wer e edite d b y C . Halm , CSEL, I (Vienna , 1866) , pp. 109-3 7 (vita Martini), 152-21 6 ( dialogi). a Dial., 1.1-2 . Postumianu s i s an interlocuto r i n th e Dialogi.

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the miracle s o f th e hermit s an d anchorites . However , i n n o cas e was h e abl e t o find ou r Marti n inferior . H e likene d hi m t o th e apostles an d th e earlier saint s s o that h e said : "Happy indee d wa s Greece whic h wa s worth y t o hea r th e preachin g o f th e apostles , but Cau l wa s no t wholl y forsake n b y Chris t sinc e H e gav e i t Martin." 28 2. Th e blesse d Paulinus , bishop of Nola , wrote in verse 27 in five books thos e miracle s whic h Severu s had include d an d i n the sixth book o f hi s wor k h e adde d thos e which occurre d afte r the deat h of Severus. 28 H e said : When me n possesse d b y demon s wer e whirle d throug h th e air ove r th e balustrade s o f th e basilica, an d te n wer e throw n into a wel l b y th e influenc e o f th e demon , the y wer e pulle d out an d take n u p agai n unharmed. 29 And w e to o hav e see n thi s don e i n ou r times . Also anothe r demo n entere d th e bod y o f a ma n an d drov e him headlong to a stream a s if about t o drown th e prey whic h he ha d taken . Bu t the ai d o f the blessed confesso r did not fail the ma n i n morta l danger . Fo r h e entere d th e rive r an d sought th e farthe r bank , an d emerge d unharme d wit h eve n his clothin g dry . An d whe n h e ha d com e t o Marmoutie r h e appeared cleansed . Paulinus eve n give s witness that this man wa s accustomed t o pou r forth man y voice s an d t o spea k ver y frequentl y i n the tongue s o f unknown nation s and t o prophesy 30 the future and confes s crimes. 28 Dial., 2(3).17.6 . A s frequentl y h a p p e n s , Gregory' s citatio n i s inexact : nec fo r nequaquam a n d donavit fo r donaverit represen t careles s citatio n rathe r tha n a different tex t o r th e error s o f a copyist . " V m i i , Krusch , App.; cf . Bonnet , p . 75 5 (add. t o p . 284) . 28 This p o e m wa s no t b y th e f a m o u s Paulinu s o f Nola , bu t b y th e m o r e obscur e Paulinus o f Périgueu x ( Petricordia)• Thi s erro r i n assignmen t o f th e p o e m w a s c o m m o n , i t occur s agai n i n Gregor y (GC , 108) . Paulinus ' p o e m s w e r e edite d b y M. Petscheni g i n Poetae Christiani minores, CSEL, XVI , 1 (Vienna , 1888) , p p . 1-190. Gregory' s summarie s ar e brie f an d s o m e w h a t inaccurat e digest s o f th e passages i n th e sixt h boo k o f th e p o e m . 29 6.39-70. 30 Fari, a readin g a p p r o v e d b y Bonne t (p . 258 , not e 2) ; Krusc h p r e f e r r e d fatcri (as th e equivalen t o f fari) i n NA , 1 9 (1894) , p . 37 .

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But, a s w e hav e said , a s soo n a s h e touche d th e sacre d threshold , he departe d whole. 31 When Egidiu s wa s besiege d b y th e enem y an d hi s troop s wer e in disorde r an d al l ai d wa s cu t off , he was attacked , bu t was free d after hi s enemie s ha d bee n pu t t o flight b y praye r t o th e blesse d man. 32 An d a ma n possesse d b y a demon a t the very hou r that thi s occurred prophesie d i n th e mids t o f th e basilic a tha t relie f ha d been grante d b y th e powe r o f St . Martin. 33 A certai n girl , il l with a paralyzin g disease , and , wha t i s worse , entangled i n th e erro r o f a fanati c cult , sough t th e tom b o f th e blessed one , an d afte r celebratin g a vigi l there , wa s returne d t o health. Calle d bac k agai n t o th e vomi t o f he r idolatry , sh e incurred agai n th e weaknes s fro m whic h sh e ha d bee n free d b y the powe r o f th e priest. 34 A certai n Hun , drive n impetuousl y b y th e inspiratio n o f a demon, violentl y seize d th e crow n o f th e sepulche r whic h de clared th e merit s o f th e saint . Soo n deprive d o f sight , h e wa s forced b y th e pai n t o restor e hi s boot y an d h e recovere d hi s sight. 35 When a certai n ma n a t th e impuls e o f th e Tempte r attempte d to strik e anothe r wit h draw n sword , hi s wrat h wa s turne d straightway bac k o n himself . Fo r b y th e judgmen t o f Go d whic h followed swiftly , h e pierce d himsel f wit h tha t ver y sword. 36 Finally, whe n th e rejoicin g populac e wishe d t o brin g column s to ornamen t th e blesse d church , a certai n enviou s ma n wa s op posed t o thi s wor k an d threatene d hi s wif e severel y becaus e sh e gave the m permissio n whe n the y sought wagons. 37 An d when tha t proud ma n spurre d hi s hors e headlon g int o a smal l stream , h e Ή 6.71-105.

32Afranius Syagriu s Aegidius , wh o wa s appointe d comes et magister utriusque militine b y Majorianu s i n 457, wa s besiege d b y th e Visigoths i n Arie s i n 459. H e died i n 464 and was succeede d b y hi s son Syagrius. Cf. tìF, 2.11,12,1 8 and Seeck in RE, I , cols . 476f. , s.v. Aegidius. «6.111-151. 14 6.165-214. 15 6.218-249. 16 6.250-264. 171 hav e followe d i n par t th e conjectua l addition s o f Petscheni g (p . 149) : . . . multa minabatur, proeoquod solatium aliquod ad plaustro petentibus praeberet. Th e additio n o f vehenda i s unnecessary : i t i s omitted i n th e translation .

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perished i n th e boso m o f th e water s suffocate d b y th e blow s o f the flood. 38 The n followin g hi s funera l corteg e the y carrie d th e columns t o the blesse d church. 39 As ofte n a s oi l wa s place d nea r th e blesse d sepulcher , the y report tha t the y sa w i t increase . Truly St . Perpetuus, 40 the bishop, worthily called the disciple of the blessed man , carrie d a jar o f oi l to th e sacred tomb s o that the miraculous powe r o f tha t jus t ma n migh t infus e an d sanctif y it . And th e oil , scrape d fro m th e marbl e b y whic h th e sacre d members ar e covered, wit h dus t intermixed overflowe d i n such a quantity o f oi l tha t oil y water , gleamin g wit h th e odo r o f nectar , poured ove r th e garment s o f th e priest . An d man y sic k foun d healing i n this. 41 An d tempest s to o wer e ofte n kep t fro m field s purified b y thi s liquid . Then a certai n devou t man , whe n ful l o f fait h h e ha d ap proached th e sacre d churc h an d had thirste d fo r th e grac e o f th e saint, wa s reflectin g o n wha t h e shoul d tak e fo r protectio n fro m the blesse d chapel . Approachin g th e sepulcher , h e aske d th e attendant tha t h e gran t hi m a littl e wax fro m th e tomb . Whe n h e received this , h e departe d joyfull y an d confidentl y place d i t i n a field i n whic h h e sowed a crop. Whe n a very savag e stor m arose , such a s had often laid waste the neighborhood i n preceding years , it wa s kep t fro m th e field b y th e blessing , no r di d i t d o th e customary har m i n tha t place. 42 In truth , at th e approach o f a magnificent an d long-anticipate d Easter festival , th e peopl e devotedl y wen t t o th e cel l o f th e blessed ma n i n whic h h e ofte n ha d lingere d i n convers e wit h angels. The y licke d each plac e wit h thei r kisses , o r wet with their tears eac h plac e where th e blessed man 43 ha d sat, o r had prayed , or where he had taken food , o r where h e had grante d slee p to his M/n strut aquarum gurgitis ictibus suis suffocatus interiit. Krusc h interpreted this as meaning that he suffocated in shallow water i n the sand which follows Severus , 6.278-80. Late r in his appendix he adopted sine, a reading of a new ms, for in sinu. MFunere i s a conjecture by Petscheni g fo r iuvene (populo i s a variant). Fo r th e whole paragraph , Severus , 6.265-290 . "Sixth bisho p of Tours : HF, 10.31 , cf . Dalton , II , pp . 602f . "6.298-319. «6.325-336. aAut, Krusch , App. (replacin g ante).

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body afte r man y labors . The n i n a fleet of boats alread y prepare d they mad e read y t o cros s th e river, s o tha t the y migh t approac h the blesse d sepulcher , migh t pra y wit h tear s fo r forgiveness , an d might prostrat e themselve s befor e th e confessor. Whe n the y wer e sailing an d a win d aros e a t th e impuls e o f th e Tempter , th e shi p was sinkin g i n th e depth s an d me n an d wome n wer e bein g snatched b y th e stream . An d whe n the y were being whirled ami d the violence o f th e wave s an d all hope of escape had vanished, al l with on e voic e shoute d an d said : "Compassionat e Martin , snatc h your servant s fro m presen t death ! " A t thes e words , lo ! a placi d breath o f win d raise d up unharmed the limbs of those submerge d by th e waves , an d restore d the m al l to th e shor e tha t the y longe d for, an d eve n th e water s aided . No t on e perished , bu t al l wer e preserved an d performe d a festa l Easte r servic e wit h grea t exultation. Fo r tha t miracl e wa s no t lacking , whic h parte d th e Jordan an d le d th e peopl e betwee n th e masse s o f wate r o n a dr y path, whe n Joshu a consecrate d o n the farthe r bank twelv e stones , taken fro m th e be d o f th e river , an d bearin g th e apostoli c insignia, 44 o r tha t whic h rescue d Pete r when , perishing , h e hel d the Master' s right han d les t h e perish, 45 o r tha t whic h dre w fort h from th e depth s o f th e se a a sailor , wh o wa s abou t t o sink , an d called upo n th e Maste r o f Marti n fo r aid. 48 A certai n ma n eage r t o tak e somethin g a s a blessin g fro m th e sacred chape l receive d wa x fro m th e hol y sepulche r an d place d in withi n th e inne r par t o f hi s hom e a s a heavenl y treasure . However, i t happene d tha t a fire, starte d b y th e env y o f th e Tempter, wa s kindled 47 wit h greed y flame aroun d th e house and , spreading ove r th e dr y boards , wa s consumin g everything . I n th e meantime, h e raise d a shou t t o heave n an d begge d th e aid o f th e blessed Martin . The n h e remembered th e particle of wax brough t from th e churc h o f th e saint . Whe n he found it and threw i t on th e 44 Cf. Joshua, 4.20 . Gregory' s phrase , signa apostolica gestientes, give s a n allegorical interpretation no t explicit i n Joshua. Bordie r printed the same text, but translated s o as t o kee p th e biblica l meaning : " . . . qui devaient marque r comm e un sign e l a missio n d'Israël. " 45 Cf. Matthew, 14.31 . 4β 6.351-460. 47 Circumdaretur, Krusch , App.: circumureretur (Ruinart ) wa s supporte d b y Bonnet (p . 194 , note 8) .

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flame, straightwa y th e whol e fire die d down , an d b y a ne w miracle wax, which wa s accustomed t o nourish fire, repressed the violence o f fire b y th e forc e o f holiness. 48 These thing s Paulinu s wrot e i n vers e i n th e sixt h boo k o f hi s work, havin g use d a s his authorit y fo r these event s St . Perpetuu s the bishop . Indee d whe n th e manuscrip t o f hi s authorit y ha d come t o him , hi s grandso n wa s seriousl y ill . Bu t h e truste d th e miraculous powe r o f th e sain t an d said: "If i t please you , blesse d Martin, that I write somethin g i n praise o f you , le t i t appear fro m this sic k boy. " Whe n h e ha d place d th e manuscrip t o n th e boy' s breast, th e feve r immediatel y die d dow n an d he was heale d wh o had bee n sick. 49 Also , th e bisho p Fortunatu s compose d a whol e work o n hi s lif e i n fou r book s i n verse . 3. Thoug h unskilled , nonetheless , I a m induce d b y thes e writers t o tr y t o weav e togethe r fo r remembranc e som e o f thos e miracles o f th e mos t blesse d Marti n whic h happene d afte r hi s death. I shall be zealou s i n writing to find as much a s I ca n whic h is not include d i n th e work s o f Severu s o r Paulinus . Th e gloriou s master Martin , brillian t an d shining in the whole world, a new sun arising whe n th e univers e wa s declining , bo m a t Sabari a i n Pannonia, a s a n earlie r histor y tells , wa s sen t fo r th e salvatio n o f Gaul b y th e ai d o f God. 50 Lightin g i t with hi s miracles an d signs , unwillingly a t th e insistenc e o f th e people , h e undertoo k th e duties o f th e bishopri c a t th e city of Tours. In this office he passed a gloriou s an d almos t inimitabl e lif e fo r five quinquennia , twic e two month s an d te n days , an d i n th e eighty-firs t yea r o f hi s life , during the consulship o f Caesareu s an d Atticus, 51 die d peacefull y in the middl e o f th e night. It is most manifest tha t his death o n the Lord's Da y wa s gloriou s an d worth y o f prais e throughou t th e whole world , an d w e prov e thi s i n th e followin g accoun t b y definite witnesses . I t i s though t tha t i t i s a sign o f n o smal l merit , that th e Lor d lifte d hi m u p t o Paradis e o n tha t da y o n whic h th e same Redeeme r an d Maste r rose a victor fro m the dead, an d that, «6.467-499. 49 The stor y i s tol d b y Paulinu s i n a shor t poe m de visitatione nepotuli sui (Petschenig, pp . 161-64) . Fo r a discussio n o f th e relatio n o f St . Perpetuu s an d Paulinus cf . Chase , loc. cit., pp . 52-7 . ^Severus, vita Martini, 2 . 51 See p . 27 , not e 1 5 above .

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as h e ha d alway s celebrate d th e festival s o f th e Lor d withou t pollution, s o afte r th e care s o f th e worl d h e shoul d b e place d a t rest o n th e Lord' s Day . 4. Indee d th e blesse d Severinus , bisho p o f th e cit y o f Co logne, 52 a ma n o f honorable life and praiseworthy i n all ways, was traversing th e sacre d places , accordin g t o custom, wit h his clergy on th e Lord' s Day . A t the hour i n which th e blessed ma n die d h e heard a choru s o f thos e singin g on high. An d when h e had calle d his archdeacon , h e aske d hi m i f th e voices , t o whic h h e wa s attentively listening , wer e reachin g hi s ears . H e replied : "No t a t all." Then h e said : "Liste n carefully. " Th e archdeacon the n began to stretc h hi s neck upward , an d to pric k u p his ears, an d t o stan d on tipto e wit h th e ai d o f hi s staff . Bu t I believe tha t he was not o f great enoug h meri t tha t h e migh t b e worth y t o hear these things . Then he and the blessed bishop both prostrated themselves on the ground an d praye d to the Maste r that divine love might grant that he hea r this . Whe n the y stoo d erec t th e ol d ma n agai n asked : "What d o yo u hear? " H e said : "I hea r th e voices o f thos e singin g as i f i n Heaven , bu t I do no t know what else there is." The bisho p replied t o him : " I wil l tel l yo u wha t i s happening . M y master , Bishop Martin , ha s gon e fro m th e world, and now th e angels ar e carrying hi m o n high with song. And when there was a delay for a little time , an d thes e thing s migh t b e heard , th e Devi l was tryin g to kee p hi m wit h th e wicke d angels . Whe n h e foun d nothin g o f his i n tha t man , h e departe d i n confusion . What the n wil l be ou r lot, sinner s a s w e are , i f th e evil side wishes t o harm suc h a grea t priest?" Whe n th e pries t spok e suc h things , th e archdeaco n quickly sen t t o Tour s a ma n t o inquir e diligentl y abou t thes e things. An d whe n h e came , h e learne d tha t th e blesse d ma n ha d died o n tha t day and at that hour at which St . Severinus had heard the choru s o f singers . Bu t if w e g o back t o th e history o f Severus , he wrot e tha t a t tha t ver y hou r St . Marti n ha d appeare d t o hi m with a boo k containin g hi s ow n life. 53 5. Fo r a t tha t tim e th e blesse d Ambrose , whos e flower s o f 52 This i s the original sourc e fo r the story of this vision. The account in the vita et translatif) Sancti Severini i s copied fro m Gregory . Thi s vita i s printed in AASS, 23 Octobris, X (Brussels , 1862) , pp . 56-6 4 (th e specifi c passag e i s 1. 8 o n p . 58. ) 51 Severus, Epist., 2 (Halm , pp . 142-5) .

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eloquence she d fragranc e throug h th e whole church , wa s bisho p in charg e o f th e cit y o f Milan. 54 H e followe d thi s custo m i n his celebration o f th e rites o f th e Lord' s Day . Whe n th e reade r cam e with th e boo k h e di d no t presum e t o rea d befor e th e sain t ha d given hi m th e orde r b y a nod . However , i t happene d o n tha t Lord's Day , afte r th e lesso n fro m th e prophe t ha d been read, an d the ma n wa s standin g befor e th e alta r t o delive r th e lesson fro m the blesse d Paul , that th e most blessed priest Ambrose was asleep above th e sacre d altar . Man y sa w thi s an d a t first nobod y presumed t o wak e him ; then , after a perio d of about two or thre e hours, the y arouse d hi m saying : "No w th e hou r passes . Le t th e master orde r th e reade r t o rea d th e lesson , fo r th e peopl e ar e watching an d ar e extremel y wearied. " Th e blesse d Ambros e i n reply said : "B e no t disturbed . I profite d greatl y i n my slee p sinc e the Lor d deigne d t o show m e a grea t miracle . Yo u wil l lear n tha t my brothe r Marti n th e priest has departed fro m his body and that I performe d th e funera l service , an d afte r th e completio n o f th e service I had no t finished the full chapter of the reading when yo u aroused me. " The n the y wer e stupefie d an d likewis e i n wonde r noted th e da y an d th e time , an d mad e carefu l inquiry . The y found ou t tha t i t was th e very tim e an d day o n whic h th e blesse d confessor ha d sai d tha t h e performe d hi s funera l rites. O blesse d man, a t whos e passin g a numbe r o f th e saint s sang , a choru s o f angels exulted , a n arm y o f al l th e heavenl y virtue s me t together . The Devi l i s confounde d i n hi s presumption , th e Churc h i s strengthened b y hi s virtue , priest s ar e glorifie d b y revelation . Michael too k hi m u p wit h th e angels , Mar y raise d hi m u p wit h choruses o f virgins , Paradis e wit h it s saint s hold s hi m i n joy . Bu t why d o w e vi e i n hi s prais e whic h w e canno t sufficientl y fulfill ? He himsel f i s prais e o f Hi m whos e prais e wa s never absen t fro m his mouth . Ma y w e b e abl e a t leas t t o unrave l th e plai n story ! 6. I t wil l b e wort h ou r whil e t o inser t i n ou r accoun t ho w hi s sacred bod y wa s transferred , wit h th e assen t o f a n angel , t o th e place wher e i t i s now worshipped . I n th e sixty-fourt h yea r afte r the passin g o f th e gloriou s maste r Martin , th e blesse d Perpetuu s 54 "Since Ambros e wa s alread y dea d a t Easte r 397, he never witnessed th e deat h of Marti n wh o die d Nov . 11 , 401 " (Krusch) .

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was allotte d th e sea t o f powe r i n th e se e o f Tours. 55 An d when h e had gaine d thi s pinnacl e wit h a grea t unanimit y o f votes , h e decided t o plac e ove r th e blesse d limb s th e foundation s o f a larger churc h tha n ther e ha d bee n before . Pursuin g thi s projec t with wisdo m an d zeal , h e complete d i t wit h marvelou s results . There i s muc h whic h w e migh t sa y abou t thi s building , bu t because i t i s stil l i n existenc e w e thin k i t bette r t o b e silen t concerning it . Therefor e whe n th e time , lon g desire d b y th e priest, arrive d fo r it s dedication, an d fo r the transfer of th e sacre d body fro m th e plac e wher e i t ha d bee n buried , th e blesse d Perpetuus calle d togethe r fo r thi s holida y th e neighboring priest s and n o smal l crow d o f abbot s an d divers e monks . H e wishe d t o do thi s o n th e first o f July . Afte r a nigh t o f vigil , a t th e comin g o f morning the y too k u p shovel s an d bega n t o di g u p th e eart h which wa s abov e th e sacre d tomb . Whe n i t ha d bee n uncovered , they place d thei r hand s o n th e coffi n t o mov e it , an d ther e th e whole multitud e labore d bu t accomplishe d nothin g furthe r dur ing th e whol e day . Finall y afte r anothe r nigh t o f vigil , the y mad e an attemp t o n th e nex t morning , bu t agai n wer e unabl e t o accomplish anything . The n the y wer e disturbe d an d terrified an d did no t kno w wha t the y shoul d do . On e o f th e monk s said : "Yo u know tha t i n thre e day s i t ha s bee n th e custo m t o celebrat e th e anniversary o f th e foundin g o f thi s bishopric , an d perchanc e thi s occurrence warn s yo u tha t th e dedication shoul d be postpone d t o that day. " The n the y applie d themselve s continuousl y t o fasts , and prayers , an d singing in harmony da y and night, an d so passe d that three-da y period . O n th e fourt h day , afte r approachin g an d placing thei r hands upon th e sepulcher, the y were unable t o mov e it. Whe n al l wer e terrifie d an d wer e o n th e poin t o f hidin g wit h earth th e vesse l whic h the y ha d uncovered , a venerable , white haired ol d man, 56 gleamin g lik e snow , appeare d t o the m an d sai d that h e wa s a n abbot . An d h e sai d t o them : "Wherefor e ar e yo u disturbed an d slow ? D o yo u no t se e you r maste r Marti n stand s prepared t o ai d yo u i f yo u bu t la y o n you r hands? " The n castin g 55 Perpetuus becam e bisho p o f Tour s i n Sept . 458 , i.e . 5 7 year s afte r Martin' s death (Krusch) . M Canitie senes, Krusch , App. (sene s a variant of the nominative senex). Krusch' s earlier text was canities senis (genitive) . Bonne t preferred canities senes (genitive) : p. 344 , not e 2 .

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aside th e cloa k whic h h e wa s wearing , h e pu t hi s han d t o th e sarcophagus wit h th e res t o f th e priests . Crosse s wer e prepare d and wa x candles , an d afte r a praye r ha d bee n chanted , al l san g and raise d thei r voice s o n high . The n a t th e attemp t o f th e ol d man straightwa y th e sarcophagu s wa s easily move d an d taken t o the plac e wher e i t is now worshippe d i n accordance wit h the will of th e Lord . Whe n thi s ha d bee n don e a s th e pries t wished , an d masses ha d bee n said , the y cam e t o a banque t an d carefull y inquired fo r th e ol d ma n bu t foun d hi m nowhere . Bu t ther e wa s no ma n wh o ha d see n hi m g o ou t o f th e church . I believ e tha t some ange l ha d bee n ther e wh o announce d tha t h e ha d see n the blesse d ma n an d the n disappeared . I n thi s plac e fro m tha t day man y miracle s occu r whic h throug h negligenc e hav e no t been recorded . W e canno t pas s ove r i n silenc e suc h grea t event s which w e hav e see n happen , o r whic h w e kno w certainl y hav e happened. 7. A certai n ma n name d Theodomundus , whos e organ s o f speech an d hearing were blocked, cam e to the sacred basilica an d came bac k ever y da y t o bo w himsel f i n prayer . Bu t h e onl y moved hi s lips , fo r h e wa s unabl e t o produc e a wor d o f sense , since he was beref t o f th e use of his voice. H e was seen to pray so fervently that often men saw him weep amid his unspoken words . If anyon e fo r th e sak e o f profi t ha d give n hi m alms , h e immedi ately passe d the m o n t o beggar s lik e himself, and asking by a nod for coin s fro m others , h e gav e the money to the needy. An d when he ha d staye d i n thi s hol y plac e fo r a spac e o f thre e year s wit h such devotion , o n a certai n da y h e wa s warne d b y divin e piet y and cam e befor e th e sacre d altar . A s he stoo d wit h hi s eye s an d hands raise d t o Heave n ther e burs t fro m hi s mout h a strea m o f blood an d corruption . An d spewin g o n th e ground , h e bega n t o groan heavil y an d t o coug h u p matter mixe d wit h blood in such a way tha t it might be thought that somebody wa s cutting his throat with a knife. 57 Th e corruptio n hun g fro m his mout h lik e a blood y thread. The n wit h th e bond s o f hi s ear s an d hi s jaw s broken , h e raised himsel f up , an d agai n liftin g u p hi s eye s an d hand s t o Heaven, h e poured fort h fro m his bloody mouth these first words: blGuttur eius, a conjectur e whic h Bonne t defende r withou t enthusias m (pp . 348f.): g utture ma y b e take n a s accusative .

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"I retur n grea t thank s t o you , blesse d maste r Martin , becaus e opening m y mout h yo u hav e cause d m e afte r s o lon g a tim e t o offer word s i n you r praise. " The n al l th e peopl e i n wonde r an d amazement a t suc h a great miracl e asked him if he had recovere d his hearin g likewise . H e replie d befor e al l th e peopl e tha t h e heard everythin g freely . Therefor e s o returne d t o health, h e wa s taken i n b y Quee n Clotild, 58 ou t o f reverenc e fo r th e miracl e o f St. Martin , an d place d i n th e schoo l wher e h e committe d t o memory al l o f th e Psalms . S o God , havin g mad e hi m a complet e monk, allowed hi m t o sta y fo r man y year s thereafter i n service t o the church . 8. A certain woma n b y nam e Chainemund a wa s beref t o f th e light o f he r eyes , an d kne w no t ho w t o trave l b y mean s o f sigh t except whe n anothe r guide d her. Since she was devout and full of faith, sh e cam e t o th e venerabl e shrin e o f th e blesse d pries t Martin. However , no t onl y wa s sh e blind , a s w e hav e said , bu t also he r whol e bod y wa s ful l o f sores . Fo r thi s corruptio n ha d covered al l o f he r limb s wit h pustules , an d sh e wa s o f a pitiabl e appearance an d suc h a horrible sigh t tha t sh e was though t b y th e people t o b e leprous . An d every da y b y feelin g he r wa y sh e kep t coming t o the chape l o f th e gloriou s protector. Afte r almost thre e years, a s sh e wa s standin g befor e hi s sepulcher , he r eye s wer e opened s o tha t sh e sa w everythin g clearly . An d whe n al l th e feebleness o f he r limb s wa s removed , an d when th e liqui d whic h flowed fro m he r bod y wa s dried up, new skin grew back, and she so recovere d he r forme r healt h tha t n o sig n o f he r afflictio n remained o n he r body . Sh e live d fo r man y year s thereafte r an d continually gav e thank s t o Almight y God , becaus e H e ha d restored her unharmed throug h Hi s blesse d confessor . 9. I wil l no t omi t a stor y whic h show s ho w invocatio n o f hi s name quiete d a stormy sea . Whe n th e blessed Baudenus, 59 bisho p 58 When Clovi s die d i n 511, hi s widow Clotil d wen t t o Tours "and there, servin g at th e basilic a o f th e blesse d Martin , live d i n tha t plac e wit h th e greates t chastit y and good-wil l al l th e res t o f th e day s o f he r life , an d rarel y visite d Paris " ( H F , 2.43). Sh e die d a t Tour s i n 544 (HF, 4.1) . He r name is given a t this point i n the text as Chrodegilde, bu t th e spelling varies : ten variants are listed by Krusc h (Index, p . 890). ''Sixteenth bisho p o f Tour s (ca. 546-5520 . H e had bee n Kin g Lothar s domesticus (HF, 4.3) .

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of th e cit y o f Tours , wa s carrie d i n a shi p whil e crossin g t o hi s villa, a ver y terribl e an d violen t windstor m aros e suddenly . Th e placid se a i s move d b y th e blas t o f th e wind , th e shi p i s battere d by th e mas s o f th e waves . A t first it s pro w i s raised i n th e waves , then i t slope s dow n ami d th e partin g o f th e waters . No w the y hang o n th e to p o f a water y mountain , no w a s th e wave s ope n they loo k dow n int o the depths. 60 Bu t the yard o f th e sail does no t collapse sinc e i t bor e th e sig n o f th e blesse d cross . Whe n thei r limbs wer e fain t wit h fear , an d al l wer e prepare d t o di e withou t hope of life, the elder man wit h tears prostrate d himself i n prayer , and raisin g hi s tw o hand s t o th e stars 61 praye d fo r th e ai d o f th e blessed Martin , an d wa s cryin g ou t tha t h e shoul d deig n t o ai d them swiftly. 62 However , on e o f th e treacherou s me n said : "Tha t Martin who m yo u cal l ha s deserte d yo u an d aid s yo u no t i n thi s peril." Trul y I believ e tha t thes e word s cam e fro m th e wa y lay er that h e migh t distur b th e blesse d pries t i n hi s prayer . Bu t h e repelled thi s javeli n wit h th e breastplat e o f faith , an d mor e an d more besough t th e ai d o f th e saint , whil e h e a t th e sam e tim e urged al l t o pray . Whe n thi s ha d bee n done , a ver y swee t odo r like balsa m suddenl y cam e upo n th e ship , an d th e odo r o f frankincense sprea d a s thoug h a n incens e burne r wer e bein g carried around . Whe n thi s odor appeared , th e savage force o f th e winds ceased , th e grea t masse s o f overhangin g water s wer e shattered, an d ther e i s restore d a cal m sea . Al l wh o ha d give n themselves u p t o deat h marve l a t th e peac e o f th e waves , an d straightway ar e returne d t o shor e sinc e clea r weathe r ha d bee n granted. Bu t n o on e doubt s tha t thi s tempes t ha d bee n stille d b y the arriva l o f th e blesse d man . The n al l in common giv e thanks t o the Lord , becaus e h e deigned to free them from thi s peril throug h the invocatio n o f hi s priest . 10. A t this tim e a certain ma n fro m Camar a sough t relic s o f th e blessed Martin . Whe n h e had received thes e relics o n the evening , "Scena "top " (a s Bordier "sommet"): cf . Bonnet , p . 213, not e 1 . This passag e is very similar to Virgil, Aen., 1.106-7 , but Gregory seems to have misunderstood th e second line . Th e whol e account o f th e storm wa s influence d b y Aen. 1.88-123 . 61 Tunc resolutis timore membris, . . . et geminas tendens palmas ad astra, . . . (Gregory): extemplo Aeneae solvuntur frigore membra;/ingemit, et duplices tendens ad sidera palmas • • . (Virgil , Aen., 1.92-3. ) e2Krusch's punctuatio n i s incorrect (Bonnet , p . 719 , not e 1) .

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when he set ou t singing , and it became lat e while he was crossin g the Lige r river , th e sk y wa s darkened , an d lo ! lightnin g an d thunder descended . Durin g hi s journey , tw o boy s wit h spears , torches emitting flames, offere d light for him as he journeyed. Th e gleaming spear s wer e advancing , revealin g a miracl e a s wel l a s comfort t o th e travelers , an d showin g th e miraculou s powe r o f the blesse d priest . 11. Th e unfruitfu l tongu e falter s i n it s desir e t o tel l o f suc h great miracles . Th e so n o f a certai n Chararicus , kin g o f Galicia , was seriousl y ill. 63 H e ha d falle n int o a n illnes s s o sever e tha t h e moved onl y i n breathing . However , hi s father and the inhabitant s of tha t plac e ha d joine d themselve s t o th e filth y Aria n sect . Bu t that regio n mor e tha n othe r province s wa s also fou l wit h leprosy. The king , whe n h e saw that his son was beset with utmost danger , said t o hi s man : "Tel l me , I ask , wha t wa s th e religiou s fait h o f Martin wh o the y sa y gleam s i n Gaul with many miracles? " The y said t o him : "Whil e aliv e h e governe d a peopl e o f th e Catholi c faith wit h pastora l car e an d asserte d tha t th e So n wa s venerate d with substance and omnipotence equa l to the Father and the Holy Ghost; bu t no w h e i s place d i n th e sea t o f heave n an d doe s no t cease t o provide his own people with continual benefits." He said: "If thi s be tru e whic h yo u report, let faithful friends hurry even t o his churc h carryin g man y gifts ; an d i f the y obtai n medicin e fo r my littl e boy, I will believ e wha t h e believed after an inquiry into the Catholi c faith. " Therefor e gol d an d silve r wer e weighe d ou t to th e weight o f his son , an d thi s he sent t o the venerable place o f the sepulcher. Transporte d thithe r the y prayed for the sick boy at the blesse d tom b afte r offerin g th e gifts . Bu t since that heresy yet clung t o th e hear t o f th e father , h e di d no t immediatel y meri t complete cure . However , th e messenger s returne d an d tol d th e king tha t the y ha d see n man y miracle s a t th e tomb o f th e blesse d one, an d said : "W e d o no t kno w wh y you r so n ha s no t becom e well." Bu t h e realize d tha t hi s so n coul d no t b e cure d befor e h e believed tha t Chris t wa s equal with the Father. Hence he built fo r the hono r o f th e blesse d Marti n a churc h o f remarkabl e work manship, an d whe n i t wa s finished, h e proclaimed : "I f I a m deemed worth y t o receiv e relic s o f tha t jus t man , I wil l believ e w

The stor y o f Chararicu s occur s onl y i n Gregory .

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whatever th e priest s hav e preached. " An d so he sent his own me n again wit h a greate r gift . The y cam e t o th e blesse d plac e an d asked fo r relics . An d whe n accordin g t o custo m relic s wer e offered t o them , the y said : "W e wil l no t tak e the m o n thes e conditions, but , w e ask , le t permissio n b e grante d u s t o plac e objects here which we may take up again later." Then they place d upon th e blesse d sepulche r par t o f a silke n cloa k tha t ha d bee n weighed, fo r they said: "If we have found grace in the presence o f the patro n w e seek , wha t w e hav e place d her e wil l weig h mor e later, an d w e wil l hav e i n blessin g wha t i s sought throug h faith. " Therefore the y kep t vigi l fo r on e nigh t an d a t th e comin g o f morning the y weighe d wha t the y ha d placed . S o muc h grac e o f that blessed ma n was poured into it that it raised the bronze ba r as far a s th e scal e ha d spac e t o le t i t go up. An d when the relics ha d been lifte d up , the y hear d voice s o f thos e singin g who ha d bee n thrown int o jai l i n the city . Th e jailer s wondere d a t the sweetness of th e sound an d aske d wha t i t was. They said: "The relics of lor d Martin ar e bein g carrie d t o Galicia , an d henc e w e sing. " The n they calle d wit h tear s upo n St . Marti n t o fre e the m b y hi s presence. Whe n th e jailer s wer e terrifie d an d fled and the bars o f their priso n cell s wer e loosed , the y ros e fre e fro m chain s an d s o came eve n t o th e sacre d pledge s i n th e sigh t o f th e people . Weeping an d kissin g th e blesse d relics , the y gav e thank s a t th e same tim e t o th e blesse d Marti n fo r thei r freedom , sinc e h e ha d deigned t o sav e them b y hi s pity . The n whe n th e charge s agains t them ha d bee n cancele d b y th e judg e throug h th e intercession o f the bisho p o f Tours , the y wer e dismisse d withou t harm . Whe n those wh o carrie d th e relic s sa w this , the y rejoice d exceedingl y and said : "No w w e kno w tha t th e blesse d pries t deign s t o offe r himself propitiou s t o u s thoug h w e b e sinners. " S o the y gav e thanks, an d o n a prosperou s voyage , unde r th e guardianshi p o f their patron , wit h smoot h waves , wit h tempere d breezes , wit h hanging sail , o n a tranqui l sea , the y swiftl y cam e t o th e por t o f Galicia. The n advise d b y God , blesse d Martin 64 cam e fro m a " T h i s Marti n wa s als o bor n i n Pannonia . H e wen t t o th e Spanis h peninsul a where h e becam e bisho p o f Dum e an d Braga . Hi s deat h i n 58 0 i n mentioned b y Gregory (IIF , 5.37). A major par t in the conversion o f the Visigoths from the Aria n heresy i n 56 0 i s attribute d t o hi m (Ruinart) . Fortunatu s wa s acquainte d wit h hi m (Carm., 5.1-2) . Fo r hi s lif e an d literar y wor k cf . Manitius , I , pp . 109-13 .

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distant regio n an d h e is now priest i n that same place. Bu t 1 do no t believe tha t divin e providenc e wa s lackin g tha t h e shoul d leav e his nativ e lan d o n th e sam e da y o n whic h th e blesse d relic s wer e raised u p i n thi s place . An d s o h e entere d th e por t o f Galici a together wit h thes e pledges , whic h wer e receive d wit h th e greatest veneratio n an d which strengthene d fait h by miracles . Fo r the so n of th e king was relieved of hi s illness and hastene d t o mee t them. Th e blesse d Marti n the n receive d th e chie f plac e i n sacerdotal grace . Th e kin g confessed the unity o f th e Father, Son , and Hol y Ghos t an d wa s anointe d wit h hi s whole household. Th e vileness o f lepros y wa s drive n fro m th e people , an d tha t diseas e has neve r u p t o th e presen t tim e appeare d ther e o n anyone . Th e Lord, a t th e arriva l o f th e pledges o f th e blessed patron , grante d such grac e tha t i t woul d tak e a lon g tim e t o tel l o f th e miracle s which wer e performe d ther e on tha t day . Fo r tha t peopl e i s no w so manifes t i n th e lov e o f Chris t tha t al l woul d mos t freel y undergo martyrdo m i f a tim e o f persecutio n shoul d b e a t hand . 12. Quee n Ultrogotho 85 als o devoutly sough t t o gaz e upo n thi s after she heard o f th e miracle s which occurre d a t the place wher e the sacre d member s rested , a s i f t o hea r th e wisdo m o f Sol omon.®6 Therefore, when sh e had abstaine d fro m food and sleep , and ha d give n mos t generou s alms , sh e cam e t o th e hol y place . She entere d th e basilica , i n fea r an d tremblin g withou t darin g t o approach th e sepulcher , an d proclaime d tha t sh e wa s unworthy , and tha t sh e could no t approac h tha t sam e plac e becaus e he r sin s stood i n th e way . Nevertheless , whe n sh e ha d passe d a nigh t i n watching an d prayer s an d wit h flowing tears , sh e offere d man y gifts i n th e mornin g an d sough t tha t mas s b e celebrate d i n hono r of th e blesse d confessor . While i t was bein g celebrated, suddenl y three blin d men , wh o thi s long time wer e sittin g a t th e fee t of th e blessed pries t deprive d o f sight , wer e surrounde d b y grea t brilliance, an d receive d thei r sigh t whic h the y ha d formerl y lost . After thi s ha d bee n done , th e shou t o f thos e glorifyin g Go d wa s carried t o heaven . Th e quee n approache d t o se e this miracle, th e people gathere d too , an d al l marvele d a t th e woman's faith , an d 95 HJltrogotho (varian t spelling , Ultrogotha ) wa s drive n int o exil e b y Clotha r after the death of her husband Childebert I in 558 (HF, 4.20; cf. Dalton , II, p. 522).