The Letters of Peter Damian (91-120) [4] 0813207029, 9780813207025

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THE FATHERS OF THE CHURCH MEDIAEVAL CONTINUATION

PE T E R DA MIAN

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i’!'t S

l £ TTER LET 91-120

£1-1?l< »gM N xh the* nipotence a) t God » denial of contemporary rhetoricians, whose demal umc total creatures' contingencies in time potency in dealing with his creatures total potency heresv to the p;isi, > 4 beresv the charge ot future opens them 10 present, and future past, present, Professor Kurt Reindel. editor of the laun remarked Latin text, remaikrd that, while the Latin t edition will make its mark in the world the English translation that will guarantee its scholarship, transmission world In transmission to all levels of readers throughout the wotki lexico 994477-- .* S. Petri Damiani . . .Opera omnia. 4 vols. di vols. 1 6 0 6 - 1 6 4 0 . Later eedi ttions i o n s will be cited by by year o f p u b l i c a t i o n . Historisches Jahrtnich Histarisches Jahrbuch Ilistorische Vierleljahnchrift Historische Vierteljahrschrifl !Historische listorisr he Zrilschri/l Zcilschrifl Dai Neue Testament i n altlateinischer llala: Das ah/ateinisrher tlbrrlicferung. Ifbrrltefrrung. Ed. Ed A. A J u l i c h c r . 4/| vols. JOlicher. vols. 1 9 6633— - 11997766.. P. F. Kehr. B e r l i n , 1 9 0 6 - 1 9 3 5 . Italia Pontificia. E d . 1* Jalle-Ewald Jafle-Ewald Jallc-Kaltenbi *• Regesta R e g e s t a Pontificum P o n t i f i c u m Romanorum Romanonun J a H e - K a l t e n b rliiinnnnectr JatJ6-17>wenfeld JaflMZiwcnfcld lexihon Isxikon fiir Theologie uit n d Km hr Kin he Sacrorum conciliorum nova el ampbiuma amplissima collrrlio. rolledio. I ' r,vm. mum. Ed. J. J . Fontaine, Isidore dr Seville, /)W ( ,l,r I sll |o,vol d c l'c< l c , oole l r des ,k i , i < , u c s «8 w8 „l l l u „ ''''’""""’'i"’' d< halites eludes I lispanlqucs B i l ,l l o l b ( > c :? v Xv 1 , 1 w M . ...... • "" hl,n A M 1 wr o lnd| (( H . gtymvlogarum Fty-mul-gfi'"»' sivcon uumbbn ,\.\. Ed. W \\ . M . I mdsay, (' M )xfo Icroinc b/umio lovinianum leo'ine L/i’mu.' Amomum"' hbn bbn duo. PL 223.88 3 . 2 211--335592.. _____ 1< Pmmrnlanomm omnu ntanoru m in Dantclrm hbn HI /1 ). Ed. F. Glorie, Gloric, CC CC 75A ((itifi I u( t o\ _____ Danielem libri III ((/!’). l/ tula 3 w h I dd.. 1I Hilberg. Ij,alulae. vols Hilbcig. CSEL CSF.L 5 4 - 5566 (1910-1918). (1910-1918). _____ mtorfn,talionis helnuicorum hcbraiconim nominum. Ed. P. de _ _ _ _ _ I/ ih > interpretationis dc Lagarde, Lagarde, CC CQ 7a Vv 1i M U r)M r P'-■ John Vila Petri Pein Damiani. Text and Kommentar. Ed. S. Freund (Master’s John of Lodi. Vita (Master's Thesis L’niversitv of of Regensburg. Thesis fnivcrsitv Regensburg. 1988). 1988). |ohn die vita. PL 7 5 . 5 9 - 2 4 2 . the Deaton. Pear on. Sancti C.rcgorii Gregorii Magni vita. Paris, 1 8 8 6 - 1 9 5 7 . 1I ibei ibcr pontificalis. 3 vols. Ed. I.. L. Duchesne. Paris, Manegold son von Lautenbach. Liber contra Wolfelmum. Manegoki Wolfebnum. Ed. W. Hartmann, MGH Quellen Qucllen zur Geistesgeschichle Geistesgeschichte des MA NLA 8 (1972). Orosius I II. Ed. A. Lippold, Orosio, Le storie Orosius. Historiarum adversus paganos libri VII. contro i pagani, 2 vols. Milan, 1976. F For o r an a n English translation see R. Deferrari, Paulus Orosius: The Seven Books of History against the Pagans, FOTC 50 (1964). I. II (196 4)Papstwahldekrct. Ed. D. Jasper, Papstwahldekret. Jasper, Das Papstwahldekret von 1059. Uberlieferung und Textgestalt. Beitrage zur Geschichte und Quellenkunde Quellenkunde des MA 12 (1986) 98-119. Paul the Deacon. Historia Romana. In Eutropius, Breviarium ab urbe condita.Ed. 8 3 - 2 2 4 ; or, ed. A. Crivellucci, Crivellucci, Fonti H. Droysen, MGH Auct. ant. 2 (1879) 1*83—224; stona d’Italia Italia 51 (1914). per la storia Petrus Damiani. Die Briefe des Petrus Damiani, Damiani, 4 vols. Ed. K. Reindel. In In MGH Die Briefe der deutschen Kaiserzeit ((1983 1983 —1993). 1993) . -------- Sermones. Ed. G. Lucchesi, CC Continuatio Mediaeualis 5 7 (1983). -------- Vita I ita Sancti Odilonis. PL 144.925 •44.925—944. — 944. --------. Vita 1 ita Beati Romualdi. Ed. G. Tabacco, Fonti per la storia ddllalia ’Italia 94 (1957). Pomerius, 9 . 4 15—520. 5-520. Pomerius. Julianus. De vita contemplativa libri tres. PL 559.41 1I seudo-Isidore. Ed. P. Hinschius, Decretales Pseudo-Isidorianae et capitula Angilramni Angilramm (1863). ( 1863) . Fuhrmann, Falschungen 1i53ff. 53ff. and 1i68ff. 68ff. notes that the edition of Hinschius is incomplete. Pseudo-Jerome. PseudoJerome. Epistolae. PL 30. 1 3 - 3 0 8 . Smaragdus. Libellus de processione sancti Spiritus. Ed. A. Werminghoff, WerminghofT, MGH Cone. 2.1 (1906). V Hae patrum swe historiae eremiticae libri decem. I-VIII, PL 7 3 (=Vitas patrum). ' Hae patrum sive historiae eremiticae libri decern. I-VIII, PL 7 3 (= Vitas patrum).

Literature *5 (>96°) 297-320. BaX aA " 6fl * 5 ( , 9 6 0 ) 2 9 7 ~ 3 2 °Debni ri 'J-Married Priests and the Reforming Papacy. Papacy: The Eleventh-Cenhn Dibalet Married l*nests y Eleventh-Century cxls a d SlU o u ddiife , i n R c , i f " Bloch H -rl ?T/ fi n -Gn Religion 1 a (1982). ( ' '•.Herbert, Monte Cassino in tlte Middle Ages , ( . 9 8 6 ) . ’ Herbert. Monte Cassino in the Middle Ages 1 (>986).

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Bhim.Owen I hr letters of Blum, < )wen JI The 0/ Peter Damian. Ghur* h. Mediaeval Damian I hher Father» Fathers of the ihrChiirih. Continuation, (*989—1992). ( : 373"44° VII," Studi (eregonani Gregonani 4 (1952) 373-44° Brezzi, Paolo and Bmno S. Pier Dormant. Bruno Nardi (ed.). 5. Damiani. De dnnna divina omnipotentia ammpotentia e alln altri opuscoli (1943). ( 1943) . Bulst-Thiele, Marie Luise. Luise. Kaisenn Agnes. Beitrage Beitrage zur Kulturgeschichte des des MA und der Renaissance 52 ((1933). 1933). Bui tot, tot, Robert. Pierre Damien. In Christianisme et valeurs humaines. A. La doctnne doctrine du mepris du monde,en occident, de S. Ambroise Ambroise.a Innocent ID, III, 4.1. (1 963). 4. 1. (1963). Cacciamani, Guiseppe. “La nomina di S. Pier Damiano a Vescovo et et a Cardi cenlenano della morte'nseitc.Jean )can Albert Dem . { ’ philosophises .7 Pax a i el fm tiques ascetiques du moyen age. Collection Gougaud, et pratiques ascetiques du moyen age. Collection Pax a 1 ( Juga nd J Louis. I ft» 1 ( 1 9 2 5>■ n n m iani. Lettere ai monad di Montecassino. Di fronte e Granata. Aldo (ed (e •)• Pier Damiani. , Montecassino). Granata • ' ' 9 | ’\ldo Letter* ai monad di Montecassino. Di fronte e aitraverso Montecassino). attraverso 202 20. (1987) ( 9' / (tranata. “Fasten/Fasttage III. Biblisch und H Crehan Ha'Lbtuart Geo and Joseph H. Crehan. “Fasten/Fasttage !, 4III. 8 - 5Biblisch 9. Hall Stuart George und kirchenhistorisch," Theologische Realenzykhpadie 1 1 (1983) 4 8 - 5 9 . Hefele. Hefri Leclercq. Leclercq Histoire Histeire des concites. conales. 1 1 vols. Paris, H Xc SCarl Joseph and Henri 1907-52. Heist. Wilhelm W. The Fifteen Signs before Doomsday (1952). Hunt. Noreen. Cluny under Saint Hugh 1049-1 109 ( 19 6 7 ) . Jenal. Georg. ErzbishofAnno II. von Koln (1056-75) und sein politisches Wirken. Ein Beitrag zur Geschichte der Reichs- und Territorialpolitik im 1 1. Jh. Monographien zur Geschichte des MA 8 (1974 75>icn zur Geschichte des MA 8 ( 1974“ 75) Jungmann, romiJungmann Josef Andreas. Missarum sollemnia. Eine genetische genetische Erklarung der ronaschen Messe. 2. vols. (1962). Rotting Bernhard. “Die Beurteilung der zweiten Ehe in der Spatantike und im Rotting, fruhen friihen MA" MA." In Tradition als histonsche Kraft. Interdisziplinare Forschungen zur Geschichte des Jrihen fruhen MA. Ed. N. Kamp and J . Wollasch (1982) 4 3 -~5522 Laqua, Hans Peter. Traditionen Tradttionen und Leitbilder bei dem Ravennater Reformer Petrus Damiani (1042-1052). Munstersche Mittelalter-Schriften 30 ( 1 9 7 6 ) . Laudage, Johannes. Pnesterbild und Reformpapsttum im im 11. Jh. Archiv fur KulKulIl.Jh. tuigeschichte, Beiheft22 (1984). Lentini, Anselmo. “II “Il 'cursus' Lenum. cursus’ nella prosa di Pier Damiani,” Benedictina 1i q9 y (1972)239-251. (19/2) 239—251. Lohmer. Christian. “Ausgewahlte Aspekte dder mittelalterlichen Emahrung fur gC hl cr Z' am “Beispiel " Aspekte Wterlichen En.Shrung Monche. untersucht der monastischen Bestimmungen des fur

Petnis Damiani,” Aktuelle Emdhrungsmedizin 1 3 (1988) 1 7 9 —182. . Herenu conversatio. Studien zu den monastischen Vorschriften des Petrus Dami ani Beitrage zur Geschichte des alten Monchtums und des Benediktinertums39 (1991). Lokrantz, Margareta. L opera poetica di S. Pier Damiani. Studia Latina Stockholmiensia 12. Stockholm, Stockholm*1964. Lubac, Henn medievate. Les quatre sens de Tecriture. Henri de. Exegese medievale. I’ecriture.3 vols. (Theologie 4L 42. 59. 1959-1964). 42, 59Lushest S Petri Damiani. Faenza, 1970. Lucchesi.Giovanni. Clavis S. i 9 7 o. della T" 0n '2-C' a 2 discepolo.” dello mnrt morie < discepolo. In San Pier Damiano nel IX centenario ('O 7 I 9 7 ) 4 { l g 7 S } 7 _ GS 1 ( I 9 7 8 ) 7 - 68 ' ani di siudi 0 9s 7 ' A l l t M Conveeno 7 9 ~ to PerunariudiSanP le r D 42 43 44 45 48 47 48 49 5° 5» 52 xvii

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t man’s ovm exce] igs which pertain to God except the Spint of God. know knov the the sDirit of this world,, but but the Spirit who is from God, so that we may know all that we have been given bv God; we utter these things not in m words words taught by human the Spirit.” humtm wisdom but in the teaching of the Spirit ”26 For how can can human insight attain to the knowledge of how the Father ineffa ineffa bly begets the Son, of how the Holy Spirit proceeds from from the Fa ther or from both, unless almighty almighty God reveal it to mortal men through instrumentality of the prophets or through his in through the instrumentality carnate Word? “For faith,” as the Apostle says, “is the substance of things hoped for, the evidence of things not seen. 2 Moreover, we have the solid statement of John that says, “Here Here and now, dearest friends, we are God’s children; what we shall be be has not yet appeared. We know that when it appears, we shall be be like him, him. because we shall see him as he is.” 28 Therefore, Therefore, to compre comprehend this supreme and and ineffable mystery of the true faith, let us not follow the investigation of what men think, but embrace only the truth of the heavenly message, that above all else else we believe about God what is divinely revealed, and that the constancy of of our faith may not falter in those things which the supreme and incomprehensible Truth asserts. ( 1i 1i ) Moreover, neither among the Greeks nor among the Latins is there any question that the Holy Spirit proceeds from from the Father. Nor need one cite evidence for for this, since the texts uc quoted above declare this very thing. But that he we h e proceeds from the Father, and at the same time, from the Son, which is the question we are authority of are addressing, we learn from the authority the Gospels, for the Lord says, “But the Advocate, the Holy Spirit whom the Father will send in my name, will teach you every 2 thing. ■ thing.” " And elsewhere, “When the Advocate has come whom I 25. 25 . The word “Holy" is an addition of Damian 26. i Cor 2. 27.Hc.bn.!. 2 ,i o - i 3 . °"' ’ 27. H e b n.4.26. .i. 8“88 - 'John 3.2. ' John 3-2. 29. John 14.26.

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will send you from the Father.”*» semi SUU irom me tamer. Since, therefore, the Father sends the Advocate in the name of the Son, Son, and the Son sends him from the Father, it is evident that because he is sent bv both who ate proceeds from both. aie undoubtedly one, he also surely proceeds .And since he is often called the Spirit of Truth, and since since Christ is the Truth, he who wTio is the Spirit Spirit of Truth is undoubtedly the Spirit of the Son. And so elsewhere the Lord says, “He will glorify me, because he will receive from what is mine.”” mine.”’ 1 He will indeed 1leceixe ec eiv e from what is mine, because he is also in me. Thus also in Isaiah the voice voice of the Father said to the Son, Isaiah Son, “My Spirit which is in you and my words which I have put in your mouth shall never never depai departt from your mouth and from the mouth of your descen dants forever. 32 This same same Spirit is the power that went out from him, as we read in the Gospel,” and cured them all. (12) And again he said of the woman cured of her hemor rhages, “I felt that power power had gone gone out from me.”” me.”54 And so the Apostle Aposde wrote to the Galatians, “Because you are the sons of God,” he said, “God has sent into your your hearts the Spirit of his Son, cry ing Abba! Abba! Father!’ ”35 ” And elsewhere, “If a man does not possess 56 the Spirit Spirit of Christ, belong to him.”36 Christ, he does not belong Note that the Aposde Apostle here here says, “The “The Spirit of his Son,” or “the Spirit of Christ.” Does he even add, “and of the the Father,” so as to say “the Spirit of Does Christ and of the Father”? In speaking of the Spirit of the Son Christ Father, does it follow that he is denying without mentioning the the Father, that the Spirit belongs to the Father? The same Aposde also says to the Philippians, “I know that this will profit profit me unto salvation through your prayer and the assistance of the Spirit of Jesus Christ.” 37 So it is that the Wisdom of God, which is undoubtedly Christ himself, says, “My spirit is sweeter than honey, and and my in sweeter than dripping heritance sweeter dripping honey and the honey-comb.” honey-comb.””33 ((13) 13) Therefore, just as when we speak of the Spirit of the Son or of Christ, it does not immediately follow that we can can disunite him from the the Father, so too too when we call him the Spirit of the Fa31. 30. John John 15.26. S ' - John J 0 !1 ” 16.14. *6-*4. 33. Cf. Cf. Luke Luke 6.19. 6.19. 1. 33. 32. Isa 59.2 59.21. 34. Luke 8.46. 35. Gal 4.6. For Damian's variant from the Vulgate, see Sabatier 3.775. , l 37. PM Phil 1.19. 36. Rom Roni 8,9. 8.9. 36. 37938. Sir 24.27.

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then W cannot separate him from the Son. Blessed Peter also sa . "This salvation was the theme which the prophets sought out and explored. those who prophesied about the glory winch ls to come in rou. Thev tried to find out to what tune and what circumstances the Spirit of Christ in them was pointing at while foretelling the sufierings in Christ and the glories to follow. But that the Son sent the same Spirit upon the disciples is stated b\ Peter in the Acts of the Apostles, when he says, “Exalted thus at God s right hand, he received die promise of die Holy Spirit from die Father and then poured out this gift, which you see and hear ""1 .And so it was diat when he had risen from die dead and had appeared to the disciples, diat he might clearly show that the Spirit proceeds from him, he breathed on diem and said, “Receive the Holy Spirit” 42 ( 14) Nor must we think that this bodily breathing, which then disturbed the air, was the Holy Spirit, but by this apt figure he fidv indicated that the Holy Spirit proceeded from him. In speaking of the Son of God, Isaiah also added, “The rod of his mouth shall strike the earth, and with the Spirit from his lips he shall slay the wicked."4’ Agreeing with this statement, Paul says in the epistle to the Thessalonians, “Then he will be revealed, that wicked one, whom the Lord Jesus will destroy with the Spirit from his mouth and annihilate by the radiance of his coming.”44 This is also mystically described in the book of blessed Job, when it is said, “He will listen to what is heard in the terror of his voice, and to the sound that proceeds from his mouth.”45 In this pav sage then, the mouth of the Father means the Son, through whom in this case the establishment of God’s law is promulgated for us. But the sound that proceeds from his mouth is the Holy Spirit, who resounded in a marvelous fashion as h e came forth from the Son, and with a sudden noise, speaking in a variety of tongues, defended upon the apostles. “And suddenly,” we read, 39 I 01 varoni» horn the Vulgate, Sabatier 3.946 a n d Beuron Vetus Ixilina 1 ( 1 9 5 6 - 6 9 ) 79. 40. 1 Pel 1 , 1 0 - 1 1. 41 Art» 11.33. variant», again *, ,,,■, nl 'hinl il»m Hu Spun tyiHI >il itl Il liilsl IiiIM 1« l»»»llt In iiml In In III»uni uni mul iln iht bpitll Spun ill In Imdi In 1I1» tin Ihlln f'alln ti mid tin •‘Hi I I U/Hi 'inn Sinuo» a nn *n t/(» h Py»n S//IIIOt I */ / IUI

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the Father the sions that the Holy Spirit proceeds proceed s from from the Father and and at at the at least one of his statements, same lime time from the Son, I will cite cite at least one of his statements, lest I appear to have neglecte neglected passed him d him him and and completely completely passed him by. “In this holy Trinity,” he says, "there is one Father who alone alone “there is one Father who from himself essentially one Son, and the Son who essentially begot one Son, and the one one Son who alone is born essentially of the one Father, and one Holy essentially one Father, and one Holy Spirit Spirit 52 who alone essentially from the Father and Son.”52 essentially proceeds proceed s from the Father and the the Son.” Jerome Jerome also is said to have written the the followin following, Spirit who g, “The “The Spirit who proceed s from the Father and from the proceeds the Son is coeternal Son is coeterna l and and in in all things coequal to the Father and the holy holy and the the Son. Son. This This is is the Trinity, that is, the Father and the Son and and the the Holy Holy Spirit: Spirit: it it is is o n e deity and power, one essence, that is, the Father who has essence, that is, the Father who has be be gotten, the Son Son who is begotten, begotten , and the the Holy Holy Spirit Spirit who who pro pro 91 This statement, how ceeds from the Father and from the Son.” the Son." This statemen t, how ever, cannot be found in his exposition faith, al least not not exposition of of the the faith, at least in that version which I read. Also blessed blessed Pope Pope Gregory Gregory had had this this Io "I believe to say in the creed of his confession, confession, "I believe in in the the unbegotten unbegot ten Father, in the begotten Son, and in the the Holy Holy Spirit, Spirit, neither neither be be gotten nor unbegotten, from the Fa Fa unbegot ten, but coeternal, coeterna l, proceeding proceed ing from the 51 flier thee and from the Son.” Son." 91 ( 1I 9) But il, on lhe olhci hand, those who ac qtiaintrd »»nls the other who are arc ar quainter ! only with Greek and know nnoo Latin should say say that doctors in that dor tors in th» the Roman loflgtie d o tiol siillu e for them unless ah»» use ns» (Go .1» »>4 I longue not stillire lor unless II also speaking FathetS, Fathers, let lei Ithem hem heat what blessed Athanasius st.m what hlr ssr d Athanasius stair ss in lhe the the book lie he wrote against At ins. ins. "I “I believe, believe," lie hr said, said, that that lh» Son is in the Father, ami and lhe th» S«m ami also also that th» Is In Hie Frtlhet Father in In (hr Mun. ami that ih< Spirit, flip Advoi file proc reds ftom the Father, I uh» 1. is is of the S»»n the Advocat e who plot hum llu of tin «m as well as Fallict, her bet attse ansc lie reds from the S»»u ns ol nl lhe the Father, hr pint pi»»» eerls hum th» Son as is it it Is Willie III (lie by his bls Iho alhing Upon th» m m IIm •” is Wfllli 11 II III lit» Gospel lltal dial by nt a lhliig u p o n th. n g g .»» lln hplill In Ah»» blessed bless»»!(( ytil savs «I ol this this the Holy I Idly Spirit Io lhe the disciples' dis» Ipl» s.' Also ytll says H !,■! i,»» Myall. Myrtii, Ai/i/ii-»»c 11*7 ■> 7 II" nn ••1’1 tnosl illustnmis sisiri, ihr monk I'clri the «Inuri often humble servitude in the Lotti (a) Dearest sister, in asking me to nuke known to mu PHU what took plate before the creation of the world, what will hap pen to the world altet the Judgment w t to t ome, and in inge niouslv asking about the Judgment itM It. \ou an indeed Ixhav ing devoutly and prudently, but \ou draw me into the unknown and compel me to teach what I have not vet learned. CJearh. m u ate inquiring about something I do not know: vt>u are scan bt:< for information in a matter of which I am ignorant, for Kuah also says. “Proclaim to me things of before ami those that ate to be in the ven- end. and I will sav that you ate g I'luMguill 0

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1. For dating, see Lucchesi, l ife 2.157. 2. According to Lucchesi. I i.'.i 2.157. Damian refers here to his sister. Rodelinda. On her. see Letter 94. n. 1 3. Isa 4 1 . 2 2 - 2 3 .

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pravity find an opportunity of whispering into its ear where the mind, intent on what is useful, keeps close counsel with sobei thoughts. Therefore, it is worthwhile and highly useful to medi tate on the shortness of passing time when compared with an un broken eternity. For if we should wish to compaie that immea surable span of time in which God existed before the beginning of this world, and that in which he will continue to exist after the e n d of the same world, with the short amount of time that stretches from the beginning of the world till its end, by com parison it would amount to less than if you would thi ow a hand ful of water into the sea or if you would try to compare the length of a cubit with the total size of the earth. For both the vastness of the sea and the size of the earth are finite, just as a handful of water or the length of a cubit, though the former are greater, while the latter are incomparably smaller. And so, finite things can more easily be compared with finite, than things that have an end with those that cannot be concluded by an end. For since God is the “Alpha and Omega, the beginning and the end,” 4 and as he always existed without beginning, so he can have no end. But it is known that from its beginning at the creation this world has not yet completed seven thousand years. And who knows how short will be the span of time until God judges the world? How therefore can seven thousand, or even ten thousand years be compared to the unending and eternal divinity, which could have neither beginning nor end? (3) And thus, as we analyze this and similar topics in ever watchful meditation, as we turn these things over in our thoughts with precision, no small advantage accrues to our mind, since, while it meditates on things eternal, it clearly sees how much temporal things are to be despised. And so, as the rational mind thinks through these matters, it comes to the notion that it too will not pass away with time, but will survive without e n d . It con siders, moreover, that it possesses such a nature, that of necessity it will either enjoy perpetual reward or be tormented by eternal suffering. Therefore, no little benefit derives from diligently analyzing these things and taking careftil precautions for the date 4. Rev 22.13.

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of Judgment. O n this day, the one for whom it has turned out in his favor will once a n d for all n o longer fall down, while the one for whom the matter has gone awry will n o t get up again. For the information you seek on the day of Judgment and on the Anti christ, you should read St. Augustine’s work On the City of God,St. Jerome’s Explanation of the Prophet Daniel, and also the Apocalypse with its commentaries, in which you will surely find sufficient dis cussion of this subject.5 For as, in the first place, the authentic works of Scripture indicate, a n d afterwards the additional writ ings of the expositors make clear,6 Antichrist will reign for three and a half years. After Elijah and Enoch have been killed by him, St. Michael the archangel will slay Antichrist and most of his members. This is not opposed to what the Apostle says, “The Lord Jesus will slay him with the breath of his mouth and will de stroy him by the radiance of his coming.”7 For whether Christ kills him directly or uses an angelic agent, it is by him principally that the ancient pest is destroyed, by whose might and power he is overcome. Moreover, as is conveyed by learned men, the Lord will kill him on the Mount of Olives, seated on his throne in his tent, on the very spot from which he ascended triumphantly into heaven as his aposdes looked o n . And thus Isaiah says, “On the holy mountain the Lord will cast down the face of the ruler of darkness, and him who rules all peoples.” 8 Of him also Daniel says, “He will utter words against the Most High and will wear down the saints of the Most High. H e will think that he can alter times and laws, and they will be delivered into his hand for a time and times and half a time.” 9 From this we conclude that Antichrist will reign for three and a half years. For time is a year, and times are two years. Therefore, he is to reign for three and a 5. Damian presumes that his sister was able to read the letter in hand, as well as the writings of Augustine and Jerome, to which he alludes. This is exceptional for women in the eleventh century. Apart from the fact that Rodelinda and her sister Sufficia were both widows (cf. Leiter 94), and that Rodelinda had been a second mother to him (cf. Letter 149 Ad Agnetem, ed. Wiltnart. ( 'ne lettre 144), we know nothing further of Damian’s sisters. 6. Here Damian uses Haimo of Auxerre. In epistola prima ad lhess., c. 5 (PL 117.773C.774A). 7. 2 Thess 2.8. 8. Isa 25.7. 9. Dan 7.25.

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[I h half a l f years. Then he has has to be killed by the sword of God’s fury I every creature mined and every so that the tyrant will be completely ruined will submit to the true King. And so, the same Daniel says, ‘Judg sovereignty may be taken away, ment will take seat, that his sovereigntytake its seat, The kingdom and power and forever. abolished and crushed, greatness of the kingdom, which is above the heavens, will be greatness of saints the Most High, whose king granted to the people of the saints sene him and obey. everlasting, and all kings will serve dom is everlasting, (4) Then, after the death of Antichrist, forty-five days will re 11 main until the coming of Christ, during which persecution will be great come to an end and there will be great peace and tranquillity, so that within this space of time those just ones who had wavered wavered under the strain of persecution persecution may do penance, and the ser vants of the devil may relax in the security of idleness and inac tivity. For, as in the the days of Noah,12 they will plant and build, at are intent tend banquets, contract marriages — and while they are frivolous vanity, sudden destruction will upon the pursuit of frivolous as to whether this come upon them. To your further questions as come world would first be destroyed by fire and then afterwards the clear has been determined by the clear place, it has Judgment would take place, opinion of most commentators that the Judgment precedes and the conflagration of the world follows. For when the Judgment has been finished, fire will suddenly erupt and occupy the air great flood covered space to as high as the waters rose when the great over or washed [the earth]. This fire will burn the earth and the dense part of the air, and will thus purify the elect. But since I col Scriptures on the day of Judg lected evidence of the Scriptures some of the evidence lected some 13 to ment in the letter which I wrote the Countess Blanche, and also found in the expositors of the Sa on this theme so much is also cred Word that it cannot be abridged within the limits of a letter, to avoid advise you to streams, as I advise overflowing streams, 1 direct you to their overflowing the dried-up rills and rather drink of the fountains of Israel. his in his here in insert here to insert superfluous to it superfluous think it not think do not yet, II do (5) And ' n d yet, 10. Dan 7.26-27. I I See 1laimo, Expositia in eptslolas ad Theualonicenses c. 5 (PL 1 17 77U)) 1J 2. Cf. Matt 24.37-38. c. 5 (PL 1 17 . „ 3 D).

i'X“ “

Th s rcferen

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“

pro it befogs the t h e wavering wavering will. will. ( 19 find an excuse in 9)) But But go ahead ahead and find in dir the fast fai t that wm vou do not have have the t h e abundance abundance of weakhv weaktov Judith. Judith. Cam (an wm vou be be umawowe unaware not tthat hat R u t h , the little x toas Ruth, the impoverished impoverished little Moabite. Moabite. suffered eexile. dwa»hunger, thirst, thirst, the endurance endurance of unbearable labor* ters, hunger, ot Laborx * Haw you ever, for the the sake of preserving preserving integrity of of vour nww vou sake of the integrity voui iih»m chaste widowhood, been reduced u t h ppovcin o v e - n as she chaste widowhood, reduced to vmu

40

«7 ( ! w i t h o u t any any mans man's help, help, indeed, without without anv anv help help at ail all dir used . « - t a1 rod what she the ha*i Vic indeed, indeed :from imb rod and and pounded out what had giranedgleaned- she w h o m a progenv of such great kings was gomg to CBMHgp, progenv such great kings was goMg So emerge seemed w-rvile works w< h k r vile seemed to be delivered delivered over id Su servile like vile c< h a i tur . We. W weighed down and in *0 m.im i t i o Wie d. 1 »1 a weighed and hemmed m bv bv so mans dith» dutu uuluev not abandon the vpuitual vvirtues u t u r v She earned the the vpmiual Nhe |»auciMh> paitrntb caiiK-d ' bui> Jdi x 7 SS 1I Ruth 1.

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den which weighed down on her, of living without resources, but considered it unbecoming to fall below the height of nobility deep within herself, who for instance was worthy to become the great-grandmother of David. She showed proper respect for h e r mother-in-law, maintained the chastity of a wife, remained faithful to her deceased husband, left her parents and a home land given over to idolatry, and went over to the cult of the true God as a noble convert, without having received any formal teaching. 32 (20) So here we see Judith casting off the goods by which she was propped up in life, and Ruth embracing the hardships by which she was weighed down. Both were certainly of one mind, though they were in different circumstances. Both pleased the one God, and not without merit, since the latter did not suc cumb to adversities, while the former did not abandon herself to riches, forgetful of her own well-being. The one put up with her abundant riches, while the other rejoiced in what she had to bear. Each could doubtless say about the vicissitudes of worldly instability; “Just as his darkness, so too is his light.”33 And while o n e was content with her first marriage, and the other was pre pared to enter upon a second, even though Ruth married again, she did n o t desert her disposition to chastity, because the conti nence of widowhood was changed into conjugal purity, not out of desire for carnal enticement, but rather because God or dained it so. (21) And what should I recall about the most blessed Mother of God, who did not possess an abundance of earthly goods, and endured the bitterness of a most intense sorrow? To her, of course, it was foretold, “A sword shall pierce your soul.” 34 For if almighty God considered the advantages of this life to be of great value, surely he would never have permitted this unique and perpetual virgin, from whom he deigned to be incarnated, to be afflicted with sorrows. Wherefore, “You also,” according to the statement of blessed Peter, “arm yourselves with the same thinking,”35 and conquer through patience the evils of the world, 32. Ruth 2.11. 34. Luke 2.35.

3 3 ' PS *3®-1 2 , 35- * Pet 4.1.

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I 1S you certainly are not unaware, all the elect endured " l , H t h e very b e g i n n i n g o f the human race. Whence the Apos'l ’ “It is fitting to pass through many tribulations to enter h C kingdom of God.” 3'’

somewhat from racing toward the object of heavenly desire. And ■ m i n d would grow cold toward God to the extent that it found rest in the warmth of temporal possessions. Therefore, it is Cod’s plan to permit you to be tossed about on the high seas of 1h is life by storms whirling all around, as by violent gusts of rag ing winds, so that your mind might turn more eagerly to desiring t h e things above, since down below it does not find a pleasant resting place. For Hagar, bolstered by successes, became puffed up against her mistress; but later, when she had been afflicted, and was wandering about in the wilderness as an exile, she received the address of an angel pro missing joyful things. 37 When Rachel struggled under the misfortune of sterility, she showed the rever ence of fitting worship to the true God. 38 But after she merited the gift of fertility when Joseph was bom, she stole the idol from Laban her father. 39 If, in answer to your petition, a wave of pros perity should arise and lift you up onto its heights, it would either draw in the wreckage of some sin, or at least draw your minds far from the shore of interior peace, with happiness flowing far away: (23) Hence I exhort and earnestly admonish you n o t to be found ungrateful — far be i t — for divine benefits, but always properly thank God, who steers you. By removing from vou the opportunity of sinning, he deprives you, as it were, of poisonous foods, that he may carry you forth to the strength of eternal im munity. H e surrounds you with harsher lashes and teaches you with blows, so that, by filing away and polishing his pearls now, h e may afterwards set them in the edifice of his heavenly temple without the clanging of ax and hammer or without the noise of any iron implement whatsoever. 40 36- Acts 14.2 1. 38- Cf. Gen 30. 1. 40. Cf. , Kgs 6.7.

37. Cf. Gen 16.4—10. 39. Cf. Gen 30.22-25. 31.19.

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(2 |I ) Therefore, I hrrefore, my dearest drarrnt sisiei lioin the whirlwinds n, when, from (a sinters, Id, a storm rages more wildly and bursts down o n you, of this woi world, when you suffer severe setbacks from those who oppose you, seek refuge at o n c e in prayer, have recourse io to weeping and lament, a n d quickly seek the cool refreshment of tears, away heal of (hose those who persecute you. When your sold from the heat soul is un find a secure abode outside itself, let it turn inward and able ttoo find f rom the disturbance of every earthly dis there seek rest apart from traction. Nor should your inability to weep keep you from per severing in prayer, especially if at the beginning of your effort effort tears will not flow. For it is of the very nature of fasting, we know, something which you are accustomed to practice, that as it pro duces great success, it sometimes provokes us and a n d lessens our ability to weep. That anger is incited through fasting, is also also clear from the words of Isaiah, who says, “For your fasting leads only to wrangling and strife and dealing vicious blows with the fist.”41 (25) That tears are dried up by long fasting, is also the opin ion of Josephus, who in telling about the vengeance wrought on Jerusalem and the Lord’s persecutors by the emperors, Ves pasian and Titus, mentioned the following among the various kinds of avenging punishment, “Nor did they practice customary mourning and weeping for the dead, because hunger made this totally impossible, and the dryness brought on by their need left n o liquid for tears with anyone.” 42 So, So, when you are physically physically un able to evoke visible tears, tears, it will suffice to deplore your sins within the secret recesses of a contrite heart. There you should take note of the darkness of your acknowledged guilt, and ad mitting that what you suffer is your due, pass judgment on it after strengdi amid darkness, and proper examination. For light gains strength be detected by the eye, at which in the daytime cannot be Venus which night shines with its own splendor. Therefore, if we wish to have true light rise to be the tise in our hearts, we should not pretend to the (rue n d then light, but truly acknowledge (he the darkness of our sin; aand whatever we suffer will seem insignificant to us, because we judge that the punishment we deserve should be much more severe. 5 -1• q11i . ]*a Isa 58,4. 1I ? 2 Fl.ivius I' L i v i u s [tistpliii*, I,ihbit al .il Library, I il>i .ny, /o.»r//Aii.i .< >,4,1' 1I Salo.liin', 44, iH I'» cm, Sabati» ec ,z co;, I's ro< iK

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f o r II fired o uu gg hh ' For h rr o n a b l e to m u am find a rr rr yy tt h to cc a unable good is p r e s e n t . II a

m , t h i n g w o r t h w h i l e i n m y body, ami while I l o n g f o r t h i s gcxxiri a n d y e a r n f o r i f w i t h a l l my h» art, I neve, sum ■- d in * Im-. rm- bark. I h e guilt of a w o r t h l * s l i f e | ( 1 ., n because- m y sins hold not ami ,mi obstac Ir o t allow rmme 1r o n d e x t e r n a l affairs d or , n i n rny way, a Ic in m t h e glory of t h i s interior l i g h t A n d t i n s very dr, r m iram ■ r t h l y i n v o l v e m e n t , w h i c h obscures rhe- shar p n e - a o f me h ti , d< gh ■■•>/'«■ m r niinndo,, K m pre d< prives i n ss ii g f r o m •contemplative k eeee p i n g ni t »»•/»>» rnyy m j | so of the- a b i l i t y t o w r i t e . I o t h i s I rmgl them j we r e able- l o die tat/- a few things, I have of l> e h t afx,ut n i a l p m o c I o d why hand/" But w b o o k hand/'' jmf l book f m l,»c k »d a c o - , . orn plain about hy • write i a i l w rifxw n a r t tr, freenr c, o n is e r e h t m !■ iist,l, ss ii m m nor < > ) ° >’ - «hole world is nothing but gluttony as once the world world was divided iinto three* n d sex. And as awu ice, aand n* so that together it was subject to three rulers. ,0 now sad three rulers subject parts. "'so ihat together say. the human race like like slaves bends bend, iits these titree *** ui neck ; to 1° 0 say, ,to wtlhngly obeys the laws of the the same number number ol tyrants vices, and willingly brants, low ar. “high and low, l o r all.' "-For all. as Scripture says, "high are out to practice avarice.-” And Tr avarice.”'’ And what what shall shall I say say of gluttony gluttony, ’since• since the'rich the rich nnever know hunger, never expect expect to experience need? need? Unless they fr< fre barrassment of noisily breaking wind, and so good health con sists in having an unobstructed bowel. They guzzle till their faces at arec fiery red and, if good taste taste did not forbid, o n e would say that 1they hey d o not eat, but rather lick uupp their food. ( 16) And so, while punishing the body is frowned upon by al most all penitents, the vigorous application of the canons in as signing penance is weakened beyond repair. Wherefore, we must cither either completely abandon the penitentials, or stop commuting the penance to a money payment.448" What layman can endure lasting for three days oorr for a week if he is ordered to do so? He will cither either say that h e has stomach trouble, or complain that he is suffering pain in the spleen or bladder, or allege that he has dif ficulty with his feeble lungs and can hardly breathe. breathe. On the one hand, hhee pleads n o e n d of family obligations, and on the other, pretends that he is overburdened with supervising the help. What mote more need I say? Laymen pile up u p a bewildering show of argu argu various monstrous ments, they act like Proteus 449'' and take on various forms, a n d simulate every kind of disease to avoid weakness from lasting which they especially fear. 45. 44. Gen 3.6. 45- Gen Den 3.5. J rrp r *’ 1 347* 4.2. 1. 11. Isidore, Etyfflotogta 46. (Cf. Etymologies 114.2.1. 47 .I opposes the use of money fines Damian here opposes Ryan. Sources no. 180. Dainian 48. Cf. Ryan, Imin place of canonical penance; but see his /.rt/rr I.etter 45.8. 49. Gl. Cf. Jerome, Adversity Ailvmus Jovinianum (Pl. 23.315B). Javinianum 2.21 (PL

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rathe r glutt ony rather of gluttony clam oring of the clamoring subject to (17) And while subject to the wish it or not, whet her they natu re, whether of nature, requ irem ents of than the requirements they wish it or not, the sexu al orand ach stom The lust. The stomach anti the of lust. fette rs of unlea sh the fetters sexual or they unleash temp erate ly in is 1 lornu the when the former IS tntemperately and when relat ed, and closely related, gans are are closely actio n. Food is to sham eful action. arou sed toshamelul ly aroused satisfied, lalletr is quick tpiicklv Food is satisfied, the latte orga ns the ex al sexu the to mits trans it a ed indeed lure to lust, and it transmits to the sexual organs the ex inde intak e. 1 hese imm odc lati intake. by immoderate on by brou ght on juices brought cess of its own juices These te, and more ur titilla and itch te, mula accu they when ors, hmnot s. accumulate, itt h and titillate, and more urhum happ ens se. -v J. ..... a released in intercourse. And so it happens cour inter ed releas be to nd dema y gentl iage as the law marr inter cour se ■in>> ...«rd m * a *fees* hmo e» at aa aw for as trrir fine mp r< o

at pm hr ha motive mm! Hr t*< whom purvr tawgp ar* !*»■*< guid nhmhuMM* foam V» 4 paupr* ha UW it wail hr I» have n w vend ut >uatM r fur H> *Dr guardr thr purvate uat ha h, a • twavb are thr rein* ot aw th v p*w*r aarw *dl hnal I hoar who would vrarw oak hr M a thru purwaaa.•

•> (rv I Xmj -o»- i t *w ( *. < t 1«imiri.

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LE L E I T E R 97

LETTER 9 7 after Peter Damian to the cardinal bishops. Returning to Fonte Avellana af lcr strenuously fighting for the rights of the Holy Sec against the interloper Cadalus. he advises his fellow cardinal bishops to combat avarice, the allpervading clerical evil of the times and the root of all evils. His deep con concern for spiritual renewal in the episcopate prompted him to note that, as in the case of Cadalus. greed greed was the corrupting cause of the Church’s ills. Ostentatious attire and vain, glorious ornamentation were the symptoms of an evil that gnawed al at the vitality of the Church, and especially that of the bishops. Both justice and the reforming vigor of papal synods them selves were in danger of perversion if the cardinals, the senate of the Church, did not oppose the evil of avarice. 063) 1 (Shortly before before the Easter synod of May 11063) 3

ragHsfo tTHE h e c a r d i n a l b i s h o p s of the Apostolic See,2 the ■Bra IMH monk Peter the sinner sends greetings in the Lord. IBwsIl (2) Just as words serve (13® serve to disclose one’s ideas to those who are present, so to those who are absent a letter is the instru ment of one’s words. And as a man learns the arts of war in com bat that later they may be taught in times of peace, thus as one afterwards teaches at leisure, one acts with greater caution in bat tle. In the struggles struggles of the Apostolic See iinn which you are still unanimously engaged, I was also once your comrade-in-arms.13 But now that I am retired from service and live in the peace of the monastery, I am free to teach what I have learned. (3) Among all the forces of vice that rage around us, and amid the dense storms of missiles raining down on us like hail stones, you should be especially wary of of avarice, always protect ing yourselves with your shield against the t h e arrows it unleashes. 1. Dating follows Lucchesi, Vita 2.15g. u t s e e Schmidt, Alexander II 187. 2. He also addressed the cardinals in general in Letter 4%. 48. Cf. Maccarrone, teologia7 1i , n. 17g. La teologia 3. On Damians appointment as cardinal, cf. Cacciamani, La nomina 193 and Lucchesi, Vita in. Vito no. 111.

68 68

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(I his vi< r11 he h 8go; andwh.n »„ ,Vldht»-, - 1i no 251 cites the luMiiphim 01 .liorZio uh htrptM 0/«» ((II linschius at no. -■ |8. a'(hiepi\fui linsi liins 21), 2 I ), anil ami his own comments al no 194 anil ami no 248.

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truth which is Christ. And for this reason it is commanded in the Law, “You shall justly pursue what is just. H e indeed unjustly " He just."14 h e is nnot pursues what is just, if in the defense of ol justice he o t moti vated by the practice practice of virtue, but by love ol temporal gain. For hhee is rightly said to pursue unjustly what is just, if h e has no fear justice hhee pretends to dispense. Yet, he demon of selling the justice oclaiming jus justly following what is just, if in pi strates that he is justly proclaiming tice h e seeks nothing but justice alone. (11) And indeed there are some who either before adminis tering ordination, or before the case under consideration is de cided, agree to n o reward for for their service. Later, however, they make demands as if they were dealing with debtors and harshly persist in being paid. Such men should have nnoo doubt that they have incurred the guilt of Gehazi who at once went back to to Naaman after the latter had been cured, and a n d dared to demand money for the gift of the Holy Spirit.45 And as he h e was struck down with nothing less than leprosy which was the cause of removing people from the camp, such men likewise contract not n o t just some light guilt, but the guilt of the very crime of Gehazi which denies them the sacraments of the Church. performing the honorable (12) When I was still performing honorable office of a bishop,46 I saw one of our brother bishops, whose name I will suppress but whose sin I will tell you about, who so skipped importance that, when the time appointed for about and grew in importance ready to you would think we were ready near, you a synod drew drew near, to harvest the grain or gather the grapes.47 He busied himself in taking bribes, o t sharpen for the reaping of which he did nnot for sharpen a sickle, but the as the scythe of his eloquence, employing fraudulent tactics just as pseudo-apostles were said to have done, raking in money here and there and stuffing it in their purses which were already over flowing. But if anyone should be be angry with me for handling my fellow-bishop so harshly, let him reprove John J o h n and Matthew, who while proclaiming the truth in their sacred sacred narratives, j(gS 55.26—27. 45 44. Deut 16.20. cf. 22 Kgs .26-27. 45 . Cf. 46. Here Here he refers refers to the bishoprics bishoprics of Ostia and Gubbio; cf. Damian, Letter n 57’ - 7> where the inference is unclear. 47. He isS probably hinting at the approaching synod of May 1063; cf. 7 1063; cf. y hinting at the approaching synod of May ' P robab, C Synodenzi Schmale, Synoden 311iff. S'.

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and showed u p their co-apostle as a sacrilegious money-grubber and a traitor. ( 1 3) But our ancient enemy often deceives those who hope his kind of profit by nnot for tthis o t at all giving them what he promised. as it has the meat in its claws, he takes it away and ties its feet with a leather thong; so too too the devil devil at first promises wealth, but af terwards withdraws it and only catches us in the snare of sin. In the same way, h e who eagerly looks about for bribes, is like the mouse that while busy gnawing at the bait is choked by the noose. The celebrated Fabricius cleverly avoided this trap when Pyrrhus, the king of Epirus, was at war with the Roman Repub to lic. Learning that the former was a poor man, Pyrrhus began to solicit him, promising him a quarter of his kingdom if he would come over to his side. But Fabricius flatly turned him down, and by his action continued continued to live as a poor man, more illustrious illustrious to than the king. 49 A Christian who is avaricious avaricious should pay heed to this account, should be ashamed of his own paganism, paganism, and And should blush at seeing this pagan’s Gospel-like principles. .And often a gift is accepted with the understanding that if the donor is found to to be be culpable, h e will not profit from from this departure from justice. This is easier said than done. For For if we should ac words often cuse the donor after we have accepted his gifts, the words melt in our mouth, we begin to stammer, and our tongue is ob structed as if it were ashamed to move. Indeed, a conscience bur bribes weakens the force of our judgment dened d e n e d with accepting bribes and curbs our freedom of speech. Even though high-minded judgment is n o t totally destroyed, the authority of the judicial judgment process is lessened. (14) ( 1 4) Still there are some who take care not to accept an of fered gift while the case is under consideration; but once the ac ac tion is complete, they will not refuse when something is offered offered with nnoo strings attached. But in certain situations it often hap they are pens that what they thought had been accepted gratis, diey 6.21-25.47-50:27.3-10. 2 . 4 - 6 , 13.2, 19.11; Matt 226.21-25,47—50:27.3-10. 48. Ct. John 112.4—6, 49. O n C. Fabricius Luscinus, cf. Eutropius, Eutropius, Breviarium 12 12 (MGH Auct ant. M2-34)a-33-34)-

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now forced to offset in other cases, and the danget danger ol flood they to offset had hoped to have left behind them, they unexpectedly fin find safe and a n d sound advice advice ready to engulf them. It is, therefore, safe 50 which the prophet gives us. us, “We should shake ofl oil every bribe,” and we should keep ourselves truly free to help 01 harm, so that we will nnot o t plead in court uunder n d e r die the pressure of ot money, but act service of justice. If one, pci haps, should com in t h e service of unfettered justice. perhaps, plain about the inadequacy of his personal resouices, resources, hhee should pay close attention to what was written; Many have fallen into pay sin because of their poverty' n d a money-grubber poverty aand money-giubber turns a blind eye.”51 (15) Therefore, if those involved in t h e judicial process who suffer suffer personal poverty' poverty are at fault, those who know that they are even in need of who of food; if, I say, even those sin w h o make every' every ef fort to acquire the necessities and nnot o t what is merely superflu ous; what kind of of judgment judgment will await those who scramble to get more than enough and to hoard all kinds of precious metal and clothes that will be the food of of moths? The T h e apostle James gives such men this terrible warning, “Now a word to you you who have great possessions. possessions. Weep Weep and wail over t h e miserable fate de 5 scending on you.” *’ Having said this, he h e at once gives gives die reason, you.’”’" "Your riches have rotted; your fine fine clothes are moth-eaten; your very rust nist will be evi silver a n d gold have rusted away, and a n d their very dence against you fire. You have you and consume your flesh like fire. piled u p wrath against you in an age age that is near its close.” 55 (16) Those, moreover, who who are are in this class, do not complain natural needs about their poverty so that they may support their nattual with the props of of necessary things, but that their plates might be piled high with food that savors savors of spices from from India, that their wine, flavored with honey, might sparkle in crystal crystal glasses. Clearly, they seek to accumulate wealth that they might at once decorate their chambers with elaborate a n d marvelously marvelously woven draperies, whatever their provenance, provenance, and thus disguise the walls of the house from from the eyes of their attentive guests, as as they would

d e a d body prepared for for burial. They often cover the chairs xvith fabric embroidered figures, and hang cov i(h with prodigious figures, covv erings o n ceilings that nothing might fall to the rings the floor and ( scatter be sure, rever revers ( nter the crowd of their dependents. Some, to be ent Iv a t t e n d to their lord and watch for his every nod, should he perhaps beckon, keeping a sharp eye on him as if they were were closely t losely investigating the stars. Others, like Martha, are busy with much service, r u n n i n g here and there like restless swallows. 54 Amid all this mad display of ambition, why do they search for wall tapestries to be placed behind the seating, which cannot be seen by their lords? They suffer this heavy expense for decor, even tthough h o u g h the eye cannot see the back of the head or the neck. And how useful is diis wealth which senes this kind of w'ealth serves nnoo other purpose than to display its beauty, but cannot be Mewed viewed to the sat isfaction of es only to please the eves of its owner? It sen serves eyes of strangers, since it does not n o t face him to to whom it belongs, but hangs behind his back. (17) Not totally unlike this, I think, is also that other mad practice of adorning the bed with such precious precious hanging that it t h e ornamentation anv saint or even of exceeds the ornamentation of the altar of any the very apostles themselves. How absurd it appears to be more careful in decking out the bed where corruptible flesh takes takes its rest, tthan h a n t h e altar of die the cross on which the sacrifice of of the Lord’s body is offered. By so acting, the bishops who were for merly commendable for their moderation, have become glut tons in their ostentatious ostentatious display of wealth. Roval purple, be cause it is uniform in color, color, is belittled; but coverings dved in various shades are considered the proper proper adornment adornment for their high bed.55 And since our domestic cats offend the eve. eve, they de de light in furs brought brought in from overseas because thev are more costly. wool of sheep and lambs and search costly. They They despise t h e wool search for e r m i n e , sable, marten, and fox. The former are spoken of with w ith h o n o r in sacred Scripture, and a n d figuratively bespeak e i t h e r t h e Church or t h e person of sheep,” h e savs, says* "hear of the Savior, "My sheep,”

50. Isa 33.15. 33. 15. But, as usual, Damian is somewhat lax in citing the Vulgate, al 50. lowing lowing the translator (he the same same latitude. 51. Sir Sir 27.1. 52. Jas 5.1. 27.1. 5». Jas 5.1. 53- Jas 5 « “ 3 53-Jas5«-3-

5 | . Cf. 10.38-41. Cf. Luke 10.38—41. 55. » 45.5 » jjff) Damian heiv 55, According According to the scholion of Gaetani (Pl 145.512(1.) here gives gives evidence that at this period the cardinals weiv attired in purple. See also were attired purple. See ‘Schramm, * hranun, /Hrnvchaftszrichrn ItTrschaftstfichen 57, 715. 7» 3.

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the Lamb “Look, there voice,”' my voice, ” and "Look, their is (he Lamb of ol God, it is hhee who world.” About the latter, however, of the world.’"'' t h e sins of takes away (he lakes unworn d considers them unwor Scripture either has nothing nothing to say, aand or, if there is a word about (hem, them, they arc thy of mention, or, are re pejorative way. And so, ferred to in a pejorative so, there is the statement, slatemem, “Foxes “Foxes have their holes, but the Son of man has nowhere to lay 8 his head.”' head.'" Note that Christ did not he down with foxes, but bnt the Christian sleeps under fur. H e turns his back on under fox fur. Christian o n animals bearing the name of the Redeemer of the world, and uses as his those adornment those which symbolize the damned. But these wealthy bishops suffer no small obstruction. For while they cover h e poor devils can n d elaborate quilts, tthe themselves with fancy aand not sleep with watchful eyes. (18) We must, therefore, envy Regulus, formerly the Roman consul, whom the Carthaginians mutilated by cutting off off his his eye 59 to the Republic. lids because he persisted in his loyalty to Republic. And, in fact, what good good purpose is served served by this beautiful decor if it can not be be seen? Or, Or, indeed, of what value is this splendid variety if it does not delight the sensibility of the beholder? For For this out tli is such, that when used it cannot be seen, standing type of weal wealth and when seen serves no useful purpose. It is disgusting to talk about the the rest of these ridiculous vanities, which should not be seen but deplored, and it is tiresome to enumerate so many ex travagant examples of ambition and colossal madness: papal vestments sparkling with gems and cloth of gold, spoils from var ious lands, imperial horses which while prancing with nimble steps and arching necks, by their unbroken liveliness tire their riders tugging at the reins. I will say nothing of the rings set set with enormous pearls, and will pass over over their crosiers, not just con spicuous for their gold and gems, but actually buried in them. iq) To tell the truth, I cannot recall ever having seen pontif ((19) ical crosiers so completely covered and splendidly wrought in this radiant metal, as those carried by the bishops of Ascoli and

ol Puglia with the region of l l U| . Both were deposed, t h e o n e in (he h H1 \\ ki, bolas hol.is presiding,1'" of 01 Lateran bcbethe Lateral) t h e o t h e r at the church ol '0 the 1 Nor did it d o course. of both Roman | ( , Alexander, l,,ic Alexander, both Roman pontiffs, pontiffs, of course." Nor did it d o any good good that using wooden crosiers that had were using bishops were that bishops ilictn any the been gilded, since t h e worth of a bishop is not e n h a n c e d by the splendor o f his vestments but by the quality of his spiritual ii tues; a n d it is not brilliant pearls o r gems that arc are becoming to \ it 1i bishop, but his golden moral life. For For just as a bishop’s sincere pro humility makes God his friend, a n d his o t h e r good deeds pro cure God’s God’s favor, so too arrogance and vain ambition provoke n d fight against t h e Clod’s God’s indignation a n d wrath against him aand good h e had perhaps previously achieved. And so the Lord says says through Isaiah, “Should I not be angry over these things? O n tthe he sacrifices.” 022 A bishop to offer sacrifices.’’" mountaintop you have gone u p to h e mountaintop when h e assumes an attitude of dis goes u p to tthe dainful pride by his haughty use use of adulterous finery. (20) And since the soul of a bishop, like a bride, is j o i n e d to Christ by the bond of of spiritual marriage, if h e so fosters external to enrich himself interiorly, how can h e elegance that hhee fails to to his husband’s bed? And so the word of God bring an adulterer to hastens to add, “Because in my presence you you have stripped off your clothes and have taken an adulterer.”63 O h , how bitter the pain if, while the husband is present, one should bring in i n an adulterer and use his very bed to to lie with a sinful rival! And hhee goes o n to say, “You have have enlarged your your bed and made bargains 64 with them and openly enjoyed sleeping with with them.” And n o t forgetting to to mention adornment or other delights, hhee then adds, “You applied royal ointments and added still more per 11 fumes.”65’ But after rebuking the arrogance of the proud and of those living in luxury, hhee then consoles the heart of the humble and of those who suffer for their own good. “Sweep away,” he says, “all that blocks my people’s path. Thus speaks the high and

81 81

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*5568

8 56 *5

56. John 10.3, a variant of the Vulgate. Vulgate. 3.390. .29; for variant 57 John 11.2g; variant see Sabatier 3.390. 8.20; Luke 9.58. 58. Matt 8.20; g.58. F° r Marcus Atilius Regulus, cf. Orosius, Historiarum adversus paganos libn 59- For septem 4.10. A Lippold 1.302). .io.i1 (ed. A. septem

60. The deposition of the bishop of Trani took place at the Council of Melfi cf. JL 4407; Ryan, Sources no. 252. II; cf.JL44O7; ( 1 O 59) under Nicholas 11; unknown; see Schmidt, 61. This Roman council under Alexander II is unknown; Brie/re 3.77-78, lexander /7 Alexander II 187-195; 187 —195; Reindel, Bru 3.77—78, nos. 25, 26. 57.8? 62. Isa 5 7 . 6 - 7 . ’” 63. Isa 57.8/ 65. Isa 57.9. 64. Isa 57.8.

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exalted Lord who lives forever: I dwell in a high and holy place with him who is broken and humble in spirit, to revive the spirit 66 of the humble, to revive the heart of die the broken. (21) Finally, the heart of a bishop should be the temple of God, the sanctuary of Christ, and certainly not, as we read, a den of thieves or a hiding place of contaminating money/" money.6' For every soul will be valued in the judgment of God for what is desired in its thoughts. Should it dwell on fornication or adultery, it be comes a bawdy house inhabited by whores. Should it think about spilling blood and think of hatred, it becomes a field for raging warriors. If one should fix his thoughts on delicate foods and sumptuous banquets, how else does he appear in the sight of God but as a pot or caldron in which food is cooked? If he en gages in controversy and lawsuits, what else is seen but a court or a judge’s tribunal? And so when the Lord said to Ezekiel, “Go in here,’’ he at once and see the vile abominations they practice here,” added, “So I went in and saw figures of reptiles, beasts, and ver min, and all the idols of the Israelites, carved round the walls.”68 For whatever is mulled over in the mind appears as carvings on the wall. And our mind holds the pictures of those things which it carefully meditates, and paints them as so many images in ac tion insofar as it thinks about them as either unprofitable or use ful. It is as if someone first views the shining stars, and then turns brilliance of his eyes to look into a latrine; now he marvels at the brilliance glittering gold, and later he sees the flaking surface of rusting iron. Thus it is with the human mind. As it thinks about base and worldly things, it undoubtedly sees the earth; but when consid ering holy things, when it meditates on that which is divine and heavenly, it deservedly beholds heaven, the temple and sanctu ary of God. (22) The Roman Church, moreover, which is the see of the apostles, aposdes, should imitate the ancient assembly of the Romans.69 Just as formerly that earthly senate conducted all its discussions and directed and carefully exercised its common effort effort to sub66. Isa 57.14-15. 67. Cf. Matt 21.13. 68. Ezek 8.9-10. 8.9—10. 69. Cf. Schramm, Kaiser 1.225; Laqua 326 ff.

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cus authority, so now the whole non-Roman■ world Hue the wnoic fllK' n-ziiu to MJits autjpyj ujc are the spiritual senators of the See who are todians of the Apostolic See universal Church, must earnestly engage in the exclusive effort emthe true enr to win the human race for the dominion of Christ, the peror. ero r. And as formerly the Roman consuls brought back tro phies of victory from from various parts of the world after defeating their enemies, so must these now free free the captured souls of men from the land of the devil. They must always long for those hon ors of victory, those triumphs, so that they rejoice in snatching away the spoils of perishing perishing souls from the ancient robber and take them back as signs of victory to Christ, their king. (23) David, moreover, typified this fight when he. he, as victor, gained the community of Rabbah. For “Rabbah” “Rabbah" has the mean ing of “multitude” or “great,”70 which quite conveniently convenientlv is un world. 77 Thus David gained the derstood to signify all of this world.”' community of Rabbah, when Christ brought the great and abun dant multitude of this world under his laws. But David took awav away the crown from the head of this king, and, as Scripture testifies, put it upon himself. Christ, Christ, the true David, fulfilled this, when he snatched away the wise ones ones of the world with whom whom the devil in a certain way had adorned himself, and changed them into a diadem for his own beauty and glory. The multitude of moreover, is called a crown not onlv the faithful, moreover, only of Christ, but also of the teacher by whose preaching preaching they are converted. Paul speaks thus to the Philippians, “Therefore, my beloved brethren, my joy and my crown, continue to stay firm in the Lord.”72 The spoils, in fact, are taken from Rabbah, when all the sincere and from this world to the senice of faithful ones are converted from almighty God. especially who must you especiallv (24) I call upon you, O holy bishops, vou be spoilers of this kind, daily making even’ every effort to rescue the from the hands of that reprobate who holds them, souls of men from and carry' carry’ them back as triumphant spoils to David, your your king. Nor does it suffice when someone snatched from from the devil is con con verted to God God by your loving devotion, unless also his hard heart 7°. Cf. Jerome, Nom. hebr. 23.6 (CC 72.87). 72. Phil 4.1. 7 1.■ Cf. 2 Sam 12.29-30.

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fragmented by the repeated hammering of is fragmented of holy preaching Jeremiah says, And so And so Jeremiah says, “Do not my words scorch like fire, says the 78 Lord? Are Are they not like a hammer that splinters rock?” 73 The fl fire, because they expel the cold and Lord’s words are Lord’s are truly like fire, bring warmth bring warmth to to the heart. They are a hammer, since they soften the hardness of the of obstinacy and stubbornness. Therefore Therefore sacred sacred aptly adds, “He also took its inhabitants and kept them history apdy history under guard, under guard, drove iron carts over them, cut them to to pieces with with bricks.”74' What is meant by and transported knives, and transported them like bricks.” iron carts, which are are indeed some kind of of conveyance, if not the powerful and impregnable chariot of powerful of the holy evangelists, evangelists, by message of which we we must understand the total message of divine Scripture? Scripture? For, For, as as we we have already said elsewhere, iron indeed is a base base As iron is superior metal, but it overcomes all others. As superior to all met of the Gospel is recognized as als, so so too too the teaching of as softening the t h e hardest hearts. And what is meant by driving iron carts over over people who were taken prisoner, if it does not intend to to say that it is like threshing the field field of of men’s souls with the wheels of sa cred Scripture, that in them God’s God’s word might trample trample the soil soil to receive of opposing vices, of vices, making it smooth and level to receive the seeds of of the heavenly commandments? And what is the signifi signifi cance of cutting them to pieces with knives, if not through men to preaching to to open the conscience of of sinful men to belief in the Apostle says, word the God’s God’s word? Of Of this word says, “The sword sword of the 75 which is the word of spirit which of God.” God.” 76 For then, as as it were, is man cut by the sword of to to pieces by spiritual knives, knives, when hhee is cut c u t open by Why is it said God’s God’s word word to to lay bare bare the infection in his soul. Why said that they are that state to away like bricks, if not they were carted away not are clay aand bricks made made of of clay n d then baked? For a sinner becomes like like by hearing the word of brick when by of God proclaimed he receives receives of the Holy Spirit, and the warmth of a n d is truly made humble, recog recog nizing that he is but earth and clay. Thus T h u s it is that one o n e who alters alters his life and a n d repents, becomes like brick; when he h e is humbled by realizing that hhee is as fragile as clay and, a n d , as it were, grows fire fire red red af ter counting himself with the love and glows with love of God, so so that, after himself to er 73 73-JJ cr 75. Eph 6.17.

74. an Sam iu.31. lu.gi.

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l, ber but earthly dust, he enkindles his heart to give thanks to God And so “Adam” may be interpreted to vvho invited him to return. 76 , 1n1 “ 1the J1*-red earth,” so that from the name of our first parent f f) (‘ S ' ? | Ss God himself is the special inheritance of the clerics. What ' . _ .i. , morlnpcs for him to look for comfort to the thincrc this world and to despise God God who who is is given as his his porporf ,,l this world and to despise given to to him him as lioii If God does not suffice for for his inheritance, he does not | | ( )i i gnow know at all what will satisfy him, because insane greed greed has made him blind. (2 | ) In violating his calling out of love for (24) for money, undoubt edly such a man is unworthy of preferment in the Church. IHence ( c n ce also Solomon says, on the says, “Like “Like one one who who puts puts aa stone stone on the cairn of Mercury is he who bestows honor on a fool.”59 Now, since among the pagans Mercury was known as the god god of the purse or 60 of money, Wl the cairn of Mercury is a heap or hoard of coins. And because the mintage mark is pressed on the coin, what else is understood by a heap of coins but an assembly of clerics living bv their Rule and bearing the mark of true sanctity? And what do (heir we mean by stone, if not the obdurate, stolid and insensible mind of him who, while not believing with certain faith that God exists, places all that he hopes for for in some earthly possessions? Of him the prophet says, “The impious fool said in his heart, 61 ‘There is n o God.’ God.’””81 But such a fool is honored when someone dedicated not to God but to money is promoted to high ecclesi astical office. As a pile of coins is caused to fall apart if a stone is placed on top of it, so too, by the advancement of an unworthv unworths or insensitive pastor, the closed rank of those who live bv b\ the Rule, and of clerics obedient to the law of charity is destroyed. destroyed. It is oppressed by the shadow of an evil pastor, and like a stack of heavenly coins, it is broken down by the weight of an infernal stone. (25) A senseless fool must therefore be denied a place of dig dignity in the Church, lest the assembly of holy holv clerics, like spiritual tiity

58. 3. 1 2. Prov a26.8. 5«. Num 3. g. Pnjv 6.H. 559. go. I Iktie gTien. will not to wipe out this pestiferous Cadalus who will xou siriw * suivv IO xv>u eari/'1 ) religion earn his raging max the Christian religion effort mav vour effort Bx your raging. Bv so that while the Empire and th* existence, so peaceful existence, right to to peaceful right peace we good offices Church enjov all desir we all offices the peace x our good through xour emox through Church he who is the Author of both authorities max grant you the peace which vou xcairi desen e. vou deserve. denial peace ward of eternal companions have all my companions and my readx; and horse is readv. mx horse since mv But since \ 7 1i Bui (7 feet to ih turn awav sei oul ffie my feet set my and set mx letter and from mv away from now turn out, 1 now set srirrup.

LETTER E T T E R 100 L n to the monks of Cluny. This letter was the first he sent to UI im [p> ni i, it ir his return to Fonte Avellana from a three-month mission as 1 1 jurisdicits jurisdicin its abbey in the abbey favor of in favor decision in won aa decision had won He had of the i ' te He speaks of bishop of jrith Drogo, If 1 ‘ "T ute u t e with danof aa danDamian speaks Macon. Damian of Macon. the bishop Drogo, the Alps, made still more hazardous by armed forces , n> through the .Alps, ,■ tine ' Parma) . He praises the Honorius II (Cadalus of Parma). antipope Honorius t.nu the antipope numerous ' ' ' ■ d •* )( 1 written by Cluny, written '«Journey " • Damian t of ** an a< if pb< ■

< >“, | Ss vl< ' \ ? yl i a i should vic ich we understand by the proud king, Nahash s h o u i ( j we its Creator, in rebellion world in t o n if j te lite, if n o t the the world rebellion against against its Creator, For of him it is said that “he is king over devil? For tbe devil? '"iix e the • t , c "'"nce (,1< of him it is said that “he is king over 0 1 l IS ' S ' children of pride.” 23 And, since “Nahash” in translation a signifies that poisonous and **' ( “the serpent,” 24 h e properly signifies " ' "11 snake. And how should we interpret Jabesh, an Israelite Sl1111 "" except to say that it prefigures the Christian soul trying to .()( ] by by the practice of And, since since “Jabesh” ‘ 1' e ((aid “Jabesh” contemplation? And, of contemplation? the practice 25 JaHie ins “dried or “dryness,” we are correct in saying that Jaout” means l)< sh represents the soul that rejects the richness of heavenly grace aiKi unco u p in m the unv heat of carnal desire. and dries (21) When the soul abandons the t h e eagerly-awaited dew of vavjiiv,

die dew, it grew strong because of its health-giving moisture, as the Lord says through Isaiah, “I will pour down rain on a thirsty to land, showers on the dry ground.” 26 But Nahash would come to terms with Jabesh jabesh only o n condition that he could gouge out their tright ight eyes, because anyone who succumbs to the evil sug gestions of the ancient enemy, oorr becomes tangled uupp in the rest less affairs of this world, by disgracefully allying himself with this haughty king, as it were, loses his right eye, that is, the light of contemplation.27 (22) And thus disgrace comes upon Israel, because, as oone ne descends from the heights of contemplation to to pursue earthly or unclean affairs, he will necessarily be be tormented in the Church w detraction and shameful abuse. Then they begged h i m for a by « ,1 1 . 1— Q Sain 11.1-9 1 Sam 2 ■q jeiome, N 2.io8)J ° 44 ‘ *5 39.16 (CC 772.108’/° Nom. 1 Jerome, ())n hebr. M)r N0m

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Proteus Proteus and changing - ---„ _ into various monstrous foX" («) And, while I am on on the the subject subject, IJ am a m reminde r • 7 d of the for W And, 15 ed f the 1 rner the predecessor rner Brshop Bishop Tedaldus, Tedaldus, ' the of the man° we predecessor of have We have been this to to say say as as he he was ?preaching been discussing, discussing, who had had this ffrom 3Ching ,|,e pulpit to to the assemblyly on on the the feast feast of of blessed bleZd Donatu n the assemb ( he pulpit s ■i he region of Lomba region ol Lombardy," said, “where “where I was w bom, h Donatus "was “Ina rdy,” he tthe he said, there there was man possess possesseded of of a dissim dissimulating man ulating nature nature and of the keenest Ka keenest sut tlety. He He was duplici duplicitous, charming in speech, soe7h°, learned > dety. lea ing in in the art ,„ r i fabnca f, tous, ,charm . ’ med in the art v/xsm, ___ hrira t, in ofcont nvmg and ng falsehood, and

very astute in com ,„g wnh scheme ing up witn senemes me occasion. did he swim s lanoreu tadored 10 to the occasion. iNever Never did he X against against tiie from whatev whatever direction the winds of the stream, stream, but, but from er direction the winds o hthis " world were blowmg blowing,,”1’ hhe e would would promp promptly clothe himself himself in in just world were dy clothe u pened that in a dream brotherr saw saw him had dream a certain certain brothe him after after he he had died. There was was a fiery fiery lake, which, steaming, belching forth lake, which, steaming, belching forth Haines, and crackli flames, crackling of fire, fire, brough broughtt terror terror and and hor ng with balls balls of hor ror to the hearts of those who saw it. Fierce and and enorm enormous drag hearts of who saw it. Fierce ous drag lake, and various kinds ons appeared appeared to be infesting infesting this this lake, and various kinds of of ser ser pents and there there along along its its shores shores.. Now Now the the man of pents crept here here and man of whom whom we we have been speaking confined in this pool of hiss speaki ng was was confined in this pool of hiss ing flames. ing e tried, indeed, flames. H He indeed , to to escape, escape, but, but, because because these these aniani12. Cf. Exod 6. 12, 30. 13. Rom 8.6. fo '4. Af sea-god sS d iin n S fhe«mce of Neptune, ™ ; rf ’ 14. the service of Neptune , who who often often changed his form; cf. 1 Ovid, Met.8.731; 2.9; Liber monstrorum, ed. F. Porsia ( 1 97b ■ um, ed. F.Tedaldus, Porsia (1976) 15. Tedaldus was the son monstror of the Margrave of the1881. house o f 15. Tedaldu s was the son of the Margrave Tedaldu s, of the house ot Canossa, c installed in his see in 1022/23; Bistumer 200. 1 0 2 2 / 2 3 ; cf. f- Schwartz, Schwart z, Bistiimer 200.

16. Second bishop of Arezzo (4th century); patron oi the city, east 7 ono Damian wrote his Sermon 38 (Lucchesi, Sermones 232-239) in isre erre *; . . 1O ar as two hymns (see 20 and 21, logff ), an r e (see Lokrantz, Lokrantz , L’opera L’opera nos. nos. 20 and 21, y of i ek iionaster l \ . onas m two further poems, no. 35 35h • ” in Fonte 35 (p. (p. 122) 122) and and no. no. 51 5 1 (p(p- 135• Cross Fonte 8. Donato di Pulpiano of S. Pulpian o belongs belongs to to the the Congregation Congregation of the o y, ro , Avellana. Avellana. >7- Cf. Juvenal, Saturae 4.89.

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ing a way ou t orts, h e de spa ire d of find ma ls were blo ck ing his eff was a ser pen j t away on o n e sid e, the re ge to ed tri e h as n soo As oth er side t to bre ak thr ou gh on the gh sou e H . him for g wa itin jaws, blo ck ed his pat h an od ier beast, with op en also anouic. the re also and an d there se cre atu res esc ap e, bu t, be cau se the of escape, pa th of after path pat h after tried path creatures these but,apbecause He He tried reover of esc e was op en . Mo co urs e of no course do wn , no be ari ng down, Moreover, open. was escape were were bearing oth ers to t me asu re yo u de al ou “Whatever measure says, “Whatever itself says, Tru th itself others to out deal you since sin ce Truth se cau of the 18 thi s ha pp en ed to him be you,”18 this to you,” bac k to de alt back ry the because him to happened will will be dealt esc ap eofeve r, eve n as h e was ab le to Fo d. Go of t en gm jud t every escape to able was e h as even For, God. of judgment just er jus of car na l trickery, so aft de cep tio ns of the deceptions by the world by thi s world carnal trickery, snare him sna re in this d after rdeso no am ou nt of ge niu s affo — no reverse — the reverse qu ite the him afforded genius amount of du wards e, if wards — quite sur be To g. was the n en rin tor tur e hh ee was the torture fro m the esc ape from thaift sure, be To enduring. thenmm an escape m sdo wi an ds the God’s co ob ser vin g God’s to observing ap pli ed to ha d applied that wisdom the commands he ed h e had nd rou sur , h e wo uld no t be roa sti ng de cep tio ns, he served his deceptions, surrounded roasting, would notbebe cel had the ha d served id am eb rat ing wo uld ins tea d would bu t instead sna kes , but savage snakes, be celebrating amid the by savage ran ks of the blessed.” tha t sho uld on e that reg ion , one ou r region, pla ce in our should too k place (g) An eve nt also3 took th a cer tai n ma n wi do to g vin ha e, enc having to do with a certain man sil no t be passed ov er in silence, of Fa no , fle sh. A lea din g cit ize n the of ys wa the in e wis ced es wh o was pre ich wh of Go od Friday, na me , du rin g the nig ht Hugh ed Hu gh by n; arm d an tur day , wi th we ap on s on Ho ly Sa bu ria l on Lord’s ouiidi ------ z. the Loros tly len vio div ine ser vic es an d du rin g divine ch urc h during the church en ter ed the violently and senices men ed pp me n entered cla ha ted an d cru ell y tho rou gh ly hated h e thoroughly wh om he ma n whom clapped cruelly and seized d nte seized a man pre ce de e da red to do thi s un h se cau Be . ins cha in n do this unprecedented chains. Because he dared ’ to- ----him pu nte d nunne d him to an un pre ce de co nd em----------Go d cvnuv... almighty ouu _____ thing, uld thi ng , aimigniy co I as far as co mp let ely san e was completely while hh ee was For, while could I as far as sane ishment. ed ch ish me nt. For, roa rep d de spi sed him , an him , despised av oid ed him, eve ryo ne avoided . reproached and him, judge, nd mi jud ge , everyone his of t wi tho ut ho no r, an d ou crazy, without was crazy, wh o was o n e who mind. his of out and honor, him as one his at 19 d Jo b,19 his wife shu dd ere ble sse d Job, of blessed co mp lai nt of his shuddered wife his Like a rav Like the complaint re at we e h if as him t ran ted a -in -la w ranted ter gh dau his , ath bre y rava were he if as him at daughter-in-law his breath, very’ ver h i m to tak e par t in all ow him t aJi uld nno wo son to take part in -------:ing his ow t o son and c, nia ma oth er way, an d his d the ts loo ke van ser s Hi . , --------v. — u n a v b i n . l l D on ati ers nv me als or co kn igh ts, rel ati ves , an d sals, knights, vas s Hi . him an relatives, vassals, His him. of ma de fun friends fri en ds made to lis t the m all briefly, d, an , city the of p ho eve n the Ibis friends, fri en ds, even elve ye ars tho ug ht him an d pe op le for alm ost tw clergy’ai en tir e clergy the entire -

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4. rk 4.2 7.2; Ma Matt 7.2; 4.24. Mark 18. Matt 17. 19. Job 19.17. 19. Cf.Job 19. Cf.

102 L L E T T E R 102

129

k ins an e, an d the y would thin an d insane, mi nd and his mind of his S WOI1 dW k4 nn ° thin and they . io b c „ut o l l t of the by sed ses pos 8 ° a d the by possessed were he if as him with re we e h e Mor r, °ve to ( | o with him as an d his ho me was i,. n More Us we alt hy and was wealthy h e was was tho ug h he hisd home < n though eve s h,,, . °0115 > «°ver, clo thewas she wa un d Un n a ' “ was T' h' clothes unwashed and tattered with ed ter ‘ strewn with tat t sweating ' a an nst co m fro nk Un sta s l he ad stank from constant sweating ' » n d h whole’ his head pt, his kem tempi. ner ind « of neglect’ lon g periods of long be cau se of “ Whole l„„l, filthy because was filthy body was ( t o ) Now, when he learned that I was around he m a de S berIefy °“ ’ illsfarheaswas I........ I see me, told me ofanthe uld gThX I cotind» as d, , ily fam m hlS his family, and, as far as I could of his complained co mp lai ne d of ° X h wit t d the n I me h S rationally. An qu ite rationally. sp ok e quite ' I met wfih h Sfr °n m’ and And then words, words, spoke ny pe on le of th “ S ° n and ma th wi d an p ho bis the h t h e bishop and with many peonle of >h “ °s d’ with also o wit ' als n him obse and 1 OWn the y observed wh at they m what ed the ’ ' m him in them asked carefully T carefully ask T Z ou gh which the yjX d be foo lis h, thr h zy, or through which theyjudged or foolish, crazy, tiered, red , or cra de no t even ng thi no rn 1 lea 1113 uld co I se I could learn nothing, not even XX Fro m the these mad ma d. From in sta tin a w”d e W a S t eed agr all t tha t cep ex h certainty, except that all agreed in stating that he wa po int ed to certamty pom.ed “How d! VO u kn n ask ed , «How wh en II asked, d An . t “h' do you know, and „nd when And msane. ins ane ha ™ ou t of his mi nd ?” *e y fou is he t tha ve ha u yo th do noth found they mind?” his of out is he that have you deuce e de uc 7 ' L t ™” era e’s “H ate ter rei to pt ce seemed this me To crazy.” “He’s reiterate, to except say to else ing ex to righ e mg els on ish ing jud gm en t ofX pro fou nd an astonishing judgment of almighty God, andd ast to >o be a profound that a wise and knowledgeable man, who was known to have and know acted deliberately like a maniac, should, though wised, de ran ge and that co nsi de red deranged, thatl considered being by punished be ledgeable, > “is Mi in and o became ma d sho uld , aga , became ord acc n ow hrs o, will, his against should, mad accord, own his of who, he wh he ’ ba lan ced mentally im be mentally to be eve ryo ne to imbalanced.d to be mad if judged be jud ge d by everyone on e jud ge l, is his wil ain st his a n d ag if judged onedm is ma will, against (11) were Rightly, and (11 ) Rightly, an . Forto ifbehemad a e lik act to un de rta ke s to act like a madman. For, if he were vo lun tar ily undertakes he voluntarily than if, out of be less miserable truly o u t of his mind, he would miS eraW e °f h C W0 Uld bC leSS U k e suffered. h “ t,lat h he that evil the of unaware were he himself, with touch h wk Ch f OU ° b ' is nn""o t conscious his surroundings o f his no t of hhTe who Therefore, refore The COnscious Gr ou nd ing s is not 20 °‘ “ u died in this world, ; has e k i l on e who l in dead is who one like but likee one u b lik WO rW ” M , r d n a that experience to ceasing never and dying continually and hell l hel t a n d nev er 3 cea sin g to exp eri enc e tha i”'*exception d w X the end the at judgment terrible the of death. en de ath With the t of en n o i gm t t h e eXCe P ter rib le jud 1 m at this time also almighty God punishes not onlyy of the world, m e a SO a *m i ghty God pu nis hes no t onl 8 W . rightly — proud or sacrilegious words ] °h Xbut th* — quite cruel cruel deeds, rilegious words u te Ut S * rightly — pro ud or sac q ’ as well. well un(12) Certainly h e avenged the action of Belshazzar who un2 o Cf. Ps 142.3 20. - C f . PS I 4 2 3

130

P E TI EER PE R DAMIAN 0 AM I A N

worthily han worthily handled the sacr sacred vessels while h e was drunk,’* n o r dle d die ed ves sels wh ile h e was dru nk, »1 nor did he allo allow bombastic and arrogant words spoken by Nebw die the bom bas tic and arro gant wo rds spo ken by Nel>. uch adn ezz ar to go unpunished. uchadnezzar this not Babylon the great,” unp uni she d. Is Is thi s not Ba on the great," said, “which havee bui built as a royal residencebyl in the strength he sai d, “wh ich II hav lt as a royal res ide nce in the stre h of my power and in in the the hon honor of my majt st\ . And then, asngt the pow er and or ol my majesty? An d the n,s as the pro phe t rep prophet reported, “while the words were still o n the king lips, a ort ed, “wh ile the words we re still on the king's lips ,a voice cam voice camee dow down from hea heaven, You addic ss tin. sc words to your n from ven , \ou add tes s the se wo rds to you rself self,, Kin Kingg Ne Nebuchadnezzar. The kingdom will pass from you. Yon buc had nez zar . Th e kin gdo m will pass from you You willl be ban banished from the the soc society of men a n d you will live .with wil ished from iety of m n and you will live the wild beasts.' ' 23 The 1 h e Lo Lord, moreover, epunished Zedekiah,wit theh wild bea sts.' ”” rd, mor eover, pun ish ed Zed eki ah, 24 the kin kingg of Jud Judah, because by his wicked deeds h e despised the laws ah, 24 bec aus e by his wicked deeds h e ed the law of God God. Hee als also tookk ven vengeance on Hananiah des the pis prophet, nots ’ H o too gea nce on Ha nan iah the pro phe t, not bec because of the evi evill he he had had don done, but because h e told lies. Jere aus e ol e, but bec aus e he tol d lies . Jerled e mia miah him,, “Th “Thee Lor Lord has not sent you, and you have h said to him d has not sen t you, and you hav e led this nation trust in falsehood. These, therefore, are the words nat ion to tru st in fal seh ood . Th ese , the ref ore ,the areface the of wothe rds of the Lo Lord, shall remove you from rd, ‘Beware, Beware, II sha ll rem ove you from the face of the ear earth; willl die die wit within the year. ® th; you wil hin the year.’ ”25 (13 (13)) Il It hap happened in recent times also that there was a certain pen ed in rec ent tim es also tha t the re was a certain -------- ,„h n was cleric in the kingdom ofr nBurgundy who was so extremely rem ely proud so ext pro ud and arrogant that, not only did h e live t h e secular life of a lay man, but contrary to his state, was a terror in combat. Moreover, alte r he after had despoiled celebrated church of St. Maurice 26 of ne imu -----the -----------ma many of its hol holdings a n d kep kept them for his own, a certain pow ny of din gs and t the m for his ow n, a cer tai n pow erfu erfull ma man opposed him, claiming with great resentment and n opposed him , cla imi ng with gre at res ent me nt and thr eat s tha threats thatt they belonged to him. At length, after both had the y bel ong ed to him . At len gth , after bot h had agre agreed, for the the bat battle was fixed, and from all around ed, the day for tle was fixed, and from all aro und grea great numbers of fier fierce troops clashed. Now that powerful man, t num ber s of ce troops cla she d. No w tha t powerful man, the seco second one II me mentioned, sent an envoy to the enemy camp nd one nti one d, sen t an envoy to the ene my cam so tha thatt he h e mig might carefully observe their battle equipment andp ht carefully obs erv e the ir bat tle equ ipm ent and quickly inform him of what h e had seen. It just so happened qui ckl y inf orm him of wh at h e had see n. It jus t so hap pensup ed [rig [right when that the cleric, along with his ht wh en the envoy env oy arrived] arr ive d] tha t the cle ric , alo ng with his sup por porters were a b out u t to to enter combat, was hearing Mass. ter s who wh o we re abo ent er com bat , hearingwas Ma ss. Wh en it cam When came time for the Gospel, at the e n d was of which read, e tim e for the Gos pel, at the end of wh ich was read , “Ev eryone wh “Everyone who exalts himself will be h u m b l e d ; and whoever o exa lts him sel f will be hum ble d; and whoever 21. Cf. Dan 5.30-31. 22. Dan 4.27. 5.30-31. 22. 7. 23. Dan 4.28-29. 24. 2Dan Chr4.2 36.15-17. 4.2 8-2 9. 24. 2 Chr 36.15—17. 25. Jer Jer 28. 28.15-16. . J® 15- 16. 12 n- 1 26. Saint in Upp Upper Burgundy; cf. Reindel, Briefer- ®> A Saint Maurice Maurice d’Agaune d'Agaune in er Burgundy; cf. Reindel, Bnefeq. 126, n. 1 •

LE T T TE ER R 102 102 131 131 him sel fwi ll be exa himself will exalted,’’’’the cl ric ’ ■ lted ,”»’ the cle sac rile gio us wo sacrilegious words, “Thisis sta ’ ? mpUden. touted rds , “Th S ta tem te m e ted ent is no tt™ '- Shou hum he *>Iy bowed to ,„y T' W , | 1 had hum bly bowed to my opp one nts , I would’t d' '”» I,JU > "ta many possessions and so so many vassal ” ny pos sessions and y not ma ny vassals ” wt. ( l l l l l ( ni, 1,1

i;

d

learn what had b .’ And whet

PP

cleric said to h i m

among us, ana y Church, w h y 2 d to say, tor sa was nothing c

-

~

m e , not just by sound but also

to

took

it 7-XeTof b ,()sen and tn

«wiumuuv.»

his flesh

hand and forced i t into about

hand

began

his fingers were almost bare. The benediction n ame . § h e l d in s u c h

i a i m e d in song by die entire pestiferous pool and, in this i n this heat?’ The holy bishop replied, ‘There 1 had to atone but this, that while at which d in the imperial council, I did n o t involve i s proc

forced

to

stay

thC

"‘’'i ‘ hours of the divine office at their proper time. By say| ' m Ml together each morning, I had the whole day free to ’nS ote 'to the overwhelming affairs of my position. And s o , for d Electing the hours, I am now tortured in this heat. But let u s togeffer humbly beg the goodness of almighty God to restore your hand to its former healthy state.’ After this had happened, he said, Go, my son, and beg our brothers, the clerics and other spiritual men of the Church, to offer their prayers for m e , to help the needy, and participate i n the sacrifice of the Mass. For when all this has been done, I will surely soon be freed from the bonds of this punishment and will happily join the band of the blessed who await me.’ ” i,1 / j v>ci launy, u u s story must cause us great anxiety, tor since such intolerable punishment in purgatory 38 oppressed this holy man who was guilty of only o n e fault, woe to me and to others like me! What sort of sentence must we hear, since we are bur dened with so many sins? reC1L

cited 8 ) Therefore ’ the official rate ness o u t of o f ffear and reverence

prayers of the Church must be remUSt b e said Wlth for God, lest as we pray we exactadul-

!“P>. the Smio’uIe'thVwmd'’ “ P“ r 8 alor 7 i n Damian's letters. He is, per, t Lexicon as a noun used in , S u b s jtantlve - T h e word is n o t reported in l he ] ’’ llrglCal introd h t rature bamia uction of All S * - h i s instructive to note that Wr te c e r t a Y di whose o ’ ‘nly increase J ° '° o f C , u n f y>pUrgatOI biography 1 Od '• nis de defunctis (PL i .To f ° T See the

135

102 L E T T E R 102 LETTER 134

39

pilgrimage to Jerusalem,

PETER DAMIAN

of the flesh t h e spirit with the slothfulness of terate the flesh. F«r t h e fruit of the ' if through God, to praise to what good good is achieved by giving praise through inac what tsV though foul u r offering n d neglect we tivity aand we defile defile oour offering by by foul thoughts? The' a n d evil good and of good moreover, points to this blend of Gospel Gospel text, moreover, the Lord was teachi time,” when the very time, “For at the very where says, “For teaching where it says, th8 ’ about the h i m about told him who told “there were some some people present who had mixed with their sacrifice Galileans whose blood sacrifices.”» blood Pilate had h mean “the taken to mean be taken “Pilate” may be n a m e "Pilate t h e name Now, since the the mo mouth Now, 40 40 l e d the but m i h in see we see should we else should t h e blacksmith,” what else of the him but the devil th blows? And crushing blows? m e n crushing who ready to deal men And so, so, also the who is always ready “You n e m of shoulders over rod a e h t a h prophet says that he holds rod over the shoulders men, “You t says prophet U o n the da as on the rod to his shoulders, have putting the shoulders, as day overcome by putting have overcome 41 sins? And What does of Midian’s defeat.” 41 What does blood signify except except sins? And acceptable to God? deeds that are acceptable except good what good deeds sacrifices except what sacrifices the Galileans blood of was said to have mixed Thus, mixed the the blood of the T h u s , Pilate was our either because the evil spirit either pollutes with their sacrifices, because pollutes our thoughts, or spoils our prayers with bad thoughts, our good good works works by by the the con con prayers sacrifice defile t h g i m t a h t e m o s tamination of some sin, so that blood might defile the sacrifice tamination while the obstacle of sin debases the victim of our virtuous deeds as Abraham devoutly offered to God. And so it was written, that as “birds of prey birds, and animals of offered God God a sacrifice swooped down on the carcasses, and Abraham scared scared them 42 d o these birds represent, if n o t the wicked spirits away.” What do spirits the keep to careful are that fly through the air? .And And thus, we to the birds away from our sacrifice when we protect the offering of of our our them. defile to try that deeds from the evil spirits before, told mentioned before, Adraldus whom I mentioned (19) Now Now the same Adraldus kingdom the in together traveling were we m e the following as me were 43 of Burgundy. “In this very region through which we are now now of out be not will that happened “something said, passing,” passing,” he happened be out of place for me to tell you. There was a certain brother from our our “who — Cluny of monastery the from undoubtedly monastery ”— monastery”— of up at o n e time was traveling through this area, a pious man of up coming man long-haired a t e m he , right life. Unexpectedly Unexpectedly, met

39. Luke 13.1. 39. 40. 40. Cf. Cf.Jerome, Nom. Nom. hebr.50.25 50.25 (CC 72.141). .4. s a g9.4. 41. 42. Gen 15.11. 4 i . IIsa 43. Cf. supra, no. 36. 36. 43.

return» *6 p ircntly returning ..pparently

f rom

a

pilgrini

lc n Pfar,7i a palm As the nil * .'”u , me lormv. iJ)() one another, passhand. t o his ab trn .’were 'i w carrying a d M, h e and were about to pass one another th c™ ° Coinrecite to salvation to conducive nor e nuT, and nk nlH "|iH)ilk r t lbl C f nner sa i , b e r profitable nor conducive to salvaf °reChele was «d, asthese words, ?' When the brother heard n 4 iilier '11 ,,r 11C Co1 d c b 111 bed.' r in When the brother heard the\ ‘ n* o d l u o c ||11C shoulder, , line" 1 G u i c k ly looking back over his VO rds he h e comspoken, had e h as soon as For niiarim . ishempllll must think wethis i 1Whether Complme. hadleave beento anGod’s antzedecision.” ««id hi ve,,’ ana, where it See11 aee of Fonte Avellana, 1I aram where of Fonte Avellam ? Also in this hermitage 1

46 (2 once a« prior was onw there was iiving there now living, . — named ______J o h n , who because of n emaciand emat thin and appeared thin infirmities always appeared lingering infirmities °'\in lingering certain Com recited often e h weakness, bodily his by out 'worn wd ated. Worn out by his bodily weakness, he often recited Cor hap neighborhood there n the neighborhood e d . Now iin bine while lying in bbed. pline there ha shamelessly by the possessed pened to be be a man possessed by the devil, who who shamelev

SP

et a n d

.... ...... . this" same eds tothat people had co,' and the devil, expel trying John was trying same John mitted. When ex was harassing him with the various procedures of exorcism, t h e Compline h i s Compli mumbles his who daily mumbles are the one who devil said, “So you are m e (out drive to wish me under his quilt, and now like a saint do you wish over him?” power over from my power m e from shelters me and free the man who shelters bin aware was e h for ashamed, was he this heard he was ashamed, he was aw; When the brother heard ather f the from came it though even though that the charge was was true, true, even came from the fad of lies. (21) There was also another hermit, named John of Ans 47 o f Anso, named another whn iused7 every means to "ho exorcisehermit, this devil, andJohn repeatedly S tO exorcise mea repeatedly and said, this devil, jured him in the name the devil “Have ’a d ° of God. At which juredhjmfoT t()r d AtWh G — ♦ —------ j -j h t ctheu CTSgotten what I did to von° last t

44- Along beard was characteristic of p g Office. , WaS charac 45- The concluding or night teristic prayer ofofpilgrims. th (or a ylst ih< exincS CamalduUn l( fh.See Mittarelli-Costadoni, Annates Officc e e D i v i nca. fint h office 8 h t wasrayer r n of whom e i t t a rthird See M »ir priors, the John, r ( ) V U-U r of Vriona Carnaldu ° a do ’H Cost a l ?t ()u

Pnors, the third of whom wasTh

nses 2-44 for »

'•» the tn «

17- For1 Anson, a village near the Etsch rl r ’ P . J onl _ Ann/d** < n was Ans office ca. > l nMittare J o halso viiu n. 20; see ° n , a 263, than-../ ’’‘inaia, Montecassino 1 1000. river ch E 'ileuses 2.271 - Province of Verona. * 2 o s e e al 6 ’

«) MittarcIli-Cost .H,.,,. 1......

t

m-
n . ipart o i , and others, in this statement a reference to to the paof Cadalus illegalseepromotion in the n taking ta K n € s ,in king part in the illegal promotion of Cadalus to t h e papacy 10. i o . On Solomon as a figure figure of Christ, Christ, sec see Schramm, Staatslehre Staalskhre 1 1 27— 2 7 - 113°; letter const was con a*cribed to Damian on the possibility of Solomon’s salvation, was letter ascribed ered spurious of MS ascription and basis of cred spurious by this edition on the basis a n d style. style. 1 1. 1 Kgs 4.32-33. Cf. BibUa sacra 6.96 for variants from the Vulgate. 55. 1i Cor Cor 1.21.

L EE TTTTEERR 1 0 4

P E T E R DAMIAN DAMIAN

147

reaching lhe number number of three thousand i parable, of three C m( .n| lgl lllv, g |v ■«'aching thousand b ,s s C i m mens. Anri so ac a t t h e w says o n s . And ,h 1S so M Matthew says in tn the the Gospel, Gospel, "In all his te teachJesus spoke parables; iinn fact, fact, he he never srxrke never spot n parables; spoke itn crowds Jesus , „ ,> ,t h| He. oowds 1 His songs also came to f Without using parables."» ’ H i s songs also came t o f,w , l t e n . w i t h o u t u s i n g parables." of in are spoken choir of virgins, who are t h e choir because a n d . because .| |l|.lo,„nss.,mi. lite spoken of of live.11’' always before his throne, as song before i n g a new song always ssing „„,, ss of as |ol John 14 same number h e same ,l elates hee Apocalypse. Apocalypse." Or, Or, we we may use use tthe (.| a i 8 1 10.21. 27. 1 Kgs 10.21-22. l

°

25

’

1 I O 29 22 99 ’..KgSK>.29. ‘ ’

101 L E T T E R 104 150

151 15

DAMIAN P E T E R DAMIAN PETER

1 b 1 < >1 igU 1« •' k

s.iy. Know the the prophet when he s;tici. iscd said, No one will say; isrd by (he (hem, high and low alike, shall know me, says the ol them, Lord: all of Lord; 1 Lord.’’’ Lord.”” someone' will claim (hat (7) 7-7 (MGH Auct. ant. ’ 7o Fo‘ i s

U>

& t i. i o - u

y ’ > c f- lustinus, Epitoma historiarum Philippicarum ai

ss r a

L E TT TTEERR

l€ 161

P ER DAMIAN TE ET PE

160 160

*73

104

sub is sub this world of this happine ss of therefore , the false happiness world is (2g) (29) Since, therefore, by affected by is affected power is tempora l power calamitie s; since tempoial so many calamities: ject to so into thrown is affairs of state the and conditio ns, changin g conditions, affaiis is thrown into such changing stage the stage, on the witnesse s on o n e witnesses deviation one confusion confusio n like the constant deviation frivo so frivo things so fiom things what sensible person would not hold back from well are that events to refer to forget I that are well refer to events lous and fleeting? For lest forget 71 71 hus your and Victor and your hus Pope Victor known to you, what glory attended Pope 74 73 both when both memory, when band, the emperor Henry,72 both of holy memory, moon the with esteem, high in esteem, with the moon were in good health and held an suddenly an But suddenly splendor . But bathing the earth in all its tranquil splendor. its exchang ed its and exchanged wane, and occurred , tthe h e moon began to wane, eclipse occurred, pal obscure some just t o n for e brillianc golden-r ed brilliance ke golden-red not just some obscure pal minor-like mirror-li evident become evident darkness . As would become complet e darkness. lor, but rather for complete hing approac e h t of portent a was event followed , this of the 7approaching from what followed, 7 ’ year. ’ death of both rulers. For both died that same year. two almost two happene this d n a — ds afterwar happenedd almost (30) But that afterwards Scrip as , because blood, because, as S< ripturned into blood, ago — the moon was turned years ago years 71 blood,’’ 7 ' from blood,” me from deliver God, “My sins. signifies blood deliver me signifies ture says, but the else but thinking , this prefigured nn oo tt hh ii nn gg else holy t h e holy to my way of thinking, 75 75 Countle ss Cadalus . Countless of Cadalus. t h e bloody crimes of Church stained with the money of money vast ssums distribu ting vast u m s of times h e was c o n d e m n e d for distributing through and through Church, and among the people, trying to buy the Roman Church, of likeness e h t o t n i t h e hearts of m e n brass h e likeness of brass avarice turned the when thus, And blood. them g changin were when thus, And blood. into m e h t changing were e h though as as of appeara nce of t h e rusty appearance continuo usly have the men e n continuously destructive destructi ve m be turned to be seems to C h u r c h seems t h e Church brillianc e of the this metal, the brilliance turned that assume to it causes heart desires, causes it to assume that t h e heart For what the into blood. For this about this more about But more of God. But nce in t h e sight of appearance object’s appeara later. Septembe r 11057. 057. 7711. Pope Victor II died on 28 September a 72. Emperor Henry III died on 5 October 1056. Reindel, see eclipses, 73. For literature detailing medieval eclipses, see Reindel, Briefe 3. 15 > ”n ' the in the die in not die did not maintains, Victor and Henry Henry did 0 - 6 1 . But, as Damian maintains, 6>0-61. ear. year. 74. Ps 50.16. />3.156-1 57, nn. 6 1 - 6 3 . Damian attaches significanc1e moon, see Reindel, 6 1 second 1 5 7 on the by referring occasion the moon coloration of it? txj — attacnes ~ 6 3 Damian ’ > the ruddy coloraifon

Hood >UM or

to lhe

x°

o'x

.mm ( ■;T I ) And now to return to tne suoiecc have the same hetlier they be powerful or in want, all 1C11 Between end. same the have n " * two limits, want nthese in or powerful be they whether ,11 will ni i pl " ,he some 111 l l K a that of lifestyle, in lw difference certain is aahave end. Between. the same .,„

lhc

™ ' t.m nature of time, so that distinguished from ln \ h c i r good fortune, and the lowly will quickly escape

1,1?

"° our K' and the lowlvwill fortune, their good of

ginning ; l 111 diswithout them possess will y We Ve mortalit share mortality will >> ' ° ’, «"'not alt. alike who dl alike who share let we all wi lei t of Wisman says “in t h e” book wise man the wise listen to But listen \ non But *nnetton. d ‘hiit what the to what from ed tb I l a e K descend rest, the all book t,le like man mortal a am too “i n n ( frod ol worms, a he embarrassed, Wiss 76.•Wi 7-1-6. 77. Sir io.g. 77-

proud man she

162

P E T E R DAMIAN

death he is bound by the laws of a nature common to us all, will stop boasting boasling of his uniquely glorious condition. (33) Now you, risen from the ban* (33) Now you. venerable venerable lady, lady, who who have have risen from the banquet of earthly pride to the high estate of true humility, remain steadfastly at this summit, persevere in that land of the living which once you attained through hope, so that you may never again fall back into the morass of a secular life. For while for merly you were the wife of the earthly emperor, now by the down dowry of your holy profession you have become the bride of our Redeemer. Therefore, surrender yourself to him with true hu mility of heart, so unite yourself with him in the bonds of fervent love, that you might join in singing with that mystic bride, “I met my true love; 1I seized him and would not let him go.”78 And fur ther, “My beloved will lie on my breast.”79 And since the heart of man lies hidden beneath the breast, breast, may the constant love of vour your spouse never depart from the depths of your heart. And as now your holy soul is joined with him in love, may it never be snatched from his sweet embrace, so that in you the prophecy of Isaiah may be solemnly fulfilled, “And your God will rejoice over 80 vou as a bridegroom rejoices you rejoices over the bride.” 78. Cant 3.4. 80. Isa 62.5.

79. Cant 1.12.

LETTER 105 ,,, [ lamian M rnian to Bonizo, the former abbot of St. Peter in Perugia. He con| (, , 1 hermit ( n / t l lulates l |aies the abbot for having renounced his prelacy to become a hermit ,,, j, I lamian’s Congregation of the Holy Cross. With biting irony he tells of n, Damian’s admiration for certain newly day they learn elected abbots: how in one hls what 101 for ten as subjects had escaped them; how serious i*- " years 7 j luus (ji of mien they how imperious imperious in in voice, voice, how how sharp in reprimand, how prompt to ar(> , how are. judge. They seem not to have been only recently elected, but to have been born Bonizo can now lay aside the worldly cares his office re born an abbot. Bonizo quired, his involvement in military affairs and building projects, and can concentrate on the spiritual life. life. He warns warns against the temptation to re consider his decision, and prays that the abbot will stand firm. In return that the for this lengthy epistolary concern, Damian asks for Bonizo's proven. Bonizo s pravers. (Somewhat after 11 after January 1064 10641'

o Tt hHeE M m Oo Ss Tt aA sS cCeEtTi IcC a b b o t , Sir Bonizo,2 the monk Peter the sinner sends all due respect and senice. and service. (2) Dear father, I give proper thanks to God, the author all good of all good things, who through his Spirit Spirit taught vou to lav aside the withered staff of empty honor and to hasten with quickened steps to provide for the care of your vour own soul. Now vou have bebe c come my abbot after you ceased being in command of others. ome my Vou have been freed from the voke yoke of various senices, You services, and by Led s mercy have been restored to genuine liberty. For. For, of nene ccessity ( ssit you u were the slave of worldly men. and also the slave of Y y° were the slave of worldly men. and also the slave of ni served lest thev do harm to your *' u m o°nks. n k s . 1The he former you served vour Monastery; Monastery; but the latter that thev might not conspire to become “ ' t d b l o c k to your efforts. Indeed, vou feared the former who whc •oadblock k h t steal the property of the house of God. and the latter lesi ( l Mh steal the property of the house of God. and die latter lest ( contrive vou. And while °iitiive to form a seditious clique against you.

Sl Si

t u ovvs •4 Lucchesi, Vila Vita no. no. 184. 184. f i (On l h h .llows Lucchesi, ., D . g h probability pe t 111 ,11 £n1 1U‘gh that this letter was addressed addressed to to Abbot *‘eivi Probability that this letter was Abbot Bonizo Bonizo of o ll ' uigia, gia, ct. cl. Reindel, Reindel. Bnefr Brief*3. 159. n.1. n. 1.

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LETTER 105 164

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i, soul, as one head was subject to so many masteis, masters, the unhappy soul, as it fo|. from fog c hains, pieventing were, was held captive by multiple chains, preventing it front lowing in the footsteps of its Creator. in this (3) Tell me, fadier. father, 1I pray you, as an expert tell me, who who in this his life, iron age can govern a monastery without endangering his life and what is more, who can be an abbot and a monk at at the the same same being aa time? For as soon as one becomes an abbot, he ceases being short monk. To strive for the office of abbot seems to be nothing short of laying the unbearable burden of being a monk, and aside die laving aside and lest lest false col seem to be an apostate, h e tries to hide under the false one seem col searches sin, he thus, that he might hide his sin, And dius, authority: .And ors ors of authority. he searches the de with the covers himself with for for die the artifice of higher office. He covers de infection of fective skin of pastoral fective pastoral care, care, that he might hide the infection of polluted of aa polluted unadulterated a perverse mind under the unadulterate d filth of aptly applies, man. To such, surely, the statement in the Gospel aptly applies, “Alas for you,” it says, “you are like tombs covered with with whitewash; whitewash; they look well from outside, but inside they are full of dead men’s bones and all kinds of filth.” 3 1 an does an (4) A monk is advised to die to the world, but how how does abbot fulfill this many so overwhelmedd by this injunction when he is overwhelme by so many secular perplexing secular disturbing areas and is implicated in so many perplexing various He spends the day in discussing affairs? He discussing and handling handling various re to re time has no He has advice. He giving advice. matters, and half the night in giving no time to Prime before cite Compline with the community and always says Prime before is observing wffien the whole community is risen. And when the sun has risen. observing silence, he is never among them with unsullied lips. Nor his is his Nor is was tongue then prepared prepared to speak of heavenly things, since since it it was on first debauched by such lengthy and involved discourse discourse on earthly things. nothing commanded to possess nothing (5) Moreover, since a monk is commanded in this world, to desire absolutely nothing, what monastic quali quali flames like ties do we find in that abbot whom we see belching flames like of Mount Etna,4 on fire with avarice, extending tthe h e boundaries of his lands, eager to collect money here and there, and eager to a n d striving striving ot • to othbelongs to fiber of his being to acquire that which belongs with every every fiber 3. Matt 23.27. j 4.3.46, 14.6.32 and 14.8.14. 4. Cf. Isidore, Etymologies 14.3.46,

165 165

whatever exists is nothing, unless h e tries to get that f ’ in O will heavenly fatherland. And h e for whom the fight is too too heavy wil] especiallv victory. This is especiallv never be able to receive tthe h e crown of victor}'.

by the hidden Judge as a faithless deserter. To avoid the danger of fighting, h e pretends to cany the standard in place of the commander, but in fact h e actually takes to flight. And h e who in u p the rear, by his de a company of knights could not even bring up sire to lead, is now viewed as tthe h e commander in the first wing of t h e army. This unhappy man fails to remember what the Holy proclaims through the words of St. Benedict, Spirit so terrifyingly proclaims of directing souls, should be prepared “He who w ho assumes the office of "He of his actions.” 10 And again, “The abbot to render an account of should know that h e must give an account to God, the just Judge, for for all his decisions.”11 .And in another text h e also says, “Let the dial w hatever die abbot be aware that whatever the father of the family may find that is less proper in the sheep, redounds to the fault of the shep herd.” 1- Whoever, then, should wish to be aajudge judge of souls, must be aware of die the stern and severe judgment that awaits him. For as office.” 15 Scripture says, sa , “Strict justice justice will fall on those in high office.”” (8) One diing, tiling, moreover, moreover, that I observe in newly elected ab years or more bots greatlv gready astounds me. This man who for ten years lived under the authority of another, was never able to learn how lived h e becomes to be a perfect monk; but now on the very day he audiority, and presents such a abbot, he h e appeares so like o n e in authority, was n o t just recentlv majestic figure, that you might say h e was recently face becomes suddenly stern, elected but was bom an abbot. His face his voice imperious. H e is sharp in correcting, prompt in reach r ing a decision, and if he gives offense, he is totally unaw are that be seated in anything but an he should apologize. apologize. He refuses to be curule octagonal chair, so constructed that it appears to be a curule soinecuria. 14 At his whim h e orders some* chair chair for senators in the curia.” 1 3.11 11,. 33>regulae. 11. c. 2.37, 28. 1 1. Benedicti regula c. 3. • regulae. 10. Benedicti regula 13. Wis 6.6. 13. J e. 2.7, 22. 1 2. Benedicti regula c. DuCang 14. Cf. Isidore, octogona in the Latin text, see Du 8 Isidore, Etymologies 20. 11. For oclogona 8.27, s.v. octachorum.

o n e ; others he decisively forbids, binds, looses, pro I dlone; o iliintf ,(erver the battle land. te StUrb,n ™ptaS ' gladly crowd in on you, let soul gladly fl 8 'emptasoul your t l o r l .s c rowd in on you, tO this iT Ce '° •*>“ stro hh °" there to rest delightfully some str ully as in some li;1Ven, there to rest delightf thatwhat d that will “You will pass, “You to pass come to said may ist said the psalm jisalimst may come h- ° them ’ Under " h at them under men wh from men presence your presence of your the cover of from wh frotn C nspire Sate against ° ° «r roof r your kee them C nSp re a n under ’ contentious them keep you them; .......>»20 .... P under your roof safi.°r ° COntent ' 8i a *°us « 20 idf leness all re therefo you, behind men.” Putting and inactivity • what you have undert aken to do. Nor should you regret having »u you left the monas tery, but rather your conscience should accuse for a choos ing for by choosing now by that now so that yourself sooner, bestir ring youiovix lor not bestirring for jwv.iv., a immor hint with enjoy with him immortaltal may enjoy Christ, you may poor with Christ, time to be be poor resurrec the resurrec at the And at kingdom. And heavenly kingdom. riches in glory of his heavenly tn the glory who those who were among those place among your place tion he will call you to take your were removed chosen abbot , since out of love for him in this life you abbot s. the abbots. of the ranks of yourself yourself from the ranks affec your affec of your pleasure of the pleasure by the (23) So now, dear father, stirred by ex have I , things many of you of many things, I have ex to you write to attem pting to write tion, in attempting Lord the ask I But I ask the Lord brevity. But episto lary brevity. norms of epistolary ceeded the norms may be of benefi t words led unskil and crude these almighty that dis may not holine ss may your holiness to vou, n return for them your not disa n d that iin you, and servan t. prayin g for me, your servant. continue contin ue praying 20. Ps 30.21.

106 LE E TTTTEERR 106 175 ;

LETTER 106 Desideritis, the abbot of Monte Cassino. Warned by Peter Damian to Desiderius. a messenger from Monte Cassino that if he did not visit that monastery he would not be remembered in the monks’ suffrages after his death, Damian begs their indulgence and pleads his advanced years. A fifteenday trip trip to the abbey would be too much for his strength. In his reply he praver, especially to the Mother of God, and tells of stressed the value of prayer, the belief that many wonders points up the wonders wrought by her intercession. He points prayers and the Eucharistic sacrifice are especially beneficial for for the de ceased. He cites examples from the saints, and even from the life of his brother Marinus, a layman, as related to him by another brother, Damianus. Finally, he still hopes that the Lord will permit him to visit the monastery and the tomb of St. Benedict. Benedict. (Lent 1064) 1

3

o t h e a r c h a nn gg ee ll of monks, Desiderius,2 the monk -J|$ Peter the sinner sends his service. Klljw n o t have you unaware, venerable father, how ( 2 ) ! could not BBS sharp sharp was the sword of sorrow that pierced me to the heart when young Guido, my servant, arrived to relate how you had threat ened me. H e reported that you had said, that unless I visited the monastery of Monte Cassino, which you so nobly rule, I would i e while you were I to ddie house were enjoy the prayer of this holy house o t enjoy nnot were still alive.31 And when I recall recall these threats, they do not prick the like needles, but rather to (he rather like a lance or javelin they stab me to quick since I am confined on all sides by double obstacles. For 87. 1. Dating follows Lucchesi, Vila no. 187. Letter 102, n. 2. On the 82, n. 2 and letter LetterSn, 2. On Desiderius, see Damian’s letter m-124811. For an Italian translation, •■>«>' is no s srnaall n f 1 should travel, I have the awf u ] f e 7 T" 0 ,III , , h travel, I have the awful fe d r Tf dyin ° RE u i century - Munscher, his citation, rhetohea. Cf.Munsc grammarian, It hi* century grammarian. uiiu ----- m . ....... in Comment** his of t |u . fragments ''mini in lhe Munsctie Cf. rManca. Ci*"* . w hi8 fl agnwnu s p _t ; . 1' s4.2, 263E Schanz-Hodus 4-»» , o - 187g; Schanz-Hosius s 115.11; cf. Sabatier 55 ’ l‘s l‘ 115. u ; cf. Sabatier 2.227.

176 7 *

*67

PETER DAMIAN

(4) But since a journey of almost fifteen days separates us,6fi h would be in order that you should first experience what you ask an old man to do, since you are in the prime of ol life and enjoy ex cellent health. 1I may also add that you have an abundance of horses and are supplied with the sendees of crowds of atten dants. It is said that Phalaris' Phalaris provided an example of this norm and after converting royal authority into tyranny, and savagely in flicting exquisite torture on various criminals, a certain crafts man built a brazen bull for him and made it so, so, that those con demned to death could be thrown into it after it was made red hot. The latter felt sure that Phalaris would be pleased with this barbarous device, since he considered him to be a master of in human cruelty, always eager to apply torture. This was especially the case, since when someone had been thrown into the beast and began began to scream, the bull seemed to bellow through its nose nose and mouth. Then Phalaris rewarded his benefactor with a gift for that he deserved. “My friend,’' friend," he said, “I am indeed grateful for what you have given me, but it is my wish and unalterable com mand that you should be the first to experience what you have taught me.” And so he was at once thrown into the bull, and was to oth the first to suffer the torture he had taught him to apply to ers. Thus, he who had previously built this penal labyrinth be came the originator of this punishment. Therefore, you yourself should do what you command, and as a younger man should go to the older one to invite him to come to you. But now to speak seriously, if by such a long trip I could visit the tomb of our holy father Benedict, I would consider it no small additional reward.8 And I am certain that if I should die in making this pilgrimage, 6. Il 5 days to travel from Fonte Avellana to Monte Cassino at It took about 115 the rate of 20 miles a day. Cf. Lucchesi, I viaggi g 1. 7. Phalaris, a tyrant of Agrigentum, ca. 5 7 0 - 5 5 4 , besides being mentioned in several ancient sources, is also discussed in Orosius, Adversus paganos 11.20. .20.1.84ff. .846. An artisan named Persillus Persill us made for for him a brazen bull in which the condemned were to be roasted alive. Cf. Th. Lenschau, RE 32.1 649 —1652. 32.1649-1652. 8. Damian was of the opinion that the grave of St. Benedict — and of St. Scholastica — were at Monte Cassino. O n this, cf. H. Leclercq, “Fleury-surLoire, i 7 o g - i 7 6 o , esp. Loire,” DACL5.2 (1923) 1709-1760, esp. 1715 ; P. Meyvaert, “Peter the Dea con and the Tomb of St. Benedict. A Re-examination of the Cassinese Tradlcon Tradi- ., tion” 65 ((1955) 3-70. tion,” Revue benedictine 65 ig55) 3—70.

L E T T E R 106

177 would rather deprive hhim . . would butwould w ae . lical (cf. Jer 13.23 and appearing Ps 73 - 14)' Urces 8 h letters: ° _ 1 4 > Dam ian uses this figure elsewhere in his cf (cf, J e r 1 ----a n d----p j v

LETTER 106 178

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PETER DAMIAN

slant stant demand, wildly claimed that 1I belonged to them. ‘This man 'he lived under our authority, and never once is ours,’ they said, ‘he failed to obey our laws. For the law of the flesh always held the upper hand in him, but the law of the spirit he totally ignored’ In rebuttal the blessed angels replied, ‘We do not deny,’ they said, ‘that 'that he belonged to you while living on his estate. For one may not deny the truth. But since now he died in the service of our Lady, the queen of heaven, he shall never be subject to your impious rule because of failings during his lifetime, since he ended his days in such a holy manner. Nor can he be lost in the opinion of the eternal Judge, Judge, since he gave assistance to his 'Because without doubt,’ mother.’ mother.' To this the devils answered, ‘Because wall not deprive us of what is they said, ‘God is a just judge, he will ours, nor will he act against us with prejudice, since every form of injustice is unknown to him.’ (7) “But when the evil spirits tried to use force against the an now7 recognizing the truth, resisted only gels, and the latter, now lightly and not with all their might, they continuously promised w7as on the way and warned that the Mother of God me that help was w'hile, on the one hand, the angels would soon be present. And while, gave me moderate protection, and on the other, the devils furi ously and grimly agitated to reclaim the man that belonged to them, suddenly a bright and radiant splendor, like a flash of lightning, illumined them, and to the utter surprise of all the Mother of God, God, the queen of heaven, appeared, reverently sur rounded by ministering angels. Then the evil spirits, although at first terrified by the sight of such glory, causing them to shield their eyes from this excessive splendor, complained of the wrong that was being done them, and protested that the angels were using force to deprive them of their property, saying, ‘If God is w'icked man from our grasp.’ To these, just, he will never free this wicked blessed Virgin replied, ‘Even though, as on the other hand, the blessed you assert, this man belonged to you because of his wicked life, and lived badly according to his bodily desires, my most beloved and merciful Son and Lord will never allow him to be subject to your brutal treatment, because he was aware that the man died on a pilgrimage in my service, especially since hhee would have confessed his sins to the priests and with sorrow and contrition

| )Solution, even though, because of his sudden death, Solution, ivcd1 aijs’j is unable so. do so.’ to do " lS unable to fir “At that, the evil spirits, as if dancing with joy over their “At that, the evil spirits, as if dancing with joy over their ’ insultingly objected, ‘Since you,’ they said, ‘are the mother 1 1 1 th and eternal Justice, can you be ignorant of the fact that ° ( * ' 11 nitted this heinous and bloody crime which he never !1
kc oinent as if paying reverence to that truth. Then recovering foment, her1 speech, she replied, ‘Your objection is indeed true, but be}u super uise with my merciful Lord and Son mercy normally super( ause sedes justice, and the remission of sins is more pleasing pleasing to him Sedes justice, than the punishment of sinners,’ sinners,’ 14 and then turning to me, she Confess this crime, with to your body. Confess said, ‘return at once to rightly charged you, to a priest among which the evil spirits have righdy the monks who live in this little house close by, and on the au thority of my command ask them to take upon themselves the to apply it to your ab penance that will be imposed on you, and to solution, for you are soon to die. After you have done this, return to me without delay. For For I will not leave here and will wait till you get back.’ ” After he had related all this just as it happened, and in their charity the holy monks had accepted the penance im o n him, and had demonstrated their obedience to the posed on holy Virgin, the man happily died as if he were falling asleep. said the truth of what he had had said And thus, by his death he proved the while tvhile he was alive. And if I too should die while trying to visit you as a pilgrim, I feel sure that I shall always be protected by St. sure that I shall always be protected by St. I B 1

11 ( (

s a m e Stephen, moreover, told me another story, but ( f, 1 U s Thewassame moreover, told me another story, but n o t Stephen, so as as of the one I reported above. “1 recert S e WaS n O t S certain n °f the one I reported above. “I reain ° h '] •nei C1 h ecaarri n n of a gotxl certain cleric,” he said, “who was simple, certain cleric,” goo(l f h * Sg I n addition, he seemed to tactless. In Eighty, and tactless. lhave avc 1°nr n o tl ’ n S’ g’ Eighty, ious Ulent ta e n t fOFr the reli n a the quality that reflected But no hfe, S ° gravi K»avi/° ou iung as

I live, m o u n t as my annual tribute? tribute.” He fixed aamount live. 1I will give you a fixed then placed a sum of money at the foot of the altar, and thus as sured of the mercy he had sought, h e departed. Perhaps my brother did not tell this story of our brother in just this way, for although I have forgotten his exact words, as far as possible I have at least not departed from something like his narrative. May this statement of confession regarding his report and mv erred through telling of it be benefit, and so far as I have em be to my benefit, God. of sight the in excuse my be it ignorance, let (16) .And And now to join what is yet to come with what 1I said above, please, dear father, do not hold to t h e threats you have pravers of your prayers leveled at me. Do not withhold the medicine of from your sick son while h e is alive, or after his death. Unhap be pily, moreover, while I am still living, I a m n o t productive because of my sloth and inactivity. But if you are still alive after mv death. I hope to receive support from your hands, so that die sacri Masses you offer may provide a feast for my iv soul, and the sacrifice of your prayer may be life-giving food for me. And why should one wonder at the belief that tthe h e host at holy Mass is nourishment for the dead, since at times it is changed into food of death? are in danger of o for the living when they are also named (17) For the venerable old man, a priest and monk m< seventy tei, who had formerly lived as a religious for almost alrr Petei, years under the jurisdiction of the monastery of Nonantola, and an angelic life in this hermitage, often told me today still leads an t ic story he had heard from the report of brothers coming fro® the region of Lake Como. H e said 27 that certain stonecutters at t ie legion O

" w Pete? the Vene° Pete/

lO

? his

slor StOry

•* o / 9» ri. 24..

see G i I e s oI Works Giles Constable, “Manuscripts of W >>’ see * b by

185

Mount Chiavenna were earth. were quarrying a vein of rock in the earth , n d( l coming out after completing their work, were preparing to ‘1 c t u lrnn home. One of them, becoming aware that he had forgothollow cave the 1C11 in the cave in the hollow into the down into went down tools, went his tools, of his ten oo nn ee of mountain to recover h e had lost. Suddenly a large section recover what he of the cavern fell in behind him and he was trapped by the pile of ( >f rubble so that he could not get out. His fellow workers tried by repeated digging to recover the maimed and broken body of the dead man. man, but found that all their efforts were in vain. At length, worn out a n d giving up all hope, they went back to their families. (18) .Afterwards, when almost a year had elapsed, his friends and relatives moved by a certain feeling of affection for him, searched with greater care that they might recover his remains, or at least some trace of him. They went to the mountain with another group of miners, searched here and there, curiously looking for an entry through some hidden crevice. After the rub ble had been removed with great effort, they kept on digging, and at length entered the excavation in the mountain. Suddenly they saw the m a n , whose dead body they had scarcely hoped to songs of praise led him find, healthy and unharmed, and with songs out as from the grave. (19) ( 19) When asked how he could have lived so long without food, he replied, “From the time I was imprisoned in this narrow dove, daily flew in here to me cave, a little bird, somewhat like a dove, with a small piece of white bread in its beak. With this food I was satisfied and refreshed, that I thought I was filled with royal, so satisfied even heavenly delight. There was only one day my little waiter did *'ot m e in its usual way, and on that day an intolerable not visit me seems, his wife had arranged hunger tormented me.” Every day, it seems, l that be offered for the welfare of his soul, but one day hat a Mass be ' s ht n there had been a heavy snow, she failed to visit the church. churc h '''he u them ' tdd so, as they discussed the matter, it became obvious to them 1 uu 1 a t i lr 1 l aa t

hunger, was just the day on which he had suffered from hunger him. for celebrated been not had Mass the sacrifice of the sacrifice t the of the Mass had not been celebrated for him. about silent remain to (20) Moreover, I do not think it right abou 2 R tale that Atto, a citizen of Osimo 28 * of blessed memory, a pm ‘ tale that Atto, a citizen of Osimo of blessed memory, a pru°n Lucchesi. IVito a n ’s relations 40. ita no. 40 Osimo, cf. Lucchesi, with Osimo, relations with Damian’s ' hi l)anii

186

PETER DAMIAN

dent and honest man. told us while 1 was present. “Th certain woman whose husband had died,” he said “a V. ' Vas widowhood had great confidence in a certain priest i ' ' would obtain salvation for her husband. By h e r maid she b him many fine gifts, and through her always begged hi t Fe member her deceased o n e in his prayers. He found it ' promise her that he would comply with h e r wishes, bin • l ° greedy and niggardly, never gave the maid anything to e * even of the food which she had brought. .And so it was th grew tired of her repeated visits to his house, and to herself co

LETTER 106

187

i

woman woke up and began carefully to think ' ' i ”r husband had said. She was greatly surprised that .,1,011» J ken of yesterday’s meal h e had received from her, 2

,1f

’ "s(i, , r M very frequently sent food to the priest. Therefore, iri< < s re thought to what h e r husband had told her, she ( | r I giving h i t h i s was v e r y mysterious. Then she called ccame aware b to ask harshly what she had done with the the mai< a n f

>

at t h e

priest had said about it. But when the latter

)d a n n’ g , e

f ieht made up this story, and that, refused to tell the and struggled through every kind of evasion and fabrica-

trUth

(21) “After some time had passed, one day the same lady usin the same maid who had brought her previous pious gifts, sent th priest a roasted chicken, some freshly baked bread, and a bottle of wine. .As the girl on that occasion, too, was hungry as usual and was all wrought up by her feelings against the priest, she looked about in all directions, cautiously went to a remote room in the house, sat down, served herself, and eagerly ate everything that she had brought. After the servant had had her fill of food and drink, with a happy heart she bowed her head to the ground, arose, stretched out her hands to heaven, and cried out in this prayer, ‘Almighty God,’ she said, ‘you give food to all your crea tures. 29 As you have nourished me with this bodily food, so in your mercy may the soul of my master this day be refreshed in paradise.’ (22) "When the servant had returned to her mistress and was asked what the priest had said, she replied that he had been grateful, and promised to pray for the deceased man. The next night the woman’s husband came to her in a dream and thanked his wife for yesterday’s gifts. And when she earnestly asked how things were going with him, whether he was suffering any pun ishment or enjoying any respite, he replied, ‘Until yesterday everything went badly, and among o t h e r inconveniences in my sorry state, I was terribly hungry. But yesterday I had the splendid dinner that you had sent, and my h u n g e r was completely saii*fied, thanks to your generous supply of food.’ And after these words he immediately disappeared. 29. Ps 135.25.

,IOI

that made little sense, her lady did not believe a word she | ' id and threatened her with severe punishment. At last

she

body’s lips and quickly spread through the whole region. As ii evident from the report of many people, alms given to the poo are more fruitful and of greater use than any offering made ti priests who live unworthily, since the man who was dead did nc know of the gift made to the priest, but experienced as a gre< feast what had been eaten by this poor little woman. Alms, it deed, do not allow the souls of men to enter into darkness, an by earthly gifts one may win the kingdom of heaven. Accor ingly, some monasteries in our region have recentlv introduce the beautiful practice, among other things, that the abbot alwa entertains three poor men at his private table, and serves each iht m the same amount of food that is apportioned to each the monks. For since the Rule commands that the abbot alw< guests at his table, 30 in this way the double precept is ze n ' 'vith tlm fir

that the abbot’s table not be used for the gr< b U t f r h ly h e n o t fail to ° ° § uests ’ and '

rld

Ie re pocv*’ a it amounts i of food be provided nf°t h ’1 o t allgreater their produce n monasteries and I

1 4|

nbri4j»e St,. .n s t a .ble > Monastic Tithes from their Origins to the Twelfth Cei ‘hes m Medieval Life and Thought, N S. 1o, 1 964) 2 31ff.

PETER DAMIAN

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milages is given, not only of their cattle, but also of their chi l ens and eggs. And recently they have introduced something ' to be added to their devotion for the d e a d ?2 For their lovedIon who have passed away, awav. they (hex obsere obsenv the octave of their then death each year, and pray the day they died, but prav for tor them not only on on fi u i each year they remember them lot for eight days. And I suggest and humbly beg you those II have have just humblv von to accept this new piactice practice of of those just mentioned, and not find find it unworthy of you to follow the exam ple ple of these lesser lesser brethren. brethren. It is certainly certainly better for teachers to learn from their students, than proudly to ignore what is proper. It is more creditable for a greater person to to learn what he does not know, than to be ignorant of what hhee should know. What a glorious virtue virtue is humility, by which a man truly becomes a stu dent of the Savior! “Learn “Learn of me,” he says, “for I am meek and 35 humble of heart.” This is, indeed, the virtue by which an accept able sacrifice is offered offered to God, by which the teacher demonstrates able the constancy of his effort, and the student his dependence. (26) From the brothers in the esteemed monastery of Cluny examples of holy huhu I happened to to learn these two outstanding outstanding examples mility, one of which will greatly benefit certain superiors, and the to edify the subjects. Marcuardus,344 who had other will serve to subjects. Marcuardus,’ been head of that monastery, monastery, appointed appointed Maiolus to succeed been the head him as abbot, and since he was advanced advanced in years, years, went into re tirement. He lived alone in a little house, set aside for the sick, and one day toward evening asked that some cheese be brought to him. The cellarer, busy as usual with his many duties, not only < did not provide the cheese, but in harsh words even began to abuse his assistant. He complained of the oversupply of ab t», grousing that he could not put u p with the trouble caused y many masters. When the old man heard this, he was greatly s » dalized, and because he had lost his sight, was deeply hurt his was these remarks. remarks. For the man is cut off from hurt oy these tl more a blind deeply 1 e more a side world world, th#* the mote more carefully carefullyblind he thinks about what h humility apostasy, of portuni ty of display ing apostol ic virtue. 36 v,u | o |ic,” lo in contrasting “apostasy” in it with ap 'ipapstv 36. On Damian’s use of “apostasy" in dthe Papal Election DfCtt the same usage in refers to the 187) refers (Vilano. (Vita no. 187) c 107), heightening the likelihood that Damian was in its comp® involved in was involved

191 191

I relate all of this, venerab le father, fearing that either or by daring to depart from lness, or what from what forgetfulness, ’ 1 v own forgetfu the bounds of truth. I' 1" u ( | J have somew hat overstepped e tnai they wcic _______ ,,ir that Lstate guise. this ; m uise• fins g must be esoeciallv (:1 , ; Indeed, whoever speaks of obedience . . disobedience Fo m the mark of. rebellious to incur ,( . I K |"„l >l not-----------------author’ss reputa its author to is it easier the travels, repum to mar its easier (her a story travels, ( u .bet one the facts, opposes the that opposes stated that is stated someth ing is When something tion. When facts ▼one ,„,n. 1 seech the author of obedien ce and humilit y that he see fit to to me to permit me soon permit reproach, and soon infamou s reproach, from this infamous protect me from Cassino Monte Cassino, of Monte hant this verse of the prophet at the gates of (e ham name’ my know shall people my day that on t accoun my name; people shall know “On this account 57' T Ir • — T -.Awzx ---- ’ am.” I here they shall know that it is I who speak; 37. Isa 52.6.

L E T T E R 107 I. OWard

193

hould

....... hi, impressive ...... . . .«K ' - "'«-“j: ',OWard , "7' "°r ’«hooM hi» impressive pride pride with such frequent frequent blows, blows, but but at length having having its its fill fill it ( | | ) ( . with

LE E TTTTEERR 1 0 7 I’etei Damian to Pope Alexander 11, and to the archdeacon Hildebn I’lie occasion toi this lettei was twofold: (1) 1 le replies humbly to Alex '* dec and sardonicalh to 1 lildebrand regarding their request for a copy f die lettei he had sent to Anno of Cologne (Lrftrrgq) the previous summer requesting die archbishop to assemble a general council, (s) He pleads old age lot not traveling again to Rome, promising, however, to go with diem to Mantua to attend a council there. But in the end he does not go (Lent lobj) 1 5

f a tt hheerr a n dd s o n , the the pope pope and and the the archdeacon, archdeacon,5 the the OmI h e sinner s i n n e r offers OmI monk Peter tthe offers his service. service. I3«S| am sending’ sending’ you die I3«S| (2) I am die letter letter on on account account of which which 4 you have beaten m e black and blue, that you may see and me and that and death o n t a i n e d , and i d to oppose yon. death verify verify what it ccontained, and what I ddid yon. But or if, to But if I have sent any oilier oilier letter to anyone anyone iinn this area, or my knowledge, even o n e iota has been added or in any way my one been added way changed in this letter, and o t sent s e n t to you just as it was for and was nnot for warded warded to the lord archbishop of Cologne, Cologne,5 may the leprosy leprosy of 6 Naaman the Syrian overwhelm m e , or the blindness of Barjesus Naaman Syrian me, the Barjesus 7 darken the eyes in my hhead. e a d . I call Jesus Jesus and and his holy angels as my o t lying in giving you this explanation. my witness witness that 1 am nnot And so, if I must die because of this letter, I off er my neck, pierce pierce me with u m b l y beg Satan with your dagger. As As for for the rest, I hhumbly beg my holy holy Satan 1. Dating follows Lucchesi, Vita no. 1 80. 2. On Pope Alexander JI, cf. letter Letter96, n. 2; on Hildebrand I lildebrand see

((.0 0 But now I will save my breath, I will will save will hold hold my my tongue, and although tardily, I still ask for ordered for mercy. mercy. In that you you have have ordered o m e to Rome come Rome to be be with you, however, however, and and then to go llll( l l ( to c with effort of of both seems to be with you ttoo Mantua, Mantua,10 the the effort both journeys journeys seems be most difficult and too great for my advanced years. Hence. I will t difficult and too great advanced years. will in()S Rome, which would be be of of less benefit to vou. but I not less benefit n ( ,i come to Rome, think for vou. think that making making the the trip trip to Mantua Mantua is more more necessary necessary for vou. In sending me this holy message, of vou seems to message, however, however, each of vou seems to have appears to me. have taken a different different approach. approach. One, One, it appears me. is charm charm ing n d friendly with a fatherly ing aand fatherly interest, while the other other threat ens terror and of you. and hostile attack. attack. One One of vou. like the the sun. bathes bathes me me in the warmth of his brilliant splendor, but the other, like the warmth brilliant splendor, but the other, like the blustery northwind, blows blow’s up up a violent storm. blustery storm. 1 (4) And so, I recall fables. 11 It is recall what what used used to be be told told in the the fables. said that as a certain clad in his said certain traveler traveler was was on on his way, wav, clad his mantle, the sun and and Eurus, Eurus, the the eastwind, eastwind, proposed proposed to make make him the the sub ject of a contest, namely, to see see which of them could the of them the more more easily force off his coat. coat. When agreed that he force him to take take off When it was was agreed who won would be crowned crowned with a laurel began to laurel wreath. wreath. Eurus Eurus began blow fiercely fiercely and clouds in motion. and set the the clouds motion. But the the traveler traveler held held 011 011 (

to his his cloak cloak and and wrapped wrapped it it more more securelv about him that it it to securelv about him that '' nild not be w ont out bv '\°uld be lost. When When the disciple of Aeolus ' -2 was w as worn by ll ll ss 1

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Reindel, Studien1.55 and 6off. . (, o t Allll(1 4. Without the pope’s knowledge, Damian had sent Lett# Lettei 99 , o0 ju| ( 1 Cologne, suggesting that he call a synod to reconcile the schism o iMer , n. n. 3; 3; Schmidt, Schmidt, Alexander 1! 221J off. off. Alexander 11 5- On Anno of Cologne, gg, 1n. 2. Cologne, see Letter 99, O- Cf. 2 Kgs 5.20, 27. 67- Cf. Acts 13.613.6—j j. H see Letter Letter b7 becaU f rom them and thus remissive to his rule. tribes The rhinoceros, also, kingdom. j their elders, he sep r ofthe v light of the savage jaws of duced the mighty P°' can nyake itself be captured g which by its nimb of letting fear M of - attractive vir g in.< inX’ X'Xad (6) But since 1 gave you everything you wanted, why must I still suffer persecution? Certainly, the investigators of nature tell u s _ ] do not know whether the hunters also agree with them— that the beaver15 in taking stock of its natural qualities, is con vinced that it is hunted only for its private parts, which, when cut off, sene a medicinal purpose. Therefore, quickly running to a protruding branch of a tree, it violently thrusts itself against it and castrates itself. Then after going some distance, the beaver stands on its two hind feet, looking at the hunter, and showshim that the testicles for which he is being pursued, are missing. Therefore, should more brutal satisfaction be required of a man than is demanded from dumb animals? (7) But that this letter may not excee await your coming into my area to com matter.

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LETTER 108 Pc[eI - Damian to Pope Alexander II. Instead of going to the council at Mantua (31 May-i June 1064), he stayed at Fonte Avellana, from when • lie Sent tins letter to Alexander, who returned to Rome via the Rom < ) n some earlier occasion Alexander had asked for Damian’s opinion nt .he intriguing questions why recent popes had reigned no more than fou or five years, and to thts Dam.an replies. Here, too, he displays a deep £ terest m the worlds material and spiritual ecology, which he obviously attnbutes to the goodness of divine providence. This letter also contains a a significant statement about angelology. (June 1064) 1

o s i r A l e x a n d e r , the bishop of the highest see,2 th< monk Peter the sinner offers his service, (2) Since I hear, venerable father, that on your retun from the council of Mantua 3 you are here in the neighborhood

good news greatly excited me to take to the road to meet yo Jacob, indeed, of whom Scripture says that “he led a settled i and stayed among the tents,” 4 was therefore convince t at brother could be satisfied with earthly gifts because he knew th; he loved only earthly things. I, too, who like Jacob simply stay < home, since I have no doubt that you are pleased more by spn Dial things than by those of the flesh, am prepared to satisfy yo with a spiritual gift. Wherefore, when David fled to get away froi Absalom, Hushai the Archite, who returned to Jerusalem, was k1 eater use to him than Ittai, who was the only ally who did n desert David in his flight. 6 David also established the custom 1 Dating follows Lucchesi, Vita no. 189. 2. See Letter 96, n. 2. 1&.21-3" 3 On this council, see Letter 107, n. 10. 5. Gf . 2 Sam 3 4- Gen 25.27.

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i n t o battle, and those who mJ w e n t into h o went Im.h who J stat I. that those w n j 897

spoils.6 And M with the stores, should share alike in the spoils. es v ' s ° Ses ul help to the people of Israel when he sV,Os a more powerf powerful 10 th be idly praying at Rephidim, than Joshua, armed to thT who went out to meet the attacking Amalekites. This i * i ’ 1 ' Moses rai ' raisll staled in Scripture, when it says, “Whenever Moses stated lowered hands Israel had the advantage, but when h e lowered Amalek began to win.' win. But n o gift is more properly besto ' ' fl t o whom it is given. h i m to h a n that requested by him tthan m e right, (3) Some time ago, if my memory serves me ApoU earnestly requested my opinion o n why the bishop of the An° 08 ven long, but died in a short space of tin} time * tolic See never lived very so that after blessed Peter the apostle, who presided for almost j i, f' ‘ De . Cacciamani, g lJ tia, I na monastica 26 (1972) 226-242. Ua, Vita l- 1 » 1 1 ‘ I /mmtUirnlis c. 1.1» j r-f Liber 25-vear oontifiratp pontificals pontificate of Peter, cf. 9. On the 25-year

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to come, utigned to uv deigned and come, and o01f King David from whose line he n other the and e l d royal authority for fifty-six m e hheld fifty-S iX years,» one and years> 1,11 Following them, other princes of both states, even though ' Following |( ”’ rj ‘ ,-eigns re ig n s were shorter, did not, however, rule for only a brief ,l11 a}ier the example of the Roman pontiffs. To this one * , -'i ohd1 after iK whole over the pope presides that easily over presides pope while aamost that while reply,Oi.thrvritv iohi easily reply, ...the whole W limU.u. l/inm the earthly authority of most kings is limited; since every iimei or prostrates himself at the feet of the pope as the king of rs and the prince of emperors, he exceeds all living beings in k i l l (os dignity.15 Thus, when a king dies, only the kingdom honor n d dignity.” ‘, I m r aand ]1 h he heads is deprived of his leadership, but when the ponwhich dlfof (ilfof the Apostolic See passes away, the whole world is orphaned In the loss of its common father. What does Africa know about b\ die die kings ooff Asia, or Ethiopia of the princes in the west? For since thev are far removed from them, they are equally unaware of thev arc whether they live or die. ( 5) I his is yet another reason why the death of any king is not a terrifying event, for earthly princes who are the leaders of great throngs of people often die by the sword, just to cite a few ex amples, ( Jains,1-1Claudius, Nero, Galba, Otho, and Vitellius, all of amples, Gaius," these emperors held the principate in a continuous line, one t h e other, a n d with the exception of Claudius, all were after the killed by the swords of their own men or by those of their ene killed as Roman history relates, Macrinus, Antoninus, mies. Later also, as mies. Alexander, Maximinus, Gordianus, Decius, Gallus, and Voluone n e another in a continuous line, were cut daniis, all succeeding o sianus, by the t h e sword. down down by (6) Secular princes, therefore, because they are exposed to wit ions deadly hazards, do n o t shock those who hear about their 'arious of a pope comes to an end only from passing; passing; but since the life of S

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. Cf. Luke 2.1. 140B-1 141 Bede, Martyrologium, ‘ 11 Cf. A). 141A). 94. 11408-* (PL 94.1 Coloniensis (PL editio Coloniensis Martyrologium,editio p Bede, i ss rec )avi 2 s koned that at most he reigned 33 years; cf. Lawrence /. Lawrcnct A. * reckoned Sine] ‘n< lli °V )) aa vv Healenzyklopddie (1981) 378-384. id, 77 heologische l ’d, 37 “ 3 4keologische Realenzyklopddie l c. *5’ ec ce Sc 1979' hramm, Herrschafiszeichen Verrelh ( 1979’ Herrschaftszeichen 7 14; S. F. Wemple, Alto of Vercelh Schramm, 26-.. 4 | i s2 e D armS ti arne f e r e nce is to Gaius (Caius) Caligula; for the other emperors seems indebted to Eutropius, Breviarium, including wrong \ only An.o n’ >nus, who died a natural death. he

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natui al cause - hi" leaving this world is always noted wi u I excitement. Moreover, since earthly princes, as was sa d within a limited territory, there is n o reason why thei should be broadcast to various parts of the world. But the because he alone is the universal bishop 16 of all the chu b*’ when he dies, the notice of his d e a t h is spread to all t h e k ' doms of the earth. And just as t h e s u n , since there is only suddenly causes darkness throughout the whole world should go into eclipse, so also the pope, because he is unique in the world, when h e departs this life, the news of his death reaches to distant realms. And in consequence, the nawi™ o l l L I I cl j U U l l l l l L

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fear and trembling regarding the e n d of one’s own life. Here we should note how much almighty God wishes the life of the Roman pontiff to provide edification to m e n , since h e has also decreed that his death should serve the welfare of all nations. How great should be his effort to work for the well-being of souls during his life, since also his death provides the means of calling back the souls of men to their Creator, so that as he is aware that he is the father of the whole world, h e must not grow weary in promoting eternal salvation for so many children. (7) Here I should like to expand our view somewhat, and briefly explore the immense benefits that are granted to man by God. For by divine institution all the elements are at man’s ser vice, and not only heaven and earth, air and water, but every thing that is in them concur in being useful to man. And first of all, as I have said, the four elements are at hand to serve him, be cause he is composed of them,17 and then whatever they have, they extrinsically bring to him. In the moist earth the roots o 15. This statement would seem to contradict the late 1 i t h century ruw> concerning the violent deaths of popes Clement II (d. 9 October 1047) Damasus II (d. 9 August 1048). fthe C lear assertion use tirie* 6’ of the primacy of precise the pope, and the bold umversa,is episcopus, is perhaps the most formulation in 1 0

use u°r th*5’ an d f° r Damian’s awareness of the controversy L le no ‘ic q * Patriarchs °f Constantinople, see Ryan, Sources1. ra rc no. 200; Schmidt, Alexander II 182, n. 236.

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" 1 s c onverted into the flesh of animals, and men are fed on ° V S ' ineat. Animals, moreover, when they are alive, are made to l U ' " ort various human needs, namely, some provide transportal | ’ for those who ride them, others plow the fields for the seed? ' 11 be consigned and brought to them, others not only pro I

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I (he Gospel, share their two shirts,18 as they cover us with theii link s and fleece. But since epistolary brevity does not allow mi to linger on individual facts, for which many volumes wouli hardly be able to tell the story, let it suffice to conclude witl these words of the psalmist, “You have put everything under hi feet: all sheep and oxen, all the wild beasts, the birds in the ai ocean.” 1 9 (8) And among other things, it is something marvelous, th; neither the flight of birds, the bravery of lions, the speed < tigers, nor the enormous height of elephants free them from th domination of m a n . The lion,20 indeed, is so terrifying that whe it roars, suddenly many animals that by their great speed coul avoid his attack, grow weak and are frozen in their tracks. An still, the lion is captured by man and like a feeble cat is stuffe into a cage. Also, the tiger,21 which in the Parthian language called an arrow, i n o n e stretch can cover ten miles, and in or day, from sunup to sundown is said to run around the who world. Yet this beast, which travels with such incredible spee dt llrnes

d o e s n o t evade the snares of the hunter. But as v "st °nder that these animals are subject to man’s powt ’ ( n the smallest of them and those that are unclean pro' n

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a b U \ to m a n s well-being. For what is more insignificant th< whiff ? B U t l f a l e e c h 2 2 t a k e s o n e i n its mouth, when it gets Umes P'icati1 O n* l Seases ’ who leech o n c e spits it out, andAccordii by its a one has at difficulty in urinating. 2 , angel isass.gned from temn shield us us toprovidin to each ofstops an e in g assistanc never stops and bravely, and F h bravely ,1. b. doilln assistance providing never light 5 g C a Ss this, of s th ’ I would example cite examples would cite works.” e ofgood works. ilion 1' " '* ' l e dulging his appetite for this bread. This young m a n chasti ** body with such fasting, that whenever h e became aware* r n e e d to eat, h e paid little heed to his e m p t y stomach At ti aH even on Sundays, passing u p t h e stew, h e lived only on f ’ bread, a n d water. H e always wore a n iron band round his waist but took care t o hide it u n d e r t h e folds of his stomach when he divested himself before t h e brothers. H e never confessed his

by o n e , but by two of his confreres. H e often took on himself a penance of o n e h u n d r e d years, which h e fulfilled in twenty days by lashing himself a n d applying other penitential remedies.10 When unable to finish two, h e never failed daily to recite at least o n e psalter. Since h e d i d this while in his cell, h e normally said t h e whole psalter while taking t h e discipline, which he applied with both hands. (7) Moreover, whenever h e traveled, h e would rise in the dead of night, n o matter what weather, a n d continued praying h e observed this habit, n i g h t a n d day, without letting up. What ever t h e rigors of t h e winter, h e wore only stockings on his feet, while his brother was c o n t e n t to wear only sandals. Often would solemnly charge m e by t h e mercy of Christ, never o tate in punishing h i m if h e s h o u l d perhaps sin in any way, 11 apply to h i m every kind of discipline which m o n k s deserv this way h e laudably observed the Rule as a m o n k , an preserved his authority as a bishop. O n all occasions 9. Cf. Letter 50.2 1 , n. 38. 1 1 . Cf. 2 Tim 4.2.

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w nod, never permitting the accustomed taxes or gifts to be deI l i a ndcd from the clerics, not even a payment from those who h ; l d f;ll | c n , except only as a penance. “God forbid," he would say ■3 hat i should sell a synod. I would rather lift up the fallen than least on their dead bodies like a vulture.” I should rather not write any more, lest it seem that sorrow over Icarus were keeping ,

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when scarcely thirty years of age, departed this unhappy life to return to the Author of true light. “In a short time,” as Scripture says, “he came to the perfection of a full span of years. His soul was pleasing to the Lord.” 13 And rightly was it said that in a short time he came to the perfection of a full span of years, for in the brief time that he lived, he held to the path of justice, and wifi all that was in him spent each year in the service of the Creator Surely, what Wisdom had formerly reported of the holv man sc applied to Rodulphus in everything as if it were especially said o him. “It is not length of life,” she stated/ and number of year which bring the honor due to age. If men have understanding they have grey hairs enough; for an unspotted life, pleasing t< God, is the true ripeness of age.”14 And then she continued “God accepted him and took him while still living among sinfu men. He was snatched away before his mind could be perverte» by wickedness or his soul deceived by falsehood. Therefore, h removed him early from a wicked world.”1’ (9) But as I look about for someone to bring this letter to yot and he is n o t available,16 I suddenly think of something els< which, if p u t to writing, would more fully serve to edify you. Pe haps it was divine providence that failed to supply a earlier, . •hat in t h e meantime, with nothing else to do, I might wn about yet another topic. And so, I come to that man of Go , 1a. Cf. Ovid, Met. 8.223ff. and Hyginus, Fabula 40. ‘3- Wis4.13._14. ' 14.Wis4.8-9*5- Wis 4 . 1 0 - 1 1, 1 3 - 1 4 . ••’>. On sending letters by carriers, cf. Reindel, Stu ten

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minic, 17 my f a t h e r a n d master, w h o d i e d a b o u t a year 11 life s h o u l d be written, I am afraid t h a t it would be h *’’s credible by s o m e of t h e brothers. But God forbid th hi S,1 u lie i n what I write. For a s 1 truly d o everything i n n ' * ° kl h o n o r t h e t r u t h , 1 will n o t allow a n y fabrication o r ' l ? ’ *° N o r a m I unaware of ( h e Apostle’s s t a t e m e n t , who in *. * Christ d i d n o t rise form t h e d e a d , t h e n o u r preaching- ‘ void, a n d so is your faith,” at o n c e c o n t i n u e d , “and we tn be lying witnesses for G o d , because we bore witness against ( ' t h a t h e raised Christ to life, whereas, if t h e dead do not back to life, h e d i d n o t raise him.” 18 In these words of the A tie’s s t a t e m e n t , n o t to belabor the case, the reader at once u & d e r s t a n d s that whoever pretends that God o r God’s servant ha performed s o m e marvelous d e e d , will n o t only not deserve a re ward for his fabricated account, but will be found guilty of giving false testimony against h i m whom h e set o u t to praise. ( i o ) And so, while D o m i n i c was still a cleric in the world and the heresy of simony was then prevalent — and would to God it were totally extinct — his parents gave the bishop a piece of soft goat skin that h e might be ordained a priest. 19 But since, as the Apostle says, “all things work together for the good for those w h o love God,” 20 this one fault of this holy man later proved to be the source of many good deeds. For, terrified over this event, he despised the wnrld, became a monk, and like a brave soldier, at once took up the difficult practice of the eremitic life. And be cause he had been improperly ordained, so long as he lived he never dared to celebrate Mass. 21 He remained chaste until his death, and never left the hermitage where h e lived for many years under the direction of that blessed man, John of Montefeltro. 22 In this hermitage, called Luceoli located in the region known as Ponterezzoli, there were e i g h t e e n cells that served as 17. For a lengthy bibliography of Dominicus Loricatus, see Reindel, / 3.207, n.20. 18. 1 Cor 15.14-15. 19. On the problem of simony in this event, see Calamonen, ani agiografo183b 20. Rom 8.28. ( jt.s l s . 21. Here we have evidence that like Dominic, other hermits were J 22. Cf. Mittarelli-Costadoni, Annales Camaldulenses 1.417k

LETTER 109

213 , r S 1 d< nces for t h e brothers, where he lived under the regimen 1( Ml they would never ( rink wine, and never prepare their food | | ( | ( a t . 7 hey ate only one warm dish on Sundays and Thursri 1VS. a n d five days a week fasted on bread and water, engaged ,|y m prayer or manual labor. 'I hey did not farm, and owned lands or o t h e r property, except one pack animal* Along with t(1 is little ass or horse there was one attendant who faithfully w( ni o u t either to buy or to mill grain, and only he supplied the hermits with all necessities. This was John, who afterwards be came abbot of this hermitage, and governed the community as an upright administrator. The whole week long thev observed strict silence, which they broke on Sunday after Vespers and when their meal was finished, when they could then converse with o n e another until Compline. In their cells, moreover, thev always went barefoot, with no covering for their legs. Dominic told me that when he was living with a certain religious named Anso, whom I also met, they used to apply the discipline to one another while reciting all the canonical hours. This same .Anso once complained that he had nine daily rations of bread in his stomach at the same time. For they mortified themselves with such fasting, that the dry bread caused constipation, and could be passed only with difficulty. (11) In that hermitage there was also another brother who often attempted to wander away from his cell. John, the prior, as was only proper, at first severely corrected him, and then com manded that he be thrashed in his presence. But when, at the master’s order, he began to put on his clothes, he made some in solent remark. The master again told him to divest himself, and again had him beaten. But as he began to dress himself, he still did not hesitate to show his contempt tor what had happened. And so, for a third, a fourth, and if 1 remember correcth. esen a sixth time he was scourged without mending his wavs. As he stripped and again put on his clothes, he was unable to respond w >th humility. But when he was whipped tor the seventh time, a »d t h e n began to clothe himself, he cried out in a loud voice, Now the devil has left, now that wicked tenant who lived in my ol

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- 3 On sagmarius, the Latin word used here. cf. Dul-ange 7.268.

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heart has fled, a n d has left m e free of the bonds Now I will gladly obey my lord a n d master, and I D r a t t l e l d tO Sub ject myself to his orders in all things.” I n this way th T * Oro turned to the observance of humility, and as h e c *eirc. chen o n to remain in his cell, h e lived there blame! ■ i ( 1 9 I Kfanv

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.

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man saw lit in a spirit of marvelous humility to come miserable a n d unworthy sen ant, to ask if I would acc > C i° lT>e’ a allow him to subject himself to m e as a m o n k does to 1 ' But what h e offered m e , 1 did not accept. For, instead f ** bot ing h i m u n d e r my obedience as a client, I was happy to t C, whose life is truly accomplished a n d elegant. His life is a 24. 1 Kgs 6.7. 25. Cf. Damian, Letter 4 . 17.

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I for edification when he preache. m living deeds, than some (1(, language that foolishly weighs each word in the neat bal1 ( ) | dassical usage. For many years he wore an iron corselet r X t to his flesh/’’ and engaged in implacable combat with the evil lt s. This eager fighter was always ready for battle, armed not '|1)v in spirit, but also bodilywent forth against the enemy lines. ( 14) He was so accusiuincu to mis way determined fashion When in ‘How can you claim that on those days you relax a i kine or is » l,e p e n a n c e , when you eat nothing that needs cooking °

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my fennel with enjoy eating '1 enjoy answered, ‘I o nn trees?’ trees? hhee answered, eating fennel with my | )|lll(| o So now expert, knowing knowing how sensually aa man man how sensually an expert was an now II was So , delicacy. fennel a delicacy. who . Hu,||{( | live Jive w h o considered fennel ' ' ’' (( !i 99)) “He clearly has a copious gift of only from but only tears,30 but of tears,** to When is all alone, living in the strictest silence silence, strictest living is he When time. tinlC takes he if wishes. But takes part as he wishes. often as as often |l,]C( . breaks into tears just as tears. I gift of tears. has lost the gift hee complains complains that that he has i n {conversation, o n versation, h my by my caused by would often reproach i m over the tears caused of tears the lack of reproach hhim yours do not Alas, my father, own father, these these tears of yours own dryness, saying, Alas, ask. they ask. when they tears in others when beget tears cannot beget bear fruit, since they cannot your father to you are a father that since you wish that to me, your For I would surely wish tears should also beget my tears.’ tears.’ ” rule of the in my rule following in the following inserting the remember inserting (20) I also remember 31 know whether but who will know another, but of another, speak of eremitic life.31 “I will will speak light make light one can be believed should be my statement should believed or not? not? Yet one can make highest the whom person whom the highest reproves a person audacity reproves human audacity of it if human com our com brother in There is a brother with lying. There d o e s nnot o t charge in our charge with Truth does 32 meditatively day and spends a whole day who and a night meditatively often spends who often munity 32 con doing, almost so doing, while so nine times, and psalter nine the psalter and while almost con reciting the hands. both hands. in both with scourges held tinuously beats his naked held in naked body with sleep does not sleep so engaged, that while he is so noted that be noted engaged, he does It should be on his head on rests his his knees, he rests but at times night, but day or night, times while on his and with little sleep, snatches a little naked, he snatches thus naked, and thus the ground, sleep, and with ground, and friendly engaged in we were as we time as one time At one that hhe e is satisfied. satisfied. At were engaged in friendly these often recited had often he had that he me that conversation, hhe e confided recited these confided to me tenth.” to a tenth." come to never come could never but could nine psalters, but following in the letter I the following wrote the that I wrote ((21)1 2 i ) I further further notice notice that for Blanche.33 “I wish Countess Blanche. the Countess wish it were now now possible possible for sent to the readily you to observe my lord Dominic, who would more readily teach more would lord observe than any example of and direct you of his outstanding outstanding life life than the example by the you by words. For by my unskilled words. For almost fifteen fifteer achieve by might achieve thing 1I might flesh, his to next corselet an iron wore an years now, this man man wore iron flesh two others used two and used girded himself with iron bands, bands, and others that re with two iron d i e t e d his shoulders. shoulders. stricted 30. 4. g31. i . Damian, letter 50.37. Letta 50.3730 Again, cf. Damian, Letter 444. omits is and 66. Here Damian , Letters 3 name occurs in Letters 44, 50, and amian omi Dominic’s 32. lldl narne Dominic. of Dominic. is speaking he is that he be presumed may be it may but it iie,> but presumed that speaking of 3333' Damian, Letter 66.

PETER DAMIAN

218

LETTER 109

34

( 2 2 ) “Since, however, I have already related about h i m in my other works, 1 will now recount wh'111 ]1 ' dl ' n gs 1 C told scarcely six d a \ s ago w h e n h e c a m e t o s e e m e . O n nie al Ccas h e said, ‘I h a p p e n t o know t h a t you wrote about me -? n psalters’ 4 i n o n e day while t a k i n g t h e discipline. I n d e e d ' n ’ n c heard this, I began to tremble a n d worry, and as mv ’ W etl 1 rebuked m e , began to weep. “What a fool I am,” I said ? S C l t n c c my k n o w l e d g e , l o o k w h a t was w r i t t e n a b o u t m e , and I know w h e t h e r 1 c a n b r i n g t h i s off. So, let me try again t °n t o u t for certain w h e t h e r I can do it.” Therefore, on Wedn took off my c l o t h e s , and with a switch in both hands, stayed * the whole n i g h t , and did n o t s t o p chanting and whipping m r u n t i l on the following day, after finishing twelve psalters in this fashion, I slowly dragged myself through the thirteenth up to the psalm, “Blessed are they.” 35 ’ ( 2 3 ) “Let me further enlighten you with an example of what often seemed to m e a harsh and difficult thing, but which he considered child’s play and hardly worth noticing. A certain brother was terrified at beating himself, and considered it a fearful burden to scourge himself and bear up under it. But at length he accepted the advice that the lord Dominic frequently gave h i m , and kept on disciplining himself while chanting the tire psalter, to which h e added fifty more psalms. 3| ( 2 4 ) “This happened d u r i n g the n i g h t preceding a Sunday, 1 • • - 1---- 4-1* «AlAHIH

the old man, Hi.H i V Uvn

these words, th’

Brother,

don't be ashamed

and lose courage over

P rest " n l wea kness. God can surely lift you up from lowly -mu ° Se t f l a t .are higher, and toughen the milkfed days of

‘I • / C 1* 1 O °d un hl you grow to manly strength.’ And he added, S graduaI, ( V’ a n which i even God’s though weak and slowly eac |°ted the goal toward goodness led frail, me.’ IAnd so !.erv ,ap P ened that he did not accuse the young man of excessive °r, as the brother had feared, but rekindled his spirit, keep 34. Damian, letter 50.37 and Letter 66.25 a n d n. 1 15. 35. Ps 3 1 . 1. 36. Cf. Damian Ibetter '

u

, 1 ?.

219

him _ w of this holy old man in taking the dh ’ ’ r P

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the

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ml m o n r area, so that not only men but * ’ ’ n ble Women < , | V took u p this form of purgatory” For T" “° li jklns." a woman of noble birth and jrreatdnzJ?’ ° fTeth tOld me that by taking the discipline according to ’ termined norm, she had satisfied a hundred years of pen(25) Also in the letter to John, the prior of thTT ■ that lies near Mount Suavicinum ,» exhorting him a n H 10 pray with arms extended, I first spoke of one named Adam," who was most fervent in the love then cited the example of Dominic in these words here a certam young brother who admitted to me thatwhT chanting the psalter from beginning to end he held h aloft, so that often his hands touched the beatnZd a “ cell. This he did with the proviso that, after compl 1

diately elevate them once more. We have another brother, a stooped old man of advanced years, who, as I secreth told vou, is Dominic. Once he found a scrap of wilting whereon it said, that ‘if one should chant the herein mentioned twelve psalms twentvfour times with hands extended in the form of a cross, one would regularly be able to compensate for one vear of penance.’ At once he began to carry out what was said there, and in one turn, daily chanted the twelve psalms with his arms extended in the form of a cross twenty-six times, as w~as said, without pausing at all.” 1 perhaps wrote about this topic in other works of mine, but because they are either not at hand, or do not readilv come to m i n d , 11 1 shall not now repeat what was alreadv written, and shall move on to something new. 37. This is perhaps an ear K use of the l c l T *ifeuei,’' LThK 4.5 1 ■ sense of a place of reparation alter death. Cl. K. • ‘ partus (PL See also Hildebert of Lavardin, In ' 7 ' 7|‘L). 3s - Cf Damian, Lett* 66. for t h is fragment. 39 Cf. Damian, Letter 53, otherwise iinkne* ■ that would precvents |o. Damian addressed' 1 ette 92 to him. explaining c « de the l ast judgement t o u r letters: 44- 5°- 53* 11 In lai i, however, Damian was able to and 66.

220

P E T E R DAMIAN LETTER 109 jli

i n v v v i j ii. □wmvM

iiicxt v i i v i i i v m e

221

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'9 Im breast, never allowing him to rest in his spiritual elf ()n ce 0 | 1 t h e holy day of Easter, when t h e o t h e r brothers a ary, were taking a siesta, 42 1 asked h i m if h e too wer' ' UM ° tn ' sleep. H e said, “Truly, father, I said to myself, why shoHd°' ng l ° d u r i n g t h e day, when nights are still so long. So I stret '| * °ut my arms in t h e form of a cross a n d started t h e psalt ' * standing in prayer, I went right o n till the three o’ l ' '*Hls * * )C" sounded.” T h u s h e c o m b i n e d t h e victory of the cro glory of t h e resurrection. Occasionally, as is our habit 1 1 l e ' We talked together of daily events, h e would say, “I will tell v happened to m e last night. As I finished sleeping and £ t spread my arms in the form of a cross and started a n i When I had finished all t h e psalms, and the hymns and cantici that follow, and was at the p o i n t where I had only to say the psalm on the Catholic faith 43 and the litanies, I happened to think that for the m o m e n t I would bypass them and recite a psalter for the dead. And so, without lowering my arms, I began the office of the dead, which customarily is composed of fifty psalms with three lessons interspersed. When this was finished, I returned to what I had previously omitted, and completed the remaining prayers of the first psalter. And as I then thought about going on to a third psalter, the blessed signal for Matins, as I call it, suddenly sounded, urging me to lower my arms and cel ebrate the office with the brothers. Certainly I did not know then that at this time of the year the nights were so short.” new kind of torture, changing from green branches to a whip for beating himself, and after once trying it, because it inflicted greater pain he adopted this scourge as his discipline. Whenever he left the hermitage, he carried this instrument on his person, so that wherever he might be, he would n o t omit his scourgingBut once when he was in a place where h e could not comp ete y take off his clothes, h e d i d n o t cease from chastising himsel , a 1/

zvn

11 f

t

It

A

3 rid

S

, , , 1hat h e wore hke a ha,rsh,rt or like a woolen garment w ; ,shed every month or after a longer period, that it would . | | f ( . o f rust a n d would not cause sores on his dry skin. All of us w h o live in these cells, take precautions to protect our feet from | | 1 C r o |d by wearing a habit that reached to the floor. But this, it seemed to me, was intolerable for him, for besides never wearing shoes o r stockings in the hermitage h e had a habit that barely reached to the middle of his legs. When he had taken off his clothes in chapter to receive the discipline, something he wished never to forego, his body was so emaciated from fasting and so worn by the weight of the rough corselet, that it seemed to have taken on the dark complection of an Ethiopian. His worn and ghastly garments, I might say, seemed to be in tatters with age. He often had this to say to me, “Chanting the psalms quicklv. benefits the chanter if he keeps his mind on the words, and if his mind truly understands what the tongue is saying. Otherwise, if the mind wanders, one will only slowly complete the psalms, as the tongue makes mistakes or at times grows tired." He also said that sleep nourishes sleep, while staying awake begets wakeful ness; for the human body, at first fed only a little at a time, is thereby afterwards gradually strengthened. (28) But here, perhaps, someone might object that he is not interested in what kind of life this holy man led, but would like to hear of the miracles for which he was renowned. To such it will suffice to reply shortly, that we do not read of either Mary or John the Baptist performing miracles, but still their life is con tained, not in just some ordinary work, but in the Gospel itself. And yet, only by giving birth to her Son, Mary undoubtedly sur-

the remarkable life of holy men is more rewarding for those who

ttat l

42. On the custom of taking an afternoon 43. Probably, the so-called Athanasian sym “Athanasian Creed,” NCE 1 (1967) 995—996.

Cf. G. Owe»s’

h how holy these men were, but their life shows how men °d o jj t h e r slight thing. But a penance of o n e psalm or some oother ( s h sins that Dominic had confessed h e prescribed that h< chant thirty psalters. When Dominic came carne to his senses, 8 Sassofef 131010 ’' .... Sassoferrt 50. Jas Jas 3.2. near 51. On the monastery of Santo Emiliano de Conjunctulo ne 1.859. f.; Cottineau, Repertoire1.859. It. Pont. 4.9 1if.; see ll. 52. 24 December.

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he concluded arrow, he an arrow, by an as by haphad hapthis had that this concluded that as goine ,„. .„n in n For three days after I left Rome, the ’ g, but bitterer than gall! For ,l( 1I message reached me, every bit as bad as the notion that I ’* 1 ,1( vv Would blind, that Dominic, my lord and guiding light, had re°uld ggo O blind, that Dominic, my lord and guiding light, had rel e( n t l Then it became clear to me, that while he enjoyed ”dyv died. Then , ee re presence sence of the Author of light, I would have to remain in ', ls P w H s World ’ brothers the brothers died, the he died, night he very night The very darkness. The of darkness. °rld of ( ll latet (1069-1075) h< was the bishop ol c hai ti es. The dominant '"'I'Uii : the multiple addresses, it is 1 11 1‘ uui.ui M-iu du MM teMM u> Mamai dus and Adraldus, espe' I a m 1 u i < mi pained LUnuan o n h i s i n p to Cluny, and may have 1 ‘" " a u s tu pin w Ikunian dm mg the cat h sears of his education.

227

228

PETER DAMIAN LETTER HO

h e will speak in public with distinction and eU o n t h e o t h e r h a n d , while not able to and e o u ielei l speech, perhaps has t h e advantage in «Titing ‘o “’ of ltis b ln fowling, o r certainly in hunting. the art of ,lvl mV vvjunuuuuy oi me Israelites. “Each o f v °ses U 1 aside contribution to the Lord. Let all who wish, bring a bring th° th lt0 the Lord: gold, silver, copper, violet, purple, and ° the and scarier scarlet linen, goat's hair and rams’ rains’ skins; acacia wood and T”’ lamps." Now, since everyone did not have all these thin o t have accepted whole-offerings and libati ° * US’ h e would nnot 15 1 poor f for the poo' oour u r hands.” In truth, God accepts an alms for n d securely holds it as an investment for you’ v™, • your hands, aand “Store ' Gospel “Stor heavenly treasury: treasury. And so the Lord says in the Gospel, n o rust to s oil treasure in heaven, where there is n o moth and no it, n o thieves to break in and steal.” 16 Clearly, almighty God bur bu great with others dened some people with poverty, and endowed wealth, that the latter might be in a position to atone for their be able to support themselves in sins, and a n d the former might be for a man’s Thus need. T h u s it is written, “His riches are the ransom for life.”17 And to this point Daniel said to Nebuchadnezzar, “There fore, O king, be advised by me: Redeem your sins by almsgiving and your iniquities by generosity to the poor, and perhaps God will1 overlook your failings.” 18 (8) Therefore, those who are rich 19 should be regarded as they have to be their own, because they have not taken posses to live in luxury, or to use their wealth for sion of of passing goods to their own purposes, but they should function as administrators c be careful And so, in commanding almsgiving, the Lord says, “Be i rnaV k* to make a show of your justice before m e n that you may not to 14. Job 2.4. 19. j 3. 13. Cf. 1 Sam 1913. u 16. Matt 6.20. 15. >5-JJudg dg 13.23. • 17. Prov 13.8. 18. Dan 4.24. r n l .iaV “Richer ■ A nn ' . auvr eie4 19. , :2X« 1g. On the relationship betwen rich and poor, see AnnicK pauvres e Hecherches sur les pau Damien,” Recherches pauvrete, aumone chez Pierre Damien,’ (1965/66) ( 65/66) 1 - 4 .

20 but mercy,” but “your mercy,” say “your not say them.” 20 . (hem.” Now, h e does not , ,l >>••< ' ' .. „ i.po r he practices mercy who gives what belongs to l|sll< „u. l ,wan w ( .ver> practices justice who returns what belongs to - > • I |OWC / 1 1 1 1h< j so bi" I "” ’ And so also when the psalmist first stated, “He gives x another- I c poor,” he did not continue by saying, “his mercy,” i r ooor,” he did not continue by saying, “his mercy,” 21 I" ' UU I'p’.'l led ' “his justice justice shall live forever.” 1( 1,111 undoubtedly we are poor, we support the h"' 7i. | 1(crefore, I (.f o re, when when we we support the poor, are undoubtedly other’s goods and not what is ours. And still, in the eyes another’s since we perceived as being merciful, since g1i v l, lnlgg |'loving ( ) v i n g Judge we are perceived l , < oH common is what llv dispense things that are not ours, but what is common . |i '|tu ]lv l allI, t 1 . • _ _ tucflv in rptumincr what belontrs to oth* > ' erty; and since we act justly in returning what belongs to oth1 ' ' a- are not deprived of the reward for mercy by him who sees of 1the heart. On the other hand, those who the innermost secrets 01 now turn their backs on the poor, in the terrible accounting at 11 v(c
122f. '3’ 4. See Lubac, Exegese 2 8 3 and Manacorda, Storia della scuo 2.

248

249

magnificent structures, and can daily find sufficient means for such great expenditures. (4) This too, I must confess, was especially pleasing to me,

a reward for grave-robbers, five solidi were tied up in handker chiefs a n d placed in each of the four comers, so that at the fu neral the men i n charge of your burial might receive their pav

lowing the example of the patriarch Abraham. When he was preparing to bury his wife, Sarah, 5 and the Hittites had offered a choice plot free of charge, he turned down their gift and bought a double cave from Ephron, son of Zohar. Also, in using the number four you seem to be imitating his example. For as he bought the cave for four hundred shekels of silver,6 with four times five solidi you seem to be buying vour burial place. (5) Here we should note how detestable is the avarice of cler ics, who in their burials hope to take advantage of the Church, a thing which even the pagans, who do not know God, find ab horrent. The latter turn down the monev when it is offered, but the former impudently demand it even when it is denied. In de spising Abraham’s offer of payment the Hittites said, “Burv vour dead in the best grave we have; there is not one of us who will hinder you.” But unlike the pagans these clerics say. “Pav us the money and you will have your burial place.” 8 You however, ven erable father, seem to me to be following the advice of the wise man in deciding to provide for vour burial while you are still •dive a n d well. For when this deceitful life allures us, and the 'iiind perhaps prides itself on being promoted to some flattering 5- Cf. Gen 23.1 —10. 7 Gen 23.6.

6. Cf. Gen 23.15-16. 8. Cf. Gen 23.13.

2250 50

PETER DAMIAN L E T T E R 1I 1 ]

high high dignity, as soon soon as one o n e sets sets eye eye o nn the home that IWa ts h e will understand that h e is really nothing but 111dust a U ( ’l a s | And And so it is that Solomon says, “Why must a man see >es. W>lat 18 X is tyha, is greater than himself, since h e cannot know what in this life, this brief span of pilgrimage, this time thr i *1 ’ni 9 h e passes like a shadow?’ Nor will seductive pleasures i the flesh by immersing it in a flood of debauchery, whi] " 1 mind is forced to think of crawling worms a n d of the matt / 1 U Solomon says says again will flow from from this flesh. H eennccee Solomon again “Bette “Bette 10 visit tthe h e hhouse o u s e of mournings than the feasting ”10 jj e ° mournings than the house house of feasting e m i n d e d of of t h e e nndd of of all m eenn,, and alive will h e will be be rreminded and while alive will tthink h i n k of ome. of what what is to ccome. (6) But those whose heart is planted in the arid love of this world, if t h ee world world smiles s m i l e s oon n tthem, h e m , if world, if sweet sweet and and tranquil tranquil happi happiness caresses t h e m , they undoubtedly dread caresses them, they will undoubtedly dread the the thought of death would gall death as they they would gall or or wormwood. wormwood. And And so the the wise wise man says, says, “Death, how how bbitter thought of you you to a man man living at ease ease i t t e r is the t h e thought among his possessions, free among free from from anxiety, anxiety, prosperous prosperous in all 11 tthings, h i n g s , and vigorous enough enough to enjoy meal.” 11 But and still vigorous enjoy a good good meal.” But if misfortune and i m , if misfortune and irksome irksome calamity calamity' beset beset hhim, if he he is constantly ill o r is iin n want life, death him becomes want of the the necessities necessities of of life, death for him becomes sweet aand n d hhe e begs h a t iitt hurry' overtake hhim. i m . Thus sweet begs tthat hurry' a n dd overtake Thus the the same same 12

tute a n whose strength is failing, failing, worn tute m man whose strength worn down down by by age.” age.’ 12 Then, man nneed fear hhis approaching end end or choose choose iindeed, n d e e d , man e e d never never fear i s approaching t only consider whether death death or or a longer life will serve his or his brother’s brother s salvation. salvation. ways: i k e is ways: what what I should should llike is to to de depart and be with Chris , oetter rai. oBut u t for i o i your y o u i sake sane there m c i c is greater ----better oy by far. need for , n e . 13 n the h i s is why is a stay on iin the body.” body.” T This why blessed blessed Peter Peter said to his “Yet I think think iitt right right to keep keep refreshing refreshing youi your me,n eence, n c e , “Yet mein °Jn u S t long as I still still lodge n this body. h a t veiy long lodge iin body. I know know tthat very s U o nnee of grows slack a n dd negligent, n e g l i g e n t , the other other also beet becoi’ grows a,ld a,ld ready to doze doze off. Indeed, I n d e e d , when w h e n Joshua Joshua saw saw the an ready is brand brand i n g a naked naked sword, sword, h e said, “What “What do you you have have to >shing >sh21 Ur Ser y Ur v a n t , my lord?” A n d the latter gave h i m no furtff ° vant, lord?” And the gave him furth ' ' t o l d him h i m (here ( h e r e was only o n l y this, “Take “Take off off yo u rr S a a° m ? and a n dd told All(1 why? “For the t h e place place where where you are standing standing is holy” holy "a* ( 9 ) And A n d so, s o , since s i n c e unshod u n s h o d feet feet were were proper proper to to that that (9) cause it was holy, why does does t h e church, c h u r c h , which also is a hoi cause 6 n o t deserve deserve that that clerics a t least show it reverence reverence by stan s an 3 -**’ ’ not 1 Lord also said to Moses, “Come “Come n o nearer; nearer; take take off off your' youi- ' T h ee Lord p l a c e where where you you are standing standing is holy ground ground Wh ” dais; t h e place purpose of our o u r reading reading in the t h e sacred sacred Scriptures Scriptures that God God de t h e purpose t h i s of o f the t h e ancient a n c i e n t Fathers, F a t h e r s , except except that we we believe believe that that m aannddeedd this s h o u l d show s h o w reverence reverence for holy h o l y places? Is the t h e place where the we should o f Christ C h r i s t is offered offered through t h r o u g h the mystery of of his life-giving life-giving Body of p a s s i o n less holy h o l y than t h a n that where where God God spoke spoke through through his angel? angel? passion c a n also read read in i n Deuteronomy Deuteronomy that that the Lord Lord said to Moses, Moses, O nnee can “Stand here here beside beside me, m e , and a n d I will set forth forth to you all the com com “Stand 24 mandments, the t h e ceremonies, ceremonies, a n dd the laws.” laws.” He did d i d not say, sit mandments, u t stand stand beside beside me, m e , so that that in i n standing he might might or recline, bbut l e a r n what w h a t h e should s h o u l d later l a t e r teach t e a c h while w h i l e being b e i n g seated. learn ( 1 0 ) Now, Now, therefore, therefore, as we we are prepared prepared for battle, God God wishes wishes (10) who are in i n his service service to stand, stand, that later we we may deserve to be us who seated in i n the peace peace of the heavenly heavenly city. Moreover, Moreover, if one is so seated that so long l o n g as he is in i n office office he continually continually bestows bestows gifts gifts wealthy that w o u l d also continue c o n t i n u e doing doing so if his his fingers fingers o n individuals, h e would were afflicted afflicted with arthritis. And And so, while w h i l e standing standing he h e would ac were favor for his h i s body body that t h a t will die, d i e , but but by by sitting he h e dis dis ai cept a favor h o n o r s for his h i s soul s o u l that t h a t will live forever. forever. If we reverently reverently s honors w h i l e serving serving a king k i n g or any o t h eerr earthly earthly prince, how dare dart while w h i l e joyfully singing s i n g i n g our our praise praise in i n the t h e dread dread prescme prestme < while God? For For Daniel D a n i e l says, “Thousands “Thousands upon upon t majesty of God? 20

L E T T E R 1 11

2 and myriads stooa stooa in ms presence.” presence.” * Note that while while him, and "'' ' '„less angels angels serve serve God, God, and and others are said said to stand in his ” ,s ( Dce, n o t one one of of them is here referred referred to to as seated. ‘ *’ ) C e , not P ‘ f , l ) Therefore, Therefore, as as angelic powers stand trembling in his prespres' ‘f, earthly and and corruptible corruptible men dare not to stand? stand? ( c hoW W can earthly we rightly believe that angels are always present at | ) ( l since we says, “In the I ' eSC eSC ecclesiastical functions, because Scripture says, 26 of the angels I will will sing praise to to you,” and not only carecare’ frln of our attention attention or our slothfulness, but regularly ref jlv observe our a11 to t h e h e a v e n J how fn t it all to the heavenlyy Judge, quickly will they accuse J ud S e ’ how accuse us then they see us irreverently irreverently sitting there there in his his presence while while then before him? Indeed, Indeed, when the priest Zechariah Zechariah they stand in awe before offered incense, he saw saw an angel, not seated, but standing near offered “There appeared appeared to him,” the evangelist evangelist said, “an angel angel the altar. “There 27 standing on the right of of the altar altar of incense.” incense.” And And of the Lord standing John says says in the Apocalypse, “I saw saw a vast vast throng, which which blessed John from every nation, of of all all tribes, tribes, peoples, and no one could count, from 28 standing in front front of of the throne.” throne.” They were were standing languages, standing And after that he said, “And all all the angels angels stood there, not sitting. And 29 throne and and the elders.” elders.” And when Isaiah Isaiah opened opened his round the throne saw the Lord Lord seated on a throne, high high and remarks by saying, “I saw 30 and the skirt of of his robe filled the temple,” temple,” he promptly promptly exalted, and 31 “About him him stood stood attendant attendant seraphim.” Notice Notice that added, “About seraphim did not dare dare to sit in his presence, should man where seraphim creature made made of of clay and and like a filthy rag, rag, lurid lurid and be seated, a creature Where the powers powers of of heaven do not claim claim seats, seats, will will unclean? Where there enjoy enjoy his rest rest as he would ordinarily do at home, man there that he is dust and and ashes? When the king comes in to knowing that banquet and and perhaps perhaps finds a man not only without without the wedding banquet 32 feast, his wedding clothes, but against all the rules for such a feast, seated at the table, what do you think he will do but brazenly seated h i m hand h a n d and a n d foot foot and and turn him h i m out into the dark? And in bind him says of the priest Eli who was was seated, He fell fell deed Scripture says from his seat by by the gate, broke his neck and so he backwards from vcd vcd

a

5- Dan 7.10. 7- Luke 1.11. a 9- Rev 7.1 1. 3 1 • Isa 6,2. a

20. Isa 51 .23. 22. Josh 5.16. 24. Deut 5.3 1 .

21. Josh 5.1523. Exod 3.5.

253

26. Ps 137-1 28. Rev 7.9. 30. Isa 6.1. 32. Cf. Matt 22.11-13'

254 254

PETER DAMIAN

died.” 33 Belshazzar, the king of Babylon hand appeared, hand appeared, writing writing on the plaster o

L E T T EE R R 111 p

alace stroyed by the Medes and Persians. stroyed by t h e Medes a n d ° w °uld ( 1 2 ) Zebah a n d Zalmunna, kings of M i d i a n • 1 a, an were >*V were resting securely when when Gideon Gideon attacked’ attacked’ th 35 hi 35 sword Amalekites also were were r ’« sword a n dd killed them. t h e m . T hhee Amalekites * n the ground upon thein ground when w h e n David suddenly s u d d e n l y fell upon them ’cC S t l n g O°n the 1 thein down from dusk u n t i l evening of the next day with breal< 36 O n t h e other h a n d , Elijah said, “Long live the LorcTV 37 StS i nn whose presence said ° StS ’’ ‘ whose presence I stand.” “I am am standing,” he h e said 1 there yawning a n dd falling asleep. there yawning asleep. And And so the the Lord Lord spoke spok S U t ‘n g 3 llni “Go a nndd stand mountain before the ' s t a n d on t h e m o u n t a i n before the Lord.” L o r d ” *» H iq Coll. Ihonw., Com. CarCA, c. 70 G E67--S ? 93 1 * > 20 Bmchavd. DrcwhmU, u 7 h™ R*" c 2iy (PL 67.19 1 ’ re " Ryan, Sour™ q8, no. 187. 21 Rvm, Sou,™ no. 188. Coll. Ihonys, Cone. Carth.. c. 5 |x .ucd from Cone. Carth. of 401.

264 264

PETER DAMIAN

L E T T E R 112 v

22

*

22

265

11 be H 11 be - < u , u 11

ro ------------------------ &* proper th , sM,t 11 that per P . ’" b is the a regulation be be safeguarded safeguarded in this order, which

61 Isa 59 «

PETER DAMIAN LETTER 112

by living according to God’s law witness to their sacerd J dc * scent. And as they imitate the example of holy priests Who n ' they read, in their sacred preaching they certify that the ’ ‘ ,,lamb, h a d his name aand n d the name of his Father I imb, had 1 written on their foreheads.”' "Can l i g h t consort with daring.; Can Christ agree with Belial? Can there lx: a compact between 12 t e m p l e of God and a n d the t h e idols i d o l s of of the t h e heathen?” t h e temple heathen?”* 2 (34) And now, let me speak to you, you charmers of dories, tasty tidbits tidbits of the devil, expulsion from paradise, venom of the m i n d , sword that that kills souls, poison i n the drink, drink, toxin in the food, source of sinning, and occasion of damnation. I am talking to you, you female branch of the ancient enemy, hoopoes, Vj screech owls, nighthawdcs, she-wolves, leeches, “calling out with out o u t ceasing, ‘Give, ‘Give, give.’ ’ So come and listen listen to me, you strum strum-

f (ftrs

277 277

match unsuspecting unwupecting men men in your your wj wild and a In „|d snatch W embrace enibrace an(j

l„ damnation. You are I „ ,I „r ,g g It h e m to IO damnation. Charybd.-,* who are Siren» Sirens and Charybdes* girig deceptive song, prepare inevitable shipwreck , » g their deceptive wng, prepare fhipwreck in b . ,s ), r„) g , h(l r, devouring sea. «ea. You furious furiou» viper», by the ardor vipers, ardor of your hnimyou dismember dismember your your lovers Iwers by cutting them off from paiient lust lust you by cutting them off from (Christ bust who is IS t h e head head of the clergy. ( As once the the Midianite women enticed women in their fine attire enured 1t hher Israelites to have intercourse with them, them ,*10 * so by the lure of vour c( h a r m mss and a n d your pretty pretty faces you tear unfaithful men from the service of the holy altar in which they are engaged, that you vour might smother them in the deceitful and tenacious grasp (A of your love. And as these women of Midian persuaded their victims to worship their idols, so you tex? too compel those who are marked with t h e sign of the cross to adore the image of the beast. Unless you a n d your like come to your senses, you will not not escape the sentence of the Apocalypse, “Whoever worships the beast and its image a n d receives receives its mark on his forehead or or hand, shall drink the wine of God’s wrath, poured undiluted into the the cup of his vengeance. H e shall be tormented in sulphurous flames before the holy angels and before the Lamb. Lamb. The smoke of their tor ment das m e n t will rise forever forever and ever, and they will have no respite dav o r night.””7 ((36 36 ) Moreover, as Adam from among among all ail the the fruit in paradise

'A un mass of humanity' you chose only those who were prohibited

are the victims of demons, d e s t i n e d for destruction anu death. On On you the devil feasts feasts as on delicious fare, h e grows fatt on sour your overflowing lust. As Scripture overflowing Just. Scripture says, “he lives lives hidden M tf*e marsh ” You are vessels of the wrat wrathi an die reeds and in the marsh.”** fun of

f'fU are are harpies flying about die the sacrifice of the fx>rd Ymi I»rd to to %r those offered tr. »»'/se who who are offf-rm But here it seems to mean a second death, w.th reference Rev 21.8. 1 22. At Rome, April 1063 and at Mantua, May/J u n e 3 12 1 24. 1 Sam >5-32 333 Cf. Num 2 5 "s. 12 5- Cf. 1 Kgs 1 8 4 O

P E T E R DAMIAN

284

12 E T T E R 1 12 L LETTER

down the Egyptian and hid his body i n the sand, . ......... the victory tliat underscores — ----- . es pecially remember ld note that David took as his wifr , that we mign we shou after that eager . ’°f the1 mystery o < Sau i, immediately after that eager '’J ' " , l b e daughter of King Saul, immediately cut and Philistines Michal, f ore . off their forehundred Mic hal, the c augS hundred r r h sinC or since 127 hadhisrequested For ’ ’% Tskins. acSaul had , ?vl7nce ac . he too brought, but son-in-law onlyhada hundred, d sk,nS d his son-in-law had brought, he too , th . wo hundred of ce f ore skins to the king of Israel, who i cepted P ted the two number of foreskins y f hean brings twice the " purit but eart PU bUt integrity bod,ly on, an unlawful Hacmith, requested oners to ou not T °rf 1 mar’ y ZtT&xi mar reqUeSted of Haggilh s °" to inte rcede ’ for him, at Solomon’s decree’ Sah. Because me 128 jM usi g Bathshebafor toh i sintercede nage. him, at Solomon’s decree for request. riage using incestuous 128 says Solomon same the at his with paid he wh f 1 to he paid with his life for his incestuous request. thmefore ourseif 8) Remember (4 what the same Solomon says to Remember, therefore, (48) you, “My son, if you pledge yourself for your friend and stand CXT your promise, trapped caught by your if you are caught surety for a stranger, tf

yourself, my son: when you fall into another man’s power, bestir rest, allow youryourself no rest, pester the man, give yourself go and pester yourself, go your yourself, 129 to your friend self no sleep.” You were caught by your promise ---------"**''**

- ----------------------------- , _

*

Nor should you forget what was said by Jeremiah, ‘A curse on curse by sure,ona his sword from bloodshed.” J eremiah 130 ’To“A be withholds hi him who withholds 130 m b,ood SW rd fr h a sure,to be fails if he blood To withdraw his sword ° from ° sheddingshed.” man withdraws from S SWOrd to fails he if blood bedding . ave ! * si the avenge ( u . erba ngetne sinner sraui But S aUltS ls o U P s ’ if you are ’P ' out, the up _ _afraid to stand P for th f against th CaUSe ° cbasb ty and take up the arms of chastity °f lust, hear what the voice of God Promises v r ° ari ug battalions of Ezekiel W rdS OfEzekiei m Ma ° ' e WOrdS you as bra ° U ln " ” he said, “I will make - ““Man," EbX and are e an aS t l e as stu ai 35 stubborn ' vour bborn as they are. I will make d . y your brnuz in, adamant arnant 131 them, flint.Solomon suddenly ’, harder never he them. Never fear flint. g j by them.” be Tterrified to says he through And than 1 b fied to says he Solomon y them.” ’* And through ! you “Dn l e wickedness of your the powers when Lord nfrnid The i, terror. v °with attack side, suddenly will be at ck you The 132 132beAnd will and heever) your al «iH 'eet clear ™ ,Ur 7feet keen again, trap.” the of eep your “God’s And again,side,“< clear of the trap.” 1 26. Exod 2.12. 126. 128. Cf. 1 Kgs 2 . 1 3 - 2 5 . 48.10. Jer 48.10. 130. Jer 130. 132. Prov 3 . 2 5 - 2 6 .

Cf. 1 Sam 18.272 7 . Cf. 1 27. Prov 6 . 1 - 4 .2 9 . Prov 1 29. 1 3 1 . Ezek 3 . 8 --99.-

285 285 ”133 But

II. I ' ' " - ,

' -----------

-------------

1 u l t l y lace that you doubt that you will ever be able itself says to you Wisdom ime.. i,hstcu o what wisuum s l e„ tto i j b the words of u in dragged to be killed being draggedto’bi' When you see a man being klfiedeoS o Solomon, “When Ff rescue, and save those being hurried away to their death If 10 to his rescue, for standard fixes God, enough,’ not am ‘I say, u a who strong ‘I ou a yyo the heart, will take who watches you— be sure he will take note. God who Ihe know; he will requite every man for what he does” 134 arm vourself for this (49) (49) And so, venerable father, bravely arm the sword of the between chastity and conflict between the Unsheathe the and lust. Unsheathe conflict dio vour in raging impurity, diothis violent Spirit and fatally wound this snatch the spoils from the that as a valiant soldier you may snatch , cese, that banhands of this invader, and be worthy of bearing the ban bloody hands Author of chastity himself. ners of victory to the Author 133. Prov 30.5. 134. Prov 24.1 1 —12.

LETTER 113

L E TTTTEERR 1 1 3 „*\JT C\red Scripture, this letter letter plays on cellent piece of rhetoric, based on sacred the etymology of the name, Cluniae, deriving it from clunis (haunch) and monks of his acus (goad). In the the monks letter s conclusion, hnee again reminds the me letter's self-sacrifice in coining over the .Alps on their behalf, and of their written promise, made in chapter, to remember him annually in their prayers on the anniversary of his death. If they should forget, he asks that the Lord (1064) 1 (1064)’

s i r h u g h , die archangel of monks, 2 and to his holv holy community, the m o n k Peter the t h e sinner, their most humpsWra 11 ble servant. u n t e r has snared his prey and shackled its n c e the hhunter (2) After oonce feet, he h e animal a certain amount of freedom to move h e allows tthe about, without fear of of losing it. H e , too, who enjoys fowling, after binding the bird s feet with a cord, can safely permit it to fly, seemingly at will. T h e bird, i n d e e d , tries to get away, flaps flaps its wings as if it were rowing, b u t i n attempting to escape, is held hel the cord that restricts it. back by die (3) You, too, have safely s e n t m e back to my own monastery, course but hold me Of course, m e firmly b o u n d by t h e glue of your love. Of left you* h an o d e p a r t , b u t i n spirit I never leftyoui was physically able tto me I hhee gluten of your a d m i r a b l e way of of life has so bound me,’ t nlt adhesive of your angelic behavior so a n d caught mcWi so h e l d m e and >(. in the snares of your genuine love, t h a t it would have been c to forget myself than to tear myself away from renaembe 1inf/ I have, indeed, b e h e l d a paradise watered by the sti earns iiggggp

n

«two Stt'd**’' 1. Dating follows Lucchesi, Vita 53, Stu1*'1’* “Two 53, no. 10. g,| < s-|'l’ Cowdrey, ioo, n. 5 and H. E.J. Cowduy, 2. On Hugh, see Damian, letter 100, jj£>g lhl 1049-1126," Studi Gregoriani 11 ( 1' 997”/ m Cluniae History 1049-1126,” ith ' 7 ” ' •’' , vwith in s 7 *75- Damian usually honored only Desiderius of Monte **.7~’75-

286

287

(>spels,3 abounding, moreover, with a like number of streams ( iospels, 1 delights that of delights have seen i t ual virtues. conthat congarden of seen aa garden virtues. II have >,)llritual icd( l varied graces of roses aand °’ ,i! n d lilies, filled with the sweet 1,1 almighty of which spices, of and spices, perfumes and of perfumes fragrance of n for man l re richly endowed with good will than with in( m l l lo G r e richly endowed with good will than with earthly and V 8 3power ’ P Wer I |bcrcforc, rcfore, because words of the pagan poet, “My cham in the words pagan noe ° 1( cham pion has nneed to fight for i m ”5 I beg b e youMyand e e d of a man to for hhim,” en" join with the lord through your lord bishop, so that thamhrn (t o u rt a g e you to join Ugh your mutual efforts of defense you the you may take take o n the fight fi k against g aga, forces impurity that are attacking Christ. I., res of impurity attacking Christ ‘ " S' (3) join forces against the But But while while urging urging you you both both to to join forces against the devil, d i 1I recall t h e battle the prophetess Deborah, wife of recall the batde that that the prophetess DeboraT offlLappidoth, ttogether o g e t h e r with Barak, son fought against son of Abinoam, Abinoam, fought Sisera, h e commander “she Stsera, tthe commander of the army. Of her we read, read that thaOshe presided as judge over the people, and the Israelites went up to Following her h e r example, her for justice.”6 Following example, you too govern your vour land without a man’s man’s help, and those who wish to settle settle their dis putes, flock to you for your legal decision. But notice also, that like hher e r you too sit beneath the palm tree between Ramah and Bethel. Now “Ramah” maybe may be understood to mean mean "the “the heights." heights," while "Bethel” meaning “house God." 7 Therefore, vou “Bethel” has the meaning “house of God.' dwell beneath beneath the the palm tree, tree, and and always meditate on too should should dwell alwavs meditate of Christ’s vou. Take vour seat also be the victory of Christ’s cross above you. Ramah and Bethel, that vou tween Ramah you mav not be engaged with the land, that \ou t h a t is, is, with earthly things, but that with the the apostles vou may with the the holv widow, .Anna, may live live in the the upper room, room, and and with holv widow. Anna. \vou ou may always spend your time in the temple. The evangelist xi\s ot a her, “She never ‘ night, .ou never left left the the temple, temple, but worshipped worshipped dd da\\ and 8 fasting And since "meansTetbee. praise\ou of lasting and a n d praying.” And since “Deborah too praise loo should Should produce produce honey, honev, and always alwavs have the sweet h, nl0Ut o are vour worth God oonn vour your lips. lips. “How sweet sweet are words in nn IU0U sweeter oonn my and the honevcomb. h< ne my tongue tongue than than honev honey and n 1 H b'liiutes tutor for 5 Ference, lerence, EunucAus 4.6.770- lIn diis *®00 Damian >nbsi> :»■ Eunuchus 4.6.770. this e* citation

2 Ll uldd g4-5K 4-5rrc 72.97. 6s)7T [t '••Jerome, i Jerome, A’om. 3. *8 (t< 7 - 62). X'om. hebr.30.1; 30.1; 3.18 (CC• 72.97.

G s

I ukv 2.37. , 9 1I 't Jerome. Jerome, Norn. Nom. hebr. hebr.5.9 5.9 (CL. 4 (CC 72 72.64). cf Pss 1 18,103; 18. 103; cf, Sabatier Sabatier 2.242.

296

PETER DAMIAN 114 L E T T E R 114

(4) Certainly, as 1 pass over m a n y o t h e r things, it s J l to hen? h e honeycomb w m mee (hat that honey was was flowing flowing from tthe wheimi'° h u m b l e remark c a m e from your lips, “Why should one one X father, father, that almighty almighty God God saw fit fit to to grant grant me, m e , his unworn? unwn'u*11 ’’’ vant, some small degree of power over m e n , since at times he ' dows even a despicable h e r b with wonderful qualities?” And *** nb t h e sweetness of the honeyco you acted like the bee as you let the honeycomb proceed from your m o u t h , as it is written, “Honey comes forth from the lips of t h e prudent, h e r tongue has the sweetness of honey, h e r lips drop sweetness like t h e honeycomb.” 11 joy,”12 aa (5) But “Sisera” has the meaning “the shutting out of ofjoy,” race, who term that aptly applies to the e n e m y of the human race, drove out the first first man from the joy of paradise that had been his. But since this was n o t the time for dwelling on an explana tion of of the mysteries of allegory, Deborah said to Barak, “These are the commands of the Lord, the God of Israel, ‘Go and draw e n from Naphtali and Zebulun and an army of of ten thousand m men bring them with with you to Mount Tabor, and I will draw Sisera, Jabin’s commander, to the Torrent of Kishon with his chariots and all his rabble, and there I will deliver them into your hands. Barak answered her, ‘If you go with m e , I will go; go; but if you will n o t go, neither will I.’ ‘Certainly I will go with you,’ she said, but this venture will bring you n o glory, because the Lord will letjw let 13 era fall into the hands of a woman.’” For For the present, I w* wi quickly pass over these plain words of of history, lest in spending x p l a i n i n g the symbolism, I might bore too m u c h time in eexplaining bore niv rny readers. Suffice it to say, that “Barak” may be said to m e a narl fl RS11. 14 **AflsiQll (rivpc light, lirrhf b uitt 1it1 does HflPS nFlOt CndUFC,J o t endure, A flash, i n d e e d , gives flash.’ it occurs, it is past. And just so, there are some heads of 1 0 who ni a way begin oegm to flash iiasn when they tney appear appeal to burn_ wi g u ( in who su eC .f of their sU h e evil ways correcting tthe avenging zeal for correcting ways of grow dark, because t h e i r l i g h t quickly 1*' suddenly they grow a*, o m e adversity, or w h e n they are overcome X hhindered i n d e r e d by ssome

*

10 1,1

j . Cf. Cant 4.11. 1i J. 4.1 1. Nt hebr.««.j8 (CC72.J01). J . Jerome, Nom. 12. (Cf. 13*3 Judg judg 4 . 6 - 9 . 14. Cf. jerome, Nom. hebr.77.27 (CC 72.156).

297

n dl sloth. And so, Barak, the figure figure of the weak and sloth sloth| V|lll vy a m ((ix l pastor, |ful |( said to Deborah, “If you go with me, I will go; g0; but if 15 will not go, neither will I.” v o( l l wiH (6) Therefore, like this man and woman, namely, Barak and )( boi ah, who by assisting one another, entered the battle IDeborah, n d destroyed him and his forces armed with nine against Sisera aand hundred chariots equipped with scythes, so should you and the bishop of Turin take up arms against Sisera, the leader of impu n d slay him with the sword of chastity for rity, aand for having oppressed the Israelites, that is, the clerics of the Church. Thus the bishop, in fact, all the bishops who live in the lands that you administer, should enforce episcopal discipline on the clerics, and and vou you should to the women. There were vigor of your worldly power to apply the vigor only three kinds of women whom God knew; more than than these Mary; he to his attention. In Mary, o m e to o t ccome did nnot he knew virgins, in Anna, widows and in Susanna, wives. with these clerics, legallv unable (7) But the women who live with to contract marriage, cannot properly properly be called wives but rather prostitutes. And since they are not deserving of concubines or prostitutes. recognition by God, they are rightfully deemed to be excluded Miriam, was at once from the temple of God. For if Aaron’s sister, Minam, afflicted with leprosy, and for seven days was removed removed from the bv what right belitdingly of Moses.” camp because she spoke belittlingly Moses.’0 by could these women be allowed to enter the church and come in with their sordid lust, who appropriate the vessels of the Lord to their own own use, and to speak more franklv, force the ministers of the altar to serve their own impurity? (8) Therefore, act at once, be the heroine of the the Lord, and an like Deborah together with Barak, that is allied with the bMBqp hound Siseral e t to 1113 his Cdeath. And as Heber s- wife.Jael. place e -------nvwv» l e a n 1 . allu l h iunier • wifc it struck Sisera, icnt-peg ent-peg on the t h e skull of < : Sisera, struck it with a f ’‘ . 17 vou too must pierce the head o t e e picii ed both temples,17 pierced ou too must pierce the hea o 1 e " i11t hb (the r „ and of •all P _ source of h e ccross, h r sign of tthe and destroy destroy the the source

P’events prevents clerics 1from participating h a VlCtOW crrAutlv

l,

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