Dialogues II, 33-37; Notes on Friendship



BENEDICT and SCHOLASTICA and SCHOLASTICA’S DEATH (Bk.2 Ch.33-34)	Latin text in SC 260, pp. 230-245. Tr. L. Dysinger, O.S.B.



CHAPTER 33 BENEDICT and SCHOLASTICA	XXXIII

[Gregory:] TELL me, Peter: who in this life could achieve greater heights than St. Paul, who appealed to the Lord three times about the sting in his flesh, yet did not have the power to obtain what he willed? (2 Cor. 12.7-9). In this connection I must tell you how the venerable father Benedict once willed something he was powerless to accomplish.	[Gregorius.] Quisnam erit, Petre, in hac vita Paulo sublimior, qui de carnis suae stimulo ter Dominum rogavit, et tamen quod voluit obtinere non valuit? Ex qua re necesse est ut tibi de venerabili patre Benedicto narrem, quia fuit quiddam quod voluit, sed non valuit inplere
2. HIS sister Scholastica, who had been dedicated to Almighty God from her infancy, used to visit with him once every year. The man of God would go down to meet her on the property of the monastery not far from the entrance.	(2) Soror namque eius, Scolastica nomine, omnipotenti Domino ab ipso infantiae tempore dicata, ad eum semel per annum venire consueverat, ad quam vir Dei non longe extra ianuam in posessione monasteri descendebat.
One day she came as usual and her venerable brother came down with his disciples to meet her. They spent the whole day praising God and in holy conversation, and when darkness of night was approaching they shared their meal together. They continued their holy conversation at table until it was quite late; then his monastic sister appealed to him, “Please do not leave me tonight; let us continue speaking about the joys of the heavenly life until morning.”	Quadam vero die venit ex more, atque ad eam cum discupulis venerabilis eius descendit frater. Qui totum diem in Dei laudibus sacrisque conloquiis ducentes, incumbentibus iam noctis tenebris, simul acceperunt cibos. Cumque adhuc ad mensam sederent et inter sacra conloquia tardior se hora protraheret, eadem sanctimonialis femina, soror eius, eius rogavit, dicens: “Quaeso te, ne ista nocte me deseras, ut usque mane aliquid de caelestis vitae gaudiis loquamur."

“WHAT are you saying, sister?” he replied. “It is not possible for me to stay outside the monastery for any reason.”	Cui ille respondit: “quid est loqueris, soror? Manere extra cellam nullatenus possum.”



3. Now the sky was so clear at the time that there was not a cloud in sight. But upon hearing her brother’s refusal the nun intertwined her fingers, placed her hands on the table and bent her head down upon them, appealing to Almighty God. As she lifted her head from the table there was such a violent burst of lightning and thunder accompanied by such a flood of rain that the venerable Benedict and the brothers with him were powerless to set foot outside the threshold of the place.	(3) Tanta vero erat caeli serenitas, ut nulla in aere nubes appareret. Sanctimonialis autem femina, cum verba fratris negantis audisset, insertas digitis manus super mensam posuit, et caput in manibus omnipotentem Dominum rogatura declinavit. Cumque levaret de mensa caput, tanta coruscationis et tonitrui virtus tantaque inundatio pluviae erupit, ut neque venerabilis Benedictus, neque fratres qui cum eo aderant, extra loci limen quo consederant pedem movere potuissent.
[1] This nun, by bending her head down upon her hands and shedding a flood of tears on the table, had changed clear skies into rain.	Sanctimoniales quippe femina, caput in manibus declinans, lacrimarum fluvios in mensam fuderat, per quos serenitatem aeris ad pluviam traxit.
[2] Between her prayer and the downpour there was not even a pause: [3] prayer and downpour so coincided that it was thundering as she raised her head from the table. [4] At exactly the same moment as she raised her head, the rain descended.	Nec paulo tardius post orationem inundatio illa secuta est, sed tanta fuit convenientia orationis et inundationis, ut de mensa caput iam cum tonitruo levaret, quatenus unum idemque esset momentum et levaare caput et pluvium deponere.


4. Then the man of God, realizing that he could not return to the monastery through the thunder, lightning, and driving rain, became deeply annoyed and protested, “May Almighty God forgive you, sister! What have you done?”	(4) Tunc vir Dei inter coruscos et tonitruos atque ingentis pluviae inundationem videns se ad monasterium non posse remeare, coepit conqueri contristatus, dicens: “Parcat tibi omnipotens Deus, soror. Quid est quod fecisti?”
To which she responded, “Well! I appealed to you and you refused to hear me. So I appealed my Lord and He has heard me. So, go now - if you can. Leave me and return to the monastery.”	Cui illa respondit : “Ecce te rogavi, et audire me noluisti. Rogavi Dominum meum, et audivit me. Modo ergo, si potes, egredere, et me dimissa ad monasterium recede.”


He, however, was powerless to leave the shelter, so he stayed there unwillingly, forced to remain in the place despite himself. And so it was that they spent the entire night awake, sharing with each other to their hearts’ content holy conversation on the spiritual life.	Ipse autem exire extra tectum non valens, qui remanere sponte noluit, in loco mansit invitus, sicque factum est ut totam noctem pervigilem ducerent, atque per sacra spiritalis vitae conloquia sese vicaria relatione satiarent.


5. This, then, is why I said he once willed something he was unable to attain. For if we consider the mind of this venerable man, we cannot doubt that he wanted the sky to remain as clear as it had been when he first came down.	(5) Qua de re dixi eum voluisse aliquid, sed minime potuisse, quia, si venerabilis viri mentem aspicimus, dubium non est quod eandem serenitatem voluerit, in qua descenderat, permanere.
But blocking his will he discovered a miracle - the power of Almighty God aroused by the heart of a woman.	Sed contra hoc voluit, in virtute omnipotentis Dei ex feminae pectore miraculum invenit
It is not surprising that this woman, who had for so long yearned to see her brother, prevailed on this occasion; for according to the text of St. John, God is love (cf. 1 Jn 4.16). Thus by an entirely just judgment she proved the more powerful, since hers was the greater love. (cf. Luke 7:44)	Nec mirum quod plus illo femina, quae diu fratrem videre cupiebat, in eodem tempore valuit. Quia enim iuxta Iohannis vocem Deus caritas est, iusto valde iudicio illa plus potuit, quae amplius amavit.
[In the House of Simon the Pharisee, Simon has not honored Christ, but the woman has kissed his feet, and anointed them with tears and ointment: Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.	*remittentur ei peccata multa quoniam dilexit multum*
[*Peter*:] I certainly enjoy what you have said.	[Petrus:] Fateor, multum placet quod dicis

CHAPTER 34 THE DEATH of SCHOLASTICA	XXXIV


[Gregory:] THE next day the venerable woman went back to her cell, and the man of God returned to the monastery. Three days later, standing in his cell, he lifted his eyes to the sky and saw his sister’s soul leave her body and, in the form of a dove, penetrate the secret recesses of heaven. Overjoyed at her great glory, he gave thanks to Almighty God in hymns and elegies of praise, and announced her death to the brethren.	[Gregorius.] Cumque die altero eadem venerabilis femina ad cellam propriam recessisset, vir Dei ad monasterium rediit. Cum esse post triduum in cella consistens, elevatis in aera oculis, vidit eiusdem sororis suae animam, de eius corpore egressam, in columbae specie caeli secreta penetrare. Qui tante eius gloriae congaudens, omnipotenti Deo in hymnis et laudibus gratias rededit, eiusque obitum fratribus denuntiavit.
2. He then sent them at once to bear her body back to the monastery and place it within the tomb he had prepared for himself. So it came to pass that those whose minds had always been united in God were not separated in body even by the tomb.	(2) Quos etiam protinus misit, ut eius corpus ad monasterium deferrent, atque in sepulcro, quod sibi ipse paraverat, ponerent. Quo facto contigit, ut quorum mens una semper in Deo fuerat, eorum quoque corpora nec sepultura separet.
The Tower Window	Benedict and Scholastica


BENEDICT in the TOWER WINDOW (Ch. 35)	XXXV





ON another occasion the deacon Servandus, abbot of the monastery in Campania built by the former patrician Liberius, paid a visit as was his custom.	Alio quoque tempore Servandus diaconus atque abbas eius monasterii, quod in Campaniae partibus a Liberio quondam patricio fuerat constructum, ad eum visitationis gratia ex more convenerat.
He used to frequent the monastery in order that he, a man infused with spiritual wisdom and heavenly grace, and Benedict might mutually imbue one another with the sweet words of life. Thus the delightful banquet of their heavenly homeland which they were not yet able to enjoy perfectly, but for which they longed, could at least be tasted.	Eius quippe monasterium frequentabat, ut, quia isdem quoque vir doctrina gratiae caelestis influebat, dulcia sibi invicem vitae verba transfunderent, et suavem cibum caelestis patriae, quia adhuc perfecte gaudendo non poterant, saltem suspirando gustarent.


2. WHEN the hour for rest arrived the venerable Benedict retired to the upper part of the tower and the deacon Servandus went to the lower, the two places being connected by a stairway. In front of the tower stood the large building where their disciples slept.	(2) Cum vero hora iam quietis exigeret, in cuius turris superioribus se venerabilis Benedictus, in eius quoque inferioribus se Servandus diaconus conlocavit, quo videlicet in loco inferiora superioribus pervius continuabat ascensus. Ante eandem vero turrem largius erat habitaculum, in quo utriusque discipuli quiescebant.



	Albrecht Dürer:

BENEDICT the man of God stood keeping vigil while the brethren slept, thus anticipating the night office through prayer. As he stood before the window praying to Almighty God in the dead of night, he suddenly beheld an outpouring of light from above which swept away the darkness of night, shining with such splendor that it surpassed the light of day, illuminating the darkness as it shined.	Cumque vir Domini Benedictus, adhuc quiescentibus fratribus, instans vigiliis, nocturnae orationis tempora praevenisset, ad fenestram stans et omnipotentem Dominum deprecans, subito intempesta noctis hora respiciens, vidit fusam lucem desuper cunctas noctis tenebras exfugasse, tantoque splendore clarescere, ut diem vinceret lux illa, quae inter tenebras radiasset.
3. A great marvel followed this contemplative vision: namely, as he explained it later, the whole world was gathered beneath a single sunbeam and brought before his eyes. As the venerable father intently fixed his eyes on the brilliant, scintillating light, he beheld the soul of Germanus the bishop of Capua in a sphere of fire, being carried by the angels to heaven.	(3) Mira autem valde res in hac speculatione secuta est, quia, sicut post ipse narravit, omnis etiam mundus, velut sub uno solis radio collectus, ante oculus eius aductus est. qui venerabilis pater, dum intentam oculorum aciem inhoc splendore coruscae lucis infigeret, vidit Germani Capuani episcopi animam in spera ignea ab angelis in caelum ferri.
4. Wishing to have someone else witness this great miracle, he called out to Servandus the deacon, repeating his name two or three times in a loud voice.	(4) Tunc tanti sibi testem volens adhibere miraculi, Servandum diaconum iterato bis terque eius nomine cum clamoris magnitudine vocavit.


AWAKENED by the disturbing clamor, he ascended, looked, and beheld a trace of the vanishing light. He stood dumbfounded at the miracle as the man of God first recounted to him the sequence of events and then immediately ordered the devout Theoprobus in Cassino to send a messenger to Capua that very night, to find out and tell them what had happened to Germanus the bishop.	Cumque ille fuisset insolito tanti viri clamore turbatus, ascendit, respexit, partemque lucis exiguam vidit. Cui tantum hoc stupescenti miraculum, vir Dei per ordinem quae fuerant gesta narravit, statimque in Casinum castrum religioso viro Theopropo mandavit, ut ad capuanam urbem sub eadem nocte transmitteret, et quid de Germano episcopo ageretur agnosceret et indicaret.
So it was done; and the messenger learned that the revered bishop Germanus had already died. After requesting more precise details he learned that the death had taken place at the same moment that the man of God came to know of the ascent.	Factumque est, et reverentissimum virum Germanum episcopum is qui missus fuerat iam defunctum repperit, et requirens subtiliter agnovit, eodem momento fuisse illius obitum, quo vir Domini eius cognovit ascensum.


Dialogues-Greek Text; Pallamas, Triads
5. [*Peter*:] WHAT an astonishing thing: I am completely amazed! For to say that before his eyes, collected as it were beneath a single sunbeam, lay the whole world gathered together - this is unlike anything I have ever experienced. I cannot even imagine it. In what way is it possible for the whole world to be seen by a human being?	(5) [Petrus.] Mira res valde et vehementer stupenda. Sed hoc dictum est, quia ante oculos ipsius, quasi sub uno solis radio collectus, omnis mundus adductus est, sicut numquam expertus sum, ita nec conicere scio; quoniam quo ordine fieri potest, ut mundus omnis ab homine videatur?
6.[*Gregory*:] Hold fast, Peter, to what I say: to the soul beholding its creator all created things seem narrow.	(6) [Gregorius.] Fixum tene, Petre, quod loquor, quia animae videnti creatorem angusta est omnis creatura.
EVEN if it perceives only a little of the creator’s light, all created things will appear small to it.	Quamlibet etenim parum de luce creatoris aspexerit, breve ei fit omne quod creatum est,
For by the light of the mind’s interior contemplation the heart is widened [lit: unbound]	quia ipsa luce visionis intimae mentis laxatur sinus,
- so much so that it expands in God until it stands above the whole world.	tantumque expanditur in Deo, ut superior existat mundo.
For truly, in contemplation the soul rises even above itself. In the light of God, transported above itself, the inner self expands.	Fit vero ipsa videntis anima etiam super semetipsam. Cumque in Dei lumine rapitur super se, in interioribus ampliatur,
And as it looks down beneath itself, it comprehends in exaltation how small the things were that it could not comprehend in its lowly state.	et dum sub se conspicit, exaltata conprehendit quam breve sit, quod conprehendere humiliata non poterat.
THE man who perceived the fiery globe and beheld the angels returning to heaven could doubtless never have seen these things except in the light of God.	Vir ergo qui [intueri] globum igneum, angelos quoque ad caelum redeuntes videbat, haec procul dubio cernere nonnisi in Dei lumine poterat.
Why then should we marvel that he saw the whole world gathered before him, since he had been raised up beyond the world by the mind’s light?	Quid itaque mirum, si mundum ante se collectum vidit, qui sublevatus in mentis lumine extra mundum fuit?
7. To say that the whole world was gathered up before his eyes does not mean that heaven and earth shrank: rather, in contemplation his soul opened wide.	(7) Quod autem collectus mundus ante eius oculos dicitur, non caelum et terra contracta est, sed videntis animus dilatatus,
TRANSPORTED [lit: enraptured] as he was in God, he was able to see without difficulty all that lies beneath God.	qui, in Deo raptus, videre sine difficultate potuit omne quod infra Deum est.
Corresponding to	In illa ergo
the light gleaming before his external eyes	luce, quae exterioribus oculis fulsit,
was an interior light within the mind,	lux interior in mente fuit,
which showed to his soul	quae videntis animum
- transported [lit: enraptured] up above as it was -	quia ad superiora rapuit,
the narrowness of all that lies below.	ei quam angusta essent omnia inferiora monstravit.
[*Peter*:] I perceive now that it was to my more profit that I understood you not before: seeing, by reason of my slow capacity, you have delivered so notable an exposition. But now, because you have made me thoroughly to understand these things, I beseech you to continue on your former narration.	PETRVS. Videor mihi utiliter non intellexisse quae dixeras, quando ex tarditate mea tantum creuit expositio tua. Sed quia haec liquide meis sensibus infudisti, quaeso 75 ut ad narrationis ordinem redeas.
	Benedict and Scholastica


THE RULE, DEATH, and ASCENT of BENEDICT (Ch. 36-37)	XXXVI-VII



CHAPTER 36 THE RULE and LIFE of BENEDICT	XXXVI

[Gregory:] EAGER as I am, Peter, to tell you many things of this venerable father, some I intentionally I leave out because I must hasten to expand on the deeds of other holy men. Yet I would not keep hidden from you that the man of God who shone in the world by his many miracles, was no less than radiant in his words of teaching.	XXXVI. GREGORIVS. Libet, Petre, adhuc de hoc uenerabili patre multa narrare, sed quaedam eius studiose praetereo, quia ad aliorum gesta euoluenda festino. Hoc autem nolo te lateat, quod uir Dei inter tot miracula, quibus in mundo claruit, doctrinae quoque uerbo non mediocriter fulsit.
For he wrote a Rule for Monks	Nam scripsit monachorum regulam
remarkable in discretion [and] brilliant in language.	discretione praecipuam, sermone luculentam.
And if anyone wishes to understand his way of life with greater precision, he will find in the customs of that rule everything he exemplified in his actions	Cuius si quis uelit subtilius mores uitamque cognoscere, potest in eadem institutione regulae omnes magisterii illius actus inuenire,
for the holy man was incapable of teaching otherwise than as he had lived.	quia sanctus uir nullo modo potuit aliter docere quam uixit.

CHAPTER 37: THE DEATH and ASCENT of BENEDICT	XXXVIII


THE same year in which he departed this life, he foretold the day of his holy death to his monks, some of whom lived daily with him, and some who dwelt far off; desiring those who were present to keep it secret, and telling those who were absent by what sign they would know that he was dead.	XXXVII. Eodem uero anno, quo de hac uita erat exiturus, quibusdam discipulis secum conuersantibus, quibusdam longe manentibus sanctissimi sui obitus denuntiauit diem, praesentibus indicens ut audita per silentium tegerent, absentibus indicans quod uel quale eis signum fieret, quando eius anima de corpore exiret.
2. Six days before he departed [this life] he ordered his tomb to opened, and soon seized with fever he began to be consumed by burning. And as the illness daily increased, on the sixth day he commanded his monks to carry him into the oratory where, fortified for his departure by receiving the body and blood of the Lord, his failing body supported in the hands of his disciples, he stood with his own hands lifted up to heaven and breathed his last while offering prayer.	2. Ante sextum uero sui exitus diem, aperiri sibi sepulturam iubet . Qui mox correptus febribus, acri coepit ardore fatigari . Cumque per dies singulos languor ingrauesceret, sexto die portari se in oratorium a discipulis fecit , ibique exitum suum dominici corporis et sanguinis perceptione muniuit, atque inter discipulorum manus inbecilla membra sustentans, erectis in caelum manibus stetit et ultimum spiritum inter uerba orationis efflauit
3. On the same day two brothers, one in his cell and the other far distant, received a revelation concerning him by means of an identical vision.	3. Qua scilicet die duobus de eo fratribus, uni in cella commoranti, alteri autem longius posito, reuelatio unius atque indissimilis uisionis apparuit.
For they saw a path strewn with carpets and innumerable bright lights, stretching towards the East, extending from his cell, reaching into heaven.	Viderunt namque quia strata palliis atque innumeris corusca lampadibus uia recto orientis tramite ab eius cella in caelum usque tendebatur.
at the top of which stood a venerable man, splendidly dressed who asked whether they knew who had passed that way. They answered that they did not know.	Cui uenerando habitu uir desuper; clarus adsistens, cuius esset uia, quam cernerent, inquisiuit. Illi autem se nescire professi sunt.
Then he said to them, “This is the path on which the Lord’s beloved Benedict ascended to heaven.”	Quibus ipse ait : «Haec est uia, qua dilectus Domino caelum Benedictus ascendit.»
And thus just as the disciples who were present had seen the death of the holy man, so those who were absent knew of it by the sign he had foretold.	Tunc itaque sancti uiri obitum, sicut praesentes discipuli uiderunt, ita absentes ex signo, quod eis praedictum fuerat, agnouerunt.
4. He was buried in the oratory of St. John Baptist which he himself constructed when he destroyed the altar of Apollo.	4. Sepultus uero est in oratorio beati Baptistae Iohannis, quod, destructa ara Apollinis, ipse construxit.

1) Gregory’s friendship with the Deacon Peter provides the setting for the book and the cure for Gregory’s despondency.

2) The friendship between Benedict and Scholastica is an occasion for sacra conloquia, a heart widened through metanoia, and the gateway to spiritual vision (contemplation).

3) Benedict’s friendship with the deacon Servandus occasions a fuller (anagogical) description of their sacra conloquia and the prelude to Benedict’s vision of the whole cosmos in a ray of light.

IN five texts Gregory borrows a distinction from St. Augustine, and describes the Christian as loving a friend IN God and an enemy FOR God[’s sake].

In Confessions 4, 9, 14, (PL 32, 699) Augustine writes, Beatus qui amat te, et amicum in te, et inimicum propter te. Gregory echoes this:

three times in his Homilies on the Gospels [(1) In Euang. 38, 11, PL 76, 1289 A: “Charitas autem uera est cum et in Deo diligitur amicus, et propter Deum diligitur inimicus”. (2) In Euang. 9, 6, PL 76, 1108 D: “Charitas autem uera est amicum diligere in Deo, et inimicum diligere propter Deum”; (3) In Euang. 27, 1, PL 76, 1205 B: “Qualiter autem ista dilectio tenenda sit, ipse (Dominus) insinuat, qui in plerisque Scripture suae sententiis et amicos iubet diligi in se, et inimicos diligi propter se. Ille enim ueraciter charitatem habet, qui et amicum diligit in Deo, et inimicum diligit propter Deum”];

and once each in the Homilies on Ezekiel [(4) In Ezech. 1, 10, 9, CC 142, 148, 140-141: “Amicum in Deo diligere, propter Deum et eus qui inimici sunt amare”] and the Moralia on Job [(5) Mor. 22, 11, 22, PL 76, 226 BC: “Quae nimirum dilectio si cor nostrum ueraciter replet, duobus modis ostendi solet, scihcet si et amicos in Deo, et inimicos diligimus propter Deum”.].

This formula is cited by later western authors, including: Prosper of Aquitaine [ Liber sent. 175, CC 68 A, 298: “Beatus qui diligit Deum, et amicum in Deo, et inimicum propter Deum”]; Smaragdus, [Via regia 1, PL 102, 936 D] ; Pseudo-Haimo of Halberstadt (Hemmo) [De uarietate librorum 2, 9, PL 118, 895 B (cf. A. Wilmart, Revue Bénédictine, 34, 1922, p. 236-238)]; ad Adma Scot [De tripartito tabernaeulo 3, 16, 176, PL 198, 782 D.]

IN two texts Gregory adapts a definition by St. Ambrose’s of “piety” as the “guardian of friendship” [“Pietatis custos amicitia est”,De officiis 3,22,132, PL 16, 182 A)] into a quasi-[pseudo-] etymology of the Latin word for friend: the friend, amicus, is the guardian/caretaker of the [other’s] soul, animae custos.

Homilies on the Gospels 27, 4, PL 76, 1207 A: “Amicus enim quasi animi custos uocatur”. Moralia on Job 27, 15,28, PL 76, 415 A: “Amicus quippe animae (var.: animi) custos dicitur”. This formula is repeated throughout the middle ages: Isidore, Etymologies. 10, 5, PL 32, 367 C: “Amicus per derivationem quasi aurai custos”; Alcuin, Letter 84, PL 100, 275 B; Hrabanus Maurus, Commentary on Ecclesiastes 2, 2, PL 109, 797 C; Aelred of Rievaux, On Spiritual Friendship 1, 20, CC Cont. med. 1, 292, 116; Rupert of Deutz, On the Blessed Trinity, In Exod. 4, 35, CC Cont. med. 22, 792, 18171818 ; Thomas of Perseigne, Commentary on the Song of Songs. 8, PL 206, 605 D & 606 D.

The best study of this theme is Patrick Catry’s article, “L’amour Du Prochain Chez Saint Grégoire Le Grand”, (Studia Monastica, 1978) pp. 287-347, esp. pp. 332-333. Aelred Squire looks more closely at sources cited by Catry in “A Note on Friendship in Gregory the Great”, Studia Patristica, pp. 106-111,

	Latin text in SC 260, pp. 230-241[1] and headings in PL 66	Greek Text in PL 66
CHAPTER 35: Benedict’s Vision of the Universe	[PL] CAPUT XXXV. De mundo ante oculos ejus collecto, et de anima Germani Capuanae civitatis episcopi.	ΚΕΦΑΛ. ΛΕ′ Περι τῆς ψυχῆς Γερμανοῦ ἐπισκόπου πόλεως Καπύης.
On another occasion the deacon Servandus, abbot of the monastery in Campania built by the former patrician Liberius, paid a visit as was his custom.	^[0196D] Alio quoque tempore Servandus diaconus atque abbas eius monasterii, quod in Campaniae partibus a Liberio quondam patricio fuerat constructum, ad eum visitationis gratia ex more convenerat.	Ἐν ἄλλῳ τοίνυν χαιρῷ Σερβανδὸς διάκονος καὶ ἡγούμενος τοῦ μοναστηρίου τοῦ διακειμένου ἐν τοῖς μέρεσι τῆς ^[0197A] Καμπανίας ὑπὸ Λιβερίου τοῦ τηνικαῦτα Πατρικίου κτισθέντος, πρὸς τὸν μακάριον πατέρα Βενέδικτον ἐπισκέψεως χάριν ἐν τῷ μοναστηρίῳ παρέβαλεν, ἔθος ἔχων τοῦτο ποιεῖν.
He used to frequent the monastery in order that he, a man infused with spiritual wisdom and heavenly grace, and Benedict might mutually imbue one another with the sweet words of life. Thus the delightful banquet of their heavenly homeland which they were not yet able to enjoy perfectly, but for which they longed, could at least be tasted.	Eius quippe monasterium frequentabat, ut, quia isdem quoque vir doctrina gratiae caelestis influebat, dulcia sibi invicem vitae verba transfunderent, et suavem cibum caelestis patriae, quia adhuc perfecte gaudendo non poterant, saltem suspirando gustarent.	Καὶ αὐτὸς γὰρ ὁ ἀνὴρ διδαχῆς οὐρανίου ἀνάπλεως ὑπῆρχεν. Ἑαυτοὺς οὖν τοῖς μελιῤῥύτοις τῆς αἰωνίου ζωῆς ῥήμασιν ἀρδεύσαντες, ἤδη τὰ τῆς ἡδυτάτης βρώσεως ἀπέλαυσαν, τῆς ἐπουρανίου πατρίδος ἀκορέστῳ πόθῳ ὀρεγόμενοι. Καὶ ἐν τούτοις ἀεὶ ἐντρυφῶντας ἑαυτοὺς ἑώρων, κόρον τῆς τοιαύτης πνευματικῆς τρυφῆς μὴ εἰσδεχόμενοι· ὅτε δὲ καὶ αἰσθητῆς τροφῆς ἡ τοῦ σώματος χρεία ἀπῄτει στενάζοντες ταύτην μετελάμβανον.
2. When the hour for rest arrived the venerable Benedict retired to the upper part of the tower and the deacon Servandus went to the lower, the two places being connected by a stairway. In front of the tower stood the large building where their disciples slept.	(2) Cum vero hora iam quietis exigeret, in cuius turris superioribus se venerabilis Benedictus, in eius quoque inferioribus se Servandus diaconus conlocavit, quo videlicet in loco inferiora superioribus pervius continuabat ascensus. Ante eandem vero turrem largius erat habitaculum, in quo utriusque discipuli quiescebant.	Τοῦ δὲ καιροῦ ἡσυχάζειν ἀπαιτοῦντος, ἐν τῷ ἑαυτοῦ πύργῳ ὁ εὐλαβέστατος πατὴρ Βενέδικτος ἀνῆλθε. Ὡσαύτως δὲ καὶ Σερβανδὸς ὁ διάκονος ἐν τοῖς αὐτοῦ κατωγείοις εἰσῳκίσθη, ἐν ᾧ τόπῳ τὰ κατώγαια τοῖς ἀνωγείοις διὰ τοῦτο κατεσκευάσθησαν, ^[0197B] ἵνα ἐν συντόμῳ ἡ ἄνοδος γίνηται. Ἄντικρυς δὲ τοῦ πύργου οἴκημα ἕτερον ὑπῆρχεν, ἔνθα τῶν ἀμφοτέρων οἱ μαθηταὶ ἡσύχαζον.
Benedict the man of God stood keeping vigil while the brethren slept, thus anticipating the night office through prayer. As he stood before the window praying to Almighty God in the dead of night, he suddenly beheld an outpouring of light from above which swept away the darkness of night, shining with such splendor that it surpassed the light of day, illuminating the darkness as it shined.	Cumque vir Domini Benedictus, adhuc quiescentibus fratribus, instans vigiliis, nocturnae orationis tempora praevenisset, ad fenestram stans et omnipotentem Dominum deprecans, subito intempesta noctis hora respiciens, ^[IGP26] vidit fusam lucem desuper cunctas noctis tenebras exfugasse, tantoque splendore clarescere, ut diem vinceret lux illa, quae inter tenebras radiasset.	Ὁ δὲ τοῦ Θεοῦ θεράπων Βενέδικτος, ἔτι τῶν ἀδελφῶν ἀναπαυομένων τῇ παννύχῳ τῆς νυκτερινῆς προσευχῆς ὥρᾳ ἅπαντας προφθάσας ἐν τῇ ἑαυτοῦ θυρίδι ἑστohgvgr;ς, καὶ τὸν παντοδύναμον Θεὸν δυσωπῶν, αἰφνίδιον ἐν τῇ τῆς νυκτὸς ἀωρίᾳ ἀναβλέψας, εἶδε, καὶ ἰδοὺ φωτοχυσία ἐφάνη πολλὴ οὐρανόθεν, ὥστε πᾶσαν τὴν τῆς νυκτὸς σκοτίαν φυγαδευθῆναι. Τοσούτῳ δὲ φωτὶ ἡ νὺξ ἐκείνη κατελαμπρύνθη, ὥστε καὶ τῆς ἡμέρας τὸ φῶς ὑπερβάλλειν, ἐκ τοῦ οὐρανόθεν καταλάμψαντος φωτός.
3. A great marvel followed this contemplative vision: namely,	(3) Mira autem valde res in hac speculatione secuta est, quia, sicut post ipse narravit,	Θαύματος δὲ πλῆρες μυστήριον ἐν τῇ τῆς ὀπτασίας ἐκείνης ὥρᾳ ἐξηκολούθησεν, καθὼς ὁ αὐτὸς πατὴρ μετέπειτα διηγήσατο.
as he explained it later, the whole world was gathered beneath a single sunbeam and brought before his eyes.	omnis etiam mundus, velut sub uno solis radio collectus, ante oculus eius aductus est.	Εἶδον γὰρ, ἔφασκεν, καὶ ἰδοὺ ὅλος ὁ κόσμος, ὡς ὑπὸ μίαν τοῦ ἡλίου ἀκτῖνα ἦν ^[0197C] συναθροισθείς.
As the venerable father intently fixed his eyes on the brilliant, scintillating light, he beheld the soul of Germanus the bishop of Capua in a sphere of fire, being carried by the angels to heaven.	qui venerabilis pater, dum intentam oculorum aciem inhoc splendore coruscae lucis infigeret, vidit Germani Capuani episcopi animam in spera ignea ab angelis in caelum ferri.	Ἔτι δὲ ταύτῃ τοῦ φωτὼς τῇ λαμπρότητι ἀτενῶς προσέχων, εἶδε Γερμανοῦ τοῦ Καπύης ἐπισκόπου τὴν ἁγίαν ψυχὴν ἐν πυρίνῃ σφαίρᾳ ὑπὸ ἀγγέλων ἐν τῷ οὐρανῷ παραλαμβανομένην.
4. Wishing to have someone else witness this great miracle, he called out to Servandus the deacon, repeating his name two or three times in a loud voice.	(4) Tunc tanti sibi testem volens adhibere miraculi, Servandum diaconum iterato bis terque eius nomine cum clamoris magnitudine vocavit.	Τότε ὁ τίμιος πατὴρ Βενέδικτος τῆς φοβερᾶς ταύτης ὁράσεως κοινωνόν τε καὶ μάρτυρα προκαταστῆσαι θέλων Σερβανδὸν τὸν διάκονον, μετὰ κραυγῆς ἰσχυρᾶς δὶς καὶ τρὶς τοῦτον ἐκάλεσεν.
Awakened by the disturbing clamor, he ascended, looked, and beheld a trace of the vanishing light. He stood dumbfounded at the miracle as the man of God first recounted to him the sequence of events and then immediately ordered the devout Theoprobus in Cassino to send a messenger to Capua that very night, to find out and tell them what had happened to Germanus the bishop.	Cumque ille fuisset insolito tanti viri clamore turbatus, ascendit, respexit, partemque lucis exiguam vidit. Cui tantum hoc stupescenti miraculum, vir Dei per ordinem quae fuerant gesta narravit, statimque in Casinum castrum religioso viro Theopropo mandavit, ut ad capuanam urbem sub eadem nocte transmitteret, et quid de Germano episcopo ageretur agnosceret et indicaret.	Ἐκεῖνος δὲ ταραχθεὶς ἐπὶ τῇ ἀσυνήθει τοῦ πατρὸς κραυγῇ, ἔκθαμβος καὶ σπουδαῖος ἀνῆλθεν. Ἐθεάσατο δὲ οὐ τὸ πᾶν τῆς ὁράσεως, μέρος δὴ βραχὺ τοῦ φωτὸς ἐκείνου ἑώρακεν. Αὐτοῦ δὲ ἐκπλαγέντος ἐπὶ τῷ θαύματι, ὁ τοῦ Θεοῦ ἄνθρωπος καθεξῆς αὐτῷ ἅπερ ἐθεάσατο διηγήσατο. Παραυτὰ δὲ ἐν τῷ κάστρῳ Κασίνῳ τῷ σπουδαιοτάτῳ ἀνδρὶ Θεοπρέπῳ ἀπέστειλεν ὅπως ἐυ Καπύῃ τῇ πόλει πέμψῃ, καὶ τὰ περὶ Γερμανοῦ τοῦ ἐπισκόπου σαφῶς διαγνῷς καὶ μηνύσῃ αὐτῷ.
So it was done; and the messenger learned that the revered bishop Germanus had already died. After requesting more precise details he learned that the death had taken place at the same moment that the man of God came to know of the ascent.	Factumque est, et reverentissimum virum Germanum episcopum is qui missus fuerat iam defunctum repperit, et requirens subtiliter agnovit, eodem momento fuisse illius obitum, quo vir Domini eius cognovit ascensum.	Τούτου δὲ γεγονότος ὁ ἀποσταλεὶς λοιπὸν τὸν ἐν ἁγίοις Γερμανὸν τὸν ἐπίσκοπον ἐν κυρίῳ τελειώθέντα εὗρεν. Ἐρευνήσας δὲ καὶ ἀκριβῶς μαθὼν, ἔγνω ὅτι ἐν αὐτῇ τῇ ῤόπῇ ἡ τελείωσις αὐτοῦ γέγονεν, ἐν ᾗ ὁ τοῦ Θεοῦ ἄνθρωπος ἐθεάσατο τὴν πρὸς οὐρανὸν αὐτοῦ ἄνοδον.
5. [Peter:] What an astonishing thing: I am completely amazed! For to say that before his eyes, collected as it were beneath a single sunbeam, lay the whole world gathered together - this is unlike anything I have ever experienced. I cannot even imagine it. In what way is it possible for the whole world to be seen by a human being?	(5) [Petrus.] Mira res valde et vehementer stupenda. Sed hoc dictum est, quia ante oculos ipsius, quasi sub uno solis radio collectus, omnis mundus adductus est, sicut numquam expertus sum, ita nec conicere scio; quoniam quo ordine fieri potest, ut mundus omnis ab homine videatur?	^[0197D] ΠΕΤΡ. Θαυμαστὸν πρᾶγμα σφόδρα, καὶ λίαν ἐκπλῆττόν με· ἀλλὰ τοῦτο ὅπερ ἐῤῥέθη ἐρωτῶ, πῶς ἐνώπιον τῶν ὀφθαλμῶν τοῦ δικαίου, ὡσεὶ ὑπὸ μίαν τοῦ ἡλίου ἀκτῖνα, ἅπαντα τὸν κόσμον συναχθῆναι πρὸ τῆς κοινῆς ἀναστάσεως; ^[0199A] ἀλλ᾽ οὐδὲ καταλαβέσθαι τοῦτο δύναμαι, ποίᾳ τάξει γενέσθαι ὀφείλει, ἵνα πᾶς ὁ κόσμος ὑπὸ ἀνθρώπου ἑνὸς ὁραθῇ.
6. [Gregory:] Hold fast, Peter, to what I say: to the soul beholding the creator all created things seem narrow [insignificant].	(6) [Gregorius.] Fixum tene, Petre, quod loquor, ^[IGP26]quia animae videnti creatorem angusta est omnis creatura.	ΓΡΗΓΟΡ. Ἀσφαλῶς κάτεχε, Πέτρε, ὅπερ λέγω. Ψυχῇ τῇ θεωμένῃ τὸν κτίστην, πᾶσα ἡ κτίσις στενὴ αὐτῇ ἐστιν.
Even if it perceives only a little of the creator’s light, all created things will appear small to it. For by the very light of the mind’s innermost vision the heart is unbound - so much so that it expands in God until it stands above the whole world.	Quamlibet etenim parum de luce creatoris aspexerit, breve ei fit omne quod creatum est, quia ipsa luce visionis intimae mentis laxatur sinus, tantumque expanditur in Deo, ut superior existat mundo.	Ὅστις οὖν ὀλίγον τι τοῦ φωτὸς τοῦ κτίστου ἐθεάσατο, μικρὸν αὐτῷ γίνεται πᾶν μέρος τῶν κτισμάτων, ὅτι αὐτὴ ἡ τοῦ φωτὸς θεωρία ἔνδον ἐν τῷ νοεῖν ἐμπλατύνεται, καὶ τοσοῦτον πρὸς Θεὸν ἐφαπλοῖ τὸν νοῦν, ὥστε λοιπὸν ἀνώτερος παντὸς τοῦ κόσμου καθίστασθαι,
For truly, in contemplation the soul rises even above itself. And in the light of God, transported above itself, the inmost self opens out.	Fit vero ipsa videntis anima etiam super semetipsam. Cumque in Dei lumine rapitur super se, in interioribus ampliatur,	γίνεται δὲ αὕτη ἡ τοῦ θεωροῦντος ψυχὴ καθ᾽ ἑαυτήν. Ἡνίκα δὲ ἐν τῷ τοῦ Θεοῦ φωτὶ ἄρξηται ἁρπάζεσθαι, ὑπεράνω αὐτῆς ἐν τοῖς ἐνδοτέροις πλατύνεται.
And as it looks down beneath itself, it comprehends in exaltation how small the things were that it could not comprehend in its lowly state.	et dum sub se conspicit, exaltata conprehendit quam breve sit, quod conprehendere humiliata non poterat.	Ὅταν δὲ ἑαυτὴν πλατυνθεῖσαν θεάσηται, ἐπιγινώσκει ὅσον βραχύ ἐστιν ὅπερ ἐν τῇ ταπεινώσει οὖσα κατασχεῖν οὐκ ἠδύνατο.
The man who perceived the fiery globe and beheld the angels returning to heaven could doubtless never have seen these things except in the light of God.	Vir ergo qui [intueri] globum igneum, angelos quoque ad caelum redeuntes videbat, haec procul dubio cernere nonnisi in Dei lumine poterat.	Ὁ τοίνυν ^[0199B] ἀνὴρ οὖτος ὁ τὴν τοῦ πυρὸς σφαίραν θεασάμενος, καὶ τοὺς ἀγγέλους ἐν τῷ οὐρανῷ ὑποστρέφοντας, προδήλως τοῦτο θεωρῆσαι οὐκ ἠδύνατο, εἰ μὴ ἐν τῷ φωτὶ τοῦ Θεοῦ ὑπῆρχε.
Why then should we marvel that he saw the [whole] world gathered before him, since he had been raised up through the mind’s light beyond the world?	Quid itaque mirum, si mundum ante se collectum vidit, qui sublevatus in mentis lumine extra mundum fuit?	Τί οὖν θαυμαστὸν εἰ καὶ τὸν κόσμον ὅλον ἐνώπιον αὐτοῦ συναχθέντα εἶδεν, ὅστις ὑψωθεὶς ἐν τῷ νοερῷ φωτὶ ἔξω τοῦ κόσμον ὑπῆρχεν;
7. To say that the [whole] world was gathered up before his eyes does not mean that heaven and earth shrank: rather, in [spiritual] vision his soul opened wide. Transported as he was in God, he was able to behold without difficulty all that lies beneath God. Corresponding to the exterior light gleaming before his eyes there was an interior light within his mind, which revealed to his soul in contemplation - transported as it was in God - the narrowness of all that lies below.	(7) Quod autem collectus mundus ante eius oculos dicitur, non caelum et terra contracta est, sed videntis animus dilatatus, qui, in Deo raptus, videre sine difficultate potuit omne quod infra Deum est. In illa ergo luce, quae exterioribus oculis fulsit, lux interior in mente fuit, quae videntis animum quia ad superiora rapuit, ei quam angusta essent omnia inferiora monstravit.	ὅτι δὲ συνελθὼν ἅπας ὁ κόσμος ἐνώπιον τῶν ὀφθαλμῶν αὐτοῦ εἴρηται, οὐχὶ ὁ οὐρανὸς καὶ ἡ γῆ παρέστη ἐπὶ τὸ αὐτό· ἀλλὰ τοῦ θεωροῦντος ἡ ψυχὴ ἐπλατύνθη, ἥτις πρὸς Θεὸν ἁρπαγεῖσα ἄνευ δυσκολίας θεωρῆσαι ἠδυνήθη ἕκαστον ὄπερ ἔνδον τοῦ Θεοῦ ἐστιν. Ἐν αὐτῷ οὖν τῷ φωτὶ τῷ ἐν τοῖς ἔξωθεν ὀφθαλμοῖς ἐξαστράψαντι φῶς ἐνδότερον ἐν τοῖς τῆς ψυχῆς νοεροῖς ὀφθαλμοῖς ὑπῆρχεν. Ὁ γὰρ τὴν ψυχὴν θεασάμενος ἐν ὑψίστοις ἁρπαγεῖσαν, ἐδείχθη αὐτῷ, πόσον αὐτῷ στενώτατά εἰσιν πάντα τὰ κατώτερα μέρη.
[Peter] I see that it was more profitable for me not to understand what you said, since my slowness [of mind] occasioned your rich exposition. But, having now poured this infusion into my senses, I invite you to return ro your former narration.	(8) Petr. Videor mihi utiliter non intellexisse quae dixeras, quando ex tarditate mea tantum creuit expositio tua. Sed quia haec liquide meis sensibus infudisti, quaeso ut ad narrationis ordinem redeas.	^[0199C] ΠΕΤΡ. Ὁρῶ ἑαυτὸν μὴ ἐπιγνόντα ἀκριβῶς ἅπερ εἴρηκας. Διὰ γὰρ τὴν ἐμὴν βραδύτητα, ἡ ἐξήγησίς σου τοσοῦτον ἐπλεόνασεν· ἀλλ᾽ ἐπειδὴ ταῦτα ἀρτίως σαφῶς ἐν τῇ ἐμῇ διανοίᾳ ἐξέχεας, αἰτῶ ὅπως ἐν τῇ τῆς διηγήσεως τάξει ἐπανέλθῃς.

[1] Clarke’s so-called inserted Gregorian passages (IGP) 25 & 26 are indicated in the Latin text by bold-face, small-capital type.

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