There was a man of venerable life, blessed by grace, and blessed in name, for he was called “Benedictus” or Benedict: who, from his younger years, carried always the mind of an old man; for his age was inferior to his virtue:

Fuit vir vitae venerabilis, gratia Benedictus et nomine, ab ipso suae pueritiae tempore cor gerens senile. Aetatem quippe moribus transiens, nulli animum voluptati dedit:

all vain pleasure he contemned, and though he were in the world, and might freely have enjoyed such commodities as it yieldeth, yet did he nothing esteem it, nor the vanities thereof.

sed dum in hac terra adhuc esset, quo temporaliter libere uti potuisset, despexit jam quasi aridum mundum cum flore.

He was born in the province of Nursia, of honourable parentage, and brought up at Rome in the study of humanity. But for as much as he saw many by reason of such learning to fall to dissolute and lewd life, he drew back his foot, which he had as it were now set forth into the world, lest, entering too far in acquaintance therewith, he likewise might have fallen into that dangerous and godless gulf: wherefore, giving over his book, and forsaking his father’s house and wealth,

Qui liberiori genere ex provincia Nursiae exortus, Romae liberalibus litterarum studiis traditus fuerat. Sed cum in eis multos ire per abrupta vitiorum cerneret, eum quem quasi in ingressu mundi posuerat, retraxit pedem: ne si quid de scientia ejus attingeret, ipse quoque postmodum in immane praecipitium totus iret.

with a resolute mind only to serve God, he sought for some place, where he might attain to the desire of his holy purpose: and in this sort he departed, instructed with learned ignorance, and furnished with unlearned wisdom.

Despectis itaque litterarum studiis, relicta domo rebusque patris, soli Deo placere desiderans, sanctae conversationis habitum quaesivit. Recessit igitur scienter nescius, et sapienter indoctus.

All the notable things and acts of his life I could not learn; but those few, which I mind now to report, I had by the relation of four of his disciples: to wit, of  Constantinus, a most rare and reverent man, who was next Abbot after him; of Valentinianus, who many years had the charge of the Lateran Abbey; of Simplicius, who was the third General of his order; and lastly of Honoratus, who is now Abbot of that monastery in which he first began his holy life.

Hujus ego omnia gesta non didici, sed pauca quae narro, quatuor discipulis illius referentibus agnovi: Constantino scilicet reverentissimo valde viro, qui ei in monasterii regimine successit; Valentiniano quoque, qui annis multis Lateranensi monasterio praefuit; Symplicio, qui congregationem illius post eum tertius rexit; Honorato etiam, qui nunc adhuc cellae ejus, in qua prius conversatus fuerat, praeest.

Chapter One: how he made a broken sieve whole and sound.

CAPUT PRIMUM. De capisterii fracti reparatione ^[0128A]

Benedict having now given over the school, with a resolute mind to lead his life in the wilderness: his nurse alone, which did tenderly love him, would not by any means give him over. Coming, therefore, to a place called Enside ² and remaining there in the church of St. Peter, in the company of other virtuous men, which for charity lived in that place, it fell so out that his nurse borrowed of the neighbours a sieve to make clean wheat, which being left negligently upon the table, by chance it was broken in two pieces: whereupon she fell pitifully a-weeping, because she had borrowed it. The devout and religious youth Benedict, seeing his nurse so lamenting, moved with compassion, took away with him both the pieces of the sieve, and with tears fell to his prayers; and after he had done, rising up he found it so whole, that the place could not be seen where before it was broken; and coming straight to his nurse, and comforting her with good words, he delivered her the sieve safe and sound: which miracle was known to all the inhabitants thereabout, and so much admired, that the townsmen, for a perpetual memory, did hang it up at the church door, to the end that not only men then living, but also their posterity might understand, how greatly God’s grace did work with him upon his first renouncing of the world. The sieve continued there many years after, even to these very troubles of the Lombards, where it did hang over the church door.

Hic itaque cum jam relictis litterarum studiis petere deserta decrevisset, nutrix quae hunc arctius amabat, sola secuta est. Cumque ad locum venisset qui Enfide dicitur, multisque honestioribus viris charitate se illic detinentibus, in beati Petri apostoli ecclesia demorarentur, praedicta nutrix illius ad purgandum triticum a vicinis mulieribus praestari sibi capisterium petiit, quod super mensam incaute de relictum, casu accidente fractum est, sic ut in duabus partibus inveniretur divisum. Quod mox rediens nutrix illius, ut ita invenit, vehementissime flere coepit, quia vas quod praestitum acceperat, fractum vi debat. Benedictus autem religiosus et pius puer cum nutricem suam flere conspiceret, ejus dolori compassus, ablatis secum utrisque fracti capisterii partibus, sese cum lacrymis in orationem dedit: qui ab oratione surgens, ita juxta se vas sanum reperit ut in eo inveniri fracturae nulla vestigia potuissent Mox autem nutricem suam blande consolatus, et sanum capisterium reddidit, quod fractum tulerat Quae res in eodem loco a cunctis est agnita, atque in tanta admiratione habita, ut hoc ipsum capisterium ejus loci incolae in ecclesiae ingressu suspenderent: quatenus praesentes et secuturi omnes agnoscerent, Benedictus puer conversationis gratiam a quanta perfectione coepisset, quod annis multis illic ante omnium oculos fuit, et usque ad haec Langobardorum tempora super fores ecclesiae pependit.

BENEDICT,
THE HERMIT
of
SUBIACO

But Benedict, desiring rather the miseries of the world than the praises of men: rather to be wearied with labour  for God’s sake, than to be exalted with transitory commendation: fled secretly from his nurse, and went into a desert place called Sublacum,³ almost forty miles distant from Rome: in which there was a fountain springing forth cool and clear water; the abundance whereof doth first in a broad place make a lake, and afterward running forward, cometh to be a river. As he was travelling to this place, a certain monk called Romanus met him, and demanded whither he went, and understanding his purpose, he both kept it close, furthered him what he might, vested him with the habit of holy conversation, and as he could, did minister and serve him.

Sed Benedictus plus appetens mala mundi perpeti quam laudes, et plus pro Deo laboribus fatigari quam vitae hujus favoribus extolli, nutricem suam occulte fugiens, deserti loci secessum petiit cui Sublacus vocabulum est, qui ab Romana urbe quadraginta fere millibus distans, frigidas atque perspicuas emanat aquas. Quae illic videlicet aquarum abundantia in extenso prius lacu colligitur, ad postremum vero in amnem derivatur. Quo dum fugiens pergeret, monachus quidam Romanus nomine, hunc euntem reperit, quo tenderet requisivit. Cujus cum desiderium cognovisset, et secretum tenuit, et adjutorium impendit, eique sanctae conversationis habitum tradidit, et in quantum licuit, ministravit.

The man of God, Benedict, coming to this foresaid place, lived there in a strait cave, where he continued three years unknown to all men, except to Romanus, who lived not far off, under the rule of Abbot Theodacus,⁴ and very virtuously did steal certain hours, and likewise sometime a loaf given for his own provision, which he did carry to Benedict. And because from Romanus’ cell to that cave there was not any way, by reason of an high rock which did hang over it, Romanus, from the top thereof, upon a long rope, did let down the loaf, upon which also with a band he tied a little bell, that by the ringing thereof the man of God might know when he came with his bread, and so be ready to take it. But the old enemy of mankind, envying at the charity of the one and the refection of the other, seeing a loaf upon a certain day let down, threw a stone and brake the bell; but yet, for all that, Romanus gave not over to serve him by all the possible means he could.

Vir autem Dei ad eumdem locum perveniens, in arctissimum specum se tradidit, et tribus annis, excepto Romano monacho, hominibus incognitus mansit: qui videlicet Romanus non longe in monasterio sub Adeodati patris regula degebat. Sed pie ejusdem Patris sui oculis furabatur horas, et quem sibi ad manducandum subripere poterat, diebus certis Benedicto panem ferebat. Ad eumdem vero specum a Romani cella iter non erat, quia excelsa desuper rupes eminebat; sed ex eadem rupe in longissimo fune religatum Romanus deponere panem consueverat; in qua etiam resti parvum tintinnabulum inseruit, ut ad sonum tintinnabuli vir Dei cognosceret quando sibi Romanus panem praeberet, quem exiens acciperet. Sed antiquus hostis unius charitati invidens, et alterius refectioni, cum quadam die submitti panem conspiceret, jactavit lapidem, et tintinnabulum fregit.

At length when almighty God was determined to ease Romanus of his pains, and to have Benedict’s life for an example known to the world, that such a candle, set upon a candlestick, might shine and give light to the Church of God, our Lord vouchsafed to appear unto a certain Priest dwelling a good way off, who had made ready his dinner  for Easter day, and spake thus unto him: “Thou hast provided good cheer for thyself, and my servant in such a place is afflicted with hunger”: who, hearing this forthwith rose up, and upon Easter day itself, with such meat as he had prepared, went to the place, where he sought for the man of God amongst the steep hills, the low valleys and hollow pits, and at length found him in his cave: where, after they had prayed together, and sitting down had given God thanks, and had much spiritual talk, then the Priest said unto him: “Rise up, brother, and let us dine, because today is the feast of Easter.” To whom the man of God answered, and said: “I know that it is Easter with me and a great feast, having found so much favour at God’s hands as this day to enjoy your company” (for by reason of his long absence from men, he knew not that it was the great solemnity of Easter). But the reverent Priest again did assure him, saying: “Verily, to-day is the feast of our Lord’s Resurrection, and therefore meet it is not that you should keep abstinence, and besides I am sent to that end, that we might eat together of such provision as God’s goodness hath sent us.” Whereupon they said grace, and fell to their meat, and after they had dined, and bestowed some time in talking, the Priest returned to his church.

Romanus tamen modis congruentibus ministrare non desiit. Cum vero jam Deus omnipotens et Romanum vellet a labore quiescere, et Benedicti vitam in exemplum hominibus demonstrare, ut posita supra candelabrum lucerna claresceret, quatenus omnibus qui in domo Dei sunt luceret, cuidam presbytero longius manenti, qui refectionem sibi in Paschali festivitate paraverat, per visum Dominus apparere dignatus est, dicens: Tu tibi delicias praeparas, et servus meus illo in loco fame cruciatur. Qui protinus surrexit, atque in ipsa solemnitate Paschali cum alimentis quae sibi paraverat, ad locum tetendit, et virum Dei per abrupta montium, per concava vallium, per defossa terrarum quaesivit, eumque latere in specu reperit. Cumque oratione facta, benedicentes Dominum omnipotentem consedissent, post dulcia vitae colloquia, is qui advenerat presbyter dixit: Surge, sumamus cibum, quia hodie Pascha est. Cui vir Dei respondit, dicens: Scio quia Pascha est, quia videre te merui. Longe quippe ab hominibus positus, quia die eodem Paschalis solemnitas esset ignorabat. Venerabilis autem presbyter rursus asseruit, dicens: Veraciter hodie Resurrectionis Dominicae Paschalis dies est; abstinere tibi minime congruit, quia et ego ad hoc missus sum, ut omnipotentis dona Dei pariter sumamus. Benedicentes igitur Dominum sumpserunt cibum. Expleta itaque refectione et colloquio, ad ecclesiam presbyter recessit.

About the same time likewise, certain shepherds found him in that same cave: and at the first, when they espied him through the bushes, and saw his apparel made of skins, they verily thought that it had been some beast: but after they were acquainted with the servant of God, many of them were by his means converted from their beastly life to grace, piety, and devotion. And thus his name in the country there about became famous, and many after this went to visit him, and for corporal meat which they brought him, they carried away spiritual food for their souls.  

Eodem quoque tempore hunc in specu latitantem etiam pastores invenerunt: quem dum vestitum pellibus inter fruteta cernerent, aliquam bestiam esse crediderunt: sed cognoscentes Dei famulum, eorum multi ad pietatis gratiam a bestiali mente mutati sunt. Nomen itaque ejus per vicina loca innotuit cunctis: factumque est ut ex illo jam tempore a multis frequentari coepisset, qui cum ei cibum afferrent corporis, ab ejus ore in suo pectore alimenta referebant vitae.

Chapter Two: how he overcame a great temptation of the flesh.

CAPUT II. De tentatione carnis superata. ^[0132A]

Upon a certain day being alone, the tempter was at hand: for a little black bird, commonly called a merle or an ousel, began to fly about his face, and that so near as the holy man, if he would, might have taken it with his hand: but after he had blessed himself with the sign of the cross, the bird flew away: and forthwith the holy man was assaulted with such a terrible temptation of the flesh, as he never felt the like in all his life.

Quadam vero die dum solus esset, tentator adfuit. Nam nigra parvaque avis, quae vulgo merula nominatur, circa ejus faciem volitare coepit, ejusque vultui importune insistere, ita ut manu capi posset, si hanc vir sanctus tenere voluisset: sed signo crucis edito recessit avis. Tanta autem carnis tentatio ave eadem recedente secuta est, quantam vir sanctus nunquam fuerat expertus.

A certain woman there was which some time he had seen, the memory of which the wicked spirit put into his mind, and by the representation of her did so mightily inflame with concupiscence the soul of God’s servant, which did so increase that, almost overcome with pleasure, he was of mind to have forsaken the wilderness. But, suddenly assisted with God’s grace, he came to himself; and seeing many thick briers and nettle bushes to grow hard by, off he cast his apparel, and threw himself into the midst of them,⁵ and there wallowed so long that, when he rose up, all his flesh was pitifully torn: and so by the wounds of his body, he cured the wounds of his soul, in that he turned pleasure into pain, and by the outward burning of extreme smart, quenched that fire which, being nourished before with the fuel of carnal cogitations, did inwardly burn in his soul :

Quamdam namque aliquando feminam viderat, quam malignus spiritus ante ejus mentis oculos reduxit: tantoque igne servi Dei animum in specie illius accendit, ut se in ejus pectore amoris flamma vix caperet, et jam etiam pene deserere eremum voluptate victus deliberaret. Cum subito superna gratia respectus ad semetipsum reversus est, atque urticarum et veprium juxta densa succrescere fruteta conspiciens, exutus indumento nudum se in illis spinarum aculeis et urticarum incendiis projecit: ibique diu volutatus, toto ex eis corpore vulneratus exiit, et per cutis vulnera eduxit a corpore vulnus mentis; quia voluptatem traxit in dolorem. Cumque bene poenaliter foris arderet, exstinxit quod intus illicite ardebat.

and by this means he overcame the sin, because he made a change of the fire. From which time forward, as himself did afterward report unto his disciples, he found all temptation of pleasure so subdued, that he never felt any such thing. Many after this began to abandon the world, and to become his scholars. For being now freed from the vice of temptation, worthily and with great reason is he made a master of virtue: for which cause, in Exodus, commandment is given by Moses that the Levites from five-and-twenty years and upward should serve, but, after they came to fifty,  that they should be ordained keepers of the holy vessels.  ⁶

Vicit itaque peccatum, quia mutavit incendium. Ex quo videlicet tempore, sicut post discipulis ipse perhibebat, ita in eo est tentatio voluptatis edomita, ut tale aliquid in se minime sentiret. Coeperunt postmodum multi jam mundum relinquere, atque ad ejus magisterium festinare. Liber quippe a tentationis vitio, jure jam factus est virtutum magister. Unde et per Moysen praecipitur (Num. VIII, 24 seq.), ut levitae a viginti quinque annis et supra ministrare debeant: ab anno vero quinquagesimo custodes vasorum fiant.

PETER. Somewhat I understand of this testimony alleged: but yet I beseech you to tell me the meaning thereof more fully.

Petrus. Jam quidem prolati testimonii mihi aliquantum intellectus interlucet: sed tamen hoc plenius exponi postulo.

GREGORY. It is plain, Peter, that in youth the temptation of the flesh is hot: but after fifty years the heat of the body waxeth cold, and the souls of faithful people become holy vessels. Wherefore necessary it is that God’s elect servants, whiles they are yet in the heat of temptation, should live in obedience, serve, and be wearied with labour and pains. But when, by reason of age, the heat of temptation is past, they become keepers of holy vessels; because they then are made the doctors of men’s souls.

Gregorius. Liquet, Petre, quod in juventute carnis tentatio ferveat, ab anno autem quinquagesimo calor corporis frigescat: vasa autem sacra sunt fidelium mentes. Electi ergo cum adhuc in tentatione sunt, subesse eos ac servire necesse est, et obsequiis laboribusque fatigari: cum vero jam mentis aetate tranquilla calor recesserit tentationis, custodes vasorum sunt, quia doctores animarum fiunt.

PETER. I cannot deny, but that your words have given me full satisfaction: wherefore, seeing you have now expounded the meaning of the former text alleged, prosecute, I pray, as you have begun, the rest of the holy man’s life.

Petr. Fateor, placet quod dicis: sed quia prolati testimonii claustra reserasti, quaeso ut de vita justi debeas ea quae sunt inchoata, percurrere.

BENEDICT RELUCTANTLY BECOMES ABBOT
AND TRIES to RETURN THE MONASTERY
to REGULAR OBSERVANCE

Chapter Three: The glass cup shattered by the Sign of the Cross.

CAPUT III. De vase vitreo crucis signo rupto. ^[0134C]

GREGORY. When this great temptation was thus overcome, the man of God, like unto a piece of ground well tilled and weeded, of the seed of virtue brought forth plentiful store of fruit: and by reason of the great report of his wonderful holy life, his name became very famous. Not far from the place where he remained there was a monastery,⁷ the Abbot whereof was dead: whereupon the whole Convent came unto the venerable man Benedict, entreating him very earnestly that he would vouchsafe to take upon him the charge and government of their Abbey: long time he denied them, saying that their manners were divers from his, and therefore that they should never agree together: yet at length, overcome with their entreaty, he gave his consent.

Gregorius. Recedente igitur tentatione, vir Dei quasi spinis erutis exculta terra de virtutum segete feracius fructus dedit. Praeconio itaque eximiae conversationis celebre nomen ejus habebatur. Non longe autem monasterium fuit, cujus congregationis Pater defunctus est, omnisque ex illo congregatio ad eumdem venerabilem Benedictum venit, et magnis precibus ut eis praeesse deberet, petiit. Qui diu negando distulit, suis illorumque fratrum moribus se convenire non posse praedixit: sed victus quandoque precibus assensum dedit.

Having now taken upon him the charge of the Abbey, he took order that regular life should be observed, so that none of them could, as before they used, through unlawful acts decline from the path of holy conversation, either on the one side or on the other: which the monks perceiving, they fell into a great rage, accusing themselves that ever they desired him to be their Abbot, seeing their crooked conditions could not endure his virtuous kind of government: and therefore when they saw that under him they could not live in unlawful sort, and were loath to leave their former conversation, and found it hard to be enforced with old minds to meditate and think upon new things: and because the life of virtuous men is always grievous to those that be of wicked conditions, some of them began to devise, how they might rid him out of the way: and therefore, taking counsel together, they agreed to poison his wine: which being done,

Cumque in eodem monasterio regularis vitae custodiam teneret, nullique ut prius per actus illicitos in dexteram laevamque partem deflectere a conversationis itinere liceret; suscepti fratres insane saevientes semetipsos prius accusare coeperunt, quia hunc sibi praeesse poposcerant: quorum scilicet tortitudo in norma ejus rectitudinis offendebat. Cumque sibi sub eo conspicerent illicita non licere, et se dolerent assueta relinquere, durumque esset quod in mente veteri cogebantur nova meditari, sicut pravis moribus semper gravis est vita bonorum, tractare de ejus morte aliqui conati sunt, qui inito consilio venenum vino miscuerunt.

THE MONKS TRY TO KILL BENEDICT
WITH A POISONED CUP of WINE
BEAUSE THEY CANNOT OBSERVE
HIS “CONVERSATIO” (Way of Life)

BENEDICT,
AGAIN A HERMIT,
DWELLS WITH(in) HIMSELF

Habitare Secum

PETER. I understand not very well what you mean, when you say that he dwelt with himself.

Petr. Minus patenter intelligo, quidnam sit, Habitavit secum.

GREGORY. If the holy man had longer, contrary to his own mind, continued his government over those monks, who had all conspired against him, and were far unlike to him in life and conversation: perhaps he should have diminished his own devotion, and somewhat withdrawn the eyes of his soul from the light of contemplation; and being wearied daily with correcting of their faults, he should have had the less care of himself, and so haply it might have fallen out, that he should both have lost himself, and yet not found them: for so often as by infectious motion we are carried too far from ourselves, we remain the same men that we were before, and yet be not with ourselves as we were before: because we are wandering about other men’s affairs, little considering and looking into the state of our own soul.

Gregor. Si sanctus vir contra se unanimiter conspirantes, suaeque conversationi longe dissimiles, coactos diu sub se tenere voluisset, fortassis sui vigoris usum et modum tranquillitatis excederet, atque a contemplationis lumine suae mentis oculum declinasset. Dumque quotidie illorum incorrectione fatigatus minus curaret sua, et se forsitan relinqueret, et illos non inveniret. Nam quoties per cogitationis motum nimium extra nos ducimur, et nos sumus, et nobiscum non sumus, quia nosmetipsos minime videntes, per alia vagamur.

The Example of the Prodigal Son

And therefore I said that this venerable man did dwell with himself,

because carrying himself circumspectly

quia in sua semper custodia circumspectus,

and always regarding himself as before the Eyes of his Creator,

ante oculos Conditoris se semper aspiciens,

always examining himself,

se semper examinans,

never did he turn the eyes of his mind away from himself.

 extra se mentis suae oculum non divulgavit.

The Example of  St. Peter Delivered from Prison

PETER. Why, then, is it written of the Apostle, St. Peter, after he was by the Angel delivered out of prison, that, returning to himself, he said: Now I know verily, that our Lord hath sent his Angel, and hath delivered me from the hand of Herod, and from all the expectation of the people of the Jews. ⁹

Petr. Quid ergo quod de apostolo Petro scriptum est, dum de carcere ab angelo eductus fuisset? Qui ad se reversus dixit: Nunc scio vere quia misit Dominus angelum suum, et eripuit me de manu Herodis, et de omni exspectatione plebis Judaeorum (Act. XII, 11).

for either we fall under ourselves by sinful cogitation,

or else we are, by the grace of contemplation,
lifted above ourselves

quia aut per cogitationis lapsum sub nosmetipsos recidimus,

aut per contemplationis gratiam
super nosmetipsos levamur.

for he that kept hogs, through wandering of his mind and unclean thoughts, fell under himself:

but he whom the Angel delivered out of prison, being also rapt by the Angel into an ecstasy, was in truth out of himself,
      but yet above himself.

Ille itaque qui porcos pavit, vagatione mentis et immunditia sub semetipsum cecidit;

iste vero quem angelus solvit, ejusque mentem in exstasim rapuit,
extra se quidem,
   sed super semetipsum fuit.

Both of them, therefore, did return unto themselves; the one when he recollected himself, and forsook his lewd kind of life; and the other from the top of contemplation, to have that usual judgment and understanding, which before he had: wherefore venerable Benedict in that solitary wilderness dwelt with himself, because he kept himself, and retired his cogitations within the closet of his own soul: for when the greatness of contemplation rapt him up aloft, out of all question he did then leave himself under himself.

Uterque ergo ad se rediit, quando et ille ab errore operis se collegit ad cor, et iste a contemplationis culmine ad hoc rediit, quod in intellectu communi et prius fuit. Venerabilis igitur Benedictus in illa solitudine habitavit secum, in quantum se intra cogitationis claustra custodivit: nam quotiescunque hunc contemplationis ardor in altum rapuit, se procul dubio sub se reliquit.

PETER. Your discourse doth very well content me: yet I beseech you to answer me this question, whether he could in conscience give over those monks, whose government he had now taken upon him?

Petr. Placet quod dicis: sed quaeso respondeas, si deserere fratres debuit, quos semel suscepit.

GREGORY. In mine opinion, Peter, evil men may with good conscience be tolerated in that community, where there be some good that may be holpen, and reap commodity. But where there be none good at all, that receive spiritual profit, often times all labour is lost, that  is bestowed in bringing of such to good order, especially if other occasions be offered of doing God presently better service elsewhere: for whose good, then, should the holy man have expected, seeing them all to persecute him with one consent? and (that which is not to be passed over with silence) those that be perfect carry always this mind, that when they perceive their labour to be fruitless in one place, to remove straight to another, where more good may be done.

Gregor. Ut ego, Petre, existimo, ibi adunati aequanimiter portandi sunt mali, ubi inveniuntur aliqui qui adjuventur boni. Nam ubi omnimodo de bonis fructus deest, fit aliquando de malis labor supervacuus; maxime si e vicino causae suppetant, quae fructum Deo ferre valeant meliorem. Vir itaque sanctus propter quem custodiendum staret, qui omnes unanimiter se persequentes cerneret? Et saepe agitur in animo perfectorum (quod silentio praetereundum non est), quia cum laborem suum sine fructu esse considerant, in locum alium ad laborem cum fructu migrant.

And for this cause, that notable preacher of the word,¹⁰ who was desirous to be dissolved, and to be with Christ, unto whom to live is Christ, and to die is gain ¹¹: and who not only desired himself to suffer persecution, but did also animate and encourage others to suffer the same; yet being himself in persecution at Damascus, got a rope and a basket to pass over the wall, and was privily let down. What then? shall we say that Paul was afraid of death, when as himself said, that he desired it for Christ’s sake? not so: but when he perceived that in that place little good was to be done by great labour, he reserved himself to further labour, where more fruit and better success might be expected: and therefore the valiant soldier of Christ would not be kept within walls, but sought for a larger field where he might more freely labour for his master. And so, in like manner, you shall quickly perceive, if you mark well, that venerable Benedict forsook not so many in one place, that were unwilling to be taught, as he did in sundry other places raise up from the death of soul many more, that were willing to be instructed.

Unde ille quoque egregius praedicator qui dissolvi cupit, et cum Christo esse, cui vivere Christus est, et mori lucrum (Phil. I, 23), qui passionum certamina non solum ipse appetiit, sed ad toleranda haec et alios accendit, Damasci persecutionem passus, ut posset evadere, murum, funem, sportamque quaesivit (Act. IX), seque latenter deponi voluit. Nunquidnam Paulum mortem dicimus timuisse, quam se ipse pro amore Jesu testatur appetere (II Cor. XI, 22)? Sed cum in eodem loco minorem sibi fructum adesse conspiceret et gravem laborem, ad laborem se alibi cum fructu servavit. Fortis etenim praeliator Dei teneri intra claustra noluit, certaminis campum quaesivit. Unde idem quoque venerabilis Benedictus, si libenter audis, citius agnoscis, quia non tantos ipse indociles deseruit, quantos in locis aliis a morte animae suscitavit.

PETER. It is so as you say, and plain reason teacheth it, and the example of St. Paul alleged doth confirm it. But I beseech you to return unto your former purpose, and to prosecute the life of the holy man.

Petr. Ita esse ut doces, et manifesta ratio, et prolatum congruum testimonium declarat. Sed quaeso ut de vita tanti Patris ad narrationis ordinem redeas.

BENEDICT
BECOMES FAMOUS
(Again)
AND BUILDS
TWELVE MONASTERIES

GREGORY. When as God’s servant daily increased in  virtue, and became continually more famous for miracles, many were by him in the same place drawn to the service of almighty God, so that by Christ’s assistance he built there twelve Abbeys; over which he appointed governors, and in each of them placed twelve monks, and a few he kept with himself, namely, such as he thought would more profit, and be better instructed by his own presence. At that time also many noble and religious men of Rome came unto him, and committed their children to be brought up under him, for the service of God. Then also Evitius delivered him Maurus,¹² and Tertullius the Senator brought Placidus, being their sons of great hope and towardness: of which two, Maurus, growing to great virtue, began to be his master’s coadjutor; but Placidus, as yet, was but a boy of tender years.

Gregor. Cum sanctus vir diu in eadem solitudine virtutibus signisque succresceret, multi ab eo in eodem loco ad omnipotentis Dei sunt servitium congregati: ita ut illic duodecim monasteria cum omnipotentis Jesu Christi Domini opitulatione construeret, in quibus statutis Patribus duodenos monachos deputavit; paucos vero secum retinuit, quos adhuc in sua praesentia aptius erudiri judicavit. Coepere etiam tunc ad eum Romanae urbis nobiles et religiosi concurrere suosque ei filios omnipotenti Deo nutriendos dare. Tunc quoque bonae spei suas soboles, Equitius Maurus, Tertullus vero patricius Placidum tradidit; e quibus Maurus junior cum bonis polleret moribus, magistri adjutor coepit existere; Placidus vero puerilis adhuc indolis gerebat annos.

Chapter Four: how Benedict reformed a monk that would not stay at his prayers.

CAPUT IV. De monacho vagae mentis ad salutem reducto.  ^[0142A]

In one of the monasteries which he had built in those parts, a monk there was, which could not continue at prayers; for when the other monks knelt down to serve God, his manner was to go forth, and there with wandering mind to busy himself about some earthly and transitory things. And when he had been often by his Abbot admonished of this fault without any amendment, at length he was sent to the man of God, who did likewise very much rebuke him for his folly; yet notwithstanding, returning back again, he did scarce two days follow the holy man’s admonition; for, upon the third day, he fell again to his old custom, and would not abide within at the time of prayer: word whereof being once more sent to the man of God, by the father of the Abbey whom he had there appointed, he returned him answer that he would come himself, and reform what was amiss, which he did accordingly: and it fell so out, that when the singing of psalms was ended, and the hour come in which the monks betook themselves  to prayer, the holy man perceived that the monk, which used at that time to go forth, was by a little black boy drawn out by the skirt of his garment; upon which sight, he spake secretly to Pompeianus, father of the Abbey, and also to Maurus saying Do you not see who it is, that draweth this monk from his prayers?” and they answered him, that they did not. “Then let us pray,” quoth he, “unto God, that you also may behold whom this monk doth follow”: and after two days Maurus did see him, but Pompeianus could not.

In uno autem ex eis monasteriis quae circumquaque construxerat, quidam monachus erat qui ad orationem stare non poterat: sed mox ut se fratres ad studium orationis inclinassent, ipse egrediebatur foras, et mente vaga terrena aliqua et transitoria agebat. Cumque ab abbate suo saepius fuisset admonitus, ad virum Dei deductus est, qui ipse quoque stultitiam ejus vehementer increpavit, et ad monasterium reversus, vix duobus diebus viri Dei admonitionem tenuit: nam die tertia ad usum proprium reversus, vagari tempore orationis coepit. Quod cum servo Dei ab eodem monasterii Patre quem constituerat, nuntiatum fuisset, dixit: Ego venio, eumque per memetipsum emendo. Cumque vir Dei venisset ad idem monasterium, et constituta hora, expleta psalmodia sese fratres in orationem dedissent, aspexit quod eumdem monachum qui in oratione manere non poterat, quidam niger puerulus per vestimenti fimbriam foras traheret. Tunc eidem Patri monasterii Pompeiano nomine, et Mauro Dei famulo secreto dixit: Nunquid non aspicitis quis est qui istum monachum foras trahit? Qui respondentes dixerunt: Non. Quibus ait: Oremus ut vos etiam videatis quem iste monachus sequitur. Cumque per biduum esset oratum, Maurus monachus vidit; Pompeianus vero ejusdem monasterii Pater videre non potuit.

Upon another day, when the man of God had ended his devotions, he went out of the oratory, where he found the foresaid monk standing idle, whom for the blindness of his heart he strake with a little wand, and from that day forward he was so freed from all allurement of the little black boy, that he remained quietly at his prayers, as other of the monks did: for the old enemy was so terrified, that he durst not any more suggest any such cogitations: as though by that blow, not the monk, but himself had been strooken.

Die igitur alia, expleta oratione vir Dei oratorium egressus, stantem foris monachum reperit, quem pro caecitate cordis sui virga percussit: qui ex illo die nil persuasionis ulterius a nigro jam puerulo pertulit, sed ad orationis studium immobilis permansit: sicque antiquus hostis dominari non ausus est in ejus cogitatione, ac si ipse percussus fuisset ex verbere.

Chapter Five: of a fountain that sprung forth in the top of a mountain, by the prayers of the man of God.

CAPUT V. De aqua viri Dei oratione in montis vertice ex petra producta.  ^[0142C]

Amongst the monasteries which he had built in those parts, three of them were situated upon the rocks of a mountain, so that very painful it was for the monks to go down and fetch water, especially because the side of the hill was so steep that there was great fear of danger: and therefore the monks of those Abbeys with one consent came unto the servant of God, Benedict, giving him to understand, how laborious it was for them daily to go down unto the lake for water: and therefore they added, that it was very necessary to have them removed to some other places. The man of God, comforting them with sweet words, caused them to return back again; and the next night, having with him only the little boy Placidus (of whom we spake before), he ascended up to the rock  of that mountain, and continued there a long time in prayer; and when he had done, he took three stones, and laid them in the same place for a mark, and so, none of them being privy to that he had done, he returned back to his own Abbey. And the next day, when the foresaid monks came again about their former business, he said thus unto them: “Go your way to the rock, and in the place where you find three stones laid one upon another, dig a little hole, for almighty God is able to bring forth water in the top of that mountain, and so to ease you of that great labour which you take in fetching it so far.” Away they went, and came to the rock of the mountain according to his direction, which they found as it were sweating drops of water, and after they had with a spade made an hollow place, it was straightways filled, and water flowed out so abundantly, that it doth plentifully, even to this day, spring out and run down from the top to the very bottom of that hill.

Ex his autem monasteriis quae in eodem loco construxerat, tria sursum in rupibus montis erant, et valde erat fratribus laboriosum, semper ad lacum descendere, ut aquam haurire debuissent: maxime quia e devexo montis latere erat grave descendentibus in timore periculum. Tunc collecti fratres ex eisdem tribus monasteriis, ad Dei famulum Benedictum venerunt, dicentes: Laboriosum nobis est propter aquam quotidie usque ad lacum descendere, et idcirco necesse est ex eodem loco monasteria mutari. Quos blande consolans dimisit, et nocte eadem cum parvo puerulo nomine Placido, cujus superius memoriam feci, ejusdem montis rupem ascendit, ibique diutius oravit. Et oratione completa, tres petras in loco eodem pro signo posuit, atque ad suum cunctis illic nescientibus monasterium rediit. Cumque die alia ad eum pro necessitate aquae praedicti fratres rediissent, dixit: Ite, et rupem illam in qua tres super invicem positas petras inveneritis, in modico cavate: valet enim omnipotens Deus etiam in illo montis cacumine aquam producere, ut vobis laborem tanti itineris dignetur auferre. Qui euntes, rupem montis quam Benedictus praedixerat, jam sudantem invenerunt. Cumque in ea concavum locum fecissent, statim aqua repletus est, quae tam sufficienter emanavit, ut nunc usque ubertim defluat, atque ab illo montis cacumine usque ad inferiora derivetur.

Chapter Six: how the iron head of a bill, from the bottom of the water, returned to the handle again.

CAPUT VI. De ferro ex profundo aquae ad manubrium reverso.  ^[0144B]

The Goth as he was there labouring, by chance the head of the bill slipped off, and fell into the water, which was so deep, that there was no hope ever to get it again.¹³ The poor Goth, in great fear, ran unto Maurus and told him what he had lost, confessing his own fault and negligence

Cumque Gothus idem densitatem veprium totius virtutis annisu succideret, ferrum de manubrio prosiliens in lacum cecidit, ubi scilicet tanta erat aquarum profunditas, ut spes requirendi ferramenti nulla jam esset. Itaque ferro perdito, tremebundus ad Maurum monachum cucurrit Gothus: damnum quod fecerat nuntiavit, et reatus sui egit poenitentiam.

: Maurus forthwith went to the servant of God, giving him to understand thereof, who came straightways to the lake: and took the handle out of the Goth’s hand, and put it into the water, and the iron head by and by ascended from the bottom, and  entered again into the handle of the bill, which he delivered to the Goth, saying: “Behold here is thy bill again, work on, and be sad no more.”

Quod Maurus quoque monachus mox Benedicto famulo Dei curavit indicare. Vir igitur Domini Benedictus haec audiens accessit ad lacum: tulit de manu Gothi manubrium, et misit in lacum: et mox ferrum de profundo rediit, atque in manubrium intravit. Qui statim ferramentum Gotho reddidit, dicens: Ecce labora, et noli contristari.

Chapter Seven: how Maurus walked upon the water.

CAPUT VII. De Mauro ejus discipulo qui super aquas pedibus ambulavit. ^[0146A]

On a certain day, as venerable Benedict was, in his cell, the foresaid young Placidus, the holy man’s monk, went out to take up water at the lake, and putting down his pail carelessly, fell in himself after it, whom the water forthwith carried away from the land so far as one may shoot an arrow. The man of God, being in his cell, by and by knew this, and called in haste for Maurus, saying: “Brother Maurus, run as fast as you can, for Placidus, that went to the lake to fetch water, is fallen in, and is carried a good way off.”

Quadam vero die dum idem venerabilis Benedictus in cella consisteret, praedictus Placidus puer sancti viri monachus ad hauriendam de lacu aquam egressus est: qui vas quod tenuerat in aquam incaute submittens, ipse quoque cadendo secutus est. Quem mox unda rapuit, et pene ad unius sagittae cursum eum a terra introrsus traxit.

A strange thing, and since the time of Peter the Apostle never heard of! Maurus, craving his father’s blessing, and departing in all haste at his commandment, ran to that place upon the water, to which the young lad was carried by force thereof, thinking that he had all that while gone upon the land: and taking fast hold of him by the hair of his head, in all haste he returned back again: and so soon as he was at land, coming to himself he looked behind him, and then knew very well that he had before run upon the water: and that which before he durst not have presumed, being now done and past, he both marvelled, and was afraid at that which he had done.

Vir autem Dei intra cellam positus, hoc protinus agnovit, et Maurum festine vocavit, dicens: Frater Maure, curre, quia puer ille qui ad hauriendum aquam perrexerat, in lacum cecidit, jamque eum longius unda trahit. Res mira, et post Petrum apostolum inusitata. Benedictione etenim postulata atque percepta, ad Patris sui imperium concitus perrexit Maurus; atque usque ad eum locum quo ab unda deducebatur puer, per terram se ire existimans, super aquam cucurrit, eumque per capillos tenuit, rapido quoque cursu rediit. Qui mox ut terram tetigit, ad se reversus post terga respexit, et quia super aquas cucurrisset agnovit, et quod praesumere non potuisset ut fieret, miratus extremuit factum..

Coming back to the father, and telling him what had happened, the venerable man did not attribute this to his own merits, but to the obedience of Maurus: but Maurus on the contrary, said that it was done only upon his commandment, and that he had nothing to do in that miracle, not knowing at that time what he did. But the friendly contention proceeding of mutual humility, the young youth himself that was saved from drowning did determine: for he said that he saw when he was drawn out of the water the Abbot’s garment upon his  head, affirming that it was he that had delivered him from that great danger.

Reversus itaque ad Patrem, rem gestam retulit. Vir autem venerabilis Benedictus hoc non suis meritis, sed illius obedientiae deputare coepit. At econtra Maurus pro solo ejus imperio factum dicebat: seque conscium in illa virtute non esse, quam nesciens fecisset. Sed in hac mutuae humilitatis amica contentione accessit arbiter puer qui ereptus est; nam dicebat: Ego cum ex aqua traherer, super caput meum melotem abbatis videbam, atque ipsum me ex aquis educere considerabam

PETER. Certainly they be wonderful things which you report, and such as may serve for the edification of many : for mine own part, the more that I hear of his miracles, the more do I still desire.

Petr. Magna sunt valde quae narras, et ad multorum aedificationem profutura: ego autem boni viri miracula quo plus bibo, eo plus sitio.

THE JEALOUS PRIEST FLORENTIUS
TRIES TO POISON BENEDICT

BENEDICT
INSTRUCTS CROWS
TO TAKE
THE POISONED LOAF
FAR AWAY
 

Chapter Eight: how a loaf was poisoned, and carried far off by a crow.

CAPUT VIII. De pane veneno infecto per corvum longius projecto. ^[0146C]

GREGORY. When as the foresaid monasteries were zealous in the love of our Lord Jesus Christ, and their fame dispersed far and near, and many gave over the secular life, and subdued the passions of their soul, under the light yoke of our Saviour: then (as the manner of wicked people is, to envy at that virtue which themselves desire not to follow) one Florentius,

Gregorius. Cum jam loca eadem in amorem Domini Dei nostri Jesu Christi longe lateque fervescerent, saecularem vitam multi relinquerent, et sub leni Redemptoris jugo cervicem cordis edomarent, sicut mos pravorum est invidere aliis virtutis bonum quod ipsi habere non appetunt,

Priest of a church hardby, and grandfather to Florentius our sub-deacon, possessed with diabolical malice, began to envy the holy man’s virtues, to back-bite his manner of living, and to withdraw as many as he could from going to visit him : and when he saw that he could not hinder his virtuous proceedings, but that, on the contrary, the fame of his holy life increased, and many daily, upon the very report of his sanctity, did betake themselves to a better state of life : burning more and more with the coals of envy, he became far worse; and though he desired not to imitate his commendable life, yet fain he would have had the reputation of his virtuous conversation.

vicinae ecclesiae presbyter, Florentius nomine, hujus nostri subdiaconi Florentii avus, antiqui hostis malitia percussus, sancti viri studiis coepit aemulari, ejusque conversationi derogare: quosque etiam posset, ab illius visitatione compescere. Cumque jam se conspiceret ejus profectibus obviare non posse, et conversationis illius opinionem crescere, atque multos ad statum vitae melioris, ipso quoque opinionis ejus praeconio indesinenter vocari, invidiae facibus magis magisque succensus, deterior fiebat: quia conversationis illius appetebat habere laudem, sed habere laudabilem vitam nolebat.

In conclusion so much did malicious envy blind him, and so far did he wade in that sin, that he poisoned a loaf and sent it to the servant of almighty God, as it were for an holy present.

Qui ejusdem invidiae tenebris caecatus, ad hoc usque perductus est, ut servo omnipotentis Dei infectum veneno panem quasi pro benedictione transmitteret.

The man of God received it with great thanks, yet not ignorant of that which was hidden within. At dinner time, a crow daily used to come unto him from the next wood, which took bread at his hands;

 Quem vir Dei cum gratiarum actione suscepit, sed eum quae pestis lateret in pane non latuit. Ad horam vero refectionis illius ex vicina silva corvus venire consueverat, et panem de manu ejus accipere.

coming that day after his manner, the man of God threw him the loaf which the Priest had sent him, giving him this charge:  “In the name of Jesus Christ our Lord, take up that loaf, and leave it in some such place where no man may find it.”

Qui cum more solito venisset, panem quem presbyter transmiserat, vir Dei ante corvum projecit, eique praecepit, dicens: In nomine Jesu Christi Domini nostri tolle hunc panem, et tali eum in loco projice, ubi a nullo hominum possit inveniri.

Then the crow, opening his mouth, and lifting up his wings, began to hop up and down about the loaf, and after his manner to cry out, as though he would have said that he was willing to obey, and yet could not do what he was commanded. The man of God again and again bade him, saying: “Take it up without fear, and throw it where no man may find it.” At length, with much ado, the crow took it up, and flew away,

Tunc corvus aperto ore, expansis alis circa eumdem panem coepit discurrere, crocitare, ac si aperte diceret, et obedire se velle, et tamen jussa implere non posse. Cui vir Domini praecipiebat iterum atque iterum, dicens: Leva, leva securus, atque ibi projice ubi inveniri non possit. Quem diu demoratus, quandoque corvus momordit, levavit, et recessit.

and after three hours, having dispatched the loaf, he returned back again, and received his usual allowance from the man of God.

Post trium vero horarum spatium abjecto pane rediit, et de manu hominis Dei annonam quam consueverat accepit.

But the venerable father, perceiving the Priest so wickedly bent against his life, was far more sorry for him than grieved for himself.

Venerabilis autem Pater contra vitam suam inardescere sacerdotis animum videns, illi magis quam sibi doluit.

THE  PRIEST
FLORENTIUS SENDS
NAKED WOMEN
TO TEMPT
THE MONKS

BENEDICT
LEAVES
HIS TWELVE
FOUNDATIONS

And Florentius, seeing that he could not kill the body of the master, laboureth now what he can, to destroy the souls of his disciples; and for that purpose he sent into the yard of the Abbey before their eyes seven naked young women, which did there take hands together, play and dance a long time before them, to the end that, by this means, they might inflame their minds to sinful lust: which damnable sight the holy man beholding out of his cell, and fearing the danger which thereby might ensue to his younger monks, and considering that all this was done only for the persecuting of himself, he gave place to envy; and therefore, after he had for those abbeys and oratories which he had there built appointed governors, and left some under their charge, himself, in the company of a few monks, removed to another place.

Sed praedictus Florentius, quia magistri corpus necare non potuit, se ad exstinguendas discipulorum animas accendit: ita ut in horto cellae, cui Benedictus inerat, ante eorum oculos nudas septem puellas mitteret, quae coram eis sibi invicem manus tenentes, et diutius ludentes, illorum mentes ad perversitatem libidinis inflammarent. Quod vir sanctus de cella conspiciens, lapsumque adhuc tenerioribus discipulis pertimescens, idque pro sua solius persecutione fieri pertractans, invidiae locum dedit, atque oratoria cuncta quae construxerat, substitutis praepositis adjunctis fratribus ordinavit, et paucis secum monachis ablatis habitationem mutavit loci.

And thus the man of God, upon humility, gave place to the other’s malice; but yet almighty God of justice did severely punish [Florentius’] wickedness. For when the foresaid Priest, being in his chamber, understood of the departure of holy Benedict, and was very glad of that news, behold (the whole house besides continuing safe and sound) that  chamber alone in which he was, fell down, and so killed him: which strange accident the holy man’s disciple Maurus understanding, straightways sent him word, he being as yet scarce ten miles off, desiring him to return again, because the Priest that did persecute him was slain;

Moxque ut vir Dei ejus odia humiliter declinavit, hunc omnipotens Deus terribiliter percussit. Nam cum praedictus presbyter stans in solario Benedictum discessisse cognosceret et exsultaret, perdurante immobiliter tota domus fabrica, hoc ipsum in quo stabat solarium cecidit, et Benedicti hostem conterens exstinxit. Quod viri Dei discipulus, Maurus nomine, statim venerabili Patri Benedicto qui adhuc a loco eodem vix decem millibus aberat, aestimavit esse nuntiandum, dicens: Revertere, quia presbyter qui te persequebatur, exstinctus est.

which thing when Benedict heard, he was passing sorrowful, and lamented much: both because his enemy died in such sort, and also for that one of his monks rejoiced thereat; and therefore he gave him penance, for that, sending such news, he presumed to rejoice at his enemy’s death.

Quod vir Dei Benedictus audiens, sese in gravibus lamentationibus dedit, vel quia inimicus occubuit, vel quia de inimici morte discipulus exsultavit. Qua de re factum est, ut eidem quoque discipulo poenitentiam indiceret, quod mandans talia, gaudere de inimici interitu praesumpsisset.

PETER. The things you report be strange, and much to be wondered at: for in making the rock to yield forth water, I see Moses; and in the iron, which came from the bottom of the lake, I behold Eliseus; in the walking of Maurus upon the water, I perceive Peter; in the obedience of the crow, I contemplate Elias; and in lamenting the death of his enemy, I acknowledge David: and therefore, in mine opinion, this one man was full of the spirit of all good men.

Petr. Mira sunt et multum stupenda quae dicis. Nam in aqua ex petra producta, Moysen (Num. XX.); in ferro vero, quod ex profundo aquae rediit, Elisaeum (IV Reg. VI, 7); in aquae itinere, Petrum (Matth. XIV, 29); in corvi obedientia, Eliam (III Reg. XVII, 6); in luctu autem mortis inimici, David video (II Reg. I, 11; XVIII, 33). Ut perpendo, vir iste spiritu justorum omnium plenus fuit.

GREGORY. The man of god, Benedict, had the spirit of the one true God, who, by the grace of our redemption, hath filled the hearts of his elect servants; of whom St. John saith: He was the true light, which doth lighten every man coming into this world, ¹⁴. Of whom, again, we find it written: Of his fulness we have all received, ¹⁵. For God’s holy servants might receive virtues of our Lord, but to bestow them upon others they could not; and therefore it was he that gave the signs of miracles to his servants, who promised to give the sign of Jonas to his enemies ¹⁶: so that he vouchsafed to die in the sight of the proud, and to rise again before the eyes of the humble: to the end, that they might behold what they contemned, and those see that which they ought to worship and love: by reason of which mystery it cometh to pass that, whereas  the proud cast their eyes upon the contempt of his death, the humble contrariwise, against death, lay hold of the glory of his power and might.

Gregor. Vir Dei Benedictus, Petre, unius Dei spiritum habuit qui per concessae redemptionis gratiam electorum corda omnium implevit, de quo Joannes dicit: Erat lux vera quae illuminat omnem hominem venientem in hunc mundum (Joan. I, 9). De quo rursus scriptum est: De plenitudine ejus nos omnes accepimus (Ibid., 16). Nam sancti Dei homines potuerunt a Domino virtutes habere, non etiam aliis tradere. Ille autem signa virtutis dedit subditis, qui se daturum signum Jonae promisit inimicis (Matth. XII, 39): ut coram superbis mori dignaretur, coram humilibus resurgere: quatenus et illi viderent quod contemnerent, et isti quod venerantes amare debuissent. Ex quo mysterio actum est, ut dum superbi aspiciunt despectum mortis, humiles contra mortem acciperent gloriam potestatis.

BENEDICT FOUNDS
THE ABBEY
of MONTE CASSINO

PETER. To what places, I pray you, after this, did the holy man go: and whether did he afterward in them work any miracles, or no?

Petr. Quaeso te post haec, ad quae loca vir sanctus migraverit, vel si aliquas in eis virtutes postmodum ostenderit, innotesce.

GREGORY. The holy man, changing his place, did not for all that change his enemy. For afterward he endured so much the more grievous battles, by how much he had now the master of all wickedness fighting openly against him. For the town, which is called Cassino, standeth upon the side of an high mountain, which containeth, as it were in the lap thereof, the foresaid town, and afterward so riseth in height the space of three miles, that the top thereof seemeth to touch the very heavens: in this place there was an ancient chapel in which the foolish and simple country people, according to the custom of the old gentiles, worshipped the god Apollo. Round about it likewise upon all sides, there were woods for the service of the devils, in which even to that very time, the mad multitude of infidels did offer most wicked sacrifice. The man of God coming thither, beat in pieces the idol, overthrew the altar, set fire to the woods, and in the temple of Apollo, he built the oratory of St. Martin, and where the altar of the same Apollo was, he made an oratory of St. John: and by his continual preaching, he brought the people dwelling in those parts to embrace the faith of Christ.¹⁷

Gregor. Sanctus vir ad alia demigrans loca non hostem mutavit. Nam tanto post graviora praelia pertulit, quantum contra se aperte pugnantem ipsum malitiae magistrum invenit. Castrum namque quod Cassinum dicitur, in excelsi montis latere situm est, qui videlicet mons distenso sinu hoc idem castrum recepit, sed per tria millia in altum se subrigens, velut ad aera cacumen tendit: ubi vetustissimum fanum fuit, in quo ex antiquorum more gentilium a stulto rusticorum populo Apollo colebatur. Circumquaque etiam in cultu daemonum luci succreverant, in quibus adhuc eodem tempore infidelium insana multitudo sacrificiis sacrilegis insudabat. Illuc itaque vir Dei perveniens, contrivit idolum, subvertit aram, succendit lucos, atque in ipso templo Apollinis oraculum beati Martini, ubi vero ara ejusdem Apollinis, fuit oraculum sancti Joannis construxit, et commorantem circumquaque multitudinem praedicatione continua ad fidem vocabat.

The old enemy of mankind, not taking this in good part, did not privily or in a dream, but in open sight present himself to the eyes of that holy father, and with great outcries complained that he had offered him violence. The noise which he made, the monks did hear, but himself they could not see:

Sed haec antiquus hostis tacite non ferens, non occulte vel per somnium, sed aperta visione ejusdem Patris oculis sese ingerebat, et magnis clamoribus vim se perpeti conquerebatur, ita ut voces illius etiam fratres audirent, quamvis imaginem minime cernerent.

but, as the venerable father told them, he appeared visibly unto him most fell and cruel, and as though, with his fiery mouth and flaming eyes, he would have torn him in pieces: what the devil  said unto him, all the monks did hear; for first he would call him by his name, and because the man of God vouchsafed him not any answer, then would he fall a-reviling and railing at him: for when he cried out, calling him “Blessed Benedict,” and yet found that he gave him no answer, straightways he would turn his tune, and say: “Cursed Benedict, and not blessed: what hast thou to do with me? and why dost thou thus persecute me?”

Ut enim discipulis suis venerabilis Pater dicebat, corporalibus ejus oculis idem antiquus hostis teterrimus et succensus apparebat, qui in eum ore oculisque flammantibus saevire videbatur. Jam vero quae diceret audiebant omnes: prius enim hunc vocabat ex nomine. Cui cum vir Dei minime responderet, ad ejus mox contumelias erumpebat. Nam cum clamaret, dicens: Benedicte, Benedicte, et eum sibi nullo modo respondere conspiceret, protinus adjungebat: Maledicte, non Benedicte, quid mecum habes? quid me persequeris?

Wherefore new battles of the old enemy against the servant of God are to be looked for, against whom willingly did he make war, but, against his will, did he give him occasion of many notable victories.

Sed jam nunc spectanda sunt contra Dei famulum antiqui hostis nova certamina, cui pugnam quidem volens intulit, sed occasiones victoriae ministravit invitus.

Chapter Nine: how venerable Benedict, by his prayer, removed a huge stone.

CAPUT IX. De ingenti saxo per viri Dei orationem levato.  ^[0154A]

Upon a certain day, when the monks were building up the cells of the same Abbey, there lay a stone which they meant to employ about that business: and when two or three were not able to remove it, they called for more company, but all in vain, for it remained so immovable as though it had grown to the very earth: whereby they plainly perceived that the devil himself did sit upon it, seeing so may men’s hands could not so much as once move it: wherefore, finding that their own labours could do nothing, they sent for the man of God, to help them with his prayers against the devil, who hindered the removing of that stone. The holy man came, and after some praying, he gave it his blessing, and then they carried it away so quickly, as though it had been of no weight at all.

Quadam die dum fratres habitacula ejusdem cellae construerent, lapis in medio jacebat quem in aedificium levare decreverant. Cumque eum duo vel tres movere non possent, plures adjuncti sunt, sed ita immobilis mansit, ac si radicitus in terra teneretur: ut palam daretur intelligi, quod super eum ipse per se antiquus hostis sederet, quem tantorum virorum manus movere non possent. Difficultate igitur facta, ad virum Dei missum est ut veniret, et orando hostem repelleret ut lapidem levare possent. Qui mox venit, et orationem faciens benedictionem dedit, et tanta lapis celeritate levatus est, ac si nullum prius pondus habuisset.

Chapter Ten: of the fantastical fire, which burnt the kitchen.

CAPUT X. De phantastico coquinae incendio.  ^[0154B]

Then the man of God thought good that they should presently before his departure dig up the ground in the same place; which being done, and a deep hole made, the monks found there an idol of brass, which being for a little while by chance cast into the kitchen, they beheld fire suddenly to come from it, which  to all their sight seemed to set the whole kitchen on fire; for the quenching whereof, the monks by casting on of water made such a noise, that the man of God, hearing it, came to see what the matter was: and himself beholding not any fire at all,which they said that they did, he bowed down his head forthwith to his prayers, and then he perceived that they were deluded with fantastical fire, and therefore bad them bless their eyes, that they might behold the kitchen safe and sound, and not those fantastical flames, which the devil had falsely devised.

Tunc in conspectu viri Dei placuit ut in eodem loco terram foderent. Quam dum fodiendo altius penetrarent, aereum illic idolum fratres invenerunt. Quo ad horam casu in coquinam projecto, exire ignis repente visus est, atque in cunctorum monachorum oculis quia omne ejusdem coquinae aedificium consumeretur ostendit. Cumque jaciendo aquam, et ignem quasi exstinguendo perstreperent, pulsatus eodem tumultu vir Dei advenit. Qui eumdem ignem in oculis fratrum esse, in suis vero non esse considerans, caput protinus in orationem flexit, et eos quos phantastico reperit igne deludi, revocavit fratres, ut oculos suos signarent monuit, ut et sanum illud coquinae aedificium assistere cernerent, et flammas quas antiquus hostis finxerat, non viderent.

Chapter Eleven: how venerable Benedict revived a boy, crushed to death with the ruin of a wall.

CAPUT XI. De puerulo monacho parietis ruina confracto, et ejus oratione sanato.  ^[0156A]

Again, as the monks were making of a certain wall somewhat higher, because that was requisite, the man of God in the meantime was in his cell at his prayers. To whom the old enemy appeared in an insulting manner, telling him, that he was now going to his monks, that were a-working: whereof the man of God, in all haste, gave them warning, wishing them to look unto themselves, because the devil was at that time coming amongst them. The message was scarce delivered, when as the wicked spirit overthrew the new wall which they were a building, and with the fall slew a little young child, a monk, who was the son of a certain courtier.¹⁸ At which pitiful chance all were passing sorry and exceedingly grieved, not so much for the loss of the wall, as for the death of their brother: and in all haste they sent this heavy news to the venerable man Benedict; who commanded them to bring unto him the young boy, mangled and maimed as he was, which they did, but yet they could not carry him any otherwise than in a sack: for the stones of the wall had not only broken his limbs, but also his very bones. Being in that manner brought unto the man of God, he bad them to lay him in his cell, and in that place upon which he used to pray; and then, putting them all forth, he shut  the door, and fell more instantly to his prayers than he used at other times. And O strange miracle! for the very same hour he made him sound, and as lively as ever he was before; and sent him again to his former work, that he also might help the monks to make an end of that wall, of whose death the old serpent thought he should have insulted over Benedict, and greatly triumphed.

Rursus dum fratres parietem, quia res ita exigebat, paulo altius aedificarent, vir Dei in orationis studio intra cellae suae claustra morabatur. Cui antiquus hostis insultans apparuit, et ei quod ad laborantes fratres pergeret indicavit. Quod vir Dei per nuntium celerrime fratribus indicavit, dicens: Fratres, caute vos agite, quia ad vos hac hora malignus spiritus venit. Is qui mandatum detulit, vix verba compleverat, et malignus spiritus eumdem parietem qui aedificabatur evertit, atque unum puerulum monachum cujusdam curialis filium opprimens, ruina contrivit. Contristati omnes ac vehementer afflicti non damno parietis, sed contritione fratris, venerabili Patri Benedicto studuerunt celeriter cum gravi luctu nuntiare. Tunc idem Pater Benedictus dilaceratum puerum ad se deferri jubet. Quem portare non nisi in sago potuerunt: quia collapsi saxa parietis, non solum ejus membra, sed etiam ossa contriverant. Praecepitque vir Dei statim eum in cella sua in psiathio, quod vulgo matta vocatur, in quo orare consueverat, projici, missisque foras fratribus cellam clausit: qui orationi instantius quam solebat incubuit. Mira res, eadem hora hunc incolumem, atque ut prius valentem ad eumdem iterum laborem misit, ut ipse quoque parietem cum fratribus perficeret, de cujus se interitu antiquus hostis Benedicto insultare credidisset.

Chapter Twelve: how by revelation venerable Benedict knew that his monks had eaten out of the monastery. ¹⁹

CAPUT XII. De monachis qui extra cellam comederant.  ^[0156C]

Among other miracles which the man of God did, he began also to be famous for the spirit of prophecy: as to foretell what was to happen, and to relate unto them that were present, such things as were done in absence. The order of his Abbey was, that when the monks went abroad (to deliver any message) never to eat or drink anything out of their cloister: and this being diligently observed, according to the prescription of their rule, upon a certain day some of the monks went forth upon such business: and being enforced about the dispatch thereof to tarry somewhat long abroad, it fell so out that they stayed at the house of a religious woman, where they did eat and refresh themselves. And being late before they came back to the Abbey, they went as the manner was, and asked their father’s blessing: of whom he demanded where they had eaten: and they said nowhere. “Why do you,” quoth he, “tell an untruth? for did you not go into such a woman’s house? and eat such and such kind of meat, and drink so many cups?” When they heard him recount so in particular, both where they had stayed, what kind of meat they had eaten, and how often they had drunk, and perceived well that he knew all whatsoever they had done, they fell down trembling at his feet, and confessed that they had done wickedly: who straightways pardoned them for that fault, persuading himself  that they would not any more in his absence presume to do any such thing, seeing they now perceived that he was present with them in spirit.

Coepit vero inter ista vir Dei prophetiae etiam spiritu pollere, ventura praedicere, praesentibus etiam absentia nuntiare. Mos etenim cellae fuit, ut quoties ad responsum aliquod egrederentur fratres, cibum potumque extra cellam minime sumerent. Cumque hoc de usu regulae sollicite servaretur, quadam die ad responsum fratres egressi sunt, et in eo tardiori compulsi sunt hora demorari. Qui manere juxta religiosam feminam noverant, cujus ingressi habitaculum sumpserunt cibum. Cumque jam tardius ad cellam rediissent, benedictionem Patris ex more petierunt. Quos ille protinus percontatus est, dicens: Ubi comedistis? Qui responderunt: Nusquam. Quibus ille ait: Quare ita mentimini? Nunquid illius talis feminae habitaculum non intrastis? nunquid hos atque illos cibos non accepistis? nunquid tot calices non bibistis? Cumque eis venerabilis Pater et hospitium mulieris, et genera ciborum, et numerum potionum diceret, recognoscentes cuncta quae egerant, ad ejus pedes tremefacti ceciderunt, et se deliquisse confessi sunt. Ipse autem protinus culpam pepercit, perpendens quod in ejus absentia ultra non facerent, quem praesentem sibi esse in spiritu scirent.

Chapter Thirteen: of the brother of Valentinian the Monk, whom the man of God blamed for eating in his journey.²⁰

CAPUT XIII. De fratre Valentiniani monachi, quem vir Dei in via comedisse cognovit. ^[0158B]

A brother also of Valentinian the monk, of whom I made mention before, was a layman, but devout and religious: who used every year, as well to desire the prayers of God’s servant, as also to visit his natural brother, to travel from his own house to the Abbey: and his manner was, not to eat anything all that day before he came thither. Being therefore upon a time in his journey, he lighted into the company of another that carried meat about him to eat by the way: who, after the day was well spent, spake unto him in this manner: “Come, brother,” quoth he, “let us refresh ourselves, that we faint not in our journey”: to whom he answered: “God forbid: for eat I will not by any means, seeing I am now going to the venerable father Benedict, and my custom is to fast until I see him.” The other, upon this answer, said no more for the space of an hour. But afterward, having travelled a little further again he was in hand with him to eat something: yet then likewise he utterly refused, because he meant to go through fasting as he was. His companion was content, and so went forward with him, without taking anything himself. But when they had now gone very far, and were well wearied with long travelling, at length they came unto a meadow, where there was a fountain, and all such other pleasant things as use to refresh men’s bodies. Then his companion said to him again: “Behold here is water, a green meadow, and a very sweet place, in which we may refresh ourselves and rest a little, that we may be the better able to dispatch the rest of our journey.” Which kind words bewitching his ears, and the pleasant place flattering his eyes, content he was to yield unto  the motion, and so they fell to their meat together: and coming afterward in the evening to the Abbey, they brought him to the venerable father Benedict, of whom he desired his blessing. Then the holy man objected against him what he had done in the way, speaking to him in this manner: “How fell it out, brother,” quoth he, “that the devil talking to you, by means of your companion, could not at the first nor second time persuade you: but yet he did at the third, and made you do what best pleased him?” The good man, hearing these words, fell down at his feet, confessing the fault of his frailty; was grieved, and so much the more ashamed of his sin, because he perceived that though he were absent, that yet he did offend in the sight of that venerable father.

Frater quoque Valentiniani ejus monachi, cujus superius memoriam feci, vir erat laicus, sed religiosus. Qui ut servi Dei orationem perciperet, et germanum fratrem videret, annis singulis de loco suo ad cellam ejus jejunus venire consueverat. Quadam igitur die dum iter ad monasterium faceret, sese illi alter viator adjunxit, qui sumendos cibos in itinere portabat. Cumque jam hora tardior excrevisset, dixit: Veni frater, sumamus cibum, ne lassemur in via. Cui ille respondit: Absit, frater, hoc non faciam, quia ad venerabilem Patrem Benedictum jejunus semper pervenire consuevi. Quo responso percepto, ad horam conviator tacuit. Sed cum post hoc aliquantulum itineris spatium egissent, rursus admonuit ut manducarent. Noluit consentire qui jejunus pervenire decreverat. Tacuit quidem qui ad manducandum invitaverat, et cum eo jejunus adhuc pergere ad modicum consensit. Cumque iter longius agerent, et eos tardior hora fatigaret ambulantes, invenerunt in itinere pratum et fontem, et quaeque poterant ad reficiendum corpus delectabilia videri. Tunc conviator ait: Ecce aqua, ecce pratum, ecce amoenus locus, in quo possumus refici et parum quiescere, ut valeamus iter nostrum postmodum incolumes explere. Cum igitur et verba haec auribus, et loca oculis blandirentur, tertia admonitione persuasus, consensit et comedit: vespertina vero hora pervenit ad cellam. Praesentatus autem venerabili Benedicto Patri, sibi orationem dari petiit: sed mox ei vir sanctus hoc quod in via egerat improperavit, dicens: Quid est, frater, quod malignus hostis, qui tibi per conviatorem tuum locutus est, semel tibi persuadere non potuit, secundo non potuit, at tertio suasit, et te ad hoc quod voluit superavit? Tunc ille reatum infirmae suae mentis agnoscens, ejus pedibus provolutus, tanto magis coepit culpam deflere et erubescere, quanto se cognovit etiam absentem in Benedicti Patris oculis deliquisse.

PETER. I see well that the holy man had in his soul the spirit of Heliseus, who was present with his servant Giezi, being then absent from him.

Petr. Ego sancti viri praecordiis Elisaei (IV Reg. V) spiritum video inesse, qui absenti discipulo praesens exstitit.

Greg. Oportet, Petre, ut interim sileas, quatenus adhuc majora cognoscas.

Chapter Fourteen: how the dissimulation of king Totila was discovered and found out by venerable Benedict.²¹

CAPUT XIV. De simulatione regis Totilae deprehensa.  ^[0160B]

GREGORY. You must, good Peter, for a little while be silent, that you may know matters yet far more important. For in the time of the Goths, when Totila, their king, understood that the holy man had the spirit of prophecy, as he was going towards his monastery, he remained in a place somewhat far off, and beforehand sent the father word of his coming: to whom answer was returned, that he might come at his pleasure. The king, as he was a man wickedly disposed, thought he would try whether the man of God were a prophet, as it was reported, or no. A certain man of his guard he had, called Riggo, upon whom he caused his own shoes to be put, and to be apparelled with his other princely robes, commanding him to go as it were himself to the man of God; and to give the better colour to this device, he sent three to attend upon him, who especially were  always about the king: to wit, Vultericus, Rudericus, and Blindinus; charging them that in the presence of the servant of God, they should be next about him, and behave themselves in such sort as though he had been king Totila indeed: and that diligently they should do unto him all other services, to the end that both by such dutiful kind of behaviour, as also by his purple robes, he might verily be taken for the king himself. Riggo, furnished with that brave apparel, and accompanied with many courtiers, came unto the Abbey: at which time the man of God sat a little way off, and when Riggo was come so near that he might well understand what the man of God said, then, in the hearing of them all, he spake thus: “Put off, my good son, put off that apparel, for that which thou hast on, is none of thine.” Riggo, hearing this, fell straightways down to the ground, and was very much afraid, for presuming to go about to mock so worthy a man, and all his attendants and servitors fell down likewise to the earth, and after they were up again, they durst not approach any nearer to his presence: but returned back to their king, telling him with fear, how quickly they were discovered.

Oportet, Petre, ut interim sileas, quatenus adhuc majora cognoscas. Gothorum namque temporibus, cum rex eorum Totila sanctum virum prophetiae habere spiritum audisset, ad ejus monasterium pergens, paulo longius substitit, eique se venturum esse nuntiavit. Cui dum protinus mandatum de monasterio fuisset ut veniret, ipse, sicut perfidae mentis fuit, an vir Dei prophetiae spiritum haberet explorare conatus est. Quidam vero ejus spatharius Riggo dicebatur, cui calceamenta sua praebuit, eumque indui vestibus regalibus fecit, quem quasi in persona sua pergere ad Dei hominem praecepit. In cujus obsequio tres qui sibi prae caeteris adhaerere consueverant, comites misit, scilicet, Vult, Ruderic, et Blidin, ut ante servi Dei oculos ipsum regem Totilam esse simulantes, ejus lateribus obambularent; cui alia quoque obsequia atque spatharios praebuit, ut tam ex eisdem obsequiis quam ex purpureis vestibus rex esse putaretur. Cumque idem Riggo decoratus vestibus, obsequentum frequentia comitatus monasterium fuisset ingressus, vir Dei eminus sedebat. Quem venientem conspiciens, cum jam ab eo audiri potuisset, clamavit, dicens: Pone, fili, pone hoc quod portas: non est tuum. Qui Riggo protinus in terram cecidit, et quia tanto viro illudere praesumpsisset, expavit: omnesque qui cum eo ad hominem Dei veniebant, terrae consternati sunt. Surgentes autem, ad eum propinquare minime praesumpserunt, sed ad suum regem reversi, nuntiaverunt trepidi in quanta velocitate fuerant deprehensi.

Chapter Fifteen: how venerable Benedict prophesied to king Totila, and also to the Bishop of Camisina, such things as were afterwards to happen.

CAPUT XV. De prophetia eidem regi Totilae et Canusinae civitatis antistiti facta.  ^[0162A]

Then Totila himself in person went unto the man of God; and seeing him sitting afar off, he durst not come near, but fell down to the ground: whom the holy man (speaking to him twice or thrice) desired to rise up and at length came unto him, and with his own hands lifted him up from the earth, where he lay prostrate: and then, entering into talk, he reprehended him for his wicked deeds, and in few words told him all that which should befall him, saying: “Much wickedness do you daily commit, and many great sins have you done: now at length give over your sinful life. Into the city of  Rome shall you enter, and over the sea shall you pass: nine years shall you reign, and in the tenth shall you leave this mortal life.” The king, hearing these things, was wonderfully afraid, and desiring the holy man to commend him to God in his prayers, he departed: and from that time forward he was nothing so cruel as before he had been. Not long after he went to Rome, sailed over into Sicily, and, in the tenth year of his reign, he lost his kingdom together with his life.

Tunc per se idem Totila ad Dei hominem accessit: quem cum longe sedentem cerneret, non ausus accedere sese in terram dedit. Cui cum vir Dei bis terve diceret: Surge, sed ipse ante eum de terra erigi non auderet, Benedictus Christi Jesu famulus per semetipsum dignatus est accedere ad regem prostratum: quem de terra levavit, et de suis actibus increpavit, atque in paucis sermonibus cuncta quae illi erant ventura praenuntiavit, dicens: Multa mala facis, multa mala fecisti, jam aliquando ab iniquitate compescere. Equidem Romam ingressurus es, mare transiturus, novem annis regnabis, decimo morietis. Quibus auditis rex vehementer territus, oratione petita recessit, atque ex illo jam tempore minus crudelis fuit: et non multo post Romam adiit, ad Siciliam perrexit; anno autem regni sui decimo, omnipotentis Dei judicio regnum cum vita perdidit.

The Bishop also of Camisina ²² used to visit the servant of God, whom the holy man dearly loved for his virtuous life. The Bishop, therefore, talking with him of King Totila, of his taking of Rome, and the destruction of that city, said: “This city will be so spoiled and ruined by him, that it will never be more inhabited.” To whom the man of God answered: “Rome,” quoth he, “shall not be utterly destroyed by strangers: but shall be so shaken with tempests, lightnings, whirlwinds, and earthquakes, that it will fall to decay of itself.” The mysteries of which prophecy we now behold as clear as the day: for we see before our eyes in this very city, by a strange whirlwind the world shaken, houses ruined, and churches overthrown, and buildings rotten with old age we behold daily to fall down. True it is that Honoratus, by whose relation I had this, saith not that he received it from his own mouth, but that he had it of other monks, which did hear it themselves.

Praeterea Canusinae antistes Ecclesiae ad eumdem Dei famulum venire consueverat, quem vir Dei pro vitae suae merito valde diligebat. Is itaque dum cum illo de ingressu regis Totilae et Romanae urbis perditione colloquium haberet, dixit: Per hunc regem civitas ista destruetur, ut jam amplius non inhabitetur. Cui vir Domini respondit: Roma a gentibus non exterminabitur, sed tempestatibus coruscis, et turbinibus, ac terrae motu fatigata, in semetipsa marcescet. Cujus prophetiae mysteria nobis jam facta sunt luce clariora, qui in hac urbe dissoluta moenia, eversas domos, destructas ecclesias turbine cernimus, ejusque aedificia longo senio lassata, quia ruinis crebrescentibus prosternantur, videmus. Quamvis hoc Honoratus ejus discipulus, cujus mihi relatione compertum est; nequaquam ex ore illius audisse se perhibet; sed quia hoc dixerit, dictum sibi a fratribus fuisse testatur.

Chapter Sixteen: of a certain clergyman, whom venerable Benedict for a time delivered from a devil.

 CAPUT XVI. De clerico a daemonio ad tempus liberato. ^[0164A]

At the same time a certain clergyman, that served in the church of Aquinum, was possessed: whom the venerable man Constantius,²³ Bishop of the same city, sent unto many places of holy martyrs for help: but God’s holy martyrs would not deliver him, to the end that the world might know what great grace was in the servant of God, Benedict: wherefore at length he was brought unto him,  who, praying for help to Jesus Christ our Lord, did forthwith cast the old enemy out of the possessed man’s body, giving him this charge: “Go your way, and hereafter abstain from eating of flesh, and presume not to enter into holy orders, for whensoever you shall attempt any such thing, the devil again will have power over you.” The man departed safe and sound, and because punishment fresh in memory useth to terrify the mind, he observed for a time what the man of God had given him in commandment. But after many years, when all his seniors were dead, and he saw his juniors preferred before him to holy orders, he neglected the words of the man of God, as though forgotten through length of time, and took upon him holy orders: whereupon straightways the devil that before had left him entered again, and never gave over to torment him, until he had separated his soul from his body.

Eodem quoque tempore quidam Aquinensis Ecclesiae clericus daemonio vexabatur, qui a venerabili viro Constantio ejusdem Ecclesiae antistite per multa fuerat martyrum loca transmissus, ut sanari potuisset. Sed sancti Dei martyres noluerunt ei sanitatis donum tribuere, ut quanta esset in Benedicto gratia demonstrarent. Ductus itaque est ad omnipotentis Dei famulum Benedictum: qui Jesu Christo Domino preces fundens, antiquum hostem de obsesso homine protinus expulit. Cui sanato praecepit, dicens: Vade, et posthac carnem non comedas; et ad sacrum ordinem nunquam accedere praesumas; quacunque autem die sacrum ordinem temerare praesumpseris statim juri diaboli iterum mancipaberis. Discessit igitur clericus sanus, et sicut terrere solet animum poena recens, ea quae vir Dei praeceperat, interim custodivit. Cum vero post annos multos omnes priores illius de hac luce migrassent, et minores suos sibimet superponi in sacris ordinibus cerneret, verba viri Dei quasi ex longo tempore oblitus postposuit, atque ad sacrum ordinem accessit: quem mox is qui reliquerat diabolus tenuit, eumque vexare quousque animam ejus excuteret, non cessavit.

PETER. This holy man, as I perceive, did know the secret counsel of God: for he saw that this clergyman was delivered to the power of the devil, to the end he should not presume to enter into holy orders.

Petr. Iste vir Dei Divinitatis, ut video, etiam secreta penetravit, quia perspexit hunc clericum idcirco diabolo traditum, ne ad sacrum ordinem auderet accedere.

GREGORY. Why should he not know the secrets of God, who kept the commandments of God: when as the scripture saith: He that cleaveth unto our Lord, is one spirit with him? ²⁴

Gregor. Quare Divinitatis secreta non nosset, qui Divinitatis praecepta servavit, cum scriptum sit: Qui adhaeret Domino, unus spiritus est (I Cor. VI, 17)?

PETER. If he that cleaveth unto our Lord, be one spirit with our Lord, what is the meaning of that which the Apostle saith: Who knoweth the sense of our Lord, or who hath been his counsellor? ²⁵, for it seemeth very inconvenient to be ignorant of his sense, to whom being so united he is made one thing.

Petr. Si unus fit cum Domino spiritus qui Domino adhaeret, quid est quod iterum idem egregius praedicator dicit: Quis novit sensum Domini, aut quis consiliarius ejus fuit (Rom. XI, 34)? Valde enim esse inconveniens videtur ejus sensum cum quo unus factus fuerit, ignorare.

GREGORY. Holy men, in that they be one with our Lord are not ignorant of his sense: for the same Apostle saith ²⁶: For what man knoweth those things which belong to man, but the spirit of man which is in him? Even so,  the things which belong to God, no man knoweth, but the spirit of God. And to show also that he knew such things as belong to God, he addeth straight after: But we have not received the spirit of this world, but the spirit which is of God. And for this cause, again he saith: that eye hath not seen, nor ear heard, nor it hath ascended into the heart of man, those things which God hath prepared for them that love him, but God hath revealed to us by his spirit.

Gregor. Sancti viri in quantum cum Deo unum sunt, sensum Domini non ignorant. Nam idem quoque apostolus dicit: Quis enim scit hominum quae hominis sunt, nisi spiritus hominis qui est in ipso? Ita et quae Dei sunt, nemo cognovit, nisi Spiritus Dei (I Cor. II, 11). Qui, ut se ostenderet nosse quae Dei sunt, adjunxit: Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex Deo est (Ibid., 12). Hinc iterum dicit: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se; nobis autem revelavit per Spiritum suum (Ibid., 9).

PETER. If, then, the mysteries of God were revealed to the same Apostle by the spirit of God, why did he then, entreating of this question, set down these words beforehand, saying: O the depth of the riches of the wisdom and knowledge of God: how incomprehensible be his judgments, and his ways investigable? ²

Petr. Si ergo eidem apostolo ea quae Dei sunt, per Dei Spiritum fuerant revelata, quomodo super hoc quod proposui, praemisit dicens: O altitudo divitiarum sapientiae et scientiae Dei! quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus (Rom. XI, 33)!

And again, whiles I am thus speaking of this matter, another question cometh to my mind: for the prophet David said to our Lord: With my lips have I uttered all the judgments of thy mouth. Wherefore, seeing it is less to know, than to utter: what is the reason that St. Paul affirmeth the judgments of God to be incomprehensible; and yet David saith that he did not know only them, but also with his lips pronounce them?

Sed rursum mihi haec dicenti alia suboritur quaestio. Nam David propheta Domino loquitur, dicens: In labiis meis pronuntiavi omnia judicia oris tui (Psal. CXVIII, 13). Et cum minus sit nosse quam etiam pronuntiare, quid est quod Paulus incomprehensibilia esse Dei judicia asserit, David autem haec se omnia non solum nosse, sed etiam in labiis pronuntiasse testatur?

GREGORY. To both these questions I have already briefly answered, when I said that holy men, in that they be one with our Lord, are not ignorant of the sense of our Lord. For all such, as do devoutly follow our Lord, be also by devotion one with our Lord; and yet for all this, in that they are laden with the burthen of their corruptible flesh, they be not with God: and so in that they be joined with him, they know the secret judgments of God, and in that they be separated from God, they know them not:

Gregor. Ad utraque haec tibi superius sub brevitate respondi, dicens, quod sancti viri inquantum cum Domino unum sunt, sensum Domini non ignorant. Omnes enim qui devote Dominum sequuntur, etiam devotione cum Deo sunt, et adhuc carnis corruptibilis gravati pondere, cum Deo non sunt. Occulta itaque Dei judicia inquantum conjuncti sunt, sciunt; inquantum disjuncti sunt, nesciunt.

for seeing they do not as yet perfectly penetrate his secret mysteries, they give testimony that his judgments be incomprehensible.

Quia enim secreta ejus adhuc perfecte non penetrant, incomprehensibilia ejus judicia esse testantur:

But those that do with their soul adhere unto him, and cleaving unto the sayings of the holy scripture, or to secret revelations, acknowledge what they receive: such persons both know  these things and do utter them: for those judgments which God doth conceal they know not, and those which he doth utter they know:

quia vero mente ei inhaerent, atque inhaerendo, vel sacris Scripturae eloquiis vel occultis revelationibus inquantum accipiunt agnoscunt, et noverunt haec et pronuntiant. Judicia itaque quae Deus tacet nesciunt, quae Deus loquitur sciunt.

and therefore the prophet David, when he had said: I have with my lips uttered all the judgments; ²⁷ he addeth immediately, of thy mouth: as though he should plainly say: Those judgments I may both know and utter, which I knew thou didst speak, for those things which thou dost not speak, without all question, thou dost conceal from our knowledge.

Unde et David propheta cum dixisset: In labiis meis pronuntiavi omnia judicia (Psal. CXVIII, 13), protinus addidit, oris tui, ac si aperte dicat: Illa ego judicia et nosse et pronuntiasse potui, quae te dixisse cognovi. Nam ea quae ipse non loqueris, nostris procul dubio cognitionibus abscondis.

Wherefore the saying of David and St. Paul agree together: for the judgments of God are incomprehensible; and yet those which himself with his own mouth vouchsafeth to speak, are uttered with men’s tongues: because men may come to the knowledge of them, and being revealed, they may be uttered, and by no means can be kept secret.

Concordat ergo prophetica apostolicaque sententia: quia et incomprehensibilia sunt Dei judicia, et tamen quae de ore ejus prolata fuerint, humanis labiis pronuntiantur: quoniam sciri ab hominibus et prolata per Deum possunt, et occulta non possunt.

PETER. Now I see the answer to my question. But I pray you to proceed, if anything yet remaineth to be told of his virtue and miracles.

Petr. In objectione meae quaestiunculae patuit causa rationis. Sed quaeso te, si qua sunt adhuc de hujus viri virtutibus, subjunge.

Chapter Seventeen: how the man of God, Benedict, did foretell the destruction of one of his own Abbeys.²⁸

 CAPUT XVII. De destructione monasterii viri Dei ab ipso praedicta.  ^[0168A]

GREGORY. A certain noble man called Theoprobus was by the good counsel of holy Benedict converted: who, for his virtue and merit of life, was very intrinsical and familiar with him. This man upon a day, coming into his cell, found him weeping very bitterly. And having expected a good while, and yet not seeing him to make an end (for the man of God used not in his prayers to weep, but rather to be sad), he demanded the cause of that his so great heaviness, to whom he answered straightway, saying: “All this Abbey which I have built, and all such things as I have made ready for my brethren, are by the judgment of almighty God delivered to the gentiles, to be spoiled and overthrown: and scarce could I obtain of God to have their lives spared, that should then live in it.” His words Theoprobus then heard,  but we see them to be proved most true, who know that very Abbey to be now suppressed by the Lombards. For not long since, in the night time, when the monks were asleep, they entered in, and spoiled all things, but yet not one man could they retain there, and so almighty God fulfilled what he promised to his faithful servant: for though he gave them the house and all the goods, yet did he preserve their lives. In which thing I see that Benedict imitated St. Paul: whose ship ²⁹ though it lost all the goods, yet, for his comfort, he had the lives of all that were in his company bestowed upon him, so that no one man was cast away.

Gregorius. Vir quidam nobilis Theoprobus nomine, ejusdem Benedicti Patris fuerat admonitione conversus, qui pro vitae suae merito magnam apud eum familiaritatis fiduciam habebat. Hic cum quadam die ejus cellam fuisset ingressus, hunc amarissime flentem reperit. Cumque diu subsisteret, ejusque non finiri lacrymas videret, nec tamen ut vir Dei consueverat orando plangeret, sed moerendo, quaenam causa tanti luctus existeret, inquisivit. Cui vir Dei illico respondit: Omne hoc monasterium quod construxi, et cuncta quae fratribus praeparavi, omnipotentis Dei judicio gentibus tradita sunt. Vix autem obtinere potui ut mihi ex hoc loco animae concederentur. Cujus vocem tunc Theoprobus audivit, nos autem cernimus, qui destructum modo a Langobardorum gente ejus monasterium scimus. Nocturno enim tempore et quiescentibus fratribus, nuper illic Langobardi ingressi sunt; qui diripientes omnia, ne unum quidem hominem illic tenere potuerunt: sed implevit omnipotens Deus quod fideli famulo Benedicto promiserat, ut si res gentibus traderet, animas custodiret. Qua in re Pauli (Act. XXVII) vicem video tenuisse Benedictum, cujus dum navis rerum omnium jacturam pertulit, ipse in consolatione vitam omnium qui eum comitabantur, accepit.

Chapter Eighteen: how blessed Benedict knew the hiding away of a flagon of wine.

 CAPUT XVIII. De flascone abscondito, et a viro Dei per spiritum cognito.  ^[0170A]

Upon a certain time, Exhilaratus our monk, a lay-brother, whom you know, was sent by his master to the monastery of the man of God, to carry him two wooden bottles, commonly called flagons, full of wine: who in the way, as he was going, hid one of them in a bush for himself, and presented the other to venerable Benedict: who took it very thankfully, and, when the man was going away, he gave him this warning: “Take heed, my son,” quoth he, “that thou drinkest not of that flagon which thou hast hidden in the bush: but first be careful to bow it down, and thou shalt find what is within it.” The poor man, thus pitifully confounded by the man of God, went his way, and coming back to the place where the flagon was hidden, and desirous to try the truth of that was told him, as he was bowing it down, a snake straightways leaped forth. Then Exhilaratus perceiving what was gotten into the wine, began to be afraid of that wickedness which he had committed.

Quodam quoque tempore Exhilaratus noster, quem ipse conversum nosti, tranmissus a domino suo fuerat, ut Dei viro in monasterium vino plena duo lignea vascula quae vulgo flascones vocantur, deferret: qui unum detulit, alterum vero pergens in itinere abscondit. Vir autem Domini, quem facta absentia latere non poterant, unum cum gratiarum actione suscepit, et discedentem puerum monuit, dicens: Vide, fili, ne de illo flascone quem abscondisti bibas, sed inclina illum caute, et invenies quid intus habet. Qui confusus valde a Dei homine exivit. Et reversus volens adhuc probare quod audierat, cum flasconem inclinasset, de eo protinus serpens egressus est. Tunc praedictus Exhilaratus puer, per hoc quod in vino reperit, expavit malum quod fecit.

Chapter Nineteen: how the man of God knew that one of his Monks had received certain handkerchiefs.³⁰

 CAPUT XIX. De mappularum receptione ab eodem cognita.  ^[0170B]

Not far from his Abbey, there was a  village, in which very many men had, by the sermons of Benedict, been converted from idolatry to the true faith of Christ. Certain Nuns also there were in the same town, to whom he did often send some of his monks to preach unto them, for the good of their souls. Upon a day, one that was sent, after he had made an end of his exhortation, by the entreaty of the Nuns took certain small napkins, and hid them for his own use in his bosom: whom, upon his return to the Abbey, the man of God very sharply rebuked, saying: “How cometh it to pass, brother, that sin is entered into your bosom ?” At which words the monk was much amazed for he had quite forgotten what he had put there; and therefore knew not any cause why he should deserve that reprehension: whereupon the holy man spake to him in plain terms, and said: “Was not I present when you took the handkerchiefs of the Nuns, and put them up in your bosom for your own private use?” The monk, hearing this, fell down at his feet, and was sorry that he had behaved himself so indiscreetly: forth he drew those napkins from his bosom, and threw them all away.

Non longe autem a monasterio vicus erat in quo non minima multitudo hominum ad fidem Dei ab idolorum cultu Benedicti fuerat exhortatione conversa. Ibi quoque quaedam sanctimoniales feminae inerant, et crebro illuc pro exhortandis animabus fratres suos mittere Benedictus Dei famulus curabat. Quadam vero die misit ex more; sed is qui missus fuerat monachus, post admonitionem factam, a sanctimonialibus feminis rogatus mappulas accepit. sibique eas abscondit in sinu. Qui mox ut reversus est, eum vir Dei vehementissima amaritudine coepit increpare, dicens: Quomodo ingressa est iniquitas in sinum tuum? At ille obstupuit, et quid egisset oblitus, unde corripiebatur ignorabat. Cui ait: Nunquid ego illic praesens non eram quando ab ancillis Dei mappulas accepisti, tibique eas in sinum misisti? Qui mox ejus vestigiis provolutus, stulte se egisse poenituit, et eas quas in sinu absconderat, mappulas projecit.

Chapter Twenty: how holy Benedict knew the proud thought of one of his Monks.³¹

 CAPUT XX. De cogitatione monachi superba a Dei viro cognita.  ^[0170D]

Upon a time, whiles the venerable Father was at supper, one of his monks, who was the son of a great man, held the candle: and as he was standing there, and the other at his meat, he began to entertain a proud cogitation in his mind, and to speak thus within himself: “ Who is he, that I thus wait upon at supper, and hold him the candle? and who am I, that I should do him any such service?” Upon which thought straightways the holy man turned himself, and with severe reprehension spake thus unto him: “Sign your heart, brother, for what is it that you say? Sign your heart”: and forthwith he called another of the monks, and bad him take the  candle out of his hands, and commanded him to give over his waiting, and to repose himself: who being demanded of the monks, what it was that he thought, told them, how inwardly he swelled with pride, and what he spake against the man of God, secretly in his own heart. Then they all saw very well that nothing could be hidden from venerable Benedict, seeing the very sound of men’s inward thoughts came unto his ears.

Quadam quoque die dum venerabilis Pater vespertina jam hora corporis alimenta perciperet, ejus monachus cujusdam defensoris filius fuerat, qui ei ante mensam lucernam tenebat. Cumque vir Dei ederet, ipse autem cum lucernae ministerio astaret, coepit per superbiae spiritum in mente sua tacitus volvere, et per cogitationem dicere: Quis est hic cui ego manducanti assisto, lucernam teneo, servitium impendo? Quis sum ego, ut isti serviam? Ad quem vir Dei statim conversus, vehementer coepit eum increpare, dicens: Signa cor tuum, frater, quid est quod loqueris? signa cor tuum. Vocatisque statim fratribus, praecepit ei lucernam de manibus tolli, ipsum vero jussit a ministerio recedere, et sibi hora eadem quietum sedere. Qui requisitus a fratribus quid habuerit in corde, per ordinem narravit quanto superbiae spiritu intumuerat, et quae contra virum Dei verba per cogitationem tacitus dicebat. Tunc liquido omnibus patuit quod venerabilem Benedictum latere nil posset, in cujus auribus tacitae etiam cogitationis verba sonuissent.

Chapter Twenty-one: of two hundred bushels of meal, found before the man of God’s cell.

 CAPUT XXI. De ducentis farinae modiis famis tempore ante viri Dei cellam inventis. ^[0172B]

At another time, there was a great dearth in the same country of Campania: so that all kind of people tasted of the misery: and all the wheat of Benedict’s monastery was spent, and likewise all the bread, so that there remained no more than five loaves for dinner. The venerable man, beholding the monks sad, both rebuked them modestly for their pusillanimity, and again did comfort them with this promise: “Why,” quoth he, “are you so grieved in your minds for lack of bread? Indeed, today some want there is, but tomorrow you shall have plenty”: and so it fell out, for the next day two hundred bushels of meal was found in sacks before his cell door, which almighty God sent them: but by whom, or what means, that is unknown to this very day: which miracle when the monks saw, they gave God thanks, and by this learned in want, not to make any doubt of plenty.

Alio quoque tempore in eadem Campaniae regione fames incubuerat, magnaque omnes alimentorum indigentia coangustabat. Jamque in Benedicti monasterio triticum deerat: panes vero pene omnes consumpti fuerant, ut non plus quam quinque ad refectionis horam fratribus inveniri potuissent. Cumque eos venerabilis Pater contristatos cerneret, eorum pusillanimitatem studuit modesta increpatione corrigere, et rursum promissione sublevare, dicens: Quare de panis inopia vester animus contristatur? Hodie quidem minus est, sed die crastina abundanter habebitis. Sequenti autem die ducenti farinae modii ante fores cellae in saccis inventi sunt, quos omnipotens Deus quibus deferentibus transmisisset, nunc usque manet incognitum. Quod cum fratres cernerent, Domino gratias referentes, didicerunt jam de abundantia nec in egestate dubitare.

PETER. Tell me, I pray you, whether this servant of God had always the spirit of prophecy, when himself pleased, or only at certain times?

Petr. Dic, quaeso te: nunquid non credendum est huic Dei famulo semper prophetiae spiritum adesse potuisse? an per intervalla temporum ejus mentem prophetiae spiritus implebat?

GREGORY. The spirit of prophecy doth not always illuminate the minds of the prophets; because, as it is written of the Holy Ghost that he breatheth where he will ³², so we are also to know that he doth breathe likewise for what cause, and when he pleaseth. And  hereof it cometh, that when king David demanded of Nathan ³³ whether he might build a temple for the honour of God, the prophet Nathan gave his consent; and yet afterward utterly forbad it. From hence likewise it proceedeth that, when Heliseus saw the woman weeping, and knew not the cause, he said to his servant that did trouble her: Let her alone, for her soul is in grief, and God hath concealed it from me, and hath not told me. ³⁴ Which thing almighty God of great piety so disposeth: for giving at some times the spirit of prophecy, and at other times withdrawing it, he doth both lift up the prophets minds on high, and yet doth preserve them in humility: that by the gift of the Spirit, they may know what they are by God’s grace: and at other times, destitute of the same Spirit, may understand what they are of themselves.

Gregor. Prophetiae spiritus, Petre, prophetarum mentes non semper irradiat: quia sicut de sancto Spiritu scriptum est: Ubi vult spirat (Joan. III, 8); ita sciendum est, quia et quando vult aspirat. Hinc est enim quod Nathan (II Reg. VII, 3) a rege requisitus si construere templum posset, prius consensit et postmodum prohibuit. Hinc est quod Elisaeus cum flentem mulierem cerneret, causamque nescisset, ad prohibentem hanc puerum dicit: Dimitte eam, quia anima ejus in amaritudine est, et Dominus celavit a me, et non indicavit mihi (IV Reg. IV, 27). Quod omnipotens Deus ex magnae pietatis dispensatione disponit: quia dum prophetiae spiritum aliquando dat, et aliquando subtrahit, prophetantium mente et elevat in celsitudine, et custodit in humilitate; ut et accipientes spiritum inveniant quid de Deo sint, et rursum prophetiae spiritum non habentes cognoscant quid sint de semetipsis.

PETER. There is very great reason for that you say. But, I pray you, let me hear more of the venerable man Benedict, if there be anything else that cometh to your remembrance.

Petr. Ita hoc esse, ut asseris, magna ratio clamat. Sed, quaeso, de venerabili Patre Benedicto quidquid adhuc animo occurrit, exsequere.

Chapter Twenty-two: how, by vision, venerable Benedict disposed the building of the Abbey of Taracina.³⁵

 CAPUT XXII. De fabrica monasterii Tarracinensis per visionem ab eo disposita. ^[0174C]

GREGORY. At another time he was desired by a certain virtuous man, to build an Abbey for his monks upon his ground, not far from the city of Taracina. The holy man was content, and appointed an Abbot and Prior, with divers monks under them: and when they were departing, he promised that, upon such a day, he would come and shew them in what place the oratory should be made, and where the refectory should stand, and all the other necessary rooms: and so they, taking his blessing, went their way; and against the day appointed, which they greatly expected, they made all such things ready as were necessary to entertain him, and those that should come in his company. But the very night before, the man of God in sleep appeared to   the Abbot and the Prior, and particularly described unto them where each place and office was to be builded. And when they were both risen, they conferred together what either of them had seen in their sleep: but yet not giving full credit to that vision, they expected the man of God himself in person, according to his promise. But when they saw that he came not, they returned back unto him very sorrowfully, saying: “We expected, father, that you should have come according to promise, and told us where each place should have been built, which yet you did not.” To whom he answered: “Why say you so, good brethren? Did not I come as I promised you?” And when they asked at what time it was: “Why,” quoth he, “did not I appear to either of you in your sleep, and appointed how and where every place was to be builded? Go your way, and according to that platform which you then saw, build up the abbey.” At which word they much marvelled, and returning back, they caused it to be builded in such sort as they had been taught of him by revelation.

Gregorius. Alio quoque tempore a quodam fideli viro fuerat rogatus ut in ejus praedio juxta Tarracinensem urbem missis discipulis suis construere monasterium debuisset. Qui roganti consentiens, deputatis fratribus Patrem constituit, et quis ei secundus esset ordinavit. Quibus euntibus spopondit dicens: Ite, et die illo ego venio, et ostendo vobis in quo loco oratorium, in quo refectorium fratrum, in quo susceptionem hospitum, vel quaeque sunt necessaria, aedificare debeatis. Qui benedictione percepta illico perrexerunt, et constitutum diem magnopere praestolantes, paraverunt omnia quae his qui cum tanto Patre venire potuissent, videbantur esse necessaria. Nocte vero eadem qua promissus illucescebat dies, eidem servo Dei quem illic Patrem constituerat, atque ejus praeposito vir Domini in somnis apparuit, et loca singula ubi quid aedificare debuissent subtiliter designavit. Cumque utrique a somno surgerent, sibi invicem quod viderant, retulerunt. Non tamen visioni illi omnimodo fidem dantes, virum Dei sicut se venire promiserat, exspectabant. Cumque vir Dei constituto die minime venisset, ad eum cum moerore reversi sunt, dicentes: Exspectavimus, Pater, ut venires sicut promiseras, et nobis ostenderes ubi quid aedificare deberemus, et non venisti. Quibus ipse ait: Quare, fratres, quare ista dicitis? Nunquid sicut promisi, non veni? Cui cum ipsi dicerent: Quando venisti? respondit: Nunquid utrisque vobis dormientibus non apparui, et loca singula designavi? Ite, et sicut per visionem audistis, omne habitaculum monasterii ita construite. Qui haec audientes, vehementer admirati, ad praedictum praedium sunt reversi, et cuncta habitacula sicut ex revelatione didicerant construxerunt.

PETER. Gladly would I learn, by what means that could be done: to wit, that he should go so far to tell them that thing in their sleep, which they should both hear and know by vision.

Petr. Doceri velim quo fieri ordine potuit ut longe iret, responsum dormientibus diceret, quod ipsi per visionem audirent et recognoscerent.

GREGORY. Why do you, Peter, seek out and doubt, in what manner this thing was done? For certain it is, that the soul is of a more noble nature than the body. And by authority of scripture we know that the prophet Habaccuc was carried from Judea with that dinner which he had, and was suddenly set in Chaldea ³⁶; by which meat the prophet Daniel was relieved: and presently after was brought back again to Judea. If, then, Habaccuc could in a moment with his body go so far, and carry provision for another man’s dinner: what marvel is it, if the holy father Benedict obtained grace to go in spirit  and to inform the souls of his brethren that were asleep, concerning such things as were necessary: and that as Abacuck about corporal meat went corporally, so Benedict should go spiritually about the dispatch of spiritual business?

Gregor. Quid est quod perscrutans rei gestae ordinem ambigis, Petre? Liquet profecto, quia mobiliolioris naturae est spiritus quam corpus. Et certe Scriptura teste novimus quod propheta ex-Judaea sublevatus (Dan. XXIV, 32), repente est cum prandio in Chaldaea depositus, quo videlicet prandio prophetam refecit, seque repente in Judaea iterum invenit. Si igitur tam longe Habacuc potuit sub momento corporaliter ire et prandium deferre, quid mirum si Benedictus Pater obtinuit quatenus iret per spiritum, et fratrum quiescentium spiritibus necessaria narraret, ut sicut ille ad cibum corporis corporaliter perrexit, ita iste ad institutionem spiritalis vitae spiritaliter pergeret?

PETER. I confess that your words have satisfied my doubtful mind. But I would know what manner of man he was in his ordinary talk and conversation.

Petr. Manus tuae locutionis tersit a me, fateor, dubietatem mentis; sed velim nosse in communi locutione qualis iste vir fuerit.

Chapter Twenty-three: of certain Nuns absolved after their death.

 CAPUT XXIII. De sanctimonialibus quae post mortem per ejus oblationem communioni Ecclesiae sunt redditae. ^[0178A]

GREGORY. His common talk, Peter, was usually full of virtue: for his heart conversed to above in heaven, that no words could in vain proceed from his mouth. And if at any time he spake aught, yet not as one that determined what was best to be done, but only in a threatening manner, his speech in that case was so effectual and forcible, as though he had not doubtfully or uncertainly, but assuredly pronounced and given sentence.

Gregorius. Vix ipsa, Petre, communis ejus locutio a virtutis erat pondere vacua: quia cujus cor sese in alta suspenderat, nequaquam verba de ore illius incassum cadebant. Si quid vero unquam non jam decernendo, sed minando diceret, tantas vires sermo illius habebat, ac si hoc non dubie atque suspense, sed jam per sententiam protulisset.

For not far from his Abbey, there lived two Nuns in a place by themselves, born of worshipful parentage: whom a religious good man did serve for the dispatch of their outward business. But as nobility of family doth in some breed ignobility of mind, and maketh them in conversation to show less humility, because they remember still what superiority they had above others: even so was it with these Nuns: for they had not yet learned to temper their tongues, and keep them under with the bridle of their habit: for often did they by their indiscreet speech provoke the foresaid religious man to anger; who having borne with them a long time, at length he complained to the man of God, and told him with what reproachful words they entreated him: whereupon he sent them by and by this message, saying: “Amend your tongues, otherwise I do excommunicate you”; which sentence of excommunication notwithstanding, he did not then presently pronounce against them, but only threatened if they amended not  themselves. But they, for all this, changed their conditions nothing at all: both which not long after departed this life, and were buried in the church: and when solemn mass was celebrated in the same church, and the Deacon, according to custom, said with loud voice: “If any there be that do not communicate, let them depart”: the nurse, which used to give unto our Lord an offering for them, beheld them at that time to rise out of their graves, and to depart the church. Having often times, at those words of the Deacon, seen them leave the church, and that they could not tarry within, she remembered what message the man of God sent them whiles they were yet alive. For he told them that he did deprive them of the communion, unless they did amend their tongues and conditions. Then with great sorrow, the whole matter was signified to the man of God, who straightways with his own hands gave an oblation, saying: “Go your ways, and cause this to be offered unto our Lord for them, and they shall not remain any longer excommunicate”: which oblation being offered for them, and the Deacon, as he used, crying out, that such as did not communicate should depart, they were not seen any more to go out of the church: whereby it was certain that, seeing they did not depart with them which did not communicate, that they had received the communion of our Lord by the hands of his servant.

Nam non longe ab ejus monasterio duae quaedam sanctimoniales feminae nobiliori genere exortae, in loco proprio conversabantur; quibus quidam religiosus vir ad exterioris vitae usum praebebat obsequium. Sed sicut nonnullis solet nobilitas generis parere ignobilitatem mentis, ut minus se in hoc mundo despiciant, qui plus se caeteris aliquid fuisse meminerunt; necdum praedictae sanctimoniales feminae perfecte linguam suam sub habitus sui freno restrinxerant, et eumdem religiosum virum qui ad exteriora necessaria eis obsequium praebebat, incautis saepe sermonibus ad iracundiam provocabant. Qui dum diu ista toleraret, perrexit ad Dei hominem, quantasque pateretur verborum contumelias, enarravit. Vir autem Dei haec de illis audiens, eis protinus mandavit, dicens: Corrigite linguam vestram; quia si not emendaveritis, excommunico vos. Quam videlicet excommunicationis sententiam non proferendo intulit, sed minando. Illae autem a pristinis moribus nihil mutatae, intra paucos dies defunctae sunt, atque in ecclesia sepultae. Cumque in eadem ecclesia missarum solemnia celebrarentur, atque ex more diaconus clamaret: Si quis non communicat, de locum, nutrix earum quae pro eis oblationem Domino offerre consueverat, eas de sepulcris suis progredi et exire de ecclesia videbat. Quod dum saepius cerneret, quia ad vocem diaconi clamantis exibant foras, atque intra ecclesiam permanere non poterant, ad memoriam reduxit quae vir Dei illis adhuc viventibus mandavit. Eas quippe se communione privare dixerat, nisi mores suos et verba corrigerent. Tunc servo Dei cum gravi moerore indicatum est, qui manu sua protinus oblationem dedit, dicens: Ite et hanc oblationem pro eis offerri Domino facite, et ulterius excommunicatae non erunt Quae dum oblatio pro eis fuisset immolata, et a diacono juxta morem clamatum est, ut non communicantes ab ecclesia exirent, illae exire ab ecclesia ulterius visae non sunt. Qua ex re indubitanter patuit quia dum inter eos qui communione privati sunt, minime recederent, communionem a Domino per servum Domini recepissent

PETER. It is very strange that you report: for how could he, though a venerable and most holy man, yet living in mortal body, loose those souls which stood now before the invisible judgment of God?

Petr. Mirum valde, quamvis venerabilem et sanctissimum virum, adhuc tamen in hac carne corruptibili degentem, potuisse animas solvere in illo jam invisibili judicio constitutas.

GREGORY. Was he not yet, Peter, mortal, that heard from our Saviour: Whatsoever thou shalt bind upon earth, it shall be bound also in the heavens: and whatsoever thou shalt loose in earth, shall be loosed also in the heavens? ³⁷ whose place of binding and loosing those have at this time,  which by faith and virtuous life possess the place of holy government: and to bestow such power upon earthly men, the Creator of heaven and earth descended from heaven to earth: and that flesh might judge of spiritual things, God, who for man’s sake was made flesh, vouchsafed to bestow upon him: for from thence our weakness did rise up above itself, from whence the strength of God was weakened under itself.

Gregor. Numquidnam, Petre, in hac adhuc carne non erat, qui audiebat: Quodcunque ligaveris super terram, erit ligatum et in coelis: et quae solveris super terram, soluta erunt et in coelis (Matth. XVI, 19)? Cujus nunc vicem in ligando et solvendo obtinent qui locum sancti regiminis fide et moribus tenent. Sed ut tanta valeat homo de terra, coeli et terrae Conditor in terram venit e coelo, atque ut judicare caro etiam de spiritibus possit, hoc ei largiri dignatus est, factus pro hominibus Deus caro: quia inde surrexit ultra se infirmitas nostra, unde sub se infirmata est firmitas Dei.

PETER. For the virtue of his miracles, your words do yield a very good reason.

Petr. Cum virtute signorum concorditer loquitur ratio verborum.

Chapter Twenty-four: of a boy that after his burial was cast out of his grave.

 CAPUT XXIV. De puero monacho quem sepultum terra projecit.

GREGORY. Upon a certain day, a young boy that was a monk, loving his parents more than reason would, went from the Abbey to their house, not craving the father’s blessing beforehand: and the same day that he came home unto them, he departed this life. And being buried, his body, the next day after, was found cast out of the grave; which they caused again to be put in, and again, the day following, they found it as before. Then in great haste they went to the man of God, fell down at his feet, and with many tears beseeched him that he would vouchsafe him that was dead of his favour. To whom the man of God with his own hands delivered the holy communion of our Lord’s body, saying: “Go, and lay with great reverence this our Lord’s body upon his breast, and so bury him”: which when they had done, the dead corpse after that remained quietly in the grave. By which you perceive, Peter, of what merit he was with our Lord Jesus Christ, seeing the earth would not give entertainment to his body, who departed this world out of Benedict’s favour.

Gregorius. Quadam quoque die dum quidam ejus puerulus monachus parentes suos ultra quam deberet diligens, atque ad eorum habitaculum tendens, sine benedictione de monasterio exiisset, eodem die mox ut ad eos pervenit, defunctus est. Cumque esset sepultus, die altero projectum foras corpus ejus inventum est, quod rursus tradere sepulturae curaverunt. Sed sequenti die iterum projectum exterius atque inhumatum sicut prius invenerunt. Tunc concite ad Benedicti Patris vestigia currentes, cum magno fletu petierunt ut ei suam gratiam largiri dignaretur. Quibus vir Dei manu sua protinus communionem dominici corporis dedit dicens: Ite, atque hoc dominicum corpus super pectus ejus cum magna reverentia ponite, et sic sepulturae eum tradite. Quod dum factum fuisset, susceptum corpus ejus terra tenuit, nec ultra projecit. Perpendis, Petre, apud Jesum Christum Dominum cujus meriti iste vir fuerit, ut ejus corpus etiam terra projecerit, qui Benedicti gratiam non haberet.

PETER. I perceive it very well, and do wonderfully admire it.

Petr. Perpendo plane, et vehementer stupeo.

Chapter Twenty-five: how a Monk, forsaking the Abbey, met with a dragon in the way.

 CAPUT XXV. De monacho qui de monasterio discedens, draconem in itinere invenit.  ^[0182B]

GREGORY. A certain monk there was so inconstant and fickle of mind,  that he would needs give over the Abbey; for which fault of his, the man of God did daily rebuke him, and often times gave him good admonitions: but yet, for all this, by no means would he tarry amongst them, and therefore continual suit he made that he might be discharged. The venerable man upon a time, wearied with his importunity, in anger bad him depart; who was no sooner out of the Abbey gate, but he found a dragon in the way expecting him with open mouth, which being about to devour him, he began in great fear and trembling to cry out aloud, saying: “Help, help! for this dragon will eat me up.” At which noise the monks running out, dragon they saw none, but finding him there shaking and trembling, they brought him back again to the Abbey, who forthwith promised that he would never more forsake the monastery, and so ever after he continued in his profession: for by the prayers of the holy man, he saw the dragon coming against him, whom before, when he saw not, he did willingly follow.

Gregorius. Quidam autem ejus monachus mobilitati mentem dederat, et permanere in monasterio nolebat. Cumque eum vir Dei assidue corriperet, et frequenter admoneret, ipse vero nullo modo consentiret in congregatione persistere, atque importunis precibus ut relaxaretur immineret, quadam die idem venerabilis Pater, nimietatis ejus taedio affectus, iratus jussit ut discederet. Qui mox ut monasterium exiit, contra se assistere aperto ore draconem in itinere invenit. Cumque eum idem draco qui apparuerat devorare vellet, coepit ipse tremens et palpitans magnis vocibus clamare, dicens: Currite, currite, quia draco iste me devorare vult. Currentes autem fratres draconem minime viderunt, sed trementem atque palpitantem monachum ad monasterium reduxerunt. Qui statim promisit nunquam se esse a monasterio recessurum, atque ex hora eadem in sua promissione permansit: quippe qui sancti viri orationibus contra se assistere draconem viderat, quem prius non videndo sequebatur.

Chapter Twenty-six: how holy Benedict cured a boy of Leprosy.

 CAPUT XXVI. De puero a morbo elephantino curato.  ^[0184A]

But I must not here pass over with silence that which I had by relation of the honourable man, Anthony, who said that his father’s boy was so pitifully punished with a leprosy, that all his hair fell off, his body swelled, and filthy corruption did openly come forth. Who being sent by his father to the man of God, he was by him quickly restored to his former health.

Sed neque hoc silendum puto, quod illustri viro Antonio narrante cognovi, qui aiebat patris sui puerum morbo elephantino fuisse correptum, ita ut jam pilis cadentibus cutis intumesceret, atque increscentem saniem occultare non posset. Qui ad virum Dei ab eodem patre ejus missus est et saluti pristinae sub omni celeritate restitutus.

Chapter Twenty-seven: how Benedict found money miraculously to relieve a poor man.

 CAPUT XXVII. De solidis per miraculum debitori redditis.  ^[0184A]

Neither is that to be omitted, which one of his disciples called Peregrinus used to tell: for he said that, upon a certain day, an honest man, who was in debt, found no other means to help himself, but thought it his best way to acquaint the man of God with his necessity: whereupon he came to the Abbey, and finding the servant of almighty God, gave him to understand, how he was  troubled by his creditor for twelve shillings which he did owe him. To whom the venerable man said that himself had not so much money, yet giving him comfortable words, he said: “Go your ways, and after two days come to me again, for I can not presently help you”: in which two days, after his manner, he bestowed himself in prayer: and when upon the third day the poor man came back there were found suddenly upon the chest of the Abbey, which was full of corn, thirteen shillings: which the man of God caused to be given to him that required but twelve, both to discharge his debt, and also to defray his own charges.

Neque illud taceam quod ejus discipulus Peregrinus nomine narrare consueverat: quia die quadam fidelis vir quidam necessitate debiti compulsus, unum sibi fore remedium credidit, si ad Dei virum pergeret, et quae eum urgeret debiti necessitas, indicaret. Venit itaque ad monasterium, omnipotentis Dei famulum reperit, et quia a creditore suo pro duodecim solidis graviter affligeretur, intimavit. Cui venerabilis Pater nequaquam se habere duodecim solidos respondit, sed tamen ejus inopiam blanda locutione consolatus, ait: Vade, et post biduum revertere, quia deest hodie quod tibi debeam dare. In ipso autem biduo more suo in oratione fuit occupatus. Cumque die tertio is qui necessitate debiti affligebatur, rediret, super arcam monasterii, quae erat frumento plena, subito tredecim solidi sunt inventi. Quos vir Dei deferri jussit, et afflicto petitori tribui, dicens, ut duodecim redderet, et unum in expensis propriis haberet.

But now will I return to speak of such things as I had from the mouth of his own scholars, mentioned before in the beginning of this book. A certain man there was who had an enemy that did notably spite and malign him, whose damnable hatred proceeded so far that he poisoned his drink, which, although it killed him not, yet did it change his skin in such sort that it was of many colours, as though he had been infected with a leprosy: but the man of God restored him to his former health: for so soon as he touched him, forthwith all that variety of colours departed from his body.

Sed ad ea nunc redeam, quae ejus discipulis in libri hujus exordio praedictis referentibus agnovi. Quidam vir gravissima adversarii sui aemulatione laborabat, cujus ad hoc usque odium prorupit, ut ei nescienti in potu venenum daret. Quod quamvis vitam auferre non valuit, cutis tamen colorem mutavit, ita ut diffusa in corpore ejus varietas leprae morem imitari videretur. Sed ad Dei hominem deductus salutem pristinam citius recepit: nam mox ut eum contigit, omnem cutis illius varietatem fugavit.

Chapter Twenty-eight: how a cruet of glass was thrown upon the stones, and not broken.

 CAPUT XXVIII. De ampulla vitrea in saxis projecta et non fracta.  ^[0186A]

At such time as there was a great dearth in Campania, the man of God had given away all the wealth of the Abbey to poor people, so that in the cellar there was nothing left but a little oil in a glass. A certain sub-deacon called Agapitus came unto him, instantly craving that he would bestow a little oil upon him. Our Lord’s servant, that was resolved to give away all upon earth that he might find all in heaven, commanded that oil to be given him: but the monk that kept the cellar heard what the father commanded, yet did he not perform it: who inquiring not long after whether he had given that which he willed, the monk told him that he had not,  adding that if he had given it away, that there was not any left for the Convent. Then in an anger he commanded others to take that glass with the oil, and to throw it out at the window, to the end that nothing might remain in the Abbey contrary to obedience. The monks did so, and threw it out at a window, under which there was an huge downfall, full of rough and craggy stones upon which the glass did light, but yet continued for all that so sound as though it had never been thrown out at all, for neither the glass was broken nor any of the oil shed. Then the man of God did command it to be taken up again, and, whole as it was, to be given unto him that desired it, and in the presence of the other brethren he reprehended the disobedient monk, both for his infidelity, and also for his proud mind.

. Eo quoque tempore quo alimentorum inopia Campaniam graviter affligebat, vir Dei diversis indigentibus monasterii sui cuncta tribuerat, ut pene nihil in cellario nisi parum quid olei in vitreo vase remaneret. Tunc quidam subdiaconus Agapitus nomine advenit, magnopere postulans ut sibi aliquantulum olei dari debuisset. Vir autem Domini, qui cuncta decreverat in terra tribuere, ut in coelo omnia reservaret, hoc ipsum parum quod remanserat olei, jussit petenti dari. Monachus vero qui cellarium tenebat audivit quidem jubentis verba, sed implere distulit. Cumque post paululum si id quod jusserat datum esset inquireret, respondit monachus se minime dedisse; quia si illud ei tribueret, omnino nihil fratribus remaneret. Tunc iratus, aliis praecepit ut hoc ipsum vas vitreum in quo parum olei remansisse videbatur, per fenestram projicerent, ne in cella aliquid per inobedientiam remaneret. Factumque est. Sub fenestra autem eadem ingens praecipitium patebat saxorum molibus asperum. Projectum itaque vas vitreum venit in saxis, sed sic mansit incolume ac si projectum minime fuisset: ita ut neque frangi, neque oleum effundi potuisset. Quod vir Domini praecepit levari, atque, ut erat integrum, petenti tribuit. Tunc collectis fratribus, inobedientem monachum de infidelitate sua et superbia coram omnibus increpavit.

Chapter Twenty-nine: how an empty barrel was filled with oil.

 CAPUT XXIX. De dolio vacuo, oleo repleto.

After which reprehension, with the rest of his brethren he fell to praying, and in the place where they were, there stood an empty barrel with a cover upon it: and as the holy man continued in his prayers, the oil within did so increase, that the cover began to be lifted up, and at length fell down, and the oil, that was now higher than the mouth of the barrel, began to run over upon the pavement, which so soon as the servant of God, Benedict, beheld, forthwith he gave over his prayers, and the oil likewise ceased to overflow the barrel. Then he did more at large admonish that mistrusting and disobedient monk, that he would learn to have faith and humility, who upon so wholesome an admonition was ashamed, because the venerable father had by miracle shown the power of almighty God, as before he told him when he did first rebuke him: and so no cause there was why any should afterward doubt of his promise, seeing at one and the same time, for a small glass almost empty which he gave away, he bestowed upon them an whole barrel full of oil.  

Qua increpatione completa, sese cum eisdem fratribus in orationem dedit. In eo autem loco ubi cum fratribus orabat, vacuum erat ab oleo dolium et coopertum. Cumque sanctus vir in oratione persisteret, coepit operimentum ejusdem dolii oleo excrescente sublevari. Quo commoto atque sublevato, oleum quod excreverat, ora dolii transiens, pavimentum loci in quo incubuerat inundabat. Quod Benedictus Dei famulus ut aspexit, protinus orationem complevit, atque in pavimentum oleum defluere cessavit. Tunc diffidentem inobedientemque fratrem latius admonuit, ut fidem habere disceret et humilitatem. Idem vero frater salubriter correptus erubuit: quia venerabilis Pater virtutem omnipotentis Dei, quam admonitione intimaverat, miraculis ostendebat; nec erat jam ut quisquam de ejus promissionibus dubitare posset, qui in uno eodemque momento pro vitreo vase pene vacuo plenum oleo dolium reddidisset.

Chapter Thirty: how Benedict delivered a Monk from the devil.

 CAPUT XXX. De monacho a daemone liberato. ^[0188A]

Upon a certain time, as he was going to the oratory of St. John, which is in the top of the mountain, the old enemy of mankind upon a mule, like a physician, met him, carrying in his hand an horn and a mortar. And when he demanded whither he was going: “To your monks,” quoth he, “to give them a drench” [i.e. a large dose of veterinary medicine].

Quadam die dum ad beati Joannis oratorium, quod in ipsa mantis celsitudine situm est, pergeret, ei antiquus hostis in mulomedici specie obviam factus est, cornu et tripedicam ferens. Quem cum requisisset, dicens: Quo vadis? ille respondit: Ecce ad fratres vado potionem eis dare

The venerable father went forward to his prayers, and when he had done, he returned in all haste, but the wicked spirit found an old monk drawing of water, into whom he entered, and straightways cast him upon the ground, and grievously tormented him. The man of God coming from his prayers, and seeing him in such pitiful case gave him only a little blow with his hand, and at the same instant he cast out that cruel devil, so that he durst not any more presume to enter in.

. Itaque perrexit venerabilis Pater Benedictus ad orationem; qua completa concitus rediit. Malignus vero spiritus unum seniorem monachum invenit aquam haurientem, in quem statim ingressus est, eumque in terram projecit, et vehementissime vexavit. Quem cum vir Dei ab oratione rediens tam crudeliter vexari conspiceret, ei solummodo alapam dedit, et malignum ab eo spiritum protinus excussit, ita ut ad eum redire ulterius non auderet.

PETER. I would gladly know, whether he obtained always by prayer, to work such notable miracles; or else sometimes did them only at his will and pleasure.

Petr. Velim nosse, si haec tanta miracula virtute semper orationis impetrabat, an aliquando etiam solo voluntatis exhibebat nutu.

GREGORY. Such as be the devout servants of God, when necessity requireth, use to work miracles both manner of ways: so that sometime they effect wonderful things by their prayers, and sometime only by their power and authority: for St. John saith: So many as received him, he gave them power to be made the sons of God. ³⁸ They, then, that by power be the sons of God, what marvel is it, if by power they be able to do wonderful things? And that both ways they work miracles, we learn of St. Peter: who by his prayers did raise up Tabitha; and by his sharp reprehension did sentence Ananias and Sapphira to death for their lying.³⁹ For we read not, that in the death of them he prayed at all, but only rebuked them for that sin which they had committed. Certain therefore it is that sometimes they do these things by power, and sometimes by prayer: for Ananias and Sapphira by a severe  rebuke, St. Peter deprived of life: and by prayer restored Tabitha to life. And for proof of this, I will now tell you of two miracles, which the faithful servant of God, Benedict, did, in which it shall appear most plainly that he wrought the one by that power which God gave him, and obtained the other by virtue of his prayers.

Gregor. Qui devota mente Deo adhaerent, cum rerum necessitas exposcit, exhibere signa modo utroque solent, ut mira quaeque aliquando ex prece faciant, aliquando ex potestate. Cum enim Joannes dicat: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri (Joan. I, 12). Qui filii Dei ex potestate sunt, quid mirum si signa facere ex potestate valeant? Quia enim utroque modo miracula exhibeant, testatur Petrus (Act. IX), qui Thabitham mortuam orando suscitavit, Ananiam vero et Sapphiram (Act. V) mentientes morti increpando tradidit. Neque enim orasse in eorum exstinctione legitur, sed solummodo culpam quam perpetraverant increpasse. Constat ergo quod aliquando haec ex potestate, aliquando vero exhibent ex postulatione, dum et istis vitam increpando abstulit, et illi reddidit orando. Nam duo quoque fidelis famuli Dei Benedicti facta nunc replico, in quibus aperte clareat, aliud hunc accepta divinitus ex potestate, aliud ex oratione potuisse.

Chapter Thirty-one: of a country fellow, that, with the only sight of the man of God, was loosed from his bands.

 CAPUT XXXI. De rustico ligato et solo aspectu viri Dei soluto. ^[0190A]

A certain Goth there was called Galla,⁴⁰ an Arian heretic, who, in the time of King Totila, did with such monstrous cruelty persecute religious men of the Catholic church, that what priest or monk soever came in his presence, he never departed alive. This man on a certain day, set upon rapine and pillage, pitifully tormented a poor country man, to make him confess where his money and wealth was: who, overcome with extremity of pain, said that he had committed all his substance to the custody of Benedict, the servant of God: and this he did, to the end that his tormentor, giving credit to his words, might at least for a while surcease from his horrible cruelty. Galla hearing this tormented him no longer: but binding his arms fast with strong cords, drave him before his horse, to bring him unto this Benedict, who, as he said, had his wealth in keeping. The country fellow, thus pinioned and running before him, carried him to the holy man’s Abbey, where he found him sitting before the gate, reading upon a book. Then turning back to Galla that came raging after, he said: “This is father Benedict, of whom I told you”: who looking upon him, in a great fury, thinking to deal as terribly with him as he had with others, cried out aloud to him, saying: “Rise up, sirrah, rise up, and deliver me quickly such wealth as thou hast of this man’s in keeping.” The man of God, hearing such a noise, straightways lifted up his eyes from reading, and beheld both him and the country  fellow; and turning his eyes to his bands, very strangely they fell from his arms, and that so quickly as no man with any haste could have undone them. Galla, seeing him so wonderfully and quickly loosed, fell straight a-trembling, and prostrating himself upon the earth bowed down his cruel and stiff neck to the holy man’s feet, and with humility did commend himself to his prayers. But the venerable man for all this rose not up from his reading, but calling for some of his monks commanded them to have him in, and to give him some meat. And when he was brought back again, he gave him a good lesson, admonishing him not to use any more such rigour and cruel dealing. His proud mind thus taken down, away he went, but durst not demand after that anything of the country fellow, whom the man of God, not with hands, but only with his eyes, had loosed from his bands. And this is that, Peter, which I told you, that those which in a more familiar sort serve God, do sometime, by certain power and authority bestowed upon them, work miracles. For he that sitting still did appease the fury of that cruel Goth, and unloose with his eyes those knots and cords which did pinion the innocent man’s arms, did plainly shew by the quickness of the miracle, that he had received power to work all that which he did. And now will I likewise tell you of another miracle, which by prayer he obtained at God s hands.

Gothorum quidam Zalla nomine perfidiae fuit Arianae, qui Totilae regis eorum temporibus, contra catholicae Ecclesiae religiosos viros ardore immanissimae crudelitatis exarsit; ita ut quisquis ei clericus monachusve ante faciem venisset, ab ejus manibus vivus nullo modo exiret. Quadam vero die avaritiae suae aestu succensus, in rapinam rerum inhians, dum quemdam rusticum tormentis crudelibus affligeret, eumque per supplicia diversa laniaret, victus poenis rusticus, sese res suas Benedicto Dei famulo commendasse professus est, ut dum hoc a torquente creditur, suspensa interim crudelitate ad vitam horae raperentur. Tunc idem Zalla cessavit rusticum tormentis affligere, sed ejus brachia loris fortibus astringens, ante equum suum coepit impellere, ut quis esset Benedictus qui ejus res susceperat demonstraret. Quem ligatis brachiis rusticus antecedens, duxit ad sancti viri monasterium, eumque ante ingressum cellae solum sedentem reperit et legentem. Eidem autem subsequenti et saevienti Zallae rusticus dixit: Ecce iste est de quo dixeram tibi Benedictus Pater. Quem dum fervido spiritu cum perversae mentis insania fuisset intuitus, eo terrore quo consueverat, acturum se existimans, magnis coepit vocibus clamare, dicens: Surge, surge, et res istius rustici redde quas accepisti. Ad cujus vocem vir Dei protinus oculos levavit a lectione, eumque intuitus, mox etiam rusticum qui ligatus tenebatur, attendit: ad cujus brachia dum oculos deflexisset, miro modo tanta se celeritate coeperunt illigata brachiis lora devolvere, ut dissolvi tam concite nulla hominum festinatione potuissent. Cumque is qui ligatus venerat, coepisset subito adstare solutus, ad tantae potestatis vim tremefactus Zalla ad terram corruit, et cervicem crudelitatis rigidae ad ejus vestigia inclinans, se orationibus illius commendavit. Vir autem sanctus a lectione minime surrexit, sed vocatis fratribus, eum introrsus tolli, ut benedictionem acciperet, praecepit. Quem ad se reductum, ut a tantae crudelitatis insania quiescere deberet, admonuit. Qui fractus recedens, nil ulterius petere a rustico praesumpsit, quem vir Domini non tangendo, sed respiciendo solverat. Ecce est, Petre, quod dixi: quia hi qui omnipotenti Deo familiarius serviunt, aliquando mira facere etiam ex potestate possunt. Qui enim ferocitatem Gothi terribilis sedens repressit, lora vero nodosque ligaturae quae innocentis brachia astrinxerant, oculis dissolvit, ipsa miraculi celeritate indicat, quia ex potestate acceperat habere quod fecit. Rursum quoque quale quantumque miraculum orando voluit obtinere, subjungam.

Chapter Thirty-two: how by prayer venerable Benedict raised up a dead child.

 CAPUT XXXII. De mortuo suscitato. ^[0192B]

Being upon a day gone out with his monks to work in the field, a country man carrying the corpse of his dead son came to the gate of the Abbey, lamenting the loss of his child: and inquiring for holy Benedict, they told him that he was abroad with his monks in the field. Down at the gate he laid the dead body, and with great sorrow of soul ran in haste to seek out the venerable father. At the  same time, the man of God was returning homeward from work with his monks: whom so soon as he saw, he [the country man] began to cry out: “Give me my son, give me my son!”

Quodam die cum fratribus ad agri opera fuerat egressus. Quidam vero rusticus defuncti filii corpus in ulnis ferens, orbitatis luctu aestuans, ad monasterium venit, Benedictum patrem quaesivit. Cui cum dictum esset quia idem Pater cum fratribus in agro moraretur, protinus ante monasterii januam corpus exstincti filii projecit, et dolore turbatus, ad inveniendum venerabilem Patrem sese in cursum concitus dedit. Eadem vero hora vir Dei ab agri opere jam cum fratribus revertebatur. Quem mox ut orbatus rusticus aspexit, clamare coepit: Redde filium meum, redde filium meum.

The man of God, amazed at these words, stood still, and said: “What, have I taken away your son?” “No, no,” quoth the sorrowful father, “ but he is dead: come for Christ Jesus’ sake and restore him to life.”

Vir autem Dei in hac voce substitit, dicens: Nunquid ego filium tuum tibi abstuli? Cui ille respondit: Mortuus est, veni, resuscita eum.

The servant of God, hearing him speak in that manner, and seeing his monks upon compassion to solicit the poor man’s suit, with great sorrow of mind he said: “Away, my good brethren, away: such miracles are not for us to work, but for the blessed Apostles: why will you lay such a burthen upon me, as my weakness cannot bear?” But the poor man, whom excessive grief enforced, would not give over his petition, but swore that he would never depart, except he did raise up his son.

Quod ut mox Dei famulus audivit, valde contristatus est, dicens: Recedite, fratres, recedite; haec nostra non sunt, sed sanctorum apostolorum. Quid nobis onera vultis imponere, quae non possumus portare? At ille, quem nimius cogebat dolor, in sua petitione perstitit, jurans quod non recederet, nisi ejus filium resuscitaret.

“Where is he, then?” quoth God’s servant.

Quem mox Dei famulus inquisivit, dicens: Ubi est?

He answered that his body lay at the gate of the Abbey: to which place when the man of God came with his monks, he kneeled down and lay upon the body of the little child, and rising, he held up his hands towards heaven, and said: “Behold not, O Lord, my sins, but the faith of this man, that desireth to have his son raised to life, and restore that soul to the body, which thou hast taken away.”

Cui ille respondit: Ecce corpus ejus ad januam monasterii jacet. Ubi cum vir Dei cum fratribus pervenisset, flexit genua, et super corpusculum infantis incubuit, seseque erigens, ad coelum palmas tetendit dicens: Domine, non aspicias peccata mea, sed fidem hujus hominis, qui resuscitari filium suum rogat, et redde in hoc corpusculo animam quam abstulisti.

He had scarce spoken these words, and behold the soul returned back again, and therewith the child’s body began to tremble in such sort that all which were present did behold it in strange manner to pant and shake. Then he took it by the hand and gave it to his father, but alive and in health. Certain it is, Peter, that this miracle was not in his own power, for which prostrate upon the ground he prayed so earnestly.

Vix in oratione verba compleverat, et regrediente anima ita corpusculum pueri omne contremuit, ut sub oculis omnium qui aderant, apparuerit concussione mirifica tremendo palpitasse. Cujus mox manum tenuit, et eum patri viventem atque incolumem dedit. Liquet, Petre, quia hoc miraculum in potestate non habuit, quod prostratus petiit, ut exhibere potuisset

PETER. All is most true that before you said, for what you affirmed in words, you have now verified by examples and works. But tell me, I beseech you, whether holy  men can do all such things as they please, and obtain at God’s hands whatsoever they desire.

. Petr. Sic cuncta esse, ut asseris, constat patenter: quia verba quae proposueras, rebus probas. Sed quaeso te, ut indices si sancti viri omnia quae volunt possunt, et cuncta impetrant quae desiderant obtinere.

Chapter Thirty-three: of a miracle wrought by his sister Scholastica.⁴¹

 CAPUT XXXIII. De miraculo Scholasticae sororis ejus. ^[0194A]

GREGORY. What man is there, Peter, in this world, that is in greater favour with God than St. Paul was: who yet three times desired our Lord to be delivered from the prick of the flesh, and obtained not his petition? Concerning which point also I must needs tell you, how there was one thing which the venerable father Benedict would have done, and yet he could not.

Gregorius. Quisnam erit, Petre, in hac vita Paulo sublimior, qui de carnis suae stimulo ter Dominum rogavit (II Cor. XII), 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 implere. 

For his sister called Scholastica, dedicated from her infancy to our Lord, used once a year to come and visit her brother. To whom the man of God went not far from the gate, to a place that did belong to the Abbey, there to give her entertainment. And she coming thither on a time according to her custom, her venerable brother with his monks went to meet her, where they spent the whole day in the praises of God and spiritual talk: and when it was almost night they supped together, and as they were yet sitting at the table, talking of devout matters, and darkness came on, the holy Nun his sister entreated him to stay there all night, that they might spend it in discoursing of the joys of heaven. But by no persuasion would he agree unto that, saying that he might not by any means tarry all night out of his Abbey.

Soror namque ejus. Scholastica nomine, omnipotenti Domino ab ipso infantiae tempore dedicata, ad eum semel per annum venire consueverat. Ad quam vir Dei non longe extra januam in possessione monasterii descendebat. Quadam vero die venit ex more, atque ad eam cum discipulis venerabilis ejus descendit frater: qui totum diem in Dei laudibus sacrisque colloquiis ducentes, incumbentibus jam noctis tenebris simul acceperunt cibos. Cumque adhuc ad mensam sederent, et inter sacra colloquia tardior se hora protraheret, eadem sanctimonialis femina soror ejus eum rogavit, dicens: Quaeso te ne ista nocte me deseras, ut usque mane de coelestis vitae gaudiis loquamur. Cui ille respondit: Quid est quod loqueris, soror? Manere extra cellam nullatenus possum. 

At that time, the sky was so clear that no cloud was to be seen. The Nun, receiving this denial of her brother, joining her hands together, laid them upon the table: and so, bowing down her head upon them, she made her prayers to almighty God: and lifting her head from the table, there fell suddenly such a tempest of lightning and thundering, and such abundance of rain, that neither venerable Benedict, nor his monks that were with him, could put their head out of door: for the holy Nun,  resting her head upon her hands, poured forth such a flood of tears upon the table, that she drew the clear air to a watery sky, so that after the end of her devotions, that storm of rain followed: and her prayer and the rain did so meet together, that as she lifted up her head from the table, the thunder began, so that in one and the very same instant, she lifted up her head and brought down the rain. The man of God, seeing that he could not by reason of such thunder and lightning and great abundance of rain return back to his Abbey, began to be heavy and to complain of his sister, saying: “God forgive you, what have you done?” to whom she answered: “I desired you to stay, and you would not hear me, I have desired our good Lord, and he hath vouchsafed to grant my petition: wherefore if you can now depart, in God’s name return to your monastery, and leave me here alone.”

Tanta vero erat coeli 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 de mensa levaret caput, tanta coruscationis et tonitrui virtus, tantaque inundatio pulviae erupit, ut neque venerabilis Benedictus, neque fratres qui cum eo aderant, extra loci limen quo consederant, pedem movere potuissent. Sanctimonialis quippe femina caput in manibus declinans, lacrymarum fluvios in mensam fuderat, per quas serenitatem aeris ad pluviam traxit. Nec paulo tardius post orationem inundatio illa secuta est, sed tanta fuit convenientia orationis et inundationis, ut de mensa caput jam cum tonitruo levaret: quatenus unum idemque esset momentum, et levare caput, et pluviam deponere. 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? Cui illa respondit: Ecce te rogavi, et audiri me noluisti; rogavi Dominum meum, et audivit me. Modo ergo si potes, egredere, et me dimissa ad monasterium recede.

But the good father, being not able to go forth, tarried there against his will, where willingly before he would not stay. And so by that means they watched all night, and with spiritual and heavenly talk did mutually comfort one another: and therefore by this we see, as I said before, that he would have had that thing, which yet he could not: for if we respect the venerable man’s mind, no question but he would have had the same fair weather to have continued as it was, when he set forth, but he found that a miracle did prevent his desire, which, by the power of almighty God, a woman’s prayers had wrought. And it is not a thing to be marvelled at, that a woman which of long time had not seen her brother, might do more at that time than he could, seeing, according to the saying of St. John, God is charity ⁴² and therefore of right she did more which loved more.

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 colloquia sese vicaria relatione satiarent. Qua de re dixi eum voluisse aliquid, sed minime potuisse: quia si venerabilis viri mentem aspicimus, dubium non est quod eamdem serenitatem voluerit in qua descenderat permanere; sed contra hoc quod voluit, in virtute omnipotentis Dei ex feminae pectore miraculum invenit. Nec mirum quod plus illo femina, quae diu fratrem videre cupiebat, in eodem tempore valuit: quia enim juxta Joannis vocem, Deus charitas est (I Joan. IV, 16), justo valde judicio illa plus potuit, quae amplius amavit.

PETER. I confess that I am wonderfully pleased with that which you tell me.

Petr. Fateor, multum placet quod dicis.

Chapter Thirty-four: how Benedict saw the soul of his sister ascend into heaven.

 CAPUT XXXIV. De anima sororis ejus visa qualiter e corpore sit egressa.  ^[0196B]

GREGORY. The next day the venerable woman returned to her Nunnery, and the man of God to his Abbey: who three days after, standing in his cell, and lifting up his eyes to heaven, beheld the soul of his sister (which was departed from her body), in the likeness of a dove to ascend into heaven: who rejoicing much to see her great glory, with hymns and lauds gave thanks to almighty God, and did impart the news of this her death to his monks, whom also he sent presently to bring her corpse to his Abbey, to have it buried in that grave which he had provided for himself: by means whereof it fell out that, as their souls were always one in God whiles they lived, so their bodies continued together after their death.

Gregorius. Cumque die altero eadem venerabilis femina ad cellam propriam recessisset, vir Dei ad monasterium rediit. Cum ecce post triduum in cella consistens, elevatis in aera oculis vidit ejusdem sororis suae animam de ejus corpore egressam, in columba specie coeli secreta penetrare. Qui tantae ejus gloriae congaudens, omnipotenti Deo in hymnis et laudibus gratias reddidit, ejusque obitum fratribus denuntiavit. Quos etiam protinus misit, ut ejus 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 separaret.

Chapter Thirty-five: how he saw the whole world represented before his eyes: and also the soul of Germanus, Bishop of Capua, ascending to heaven.

 CAPUT XXXV. De mundo ante oculos ejus collecto, et de anima Germani Capuanae civitatis episcopi. ^[0196D]

At another time, Servandus, the Deacon, and Abbot of that monastery, which in times past was founded by the noble man Liberius ⁴³ in the country of Campania, used ordinarily to come and visit the man of God: and the reason why he came so often was, because himself also was a man full of heavenly doctrine: and so they two had often together spiritual conference, to the end that, albeit they could not perfectly feed upon the celestial food of heaven, yet, by means of such sweet discourses, they might at least, with longing and fervent desire, taste of those joys and divine delights. When it was time to go to rest, the venerable Father Benedict reposed himself in the top of a tower, at the foot whereof Servandus the Deacon was lodged, so that one pair of stairs went to them both: before the tower there was a certain large room in which both their disciples did lie.

Alio quoque tempore Servandus diaconus atque abbas ejus monasterii quod in Campaniae partibus a Liberio quondam patricio fuerat constructum, ad eum visitationis gratia ex more convenerat. Ejus quippe monasterium frequentabat; ut quia idem quoque vir doctrina gratiae coelestis influebat, dulcia sibi invicem vitae verba transfunderent, et suavem cibum coelestis patriae, quia adhuc perfecte gaudendo non poterant, saltem suspirando gustarent. Cumque hora jam quietis exigeret, in cujus turris superioribus se venerabilis Benedictus, in ejus quoque inferioribus se Servandus diaconus collocavit: quo videlicet in loco inferiora superioribus pervius continuabat ascensus. Ante eamdem vero turrim largius erat habitaculum in quo utriusque discipuli quiescebant.

The man of God, Benedict,  being diligent in watching, rose early up before the time of matins (his monks being yet at rest) and came to the window of his chamber, where he offered up his prayers to almighty God. Standing there, all on a sudden in the dead of the night, as he looked forth, he saw a light, which banished away the darkness of the night, and glittered with such brightness, that the light which did shine in the midst of darkness was far more clear than the light of the day. Upon this sight a marvellous strange thing followed, for, as himself did afterward report, the whole world, gathered as it were together under one beam of the sun, was presented before his eyes, and whiles the venerable father stood attentively beholding the brightness of that glittering light, he saw the soul of Germanus, Bishop of Capua, in a fiery globe to be carried up by Angels into heaven.⁴⁴

Cumque vir Dei Benedictus, quiescentibus adhuc fratribus, instans vigiliis, nocturnae orationis tempora praevenisset, ad fenestram stans, et omnipotentem Deum deprecans, subito intempesta noctis hora respiciens, vidit fusam lucem desuper cunctas noctis tenebras effugasse, tantoque splendore clarescere, ut diem vinceret lux illa quae inter tenebras radiasset. Mira autem res valde in hac speculatione secuta est: quia, sicut post ipse narravit, omnis etiam mundus velut sub uno solis radio collectus, ante oculos ejus adductus est. Qui venerabilis Pater, dum intentam oculorum aciem in hoc splendore coruscae lucis infigeret, vidit Germani Capuani episcopi animam in sphaera ignea ab angelis in coelum ferri.

Then, desirous to have some witness of this so notable a miracle, he called with a very loud voice Servandus the Deacon twice or thrice by his name, who, troubled at such an unusual crying out of the man of God, went up in all haste, and looking forth saw not anything else, but a little remnant of the light, but wondering at so great a miracle, the man of God told him all in order what he had seen, and sending by and by to the town of Cassino, he commanded the religious man Theoprobus to dispatch one that night to the city of Capua, to learn what was become of Germanus their Bishop: which being done, the messenger found that reverent Prelate departed this life, and enquiring curiously the time, he understood that he died at that very instant, in which the man of God beheld him ascending up to heaven.

Tunc tanti sibi testem volens adhibere miraculi, Servandum diaconum iterato bis terque ejus nomine, cum clamoris magnitudine vocavit. Cumque ille fuisset insolito tanti viri clamore turbatus, ascendit, respexit, partemque jam lucis exiguum vidit. Cui tantum hoc obstupescenti miraculum, vir Dei per ordinem quae fuerant gesta narravit, statimque in Cassinum castrum religioso viro Theoprobo mandavit ut ad Capuanam urbem sub eadem nocte transmitteret, et quid de Germano episcopo ageretur agnosceret et indicaret. Factumque est, et reverentissimum virum Germanum episcopum is qui missus fuerat jam defunctum reperit, et requirens subtiliter agnovit eodem momento fuisse illius obitum quo vir Domini ejus cognovit ascensum.

PETER. A strange thing and very much to be admired. But whereas you say that the whole world, as it were under one sunbeam, was presented before his eyes, as I must needs confess that in myself I never had experience of any such thing, so neither can I conceive  by what means the whole world can be seen of any one man.

Petr. Mira res valde, et vehementer stupenda. Sed hoc quod dictum est, quia ante oculos ipsius quasi sub uno solis radio collectus omnis mundus adductus est, sicut nunquam expertus sum, ita nec conjicere scio quonam ordine fieri potest, ut mundus omnis ab homine uno videatur.

GREGORY. Assure yourself, Peter, of that which I speak: to wit, that all creatures be as it were nothing to that soul which beholdeth the Creator: for though it see but a glimpse of that light which is in the Creator, yet very small do all things seem that be created: for by means of that supernatural light, the capacity of the inward soul is enlarged, and is in God so extended, that it is far above the world: yea and the soul of him that seeth in this manner, is also above itself; for being rapt up in the light of God, it is inwardly in itself enlarged above itself, and when it is so exalted and looketh downward, then doth it comprehend how little all that is, which before in former baseness it could not comprehend. The man of God, therefore, who saw the fiery globe, and the Angels returning to heaven, out of all doubt could not see those things but in the light of God: what marvel, then, is it, if he saw the world gathered together before him, who, rapt up in the light of his soul, was at that time out of the world? But albeit we say that the world was gathered together before his eyes, yet were not heaven and earth drawn into any lesser room than they be of themselves, but the soul of the beholder was more enlarged, which, rapt in God, might without difficulty see that which is under God, and therefore in that light which appeared to his outward eyes, the inward light which was in his soul ravished the mind of the beholder to supernal things, and shewed him how small all earthly things were.

Gregor. Fixum tene, Petre, quod loquor: quia animae videnti Creatorem angusta est omnis creatura. 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: fit vero ipsa videntis anima etiam super semetipsam. Cumque in Dei lumine rapitur super se, in interioribus ampliatur; et dum se sub se conspicit exaltata, comprehendit quam breve sit quod comprehendere humiliata non poterat. Vir ergo Dei, qui intuens globum igneum, angelos quoque ad coelum redeuntes videbat, haec procul dubio cernere nonnisi in Dei lumine poterat. Quid itaque mirum si mundum ante se collectum vidit, qui sublevatus in mentis lumine extra mundum fuit? Quod autem collectus mundus ante ejus oculos dicitur, non coelum et terra contracta est, sed videntis animus est 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 cum ad superiora rapuit, 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 thrughly to understand these things, I beseech you to continue on your former narration.

Petr. Videor mihi utiliter non intellexisse quae dixeras, quando ex tarditate mea tantum crevit expositio tua. Sed quia haec liquido meis sensibus infudisti, quaeso ut ad narrationis ordinem redeas.

Chapter Thirty-six: how holy Benedict wrote a rule for his monks.⁴⁵

 CAPUT XXXVI. Quod regulam monachorum scripserit.

GREGORY. Desirous I am, Peter, to tell you many things of this venerable father, but some of purpose I let pass, because I make haste to entreat also of the acts of other holy men: yet I would not have you to be ignorant, but that the man of God amongst so many miracles, for which he was so famous in the world, was also sufficiently learned in divinity: for he wrote a rule for his monks, both excellent for discretion and also eloquent for the style. Of whose life and conversation, if any be curious to know further, he may in the institution of that rule understand all his manner of life and discipline: for the holy man could not otherwise teach, than himself lived.

Gregorius. Libet, Petre, adhuc de hoc venerabili Patre multa narrare: sed quaedam ejus studiose praetereo, quia ad aliorum gesta evolvenda festino. Hoc autem nolo te lateat, quod vir Dei inter tot miracula, quibus in mundo claruit, doctrinae quoque verbo non mediocriter fulsit. Nam scripsit monachorum regulam, discretione praecipuam, sermone luculentam. Cujus si quis velit subtilius mores vitamque cognoscere, potest in eadem institutione regulae omnes magisterii illius actus invenire: quia sanctus vir nullo modo potuit aliter docere quam vixit.

Chapter Thirty-seven: how venerable Benedict did prophesy to his monks, the time of his own death.

 CAPUT XXXVII. De prophetia sui exitus fratribus denuntiata. ^[0202A]

The same year in which he departed this life, he told the day of his holy death to his monks, some of which did live daily with him, and some dwelt far off, willing those that were present to keep it secret, and telling them that were absent by what token they should know that he was dead. Six days before he left this world, he gave order to have his sepulchre opened, and forthwith falling into an ague, he began with burning heat to wax faint, and when as the sickness daily increased, upon the sixth day he commanded his monks to carry him into the oratory, where he did arm himself with receiving the body and blood of our Saviour Christ; and having his weak body holden up betwixt the hands of his disciples, he stood with his own lifted up to heaven, and as he was in that manner praying, he gave up the ghost. Upon which day two monks, one being in his cell, and the other far distant, had concerning him one and the self-same vision: for they saw all the way from the holy man’s cell, towards the east even up to heaven, hung and adorned with tapestry, and shining with an infinite number of lamps, at the top whereof a man, reverently attired, stood and demanded if they knew who passed that way, to whom they answered saying, that they knew not. Then he spake thus unto them: “This is the way,” quoth he, “by which the beloved servant of God, Benedict, is ascended up to heaven.” And by this means, as his monks that were present knew of the death of the holy man, so likewise they which were absent, by the token which he foretold them, had intelligence of the same thing. Buried he was in the oratory of St. John Baptist which himself built, when he overthrew the altar of Apollo; who also in that cave in which he first dwelled, even to this very time, worketh miracles, if the faith of them that pray requireth the same.

Eodem vero anno quo de hac vita erat exiturus, quibusdam discipulis secum conversantibus, quibusdam longe manentibus, sanctissimi sui obitus denuntiavit diem: praesentibus indicens ut audita per silentium tegerent; absentibus indicans quod vel quale eis signum fieret quando ejus anima de corpore exiret. Ante sextum vero sui exitus diem aperiri sibi sepulturam jubet. Qui mox correptus febribus, acri coepit ardore fatigari. Cumque per dies singulos languor ingravesceret, sexta die portari se in oratorium a discipulis fecit, ibique exitum suum dominici corporis et sanguinis perceptione munivit, atque inter discipulorum manus imbecillia membra sustentans, erectis in coelum manibus stetit, et ultimum spiritum inter verba orationis efflavit. Qua scilicet die duobus de eo fratribus, uni in cella commoranti, alteri autem longius posito, revelatio unius atque indissimilis visionis apparuit. Viderunt namque quia strata palliis atque innumeris corusca lampadibus via recto orientis tramite ab ejus cella in coelum usque tendebatur. Cui venerando habitu vir desuper clarus assistens, cujus esset via quam cernerent, inquisivit. Illi autem se nescire professi sunt. Quibus ipse ait: Haec est via qua dilectus Domino coelum Benedictus ascendit. Tunc itaque sancti viri obitum sicut praesentes discipuli viderunt, ita absentes ex signo quod eis praedictum fuerat, agnoverunt. Sepultus vero est in oratorio beati Joannis Baptistae, quod destructa ara Apollinis ipse construxit. Qui et in eo specu in quo prius Sublacus habitavit, nunc usque si petentium fides exigat, miraculis coruscat.

Chapter Thirty-eight: how a mad woman was cured in his cave.

CAPUT XXXVIII. De insana muliere in ejus specu sanata.

For the thing which I mean now to rehearse fell out lately. A certain woman falling mad, lost the use of reason so far, that she walked up and down, day and night, in mountains and valleys, in woods and fields, and rested only in that place where extreme weariness enforced her to stay. Upon a day it so fell out, that albeit she wandered at random, yet she missed not the right way: for she came to the cave of the blessed man Benedict: and not knowing anything, in she went, and reposed herself there that night, and rising up in the morning, she departed as sound in sense and well in her wits, as though she had never been distracted in her whole life, and so continued always after, even to her dying day.

Nuper namque est res gesta quam narro; quia quaedam mulier mente capta, dum sensum funditus perdidisset, per montes et valles, silvas et campos die noctuque vagabatur; ibique tantummodo quiescebat, ubi hanc quiescere lassitudo coegisset. Quadam vero die dum vaga nimium erraret, ad beati viri Benedicti specum devenit, ibique nesciens ingressa mansit. Mane autem facto ita sanato sensu egressa est, ac si eam nunquam insania capitis ulla tenuisset; quae omni vitae suae tempore in eadem quam acceperat salute permansit.

PETER. What is the reason that in the patronage of martyrs we often times find, that they do not afford so great benefit by their bodies, as they do by other of their relics: and do there work greater miracles, where themselves be not present?

Petr. Quidnam esse dicimus, quod plerumque in ipsis quoque patrociniis martyrum sic esse sentimus, ut non tanta per corpora sua, quanta beneficia per reliquias ostendant, atque illic majora signa faciunt, ubi minime per semetipsos jacent?

GREGORY. Where the holy martyrs lie in their bodies, there is no doubt, Peter, but that they are able to work many miracles, yea and also do work infinite, to such as seek them with a pure mind. But for as much as simple people might have some doubt whether they be present, and do in those places hear their prayers where their bodies be not, necessary it is that they should in those places shew greater miracles, where weak souls may most doubt of their presence.

Gregor. Ubi in suis corporibus sancti martyres jacent, dubium, Petre, non est quod multa valeant signa demonstrare, sicut et faciunt, et pura mente quaerentibus innumera miracula ostendunt. Sed quia ab infirmia potest mentibus dubitari, utrumne ad exaudiendum ibi praesentes sint, ubi constat quia in suis corporibus non sint; ibi necesse est eos majora signa ostendere, ubi de eorum praesentia potest mens infirma dubitare.

But he whose mind is fixed in God, hath so much the greater merit of his faith in that he both knoweth that they rest not there in body, and yet be there present to hear our prayers. And therefore our Saviour himself, to increase the faith of his disciples, said: If I do not depart, the Comforter will not come unto you ⁴⁶: for, seeing certain it is that the comforting Spirit doth always proceed from the Father and the Son, why doth the Son say that he will depart that the Comforter may come, who never is absent from the Son? But because the disciples, beholding our Lord in flesh, did always desire to see him with their corporal eyes, very well did he say unto them: “Unless I do go away, the Comforter will not come:” as though he had plainly told them: If I do not withdraw my body, I cannot let you understand what the love of the spirit is: and except you give over [cease] to love my carnal presence, never will you learn to affect me with true spiritual love.

Quorum vero mens in Deo fixa est, tanto magis habet fidei meritum, quanto illic eos novit et non jacere corpore, et tamen non deesse ab exauditione. Unde ipsa quoque Veritas, ut fidem discipulis augeret, dixit: Si non abiero, Paracletus non veniet ad vos (Joan. XVI, 7). Cum enim constet quia Paracletus Spiritus a Patre semper procedat et Filio, cur se Filius recessurum dicit, ut ille veniat, qui a Filio nunquam recedit? Sed quia discipuli in carne Dominum cernentes, corporeis hunc oculis semper videre sitiebant, recte eis dicitur: Nisi ego abiero, Paracletus non veniet; ac si aperte diceretur: Si corpus non subtraho, quis sit amor Spiritus non ostendo; et nisi me desieritis corporaliter cernere, nunquam me discetis spiritaliter amare.

PETER. That you say pleaseth me very well.

Petr. Placet quod dicis.

GREGORY. Let us now for a while give over our discourse, to the end that if we mean to prosecute the miracles of other Saints, we may through silence be the more able to perform it.

Gregor. Aliquantum jam a locutione cessandum est, ut si ad aliorum miracula enarranda tendimus, loquendi vires interim per silentium reparemus.