IN THE YEAR OF THE LORD 821.

ANNO DOMINI DCCCXXI.

St. Benedict, Abbot of Aniane.

S. BENEDICTUS ANIANENSIS ABBAS.

LIFE OF SAINT BENEDICT OF ANIANE
By ARDO or SMARAGDUS , his disciple.

VITA S. BENEDICTI ANIANENSIS Auctore ARDOE seu SMARAGDO ejus discipulo.

(Mabillon. Act. SS. ord. S. Benedict, 4th century.)

(Mabill. Act. SS. ord. S. Bened., saec. IV.)^[0351B]

[LIFE.]

[VITA.]

PREFACE OF THE AUTHOR.

PRAEFATIO AUCTORIS.

1. To the venerable Fathers and Brothers, who serve God Jesus at the monastery of Inda, Ardo, a servant of the servants of Christ, sends greetings. Long ago, most beloved brothers, your letters were brought to me (below), filled with the love of pious remembrance of our Father Abbot Benedict, and briefly but lovingly containing his departure and migration to Christ. In which you deigned to remind me of my smallness, so that I might write more fully to those who desired to hear the beginning of his conversation: but seeing that my strength had exceeded the limit, I have postponed it. Indeed, when writing with sagacious industry the lives of those who preceded me, venerable for their merits and famous for their virtues, we must take care that neither, being numbed by negligence, they omit useful things, nor, being led by grace, add superfluous things: but let them write with the most diligently exquisite, and strengthened by the report of evident witnesses, with a flowing pen, not to aggravate the ears of the experts, reeking of the vice of rusticity, but to utter words made with the saltiness of urbanity, and to soothe the ears of those who deride them with polished discourses, so to speak. But having experienced my own inexperience, I myself, who was about to give birth to your precepts, kept silent for a long time, and waited for it to be explained by the more learned: deciding that it would be very wrong if I were to touch upon the life of so great a patron with words that were unskilled, and to take away the labor owed to the more learned, who, abounding in a multitude of words, could pompously expound whatever they wished, and steer the boat among the shores without fear, and avoid the stench of monosyllables; and endowed with eloquence and eloquence, they have an abundant supply of derogatory language to suppress. I feared that while they wished to correct faulty compositions, they would, exasperated by ill-conceived ones, judge things to be neglected: especially since I knew that you stand at the doors of the sacred court of the palace, and do not thirst for a drink from the turbulent stream, but rather diligently draw wisdom flowing from the unfailing vein of the purest fountain. This reason has kept me from the length of the chronicle.

1. Dominis merito venerabilibus Patribus, Fratribusque, Inda monasterio Deo Jesu famulantibus, Ardo servorum Christi famulus salutem dicit. Jam pridem, dilectissimi fratres, vestrae ad me delatae fuerunt litterae (infra), amore piae recordationis Patris nostri Benedicti abbatis stipatae, exitumque ac migrationem ejus ad Christum breviter, sed amabiliter continentes. In quibus exiguitatem meam admonere estis dignati, ut latius initium conversationis ^[0353C] ejus audire cupientibus scriberem: sed hactenus virium mearum cernens pondus excedere, distuli. Siquidem sagaci industria scribentibus praecedentium vitam meritis venerabilem, virtutibus celebrem, curandum est, ne aut negligentia torpentes omittant utilia, aut inducti gratia adjiciant supervacua: sed diligentissime exquisita, nec non evidentium relatione testium roborata currente calamo scribant, non rusticitatis vitium redolentes peritorum aggravent aures, sed urbanitatis salefacientie condita proferant verba, politisque sermonibus, ut ita dixerim, derogantium demulceant aures. Meae vero ipse imperitiae expertus, vestris quandoque pariturus praeceptis longo silui tempore, et ut ab eruditioribus explicaretur sustinui: periniquum nempe decernens, ^[0353D] si tanti patroni vitam imperitis attingerem verbis, peritioribusque debitum auferrem laborem, qui queunt, copia verborum affluentes, pompatice quaeque volunt enucleare, et inter syrtes nihil paventes regere cymbam, soloecismorumque vitare fetorem; facundiaque eloquentiae praediti, ex abundanti eis est copia fandi derogantium comprimere linguas. Pavebam ne hi dum vitiose composita corrigere vellent, a male contextis exacerbati adjudicarent negligenda: praesertim cum noverim vos sacrae aulae palatii assistere foribus, nec turbulenti rivuli sitire potum, quin potius ab indeficienti vena purissimi fontis sedulo sapientiae haurire fluenta. Haec me ratio annali continuit spatio.

2. Meanwhile, the brothers, whom he himself had begotten in Christ by pious endeavor, began to rouse me with the most biting words from my inert zeal, and to compel me to revive him by deeds of religious life; from which it is clear that they were absent only in the company of the body, not in the fullness of charity. Thus at last I set about explaining the work. The place, which is clear that it was originally built by him, and the brothers who knew the beginnings of his conversation, gave me the audacity and venial counsel. For what happened to others could scarcely go unheard, could scarcely go unseen by these. Therefore, having collected some things for the sake of understanding, we are preparing to explain the work more accurately, and, as it were, to promulgate it more widely; asking this with a humble prayer that if anyone despises this work, he may leave it or correct it; if not, let him allow those who wish to read and follow it, and turn to reading the Lives of the preceding Fathers. And if he finds that this has not deviated from their path according to his ability, let him be congratulated; but if not, let him not be rash in judging; but by intervening tearfully, he renders him the most just and peaceful Judge.

2. Interea coeperunt me mordacissimis verbis ab inerti studio expergescere fratres, quos ipse pio conamine genuerat Christo, et ut eis illum gestis vitae religiosae resuscitarem compellere; a quo absentes esse solo constat consortio corporis, non plenitudine charitatis. Sic tandem aggredior explicare opus. Dedit ausum ac consilium veniale etiam locus, ^[0354C] qui ab eo primitus constat esse constructus, fratresque qui ejus noverant conversationis initia. Nam quod aliis contigit vix non audiri, ab his potuit vix non videri. Igitur pro captu rebus ex parte collectis, impensas operi accuratius explicaturi paramus, et quasi quoddam seminarium latius promulgaturi nimium arctamus; hoc humili prece poscentes, ut si quis hoc despexerit opus, linquat aut corrigat: sin alias, legere et sequi volentibus sinat, seque ad praecedentium Patrum Vitam legendum convertat. Et si hanc ab eorum tramite juxta vires non aberrasse repererit, gratuletur: sin autem, non temere judicando refutet; sed lacrymabiliter interveniendo ei aequissimum Judicem pacatissimum reddat.

3. Since I have obeyed your commands, O most holy brethren, I beg you to help me by praying to God, so that through your prayers both my sins may be forgiven me and my posterity may benefit. And again I earnestly request that you relegate this with the most vigilant study, and that you may prove that any that are wickedly woven may be corrected by eliminating them: but if there are any useful ones, keep them to be cultivated in the secret of your breast. For indeed, by the power of your command of silence we have shown affection, not effect; you will impute to us our speaking, who remember that you did not command us to be silent. And since the abbot Helisacar, who departed from the world, clung to him with a single affection of love, as his letter, more precious than gold, testifies to us; after your examination, I think it should be presented to him in a special way. Let him decide that it should be concealed, I beg pArdo for my error: but if it is useful, let those who willingly obeyed the living one strive to imitate the life of the absent one. For it would be an ancient custom, hitherto common to kings, that all that happens or happens should be handed down in annals for posterity to know, no learned man, I think, doubts. And since the mind, when divided up with various things, is blinded by forgetfulness, we believe it was divinely decreed that what prolonged forgetfulness could have obliterated in the course of time should be committed to writing for preservation, the reading of which delights and makes them cheerful. And those who desire to read such things incline themselves entirely to grace: nor is the author of writing judged rash by them, even if he happens to make a noise in less polished words than they eagerly strive to know. Let us therefore allow ourselves to read the Lives of our predecessors, and to transmit to posterity what we have seen or heard in our own times, which will be profitable for the growth of souls: nor let us be condemned for unskilled discourses, and reeking of the vice of rusticity, since we consider it a valid salutary norm, even though we may utter crude words, and spread the most beautiful honeycomb in abject verses. Let each one take at his own discretion what he finds pleasing to his mind.

3. Vestris quia parui jussis, o sanctissimi fratres, ^[0354D] precor, ut me orando adjuvetis ad Deum quatenus orantibus vobis, et meorum mihi detur venia delictorum, et posteris proficiat in augmentum. Rursusque obnixe postulo, ut hanc pervigili studio relegatis, et quaeque vitiose contexta fore probaveritis, elimando corrigite: si qua vero utilia, in arcano pectoris vestri excolenda servate. Siquidem imperio vestro silentii vi subtracta affectum praebuimus, non effectum; loqui nostrum vobis imputabitis, qui non tacere nos imperasse recolitis. Et quoniam ei unicae dilectionis affectu migranti de saeculo Helisacar haesit abbas, sicut ipsius auro pretiosor nobis directa ^[0355A] testatur epistola; post vestram examinationem illi singulariter censeo praesentari. Esto, occulendam esse decreverit, veniam de meo posco errore: sin vero utilem, qui libenter paruerunt viventi, imitari satagant vitam absentis. Perantiquam siquidem fore consuetudinem, hactenus regibus usitatam, quaeque geruntur acciduntve annalibus tradi posteris cognoscenda, nemo, ut reor, ambigit doctus. Et quoniam mens diversis rebus partita oblivione caecatur, divinitus credimus esse consultum, ut quae oblivio prolixa percurrente tempore poterat abolere, litteris mandarentur servanda, quarum lectione jucundantur, hilarescunt. totosque se ad gratiam inflectunt ^[0356A] hi qui talia concupiscunt legere: nec ab his temerarius judicatur auctor scripturae, etiam si contingat minus politis perstrepere verbis, ad quam avide cognoscendam desudant. Concedant igitur nobis et praecedentium legere Vitam, et posteris mandare quae ipsis nostris temporibus vidimus, vel audivimus, ad augmentum animarum profutura: nec condemnemur de imperitis sermonibus, et rusticitatis vitium redolentes, quoniam ratum ducimus normam salutiferam licet rudibus depromere verbis, et in abjectis virgulis pulcherrimum pandere favum. Suo quisque sumat arbitrio, quae animo comperit placitura.

LIFE BEGINS.

INCIPIT VITA.

4. Therefore, a venerable man, by name and merit Benedict the Abbot, was born of the Getae family in parts of Gothia. He was born of noble birth, but divine piety ennobled him with a greater brilliance of virtues. His father indeed held the county of Magdalen as long as he lived; and he was most faithful to the Frankish nation with all his might, strong and ingenious: for he was very hostile to his enemies. He laid waste with great slaughter the Wascons, who had entered the borders of the Frankish kingdom for the purpose of laying waste: of whom none escaped, except he who was saved by a swift flight. Here, while still in his boyhood, he gave his aforesaid son to the queen at the court of the glorious King Pepin to be brought up among scholars; who, having a mind of his own, was loved beyond his years by his fellow soldiers: for he was quick and useful in all things. After this, however, he was assigned the office of butler. He served in the times of the aforesaid king: after whose death, when the most glorious King Charles assumed the government of the kingdom, he adhered to him to serve.

4. Igitur vir venerabilis, nomine et merito Benedictus Abbas, ex Getarum genere partibus Gothiae oriundus fuit. Nobilibus natalibus ortus, sed eum superna pietas potiori virtutum claritate nobilitavit. Pater siquidem ejus comitatum Magdalonensem, quoadusque vixit, tenuit; et Francorum genti fidelissimus ^[0355C] totis viribus exstitit, fortis et ingeniosus: hostibus enim valde erat infestus. Hic nempe magna prostravit strage Wascones, qui vastandi gratia fines regni Francorum fuerant ingressi: e quibus nullus evasit, nisi quem pernix fuga salvavit. Hic pueriles gerentem annos praefatum filium suum in aula gloriosi Pippini regis reginae tradidit inter scholares nutriendum; qui mentis indolem gerens, supra aetatem diligebatur a commilitonibus: erat quippe velox et ad omnia utilis. Post haec vero pincernae sortitur officium. Militavit autem temporibus praefati regis: post cujus excessum, cum regni gubernacula Carolus gloriosissimus rex potiretur, ei adhaesit serviturus.

5. Meanwhile, enlightened by divine grace, he began to burn with heavenly love, and to burn with all his might to leave the world, and to loathe the honor that would perish, which he saw he could attain with labor, but that he would soon lose once he had gained it. But for three years, concealing this in his heart, he kept it secret to God alone, inserting himself in the affairs of the world with his body, not his mind. Therefore, during this period, he tried, if he could attain the height of continence, to deprive his body of sleep, to restrain his tongue, to abstain from food, to drink wine more sparingly, and like a skilled athlete to prepare himself for the coming war. He contemplated, indeed, while still remaining in the worldly habit, which he afterwards fulfilled with devotion; but although he wished to divest himself of the affairs of the world, he nevertheless hesitated in what ways this should be done: whether he should assume the habit of a stranger; or perhaps he should join himself to some one, and feed the sheep or herds of men for free; or whether he should also practice the art of shoemaking in the city, and give what he had to the poor. For under such a struggle, his mind wavering, he turned to the love of a regular life.

5. Interea illustrante divina gratia, superno coepit ^[0355D] flagrare amore, et ut saeculum linqueret totis aestuare nisibus, periturumque fastidire honorem, ad quem cum labore attingere posse cernebat, sed adeptum cito amittere. Per triennium autem hoc corde tegens, soli Deo secretum tenuit, corpore, non mente se saeculi actibus inserens. Tentabat igitur infra hoc spatium, si continentiae culmen arripere posset, subtrahere corpori somnum, reprimere linguam, abstinere a cibo, parcius sumere vinum, et veluti peritus athleta ad futurum se componere bellum. Praemeditabat siquidem in saeculari adhuc habitu sistens, quae postea devotus implevit; sed quanquam se a saeculi actibus exuere vellet, haesitabat tamen quibus hoc modis faciendum esset: utrum peregrini assumeret habitum; an forte se alicui conjungeret, et hominum oves aut armenta gratis pasceret; an etiam in civitate sutoris exerceret artem, et quae habere ^[0356C] posset pauperibus erogaret. Sub tali quippe certamine fluctuante animo ad amorem se vitae regularis convertit.

6. For in that year in which Italy was subject to the dominion of the glorious King Charles, when his brother carelessly wanted to cross a certain river, and was carried away by the swelling waves, the latter, sitting on his horse, seeing his brother’s danger, threw himself headlong into the waves, in order to rescue him from the danger, and as his horse was swimming he touched his brother’s hand; when he held it, he was held; and he who wanted to rescue him as he was dying, scarcely escaped the danger of death. Then he bound himself by a vow to God, and asked that he would not serve his country for the rest of his life, but he did not reveal this to his father. But there was a certain religious man named Widmar, lacking bodily light, but shining with the light of his heart, to whom he showed his will; and he kept secret, and gave him wholesome advice. Having therefore prepared all things, he set out on his journey as if he were going to the Waters; but when he entered the house of Saint Sequan, he ordered his people to return to their country, and declared that he wished to serve Christ God in the same monastery. He asked permission to enter; Having obtained this, she soon let down her hair and assumed the habit of a true monk.

6. Eo namque anno quo Italia gloriosi Caroli regis ditioni subjecta est, cum frater ejus incaute fluvium quemdam transfretare vellet, et a tumentibus raperetur undis, hic equo sedens, periculum conspiciens fratris, sese inter undas praecipitem dedit, ut pereuntem a periculo redderet extorrem, atque natante equo fratris attigit manum; quem cum tenuit, tentus est; vixque qui eripere morientem voluit, mortis evasit periculum. Tunc se voto Deo constrinxit, saeculo deinceps non militaturum Patriam petit, sed hoc patri non patefecit. Quidam autem erat religiosus Widmarus nomine, corporea ^[0356D] luce carens, sed cordis luce resplendens, cui velle suum ostendit; isque secretum tenuit, et consilium salubre praebuit. Praeparatis itaque omnibus iter quasi Aquis iturus arripuit; sed ubi sancti Sequani ingressus est domum, redire suos ad patriam jubet, seque in eodem coenobio Christo Deo servire velle indicavit. Postulat ingrediendi licentiam; qua adepta, mox capitis comam deposuit, et veri monachi habitum sumpsit.

7. Having become a monk, he began to afflict his body with incredible hunger for two years and six months. Thus, indeed, he was hostile to his flesh, as if he were a bloody beast, taking very little food, namely bread and water sustaining his body, warding off death rather than hunger, and avoiding wine as a pestilential virus. If at any time his defeated mind wanted to take sleep, he would lay down on a cheap bed to rest a little, sometimes he lay down on the bare ground, exhausted, and would wear himself out even more with his own rest. Often he would even spend the night awake in prayer, his bare feet on the icy pavement, and persistently devote himself entirely to divine meditations, so that he would continue for several days, devoted to sacred psalms, not breaking the law of silence. When everyone was at rest, he would clean their shoes with water and wipe them, and after washing them he would replace them in suitable places. Alas, oh, the pain! Some, as if mocking, threw their boots at a completely insane man, far away, whose insane stupidity he bore with great calmness. For in his clothing he degraded himself with such meanness that it is hard to convince the uninitiated that it is true. He therefore wore a cheap and very old tunic, which he did not change until after several days had passed. As a result, a multitude of lice grew on his scaly skin, by which his limbs, weakened by fasting, were gnawed away. His hoods were very worn out with age; and if ever the threads broke through old age, he would patch the hole with a cloth of a different color, opening it up: which made him quite ugly. For this reason he was laughed at, pushed around, and spat on by many: but his mind fixed on heaven, desiring meaner things, while the rest dressed themselves in more elegant clothes on feast days, he used them without reverence before the gazes of all. During the same time he never indulged in the use of baths for his body; He also practiced the cleanliness of the monastery whenever the opportunity arose.

7. Factus vero monachus incredibili inedia per biennium et sex mensium spatia corpus suum affligere ^[0357A] coepit. Sic quippe carni suae, ac si cruentae bestiae erat infestus, cibum permodicum sumens, pane videlicet et aqua corpus sustentans, mortem potius quam famem arcens, vinum siquidem ceu pestiferum virus devitans. Somnum si quando devictus animus sumere vellet, vili se strato paululum quieturus collocans, aliquando nuda humo prostratus nimium defessus quievit, ipsa sua se plus requie lassaturus. Saepe etiam pervigil in oratione pernoctans, nudis plantis in pavimento glaciali rigore perfusus, persistens in divinis nempe meditationibus ita se totum contulit, ut quamplures continuaret dies, sacris psalmodiis deditus, silentii legem non interrumpens. Quiescentibus cunctis, hic eorum calceamenta aquis mundans tergebat, eaque locis ^[0357B] congruis lota restituebat. Heu, proh dolor! quidam veluti illudentes insano prorsus, procul posito caligas jactabant, quorum vesanam insipitudinem hic altiori consilio bene tranquillus ferebat. In vestitu namque suo tanta se vilitate dejecit, ut vix persuaderi nescientibus veri simile forte possit. Erat itaque ei vilis et pervetusta tunica, quam non nisi post plures exactos mutabat dies. Quapropter copia pediculorum in squalenti surgebat cute, a quibus jejuniis attenuata depascebantur membra. Cucullae illi nimia erant vetustate consumptae; et si quando veterascentia rumperentur fila, ex dissimili colore foramen patens pannum repertum sarciebat: quae res eum satis reddebat deformem. Quam ob rem a compluribus deridebatur, impellebatur, conspuebaturque: ^[0357C] sed coelo animus fixus, viliora appetens, cum in festis diebus cultioribus se reliqui componerent vestibus, hic sine reverentia coram obtutibus omnium utebatur. Balnearum usus per idem tempus suo corpori nunquam indulsit; munditias autem monasterii, quoties opportunitas expetiit, exercuit.

8. The grace of compunction, by divine help, was so generous to him that he wept as often as he wished. He was nourished daily with tears, daily with groaning for fear of hell, lovingly singing that Davidic psalm: I have eaten ashes like bread, and I have mixed my cup with weeping (Ps. 111:10) . His face was pale from fasting, and his flesh, exhausted and emaciated, clung to his bones, and hung wrinkled like the straw of an ox. In this way, not so much taming the tender, as if untamed animal, as, so to speak, mortifying his body, when he was forced by the abbot to exercise more sparing rigor towards himself, he gave no assent. He also protested that the rule of blessed Benedict was laid down for novices or the weak, and striving to climb to the sayings of blessed Basil and also the rule of Pachomius, although he did the little that was possible, he constantly explored the impossible. Precipitating himself with these laments of penance , since he was inimitable to none or few, with divine grace at his side, so that he might become a model of salvation for many, he was inflamed with love for the rule of the aforementioned man Benedict, and as if a new athlete in a unique contest, he approached the field to fight publicly. Meanwhile, he began to correct the morals of others, to rebuke the negligent, to exhort novices so that they might progress, to admonish the upright so that they might be corrected, to rebuke the wicked so that they might be corrected.

8. Compunctionis gratia, ope divina concedente, tanta ei largita est, ut quoties vellet, fleret. Quotitidie lacrymis, quotidie gemitu ob gehennae metum alebatur, illud Davidicum amabiliter canens: Cinerem sicut panem manducabam, et poculum meum cum fletu miscebam (Psal. CI, 10). Pallebant ora jejuniis, et macie exhausta carne, pellis ossibus inhaerebat, ac in modum paleariae boum rugata pendebat. ^[0357D] Hoc modo tenerum quasi indomitum animal non tam mansuefaciens, quam, ut ita dicam, mortificans corpus, cum cogeretur ab abbate parcius erga semetipsum exercere rigorem, assensum minime praebuit. Regulam quoque beati Benedicti tironibus seu infirmis positam fore contestans, ad beati Basilii dicta nec non Pachomii regulam scandere nitens, quamvis exiguis possibilia gereret, jugiter impossibiliora rimabat. His se poenitentiae lamentis ^[0358A] praelibans, quoniam inimitabilis erat vel nullis vel paucis, coopitulante gratia divina, ut multorum fieret documentum salutis, in amorem praefati viri Benedicti regulae accenditur, et veluti de singulari certamine novus athleta ad campum publice pugnaturus accessit. Interea coepit aliorum corrigere mores, negligentes arguere, exhortari tirones, ut proficerent admonere probos, ut corrigerentur increpare improbos.

9. He was then ordered to guard the cellar, where he had committed to memory the Rule of the aforesaid Father, and to compose himself with all his might according to his command, and to strive to give without delay to those who asked what was permissible, to refuse those who asked badly, and to excuse those who asked what was impossible. And since he did not offer them cups according to their own will, he was not looked upon with fair glances by many. He took care of his guests, children, and the poor with all sagacity. The abbot also revered him with the greatest affection, because he was useful in all things, and careful of his own life, anxious for the welfare of others, and frequent in his ministry, thoughtful in speaking, most ready to obey, and affable in admonishing. For divine piety had bestowed upon him, among many other virtues, the gift of intelligence and a wealth of spiritual eloquence.

9. Injungitur ei post haec custodiendum cellarium, quo memoriae Regulam praefati Patris commendavit, et juxta praeceptum illius totis viribus sese componere, ac licita petentibus sine mora studebat largiri, male petentibus denegare, impossibilia exquirentibus blande excusare. Et quoniam pro libita ^[0358B] voluntate eis pocula non praebebat, aequis obtutibus a compluribus non intuebatur. Hospitum, infantum, pauperumque omni sagacitate curam gerebat. Abbas quoque eum summo colebat affectu, eo quod esset in omnibus utilis, et suae vitae cautus, de aliorum salute sollicitus et circa ministerium frequens, in loquendo ratus, ad obediendum promptissimus, in monendo affabilis. Contulerat siquidem illi divina pietas inter alias quamplures virtutes etiam intelligentiae donum, eloquentiae spiritalis copiam.

10. After five years and eight months of fruitful life, the abbot of the aforesaid monastery passed away from the world. Then all with one mind and equal consent desired that Benedict should be preferred to him. But he, seeing that his manners did not suit them, hastened to his father’s house, and there, on his father’s property on a stream called Anianeus, not far from the river Arauris, with the aforesaid man Witmar and a few others, near the modest church of blessed Saturninus, he built a small cell for his dwelling. In which place he lived for some years in great poverty, day and night with groans and tears imploring divine clemency that he might effect his will most effectively. Now at the same time there were in that province certain vigorous men of the highest holiness, namely Atilio and Nibridius, and also Annianus, living religiously, but not knowing the regular guard: by whom, it was discovered, he was loved no little. For while some adverse impulse tried to overtake him for a little, he soon, lying down on his donkey, hurried swiftly to Atilion, who was closer to him.

10. Decurso quinquennii et octo mensium in salutiferis rebus spatio abbas praefati monasterii migravit e saeculo. Tunc omnes uno animo parique consensu Benedictum sibi praeferri optant. At ille suis illorumque non convenire moribus cernens, ad ^[0358C] patrium concitus solum contulit pedem, ibique in patris suamque possessionem super rivulum, cui nomen est Anianus, nec non prope fluvium Arauris, cum praefato viro Witmaro paucisve aliis, juxta beati Saturnini permodicam ecclesiam, cellam exiguam ad habitandum construxit: quo in loco nonnullos annos magna cum penuria vixit, noctibus diebusque cum gemitu et lacrymis clementiam implorans divinam, ut velle suum effectum proveheret efficacissimum. Erant autem per idem tempus in provincia illa quidam summae sanctitatis strenui viri, Atilio videlicet et Nibridius , necnon et Annianus religiose degentes, sed regularem ignorantes custodiam: a quibus compertus non modice diligebatur. Siquidem dum eum aliqua adversa impulsio ^[0358D] paululum superare tentaret, mox strato asello ad Atilionem, qui ei vicinior erat, propere festinabat.

11. At first, indeed, many, with ardent hearts, having left the world, attempted to live religiously with him; but, broken in spirit, fearing the new way of life, while they were forced to take up the unheard-of path of abstinence, so as to receive bread by weight and wine by measure, they soon withdrew their foot like pigs to dung and dogs to vomit placed on the path of salvation. Seeing their unsteady faith, the man of God, troubled, wished to return to his own monastery. For this reason he went to the aforementioned man for advice: when he had told him his wish, he rebuked him, saying that it had been shown to him from heaven that this lamp had been given to men. Therefore, it was necessary to constantly fulfill the good that had been begun; this was done by the old enemy, who, always envious of good deeds, was hostile to them, to whom he was never to be given assent. So, aided by his counsel, he fearlessly attacked what he wished to accomplish with an ardent heart, not building on someone else’s foundation, but began to construct houses with new work, and he took care to open up the unknown path of salvation.

11. Primo siquidem tempore ardenti animo perplures, saeculo relicto, cum eo religiose vivere tentabant; sed fracti animo, novum formidantes genus vitae, dum inauditam cogebantur arripere abstinentiae viam, ut panem in pondere, vinumque in mensura perciperent, mox ut sues ad coenum canisque ^[0359A] ad vomitum in calle salutis positum retrahebant pedem. Quorum instabilem vir Dei intuens fidem, turbatus ad proprium voluit redire coenobium. Qua de causa consulendum praefatum adiit virum: cui cum velle suum narrasset, increpavit eum ille dicens, sibi esse ostensum coelitus, lucernam illum datum hominibus. Quapropter coeptum constanter oporteret implere bonum; fraude hoc antiqui fieri hostis, qui semper invidens bonis infestus est actibus, cui assensus praebendus est nunquam, sicque ejus consilio adminiculatus intrepide aggressus est, quod ardenti perficere optabat animo, non super alienum fundamentum aedificans, sed novo opere construere domos coepit, ignotamque salutis pandere curabat viam.

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12. Therefore the venerable man Benedict, with a few brothers who had gathered around him, who had flocked to him after learning his opinion, began to flourish in pious religion in the place already mentioned, and to pave the way to heaven for those who wanted to, to work with their own hands for free: and lest he himself, preaching to others, should be found reprobate, he took care to first complete what he advised to follow. For he was not frightened by poverty and abandoned the work he had begun; but, as the Apostle says, being placed in hunger and thirst, in cold and nakedness (2 Cor. 11:27), he exhorted his subjects to persevere with an unshaken heart, teaching that the way is strait and narrow that leads to life, and that the sufferings of this time are not worthy of the glory to come, which is to be revealed to the saints. Strengthened by this proof, they wished to wear themselves out with greater labors. They had no possessions at that time, no vineyards, no cattle, no horses; there was only one donkey, by whose comfort, when they had to go somewhere, the brothers were restrained from defecting. They received wine only on Sundays and solemn days. Their hunger was sometimes quenched with milk brought by neighboring women: because their bodies were exhausted by dryness, living only on bread and water. Therefore, to ward off the sluggish cold, they used litters when they attended divine vigils. For they were poor in material things, but exceedingly rich in merits; and the more their bodies were worn out by want, the more their souls were nourished by virtues. They were indeed ardent with heavenly love, and their tears alone brought them solace in distress. The enemy, seeing their invincible brotherly unity, the ancients tried to break it by this art.

12. Igitur venerabilis vir Benedictus cum paucis sibi aggregatis fratribus, qui ejus comperta opinione ad eum confluxerant, in jam memoratum locum coepit florere in religione pia, et coeleste iter volentibus pandere gratis, propriis laborare manibus: et ne aliis praedicans ipse reprobus inveniretur, quae sequenda monebat, prior implere curabat. Non enim perterritus inopia coeptum deseruit opus; sed, ut ait Apostolus, in fame, et siti, in frigore et nuditate (II Cor. XI, 27) positus hortabatur inconcusso subjectos persistere corde, docens arctam et angustam viam esse quae ducit ad vitam, et non esse condignas passiones hujus temporis ad futuram gloriam, quae revelanda est sanctis. Quo documento roborati, majoribus se atteri optabant laboribus. Nulla eis ^[0359C] tunc erat possessio, non vineae, non pecora, non equi; unus tantum erat asellus, cujus solamine cum alicubi pergendum esset, vicissim fratrum arcebatur defectio. Vinum tantum diebus Dominicis solemnibusque percipiebant. Pellebatur aliquoties eorum esuries lacte delato a vicinis mulieribus: quoniam ariditate tabuerant corpora eorum, solo viventes pane et aqua. Quapropter ut pigrum depellerent frigus, lectaria utebantur, cum in vigiliis divinis assisterent. Erant quippe pauperes rebus, praedivites meritis; et quo eorum atterebantur inopia corpora, eo magis saginabantur virtutibus animae. Aestuabant siquidem amore coelesti, solaeque lacrymae illis in angustia ferebant solamen. Quorum invictam fraternam unitatem hostis cernens antiquus ^[0359D] hac eam scindere arte molitur.

13. One of them was near a mill, in which they ground whatever food they could. But, prompted by malicious thoughts, a guest came to them one night, whom they fed as soon as they could on a donkey’s bed. But he, ill-awake, got up while they were resting, and taking with him the place where he had been lying, and the bucket from which he had drawn water, and not forgetting the mill’s tools, he departed; repaying evil for good. But the next day the disciples told the master that they had discovered a loss, whom he had taught to bear the insults inflicted kindly, and to consider losses as gains, and to rather regret him who, while trying to acquire gain, had lost faith.

13. Unum eis erat circa molinum, in quo quae habere poterant molebant cibaria. Instigatus autem maligni cogitationibus quadam eis nocte hospes advenit, quem juxta posse refectum in strato aselli collocant. At ille male vigil quiescentibus illis surrexit, et secum in quo jacuerat perferens, situlamque ^[0360A] de qua hauserat aquam, sed et ferramenta molini non oblitus abscessit; pro bonis mala rependens. In crastinum vero damnum compertum magistro discipuli narrant, quos benevole ferre illatas contumelias docuit, damnaque lucra putare, illique potius dolendum asseverans, qui dum nisus est acquirere lucrum, perdidit fidem.

14. Meanwhile, the crowd of disciples began to grow gradually, and the fame of the pious religion gradually spread through the surrounding areas, and, spreading itself to distant places, it spread. And since the valley in which he had first settled was very narrow, he began to build a new monastery a little beyond its borders, sometimes helping the brothers as they worked, and sometimes cooking their food for them to eat, and also busy himself writing a book around the kitchen. But because of the lack of oxen, he often carried the wood on his own shoulders with his disciples. For there was a house on the spot where they were trying to found a monastery, which they consecrated to Mary, the Mother of God, after it had been enlarged, in honor of her. As people came together from all sides and eagerly demanded to submit themselves to her teaching, the structure of the monastery was quickly completed, and the place was enriched in goods, each giving what they could. For he had decided not to cover or build houses with decorated walls and red tiles, or painted ceilings, but with straw and cheap masonry. For although the number of brothers was increasing manifold, he always desired the meanest and humblest things. Therefore, if anyone wished to contribute anything from his possessions to the monastery, he accepted it; but if anyone attempted to cohabit with slaves or maidservants, he fled, and did not allow anyone to be handed over to the monastery by paper during the same period, but ordered that they be made free. But the vessels for making the body of Christ he did not want to have silver: indeed, at first they were wooden for him, then glass; so at last he ascended to tin; but he denied having a silken planet: and if anyone had given it to him, he immediately gave it to others to use.

14. Coepit interea paulatim turba discipulorum crescere, et fama piae religionis sensim per circa habitantium ora volitare, seseque extendens ad longe posita decurrere loca. Et quoniam vallis, in qua primum insederat, perangusta erat, paululum extra confinia ejus monasterium novo opere construere coepit, laborantibusque fratribus ipse aliquando collaborare, aliquando autem eorum ad vescendum ^[0360B] decoquere victum, librumque etiam pariter circa coquinam occupatus scribere satagebat. Lignamina vero saepe propter penuriam boum humeris propriis cum discipulis deferebat. Domus enim in eo erat loco, quo fundare moliebantur monasterium, quam auctam in honore sanctae Dei genitricis consecrarunt Mariae. Concurrentibus undique, et illius se certatim subjicere magisterio postulantibus, et fabrica monasterii cito perficitur, et in rebus locus ditatus augmentatur, dantibus singulis quae habere poterant. Non enim ornatis parietibus tegulisque rubentibus, vel pictis laquearibus, sed stramine vilique maceria cooperire, vel facere domos decreverat. Licet enim multiplex numerus fratrum augeretur, ille semper viliora et humiliora ^[0360C] appetebat. Quapropter si quis de possessionibus suis aliquid conferre monasterio vellet, suscipiebat; sin vero servos ancillasque copulari niteretur, refugiebat, nec passus est quemquam per idem tempus per chartam monasterio tradi, sed ut fierent liberi imperabat. Vasa autem ad Christi conficiendum corpus nolebat sibi esse argentea: siquidem primum ei fuerunt lignea, deinceps vitrea; sic tandem conscendit ad stannea; planetam vero refutabat habere sericeam: et si aliquis illi dedisset, mox aliis ad utendum praestabat.

15. Furthermore, in the same region or in the surrounding areas, some religious men arose, building monasteries, gathering monks, and training themselves according to the example of the blessed man and imbued with his teaching, abandoning their former life and their former errors, to whom he himself, as a father, was a support and help, not only in spiritual matters, but also in physical matters: often visiting them, he exhorted them not to abandon the work they had begun, lest their minds, shaken by poverty and worn out by terrors, should look back. And thus, supported by the healthy evidence, numerous monasteries are present, and a very large number of monks exist.

15. Praeterea surrexerunt in regione eadem vel circumquaque nonnulli viri religiosi aedificantes monasteria, aggregantes monachos, seseque ad exemplum beati viri exercitantes et ex ejus magisterio ^[0360D] imbuti, vitam pristinam priscosque amputantes errores, quibus ipse ut pater erat, subsidium opemque ferens, non spiritualium solummodo rerum, verum et corporalium: quos saepe visitans hortabatur coeptum non deserere opus, ne egestate perculsus terroribusque attritus retro respiceret animus. Sicque documento salubri fulta numerosa adsunt ^[0361A] coenobia, et maxima monachorum exstat multitudo.

16. But at the same time, when a very severe famine arose, a multitude of the poor, widows, and orphans began to flock to him, and to crowd the gates and roads of the monastery. Seeing them starving, nay, almost swallowed up by hunger, he was distressed, since he did not know how to feed such a multitude. But since nothing was lacking to those who feared God, until they reached new crops that could suffice for the brothers, he ordered that they be stored separately, and the rest was given to the brothers appointed each day. Meat from cattle and sheep was also given each day, and he also provided milk from the cows. Indeed, they had built themselves huts in suitable places, in which they lived until new crops arrived. When the provisions failed, he again ordered that what he had ordered to be stored for the brothers’ use be measured out: which was done three times. But such a feeling of mercy was present in the minds of the brothers that they would willingly spend everything, if it were lawful. For what each one could withdraw for himself, he secretly carried away after the famine had consumed it: and thus they were scarcely rescued from the danger of famine. For sometimes he was found dead with bread in his mouth.

16. Orta autem fame gravissima per idem tempus, coepit multitudo pauperum, viduarum et pupillorum ad eum confluere, ac portas monasterii viasque stipare. Quos ille intuens inedia tabidos, imo ipsa jam pene morte glutitos, angebatur, quoniam unde tantam pasceret multitudinem ignorabat. Sed quia nihil deest timentibus Deum, quousque fruges attingerent novas, quae fratribus sufficere possint, seorsum jussit reponi, caetera per constitutos fratres per singulos dies praecepit largiri. Carnes etiam armentorum oviumque dabantur per singulos dies, lac etiam vervecum praebebat auxilium. Siquidem fecerant sibi tuguria congruis locis, in ^[0361B] quibus usque ad novas habitarunt fruges. Deficiente cibaria, rursus ea quae in fratrum reponi jusserat usus, mensurare praecepit: quod factum est ter. In fratrum vero animis tantus inerat affectus misericordiae, ut libenter etiam impenderent, si fas esset, cuncta. Nam quae sibi subtrahere poterat quisque, clam deferebat inedia consumptis: sicque vix erepti a famis fuere periculo. Aliquoties enim in ore panem habens mortuus reperiebatur.

17. Nor do I think that it should be kept silent, because when the perverse doctrine of Felician invaded that province at almost the same time, he escaped from every pestilential error of perfidy by divine help, and rescued many, not only the lowest, but also the prelates of the Church, by his zeal, and armed with the true arrows of disputation, he often clashed against the heinous doctrine.

17. Nec illud silendum puto, quia cum pene provinciam illam eodem tempore perversum Feliciani invaserit dogma, hic ab omni pestifero perfidiae errore illaesus ope divina intus evasit, multosque, non solum infimos, verum etiam praesules Ecclesiae suo eripuit studio, et adversus nefandum dogma ^[0361C] veris disputationum jaculis armatus saepe congressus est.

18. For at that time there was already a large crowd of brothers, and they were inflamed with the fervor of perpetual life. They were contending as to which of them was more humble, or which was more prompt in obedience, more ardent in abstinence, first in vigils, last in speaking, meaner in dress, more fervent in charity: to some also revelations were made. For there was a certain brother who was less composed according to human decency, whom the Father, while he observed walking negligently, began to judge in his mind of the same rusticity. But he, led into ecstasy, beheld a flock of doves gathered together, some shining with wonderful whiteness, others indeed with a wonderful variety of colours, while others wore a ghastly colour only on their heads. When he had inquired what this was, the names of each were given, whose negligence had made them black, or whose zeal shone with splendor. He returning to himself, reported to his Father what he had seen, and warned him not to despise himself. But he, discussing the actions of each one, finding the minds of the brothers, about whom he had learned from his brother, to be troubled, instituted a benign elixir of chastisement, imposed in an appropriate form.

18. Erat enim eo tempore et numerosa jam turba fratrum, et in fervore perpetuae vitae succensa. Certabant siquidem quis eorum esset humilior, quisve in obedientia promptior, in abstinentia ardentior, in vigiliis anterior, in loquendo posterior, in vestitu vilior, in charitate ferventior: quibusdam etiam revelationes fiebant. Quidam namque erat frater qui juxta humanam honestatem minus erat compositus, quem negligenter incedentem dum Pater perspiceret, in animo eamdem rusticitatem judicare coepit. Hic autem in extasi ductus, gregem columbarum aggregatum cernens, quaedam mirae candoris fulgentes, quaedam vero erant mira varietate distinctae, ^[0361D] quaedam autem solo capite tetrum colorem gestabant. Qui cum sciscitasset quid hoc esset, dicta sunt nomina singulorum, quorum aut negligentia fecerat nigros, aut studium splendore nitentes. Is rediens ad se, Patri quae viderat retulit, eumque ne se despiceret, admonuit. At ille singulorum acta discutiens, mentes fratrum, de quibus a fratre didicerat, ^[0362A] turbatas reperiens, et benignum malagma castigationis impositum ad congruam formam instituit.

19. But the ancient enemy, bearing with difficulty the unity and increase of the good flock, has endeavored to shake the hearts of some, in order to drive the good teacher out of his own fold. He has indeed driven many from the monastery by his art, and has troubled many more, but he has not been able to shake the mind prepared for tribulations. He recovers his shattered strength again, which is perishable: he incites his subjects, commands them to inflict damage, and orders horses and oxen to be stolen away secretly and openly. But he who had placed God above all things loses without pain what he possessed without love. Certainly no one has ever seen him moved for any thing lost; he has never returned what was lost, never sought what was stolen; if he was caught, he has done a favor to the thief, and has let him go in hiding so that he may not be caught. For a certain man, when he was stealing away the horses of the monastery by stealth, was caught by his neighbors, not without injury, and was presented to the Father. He provided for him, appointed a physician, and sent him away healed and safe. It happened on another occasion, when the venerable Father was making his journey, with another brother accompanying him, that he met a certain horse sitting there that had been stolen from the monastery. The brother, looking at it with curious eyes, recognized it as the one that had been stolen, and immediately burst out in a voice that it was the monastery’s horse. But he ordered him to be silent. “Often one horse is wont to resemble another horse,” he said. But he rebuked his brother in private, saying: “I also recognized it; but I think it is better to be silent than to bring shame upon ourselves.”

19. Sed antiquus hostis, aegre ferens unitatem et augmentum boni gregis, nisus est quorumdam concutere corda, ut bonum institutorem a proprio ovili redderet extorrem. Plures quidem sua arte a monasterio pepulit, pluresque turbavit, sed paratam tribulationibus non valuit concutere mentem. Confractas rursum recuperat perituras vires: sibi subjectos instigat, inferre damna imperat, equos bovesque furtim patenterque auferri jubet. Sed qui Deum cunctis praeposuerat rebus, sine dolore amittit quae sine amore possidebat. Certe pro nulla amissa re unquam eum quisquam vidit commotum, perditam nunquam repetiit, furatam nunquam quaesivit, furanti, ^[0362B] si captus est, beneficium praestitit, latentem ne caperetur dimisit. Quidam enim cum equos monasterii furtim auferret, a vicinis non sine vulnere captus, et Patri est praesentatus. Cui ille impensas praebuit, medicum instituit, sanatum incolumem direxit. Contigit autem vice alia, cum venerabilis Pater iter conficeret, alio secum comitante fratre, quemdam equum a monasterio sublatum sedentem obviare. Frater vero curiosis luminibus intuens eum qui furatus fuerat esse cognovit, mox voce prorupit monasterii esse equum. At ille silere eum jubet. Saepe similare equus equum solet, ait. Seorsum autem increpavit fratrem dicens: Et ego agnovi; sed melius silendum censeo, quam verecundiam inferamus.

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20. And since Almighty God, who created all things, also works wonders at appropriate times through His servants, I will briefly relate what He has done through Him. At one time a fire invaded a house situated near the basilica of the Blessed Virgin Mary. But when the voracious flame was licking up the dry stubble, the grieving brothers rushed together, seeing the house which they had built not without great labor being consumed by the rapid flames, and they strove with the utmost diligence to prevent the fire from burning the neighboring church: for all the force of the fire was directed towards it. At this spectacle the Blessed Father also came, whom the brothers immediately commanded to help them with their prayers. But he, quickly obeying the orders of the brothers, prostrated himself with tears before the altar of the Blessed Virgin and Mother of God Mary. But as he prayed, and divine mercy soon helped, the force of the fire turned in the opposite direction.

20. Et quoniam omnipotens Deus qui cuncta creavit, mira etiam congruis temporibus per servos agit suos, quae per hunc gesserit, pauca relatione perstringam. Ignis quodam tempore domum juxta beatae Mariae Virginis basilicam sitam invasit. Sed cum vorax flamma stipulam lamberet siccam, concurrerunt dolentes fratres, domum quam non sine magno labore construxerant, a rapidis flammis videntes consumi, summoque studio satagunt, ne ignis vicinam succenderet ecclesiam: illo enim omnis impetus ignis ferebatur. Ad quod spectaculum etiam Benedictus Pater accessit, cui protinus fratres, ut orationibus eos adjuvaret, imperant. At ille festinus obtemperans jussis fratrum, sese cum lacrymis ante beatae Virginis et Dei genitricis Mariae altare prostravit. ^[0362D] Illo autem orante, mox divina opitulante misericordia in contrarium impetus ignis convertit.

21. At the same time, there was also such a multitude of locusts that they hid the rays of the sun with their density; and they gathered together and laid waste the vineyard which was near the monastery, from which the brothers were accustomed to draw the most cups. But the venerable man went to the basilica of the blessed Mother of God, and with a plaintive voice, overflowing with tears, implored divine help. But after a while, the locusts, having become restless, departed.

21. Locustarum etiam tanta eodem tempore adfuit multitudo, ut sua densitate radios absconderent solis; quae conglobato impetu in vineam, quae monasterio vicina est, vastaturae resident, ex qua quam ^[0363A] maxime pocula fratres percipere soliti erant. Vir vero venerabilis beatae Dei Genitricis adiit basilicam, et flebili voce perfusus lacrymis divinum implorat auxilium. Sed post paululum male quiescentes abscedunt locustae.

22. Again, another time, a fire invaded the neighboring mountain, and began to lick the dry stubble and leaves, and the earth scorched by the heat of the sun, and with its onslaught it threatened the ruin of the vineyard and the monastery. The whole crowd of brothers ran to extinguish it, with whom also the venerable Father Benedict went; but the fire, having begun, soon abandoned the path, hastening to extinguish it right and left. For I do not think that it is possible to believe that such a conflagration would have been overcome without his prayer.

22. Rursus vice alia montem vicinum ignis invasit, et arentem stipulam frondesque, ac solis ardore perustam coepit lambere terram, suoque impetu ruinam vineae ac monasterio minitans ibat. Ad quem exstinguendum omnis turba fratrum cucurrit, cum quibus et venerabilis Benedictus Pater adiit; sed ignis coeptum mox deseruit iter, dextra laevaque exstinguendus properans. Non enim nisi oratione ejus credendum puto tantum incendium superatum fore.

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23. A certain brother was also ordered to guard the oxen. When he wanted to go from the monastery to his office, he asked the Father for a blessing; to whom he immediately made the sign of the cross, saying: May the Lord protect you. But when the brother had come to the inn, he met two robbers; by whom, as he had approached carelessly, he was seized by the reins of the horse on which he was sitting; but after looking at him a longer time, they let him go without saying anything. But he quickly departed, and after reporting to the Father, he said: The blessing of God has preserved you unharmed.

23. Cuidam etiam fratri custodia boum erat injuncta. Is cum a monasterio ad suum vellet ire officium, Patri benedictionem petiit; cui protinus ille signum crucis dedit, dicens: Dominus te custodiat. At cum frater in diversorium venisset, duobus latronibus occurrit; a quibus, dum incaute accessisset, tentus est per habenam equi, quem sedebat; se vero diutius aspicientes, nihil loquentes dimiserunt eum. At ille cito discessit, et postquam Patri retulit, ait: Benedictio te Dei servavit illaesum.

24. Nor should we pass over in silence that which he himself witnessed. For a certain brother was appointed superior, but having fallen into pride, he was deposed from the order of superior. At length he fell to such wickedness that, leaving the monastery, he engaged in robbery, so that he secretly led out of the monastery itself a horse. He ordered him to be led to the monastery, with his feet tied together, under the horse, shouting and swearing that he would never leave it. For whose foolishness he ordered him to be beaten with rods; and thus he rested in the monastery, living justly and piously, as if his own malignant enemy had been slain there.

24. Nec silentio illud praetereundum est, quod ipse aspexit. Frater enim quidam praepositus est constitutus, sed in superbiam lapsus, ab ordine praepositurae deponitur. Ad tantam demum malitiam ruit, ut a monasterio egressus latrocinia exerceret, ^[0363C] ita ut ab ipso monasterio clam educeret equum. Quem tentum junctis pedibus subter equum ad monasterium deduci jubet vociferantem et jurantem nunquam se illo abiturum. Ob cujus insipitudinem virgis eum laevigare jussit; sicque deinceps juste pieque vivens in coenobio quievit, ac si ipse in eo hostis malignus caesus fuisset.

25. Thus far, let us say enough about the life of such a great Father, how he left the world by divine clemency, how he migrated to parts of Gothia, and built a new monastery. Now, with the help of Christ, let us explain with clear reason how he built another monastery in the same place by the command of Charles.

25. Hactenus de vita tanti Patris, qualiter divina illustrante clementia saeculum reliquerit, qualiterque in Gothiae partibus transmigraverit, ac de novo opere monasterium construxerit, dicta sufficiant. Nunc, opitulante Christo, ex praecepto Caroli quibus modis aliud in eodem loco coenobium aedificaverit, evidenti ratione pandamus.

26. In the year 772, the 14th year of King Charles the Great , with the help of his dukes and companions, he began to build another, very large church in honor of our Lord and Savior; but also new cloisters, with more marble columns than ever before, which are located in the porticoes; he covered the houses no longer with straw, but with tiles. Moreover, the same place is endowed with such holiness that whoever comes to ask faithfully, and does not hesitate in his heart, but believes, will be permitted to obtain at once what he asks. Therefore, since it shines with wonderful religiosity, we consider it valid if we reveal something about the location of the same place to future generations. Indeed, the venerable Father, having been anticipated by the pious consideration of Benedict, did not arrange to consecrate the aforementioned church in the name of any saint, but in the name of the divine Trinity, as we have already said. Which, as I say, may be more clearly recognized by the light, he decided to suppose three altars on the altar, which is seen most prominently above the others, so that in these the personality of the Trinity may seem to be signified typically. And a wonderful arrangement, so that in three altars the individual Trinity is demonstrated, and in one altar the Deity is essentially firm. But that altar is solid on the outside, but hollow on the inside: namely, prefiguring that which Moses built in the wilderness, having a small door at the back, in which on private days the boxes with the various relics of the Fathers are kept enclosed. These things said about the altar are sufficient. We proceed briefly to the instruments of the house, which are composed in order or number. Indeed, all the utensils that are kept in the same house are known to be consecrated in the number of seven. Namely, seven lampstands wonderfully produced by the art of smithing, from whose base proceed shafts, spheres and lilies, reeds and cups in the shape of a walnut, namely, made in the likeness of that which Bezaleel composed with wonderful diligence. Before the altar hang seven wonderful and beautiful lamps, cast with inestimable labor, which experts who wish to see them say were cast in the style of Solomon. Other silver lamps hang in the choir in the form of a crown, which receive cups with rings inserted in them all around: and it is the custom to light them filled with oil on special festivals, and when they are lit, the whole church shines as if by day, so at night. Finally, three altars are dedicated in the same church or basilica, one in honor of Saint Michael the Archangel, another in honor of the blessed apostles Peter and Paul, and the third in honor of the holy protomartyr Stephen. In the church, however, which was first founded, there seem to be altars of the blessed Mary, the mother of God, and of Saint Martin, as well as of Saint Benedict. But the one that stands in the cemetery is known to be consecrated in honor of Saint John the Baptist, for whom among those born of women no one greater divine oracles have testified that they have risen. It is pleasant to consider with what humility and reverence the place must be feared, which seems to be fortified by so many princes. For the Lord Christ is the Prince of all princes. The King of kings, and the Lord of lords: but the blessed Mary, the mother of the same God, is believed to be the queen of all virgins; Michael is preferred above all the angels; Peter and Paul are the heads of the apostles; Stephen the protomartyr holds the principality in the choir of witnesses; but Martin is the shining gem of the prelate; Blessed is the Father of all monks. In the same way, in the seven altars, in the seven candlesticks, and in the seven lamps, the sevenfold grace of the Holy Spirit is understood.

26. Anno igitur 772 , Caroli vero Magni regis ^[0363D] 14, adjuvantibus eum ducibus et comitibus, aliam rursus in honorem Domini et Salvatoris nostri ecclesiam praegrandem construere coepit; sed et claustra novo opere alia cum columnis marmoreis quam ^[0364A] plurimis, quae sitae sunt in porticibus; non jam stramine domos, sed tegulis cooperuit. Tanta autem sanctitate idem locus est praeditus, ut quisquis fideliter petiturus advenerit, et non haesitaverit in corde suo, sed crediderit, statim quod poposcerit, impetrare licebit. Quia ergo mira religiositate praefulget, ratum ducimus, si de positione ejusdem loci aliquid post futuris pandamus. Siquidem venerabilis Pater, Benedictus pia consideratione praeventus, non in alicujus sanctorum praetitulatione, sed in deificae Trinitatis, uti jam diximus, nomine praefatam ecclesiam consecrare disposuit. Quod ut dico luce clarius agnoscatur, in altari, quod potissimum prae caeteris videtur, tres aras censuit supponi, ut in his personalitas Trinitatis typice videatur significari. ^[0364B] Et mira dispositio, ut in tribus aris individua Trinitas, et in uno altari essentialiter firma demonstretur Deitas. Altare vero illud forinsecus est solidum, ab intus autem cavum: illud videlicet praefigurans, quod Moyses condidit in eremo, retrorsum habens ostiolum, quo privatis diebus inclusae tenentur capsae cum diversis reliquiis Patrum. Haec de altario dicta sufficiant. Ad instrumentum domus quo ordine vel numerositate compositum succincte pergimus. Cuncta siquidem utensilia, quae in eadem domo habentur, in septenario numero consecrata noscuntur. Septem scilicet candelabra fabrili arte mirabiliter producta, de quorum stipite procedunt hastilia, sphaerulaeque ac lilia, calami ac scyphi in nucis modum ad instar videlicet illius facta, quod Beseleel ^[0364C] miro composuit studio. Ante altare etiam septem dependent lampades mirae atque pulcherrimae, inaestimabili fusae labore, quae a peritis, qui eas visere exoptant, Salomoniaco dicuntur conflatae. Aliae tantumdem in choro dependent lampades argenteae, in modum coronae, quae in se insertis circulis cyathos recipiunt per gyrum: morisque est praecipuis in festivitatibus oleo repletas accendi, quibus accensis veluti in die, ita in nocte tota refulget ecclesia. Tria denique altaria in eadem sunt dicata ecclesia vel basilica, unum videlicet in honorem sancti Michaelis archangeli, aliud in venerationem beatorum apostolorum Petri et Pauli, tertium in honorem almi protomartyris Stephani. In ecclesia vero beatae Dei genitricis Mariae, quae primitus est fundata, sancti ^[0364D] Martini, necnon et beati Benedicti haberi videntur altaria. Illa vero quae in coemeterio fundata consistit, in honorem sancti Joannis Baptistae consecrata dignoscitur, quo inter natos mulierum majorem neminem ^[0365A] surrexisse divina attestarunt oracula. Considerare libet quanta humilitate ac reverentia iisdem metuendus sit locus, qui tot principibus videtur esse munitus. Siquidem Dominus Christus Princeps est omnium principum. Rex regum, et Dominus dominantium: beata vero ejusdem Dei genitrix Maria cunctarum virginum creditur esse regina; Michael cunctis praefertur angelorum; Petrus et Paulus capita sunt apostolorum; Stephanus protomartyr principatum tenet in choro testium; Martinus vero gemma refulget praesulum; Benedictus cunctorum est Pater monachorum. In septem item altaria, in septem candelabra, et in septem lampades septiformis gratia Spiritus sancti intelligitur.

27. Let anyone who desires to read or hear this Life know that this is the head of all monasteries, not only those that seem to have been built in parts of Gothia, but also those that were built in other regions at that time and afterwards by his example, and enriched from his treasures, as the preceding schedule will relate. He gave his heart to researching the Rule of blessed Benedict, and in order to understand it he labored to go around the monasteries, asking all the experts what he did not know; and he collected whatever rules of all the saints he could find. He learned the useful rules and the wholesome customs of the monasteries, and handed them on to his monks to observe. He appointed singers, taught readers, had grammarians, and gathered together those skilled in the knowledge of the Scriptures, some of whom later became bishops. He collected a multitude of books, acquired precious ecclesiastical vestments, very large silver chalices, silver offertories, and whatever he saw necessary for the work of God, with the greatest diligence. He therefore became known to all, and the fame of his holiness reached the ears of the royal and imperial authorities. He then went to the most glorious Emperor Charles for the benefit of the monastery, and, having anticipated the monastery with pious consideration, lest his surviving relatives [ that is, blood relatives] should suffer inconveniences after his departure, he handed it over to him by charter: from whom he soon received immunity, which contained the following:

27. Cognoscat quisquis ille est, qui hanc cupit ^[0365B] legere vel audire Vitam, cunctorum hoc caput esse coenobiorum, non solum quae Gothiae in partibus constructa esse videntur, verum etiam et illorum quae aliis in regionibus ea tempestate, et deinceps per hujus exempla aedificata, atque de thesauris illius ditata, sicut inantea narratura est schedula. Dedit autem cor suum ad investigandam beati Benedicti Regulam, eamdemque ut intelligere possit satagere circumiens monasteria, peritos quosque interrogans quae ignorabat; et omnium sanctorum, quascunque invenire potuit regulas congregavit. Normamque utilem, et monasteriorum salubres consuetudines didicit, suisque eas tradidit monachis observandas. Instituit cantores, docuit lectores, habuit grammaticos, et scientia Scripturarum peritos, de ^[0365C] quibus etiam quidam post fuere episcopi, aggregavit. Librorum multitudinem congregavit, pretiosa vestimenta ecclesiastica, calices argenteos praegrandes, offertoria argentea, et quidquid operi Dei necessarium esse conspexit, summo cum studio acquisivit. Notus itaque factus est omnibus, et fama sanctitatis ejus regias imperialesque penetravit aures. Abiit deinde ad gloriosissimum imperatorem Carolum ob utilitatem monasterii, illique coenobium pia consideratione praeventus, ne incommoda a parentibus [Id est, consanguineis] suis paterentur post ejus discessum superstites, per chartam tradidit possidendum: a quo mox immunitatem percepit continentem ita:

^[0365D]

«In the name of the holy and indivisible Trinity, Charles, by the grace of God, king of the Franks and Lombards and patrician of the Romans.

«In nomine sanctae et individuae Trinitatis, Carolus ^[0365D] Dei gratia rex Francorum et Longobardorum ac patricius Romanorum.

We believe that the greatest fortification of our kingdom is to be increased in this, if we grant appropriate benefits to the places of churches with benevolent devotion, and we enjoin that they continue stably under the protection of the Lord. Therefore, let it be known to all bishops, abbots, counts and vice-counts, vicars, centurions, judges, or all the faithful, present and future, how the venerable man Benedictus, abbot of the monastery which he himself built by right of ownership from the foundations in honor of our Lord God and Savior Jesus Christ, or of the holy and ever-virgin Mary, the mother of the same God, or of other saints, in a place called Aniane, in the village of Magdalon below the castle of Monte-Calmense, has approached our clemency, and with the fullest deliberation has seemed to have delegated the aforesaid monastery with all the things and ornaments of the church, or its appendages or adjacencies, into our hands, and has seemed to have handed over to us to govern under our defense and dominion. Therefore, at his request, we have been seen to have granted such a benefit towards the holy place itself for eternal retribution, that in the churches and places or fields or other possessions of the monastery itself, which in modern times it seems to rightfully possess by our donation and confirmation or by the other faithful, in any places whatsoever, whatever has been conferred there for the sake of divine love, and whatever divine piety may hereafter increase in the right of the holy place itself, either by us or by others; we command and anathematize, that no count, nor bishop, nor any judicial power shall dare to enter at any time or presume to exact, to hear cases or to demand fines, or to make or prepare mansions, or to remove sureties, nor to distrain the men of the monastery itself, both free and slaves, who appear to reside above the land of the said monastery, nor to seek any requisitions or illicit occasions, or to inquire into any assessment at all. But this abbot himself or his successors or the monks of the aforementioned place, present and future, for the sake of the name of the Lord, under the name of complete immunity, without any unrest or opposition from anyone, may be able to dominate, and they may never dare to impose any tax on any person for any reason whatsoever: but we wish that the holy place itself shall remain under our defense and domination. Therefore, decreeing and ordering that neither you nor Your juniors or successors, or anyone else with judicial power, in the churches and places or fields or other possessions of the above-mentioned monastery, or about all that is written above, at no time should you presume to disturb or exact anything: but that which we have already granted to the monastery for the sake of the name of the Lord and for eternal reward, may prosper in increase in perpetual times. And since by divine calling the above-mentioned venerable Abbot Benedict or his successors have departed from this world to the Lord, the holy congregation itself may choose from the above-mentioned monastery or from any other place such abbot as is better and faithful to us in all things, who is able to govern the holy congregation according to the Rule of Saint Benedict, by this our authority and permitted indulgence they may have the license, and wherever they may wish to be ordained, either they themselves or their monks, or by any pontiff by our command and consent, they may have the power, insofar as the servants of God, who seem to serve God there, may delight to implore the mercy of the Lord more attentively for us and our spouse and offspring and the stability of the entire kingdom entrusted to us by God or for its preservation.

Maximum regni nostri in hoc augere credimus munimentum, si beneficia opportuna locis ecclesiarum benevola devotione concedimus, ac Domino protegente stabiliter perdurare conscribimus. Igitur notum sit omnibus episcopis, abbatibus, comitibus et vicecomitibus, vicariis, centenariis, judicibus seu omnibus fidelibus praesentibus scilicet et futuris, qualiter vir venerabilis Benedictus abbas ex monasterio quod ipse novo opere jure proprietario a fundamentis ^[0366A] in honore Domini Dei ac Salvatoris nostri Jesu Christi, seu sanctae semperque virginis ejusdem Dei genitricis Mariae, seu aliorum sanctorum aedificavit in loco nuncupante Aniano, in pago Magdalonense subtus castro Monte-Calmense, ad nostram accessit clementiam, et praedictum monasterium cum omnibus rebus et ornamentis ecclesiae, seu appendiciis vel adjacentiis suis in manibus nostris plenissima deliberatione visus est delegasse, et ipsum sanctum locum sub nostra defensione atque dominatione ad regendum nobis visus est tradidisse. Idcirco ad ejus petitionem tale pro aeterna retributione beneficium erga ipsum sanctum locum visi fuimus indulsisse, ut in ecclesiis et locis vel agris seu aliis possessionibus ipsius monasterii, quas moderno tempore per nostram donationem ac confirmationem seu caeterorum fidelium juste possidere videtur, in quibuslibet locis, quidquid ibidem propter divinum amorem collatum fuit, quaeque etiam deinceps in jure ipsius sancti ^[0366B] loci, aut per nos aut per alios voluerit divina pietas augeri; praecipientes jubemus atque anathematizamus, ut nullus comes, neque episcopus, aut ulla judiciaria potestas ad causas audiendas vel freda exigenda, aut mansiones vel paratas faciendas, aut fidejussores tollendos, nec homines ipsius monasterii tam ingenuos quamque servos, qui supra terram memorati monasterii residere videntur, distringendos, nec ullas redhibitiones aut illicitas occasiones perquirendas, aut ullum omnino censum inquirendum, ullo unquam tempore ingredi audeat, vel exactare praesumat. Sed hoc ipse abbas vel successores sui aut monachi memorati loci, praesentes scilicet et futuri, propter nomen Domini sub integrae immunitatis nomine absque cujuslibet inquietate aut contrarietate valeant dominare, et nulli unquam homini pro qualicunque re nullum censum omnino audeant impendere: sed ipsum sanctum locum sub nostra defensione atque dominatione volumus constare. Statuentes ergo atque jubentes, ut neque vos, neque ^[0366C] juniores seu successores vestri, vel quislibet ex judiciaria potestate in ecclesiis et locis vel agris seu reliquis possessionibus suprascripti monasterii, vel de omnibus quae supra scripta sunt, nullo unquam tempore inquietare aut exactare praesumatis: sed quod nos propter nomen Domini et aeterna remuneratione ad jam fatum monasterium indulsimus, perennibus temporibus proficiat in augmentis. Et quandoquidem divina vocatione suprascriptus venerabilis Benedictus abbas vel successores ejus de hac luce migraverint ad Dominum, qualem meliorem et nobis per omnia fidelem ipsa sancta congregatio de suprascripto monasterio aut de qualicunque loco voluerint eligere abbatem, qui ipsam sanctam congregationem secundum Regulam sancti Benedicti regere valeat, per hanc nostram auctoritatem et permissa indulgentia licentiam habeant, et ubicunque voluerint ordinari, aut ipsi aut monachi ipsorum, vel a quolibet pontifice ex praecepto et consensu ^[0366D] nostro potestatem habeant, quatenus ipsi servi Dei, qui ibidem Deo famulari videntur, pro nobis ac conjuge proleque nostra et stabilitate totius regni a Deo nobis commissi vel conservandi attentius Domini misericordiam exorare delectentur .»

28. The most glorious King Charles bestowed these things on the venerable man Benedict by decree: but he also received from him, by imperial charter, useful lands in all directions suitable for cattle and labor. And having been bestowed with great honor by the emperor, namely , about 40 pounds of silver, he returned to his monastery in peace as soon as possible. But as soon as he reached his native land, he divided the silver he had brought by part by part, and directed it to each monastery for the blessing. For this was a singular gift to him in our times above all others, namely, his benevolent and pious consideration for all, and his solicitude for all the monasteries around and far away. For he frequently visited them, and imbued them with the order of a holy life: but of the things which were bestowed upon him by the faithful, he sent according to the number of inhabitants, or according to his ability, more to those who needed more, and less to those who needed less. He certainly knew the monasteries of each one, and kept their names. But since he could not give the cloaks to each one, he sent them divided by parts, at least to make crosses. Finally, he was like a nurturing and helpful nurse to all the monasteries, both in the Province and in the Gothia or Novempalitan province; and by all he was loved as a father, venerated as a lord, and respected as a teacher.

28. Haec gloriosissimus rex Carolus, venerabili viro Benedicto per praeceptum contulit: sed et circumquaque utilia pecorum laboribusque apta per chartam imperialem loca ab eo suscepit. Honore autem magno ab imperatore donatus, scilicet argenti ^[0367A] libras ferme XL, ad suum in pace rediit quantocius monasterium. Mox autem patrium ut attigit solum, divisum per partem quod attulerat argentum benedictionis gratia per singulorum direxit monasteria. Fuit enim illi hoc nostris temporibus prae cunctis singulare donum, benevola scilicet circa omnes piaque consideratio, atque sollicitudo omnium monasteriorum circa longeque positorum. Etenim ea crebro visitabat, et ordine sanctae vitae imbuebat: de his autem quae illi a fidelibus conferebantur, juxta numerum habitantium, vel secundum posse transmittebat, his qui magis indigebant amplius, exigua autem indigentibus minus. Noverat utique singulorum monasteria, eorumque nomina retinebat. Pallia vero, quia singulis dare non poterat, per partes divisa ad ^[0367B] cruces saltem faciendas mittebat. Omnium denique monasteriorum, tam in Provincia quam in Gothia seu Novempalitana provincia consistentium erat quasi nutrix fovens juvansque; atque ab omnibus amabatur ut pater, venerabatur ut dominus, reverebatur ut magister.

29. A portion for the poor was also set aside with the greatest diligence, and widows were not allowed to spend their small sums on others. He knew the names of all the nuns and widows who were around. Redemption was cheerfully offered to the captives. No one who had it went away without a gift, as I believe, but everything was made available to all according to their ability. Therefore, everyone voluntarily brought him their own substance, which they had found to be spent on the needs of the poor, the needy, widows, captives, and monks: so that from some he received almost four or five thousand solidi, and vessels to be distributed to the needy.

29. Pauperum quoque summo cum studio secernebatur portio, viduarum non patiebatur in alios expendere usus particulas. Omnium siquidem sanctimonialium viduarumque circa positarum noverat nomina Captivis hilariter praebebatur redemptio, nullus illo habente indonatus, ut reor, abiit, sed pro posse omnibus omnia factus est. Quapropter ultro quisque ei suam ferebat substantiam, quam in usus pauperum, egenorum, viduarum captivorumque ac ^[0367C] monachorum expendendam compererat: ita ut a quibusdam pene IV aut V susciperet millia solidorum, vasorumque indigentibus distribuenda.

30. He also had a great care not only to feed his followers with food for preaching, but also to feed those whom he happened to meet, he immediately fed them with heavenly bread; and lest he should lose the wholesome food through forgetfulness, he was accustomed to inculcate in his heart with such words as would more tenaciously cling to them: Be, he said, chaste in body and humble in heart, for proud chastity or defiled humility is not acceptable to God. To some he was accustomed to inculcate this: If you know that many commandments are impossible for you, keep this small commandment: Depart from evil and do good (Ps. XXXVI, 27) . This sentence was so familiar to him that at the time of his death, having collected the sentences of all the Fathers, he wished to compose a book from it. But to the brothers subject to him he provided food for life at every hour, namely at night, in chapter, in the refectory.

30. Cura illi etiam erat ingens suos non solummodo praedicationis reficere cibo, verum etiam quoscunque obviare contingeret, mox coelesti eos alebat pane; et ne oblivione salubrem amitteret escam, verbis talibus ut tenacius inhaererent cordi inculcare consueverat: Esto, inquiens, casto corpore et humilis corde, quoniam Deo accepta non est superba castitas aut humilitas inquinata. Quibusdam vero hoc inculcare solitus erat: Si plurima tibi impossibilia esse praecepta noscuntur, hoc exiguum serva praeceptum: Declina a malo, et fac bonum (Psal. XXXVI, 27). Quae ^[0367D] sententia ita ei familiaris exstitit, ut tempore mortis collectis omnium Patrum sententiis, unum ex ea vellet conficere librum. Fratribus vero sibi subjectis omni hora, in nocturnis scilicet, in capitulo, in refectorio, pabula vitae praebebat.

31. And since, while we attempted to reveal his benevolence, the abundance of his virtues came to light; according to our strength, we decide it is expedient to reveal as much as we can about these things to those who do not know or desire to reveal. For everyone who has become acquainted with him has discovered this, that he conquers all with his love. For he never wished to do what was good for himself, but rather what he judged to be useful to others: and if he had done so, he quickly corrected himself. For out of love of charity, in order to save many, he went around the cells of others, and explained to them the hidden things of the holy Rule. Therefore, full of charity, he stayed for many days in Arezzo with several bishops, abbots, and monks, explaining the decrees of the canons, and explaining the homilies of blessed Pope Gregory to those who were ignorant. Full of charity, he fed clerics and monks who had been received into his monastery from various places, and, placing a master over them, he imbued them with sacred feelings. With charity he intended gifts for those who did him harm. Nor should we labor to reveal what everyone has seen better, and many have experienced with obedience.

31. Et quoniam, dum benevolentiam ejus pandere tentavimus, virtutum ejus copia palam occurrerunt; pro viribus commodum decernimus quantulumcunque de his nescientibus desiderantibusve enucleare. Hoc enim comperit omnis qui ejus familiaritati adhaesit, charitate eum vincere cunctos. Nunquam ^[0368A] enim quod sibi, sed potius quod utile aliis judicavit, agere voluit: quod si fecisset, cito correxit. Charitatis enim amore ut plures faceret salvos, aliorum circuibat cellas, et eis Regulae sanctae pandebat absconsa. Charitate itaque plenus, Arelato cum quampluribus episcopis, abbatibus, monachis per plures resedit dies, canonum decreta pandens, et beati Gregorii papae homilias enucleans ignorantibus. Plenus nempe charitate, ex diversis locis in suo coenobio susceptos alebat clericos ac monachos, quibus magistrum praeponens sacris imbuebat sensibus. Charitate sibi injuriam facientibus munera destinabat. Neque laborandum est ut pandamus quae melius cuncti viderunt, perplures obsequio experti sunt.

32. He had indeed declined a little from the rigor of his first conversion , since he had undertaken an impossible task: but his will remained the same. Indeed, he himself plowed with the plowers, was a companion to the diggers, and reaped with the reapers. And although that region was scorched by the heat of the sun, and so the vapor of fire, as if issuing from an oven, burned rather than warmed; here, when his people were burning with excessive fervor, he indulged them with a cup of water barely before the hour of refreshment. For, exhausted by labor, burned by fire, they desired cold water rather than wine: nor could any of them murmur against him, since he suffered similar things. Which thing brought them no small consolation, since while he saw himself parched with thirst, he behaved more humanely toward his own; nor did any of them dare to make a fuss of the laborers with fables, but their hands were busy with work, and their tongues with psalms. For as they went and returned and labored, the mouths of those who went and returned were intent on divine meditations. We often saw him also strike the palms of those who tried to behave more humanely toward him in drink and food. We often saw him measuring a vessel placed for him; and, as those who were in charge of the cellar relate, when others drank wine, he often drank water, except on the Sabbath or Sunday. We often removed the fat from his food, and he was very careful that not even the smallest particle of grated cheese should be found in it. From the day of his conversion until the end of his life he refused to eat the flesh of four-legged animals: he took soup made from chicken, if any weakness should arise. He also forbade many people from eating fat in their early years: but to others, whenever it was convenient, he gave them what he denied himself. For such was his solicitude that if even a few grains of legumes, or a few leek hairs and leaves were found neglected by him, a sentence worthy of excommunication was soon observed, which would prove that the offence was committed. But if anyone offered him water to wash, and as usual poured it out more liberally than was fitting, he confessed to incurring sin, because he did not walk in the path of discretion.

32. A rigore vero suae primae conversionis paululum ^[0368B] declinarat, quoniam impossibile opus assumpserat: sed voluntas eadem permanebat. Siquidem cum arantibus ipse arabat, cum fodientibus socius erat, cum messoribus metebat. Et quamvis regio illa solis calore esset adusta, et ita vapor ignis velut a clibano procedens incendat potius quam calefaciat; hic suis nimio fervore aestuantibus vix ante horam refectionis aquae poculum indulsit. Nam labore defessi, igne perusti, frigidam potius desiderabant aquam quam vinum: nec erga eum quisque murmurare poterat, quoniam similia patiebatur. Quae eis res non modicum ferebat solamen, quoniam dum se arentem siti cerneret, humanius erga suos agebat; nec laborantium quis fabulis perstrepere audebat, sed manus opere, linguae occupabantur psalmodiis. Euntium ^[0368C] enim et redeuntium ac laborantium ora divinis meditationibus erant intenta. Saepe eum etiam palmas caedere vidimus, eorum videlicet qui erga eum in potu ciboque humanius agere conati sunt. Saepe sibi positum vas mensurare conspeximus; et, sicut hi qui cellario praefuerint narrant, aliis bibentibus vinum, aquam excepto sabbato aut Dominica die saepe bibebat. Saepe a cibo ejus pinguedinem subtraximus, et ne vel exigua particula casei triti in eo inveniretur, summopere curabatur. Carnem quadrupedum a die conversionis suae usque ad extremum vitae edere noluit: jus e pullo compositum sumebat, si aliqua accessisset debilitas. Multos etiam per annos primaevo tempore pinguedinem vetuit: caeteris ^[0368D] vero, quoties opportunum fuit, ea quae sibi negabat, praebebat. Tanta enim ejus erat sollicitudo, ut si vel modica grana leguminum, vel exiguae porri comae cauliumque folia ab eo neglecta invenirentur, mox digna excommunicationis animadvertebatur sententia, cujus probaretur esse delictum. Sin autem quis ei aquam ad lavandum porrigeret, et ut solet largius quam decet effunderet, peccatum incurrere fatebatur, eo quod discretionis non incederet calle.

33. This was also a singular good for him. For if anyone, whose mind was troubled by thoughts, approached him, as soon as the tumultuous crowd of thoughts would depart by his wholesome counsel. Often also, when struck with hostile thoughts, someone, as I learned from a true brother, would say, “I will go and confess you to Lord Benedict”; immediately the tumult would depart from him without warning. But if anyone was detained by more serious offenses, he would pour out his heart to him and receive encouragement for consolation. If he was troubled by the disease of sadness, he would approach him and immediately depart joyfully.

33. Erat illi et hoc singulare bonum. Nam si quis cogitationibus concussam mentem gerens, mox ut ^[0369A] ad eum accederet, ejus salubre consilio tumultuosa turba cogitationum abibat. Saepe etiam cum infestis cogitationibus pulsatus quis, sicut a vero fratre didici, diceret, quia ibo et pandam vos domno Benedicto; illico importunus ab eo recedebat tumultus. Si quis vero gravioribus esset detentus delictis, illi cor suum pandens, consolationis recipiebat fomentum. Si tristitiae morbo angeretur, accedens ad eum mox laetus discessit.

34. Now the multitude of monks serving God increased, so that they numbered more than three hundred, and because of their extraordinary congregation he ordered the construction of such a dwelling, which seems to hold a thousand or more people, measuring one hundred cubits in length and twenty in width. And because the other places could not accommodate them, he established cells in suitable places, over which he placed the brothers, with masters in charge.

34. Aucta est autem turba monachorum Deo famulantium, ita ut plusquam trecenti fierint, ob quorum eximiam congregationem talem mansionem construere jussit, quae mille et eo amplius homines capere videtur, centum recipiens cubitos in longitudinem et viginti in latitudinem: et quia caetera loca ^[0369B] eos capere non quibant, constituit locis congruis cellas , quibus praefectis magistris posuit fratres.

35. Finally, at the same time, a flood of rains occurred, and while the master and his brothers were resting, suddenly water began to flow in from both doors and overwhelm the house while they were resting. The brothers, terrified by fear, got up quickly. The house of the latrines had been built over a torrent with great difficulty, which the swelling torrent was trying to overturn, so that the waves, shaking from below with a hoarse roar, would now and then rush into the house, which was now falling down. They all rushed together to the church about midnight, where the Father himself, arriving first, seized the signal rope, and ordered them to sing praises, implore the intercession of the saints, and with tears together implore God’s mercy . After many prayers, they also went to see if the house had already been overturned. As the venerable man was going there, the darkness under the darkness of the night clung to his legs, and, overcome with great weariness, he tearfully prayed to God that the flood might be calmed. But when they arrived at the place, the water was found to have gone down completely. Having now trusted in God’s help, they returned to their companions established in the church, and recounting God’s benefits, they blessed God in common.

35. Accidit denique eodem tempore inundatio pluviarum, quiescentibusque magistro cum fratribus, subito ab ambobus ostiis ingredi redundans aqua coepit ac quiescentium occupare domum. Pavore vero fratres perterriti concite surgunt. Domus autem latrinarum super torrentem magno cum labore fuerat sita, quam tumens torrens nitebatur subvertere, ita ut ab inferioribus conquatientes rauco cum murmure undae in jam jamque ruituram prosilirent domum. Concurrunt pariter media ferme nocte ad ecclesiam, ubi ipse Pater perveniens primus, signi funem arripuit, jussitque canere laudes, sanctorumque implorare suffragia, atque cum lacrymis una Dei flagitare ^[0369C] clementiam. Post multas quoque preces adeunt visere si jam domus foret subversa. Quo eunte venerabile viro obscura sub caligine noctis, vepris cruribus ejus haesit, nimioque taedio affectus, lacrymabiliter, ut sedaretur inundatio, Deum deprecatus est. Sed cum ad locum devenerunt, integro descendisse pede aqua reperta est. Confisi jam de Dei adjutorio, ad socios in ecclesia constitutos redeunt, et beneficia Dei narrantes pariter benedixerunt Deum.

36. Meanwhile, hearing of the fame of his sanctity and the holy opinion of his flock, some bishops began to urgently request monks, for example, of whom Leidradus, the bishop of Lyons, wishing to rebuild the monastery called Isla-Barbara, urgently sought those who would show him the beginning of a good life, and he accepted. Indeed, he chose about twenty disciples from the flock, over whom he appointed a rector, and sent them to live in the parts of Burgundy: which, by the grace of Christ the Lord, is now powerful and flourishing in holy religion, a very large crowd of monks has been gathered. Theodulf, also the abbot of Aurelian, when he wanted to build the monastery of St. Maximinus, requested experts in regular discipline from the aforementioned man: to whom he soon gave his assent, and sent ten monks to that man twice as prefect master. Who, constantly striving in holy zeal, gathered together no small crowd of monks: whom the venerable Father visited with the grace of visiting, to explain what had been done there. For, indeed, those who await his arrival, labor with all diligence, that, for his love, there may be an abundance of fish and provisions, not only for him, but also for all the brothers. A gathering of the brothers takes place, fishermen are solicited, markets are searched: but such difficulty arises that they cannot be found to buy, nor can they be caught by them, which sterility overwhelms them with great sorrow. Sometimes the master arrives, they receive him joyfully, and, rejoicing at their progress, he salutes them: but the brothers hide their shame under their cheerful countenance. Furthermore, it happens that a certain brother, while engaged in some work, stops near the river Loire: and behold, he suddenly sees a very large fish, which they call a herring, swimming near the shore: he is not slow to jump upon it to catch it, and when it has been caught, he brings it to the brothers. There is also joy at this matter, but greater wonder: yet all confess that this happened through the merits of the venerable man Benedict, for I have learned this from a faithful brother, if I am not mistaken. Alcuin, also of English lineage, of the order of the Levites, distinguished for his wisdom, venerable for his merits of holiness, ruling the monastery of blessed Martin the Confessor, who was the Pontiff of Tours, and who was considered worthy of every honor at the court of the glorious Emperor Charles, having heard [heard, etc.] and experienced the reputation of the sanctity of the man of God, united himself to him with inviolable love, so that from his letters often addressed to him, gathered together into one, a single little book was compiled. So, having given him the gifts, he earnestly demanded that monks be given to him. To which the venerable Father immediately gave his assent, he sent horses to carry them: whom he placed in the monastery, which is called Cormarine, which he had built. There were also, I think, twenty of these with their prelate as their master: to whose good example of conduct a great multitude of monks was gathered.

36. Interea audientes ejus sanctitatis famam gregisque ejus sanctam opinionem, postulare instanter exempli gratia monachos nonnulli episcopi coeperunt, de quibus Leidradus Lugdunensium pontifex volens monasterium quod vocatur Insula-Barbara reaedificare, quaesivit instanter qui ei initium bonae vitae ^[0369D] ostenderent, et accepit. Siquidem electos ferme a grege XX discipulos, quibus praeposuit rectorem, eosque Burgundiae partibus ad habitandum direxit: quo praestante Christo Domino nunc in sancta religione pollentes et florentes, praegrandis est turba aggregata monachorum. Theodulfus quoque Aurelianensium praesul, cum monasterium Sancti Maximini construere vellet, a jam praefato viro postulat regularis disciplinae peritos: cui mox assensum praebuit, et bis denos illi monachos praefecto magistro misit. Qui constanter in sancto studio decertantes, non ^[0370A] parvam monachorum turbam coadunarunt: quos cum visitandi gratia Pater venerabilis adisset, quae ibidem acta sint pandam. Siquidem ejus praestolantes adventum, omni studio satagunt, quatenus ejus pro amore copia, piscium ciborumque apparatus non solum illi, verum etiam omnibus fratribus foret abunde. Fit concursus fratrum, sollicitantur piscatores, perscrutantur nundinae: sed tanta evenit difficultas, ut nec ad emendum invenirentur, nec ab eis capi posset, qua de sterilitate nimio afficiebantur moerore. Advenit interdum magister, gaudentes suscipiunt, gaudensque eorum profectibus resalutat: sed verecundiam fratres laeto celabant sub vultu. Praeterea accidit ut frater quidam quippiam operis exercens juxta fluvium Ligeris sisteret: et ecce subito ^[0370B] praegrandem piscem, quem isicem vocant, conspicit circa littus natantem: ad quem non tardus capiendum insiluit, abstractumque fratribus detulit. Fit quoque hac de re gaudium, sed admiratio major: omnes tamen meritis hoc venerabilis viri Benedicti evenisse confessi sunt, hoc enim ego a fideli fratre, ni fallor, ita didici. Alcuinus quoque ex genere Anglorum, ordine levites, sapientia praeclarus, sanctitatis merito venerabilis, regens monasterium beati Martini confessoris, qui fuit Turonensium pontifex, quique in aula gloriosi imperatoris Caroli omni honore dignus habebatur, auditam [audita, etc.] expertamque viri Dei sanctitatis famam, inviolabili se illi charitate conjunxit, ita ut ex suis epistolis ei saepe directis aggregatis in unum unus conficeretur ^[0370C] libellus. Datis itaque illi muneribus postulat obnixe sibi monachos dari. Cui cum protinus venerabilis Pater assensum praebuisset, equos misit qui eos ferrent: quos in monasterio, cui nomen est Cormarine, quod aedificaverat, collocavit. Fuere etiam et hi, ut reor, XX cum praelato sibi magistro: ad quorum bonum conversationis exemplum, magna est aggregata multitudo monachorum.

37. But what miracles were wrought by the propitious Divinity during the same time, I think it is not out of place if they are inserted into this work. A certain brother was sent to carry a sacred tablet, in which were planted the relics of blessed Dionysius and other Saints, from one cell to another: and he, going along, took the cubs with him, but returning after a few days, he tried to carry the sacred tablet without washing his clothes. He entered the boat and hurried (for the cell itself was situated between the lake and the sea), but as soon as he reached land, and mounting the horse on which he had carried the cubs, he took up the tablet, and divine vengeance struck him. At that very hour the horse turned around, spinning in a circle, until the brother fell to the ground, and the tablet also slipped out of his hands and was picked up unharmed; the horse was immediately extinguished; but the brother who had fallen was also lifted up, not without great languor, from which, after a long weariness, he finally recovered his health. But these brothers who had sent to seek the relics, hearing what had happened, sent another brother again. Who, since he was a priest, took with him a cross on which was the wood of the Lord. But entering the lake, the boat was troubled by a strong storm: but as soon as he put the cross which he was carrying around his neck against the swelling waves, the storms ceased. But while resting in his cell, he saw in his sleep a man of wonderful beauty, who spoke to him thus: “If, he said, you had not brought the wood of my Lord with you, you would never have left at the time you wished.” He was therefore admonished to carry them on foot: and because he did not comply, the relics were taken [taken, etc.] to the aforesaid cell, and he was struck with a serious illness. After this, in the same church where the relics had been brought, a lamp hung, in the vessels of which there was very little oil, but on the morrow they were found full. And this happened three times. I learned this from the accounts of those to whom the illness had happened.

37. Quae autem per idem tempus propitia Divinitate sint acta miracula, non ab re puto si huic operi inserantur. Quidam siquidem frater tabulam sacratam, in qua beati Dionysii erant reliquiae aliorumque Sanctorum plantatae, missus est ab alia cella ad aliam deferre: isque secum pergens catulos detulit, tabulam vero sacratam post aliquos dies revertens ^[0370D] non lotis vestibus incautus deferre nititur. Ingressus navigio properat (erat enim cella ipsa inter stagnum et mare sita), sed ut mox terram attigit, equumque ascendens in quo catulos pertulerat, tabulam portaturus suscepit, divina hunc ultio perculit. Equus quidem eadem hora se in circulo rotando conversus est, quousque frater in terram rueret, tabula quoque manibus ejus elapsa illaesa suscipitur; equus siquidem statim exstinctus est; sed et is, qui ceciderat, frater non sine magno est languore evectus, a quo diu confectus tandem sanitatem recepit. Hi vero ^[0371A] fratres qui petendas reliquias miserant, quae acciderant audientes, alium rursus fratrem mittunt. Qui quoniam erat sacerdos, secum crucem, in qua lignum erat Dominicum, tulit. In stagnum vero ingressus, valida tempestate vexatur navicula: sed mox ut crucem quam collo gestabat undis tumentibus opposuit, quieverunt procellae. In cella vero quiescens per somnum vidit miri candoris virum, qui eum ita affatus est: Nisi, inquit, lignum Domini mei tecum attulisses, nequaquam abhinc quo velles tempore exires. Admonetur itaque ut pedester eas deferret: et quia non obtemperavit, deductas [deductis, etc.] ad praefatam cellam reliquias, gravi est infirmitate percussus. Post haec autem in ecclesia eadem qua reliquiae fuerant delatae, pharum pendebat, ^[0371B] in cujus vascula permodicum erat oleum, sed in crastino plena reperta sunt. Hoc autem contigit per ter. Haec nempe his quibus languor acciderat narrantibus comperi.

38. But in the mountains where the brothers were accustomed to live, taking care of the sheep, they built themselves a small oratory for prayer, into which the women entered after the brothers had departed from that place, and mocking the monks’ dwellings, said to one another: “You take the place of the abbot, standing in his place.” And thus each one, standing in order in the place of prayer, as if praying, would sit down with difficulty. The dwellings, in which they had only stayed during the summer season, had indeed remained empty, but a worthy revenge immediately followed them. They began to be tormented by torments, from which pain they were not rescued until their husbands followed the monks descending from the mountains with the sheep, and they prayed to them to offer prayers for the reckless ones. But as the brothers prayed, they were immediately restored to health.

38. In montibus autem in quibus fratres soliti erant alendarum ovium curam habentes habitare, sibi ad orandum exiguum oratorium construxerunt, in quo ingressae sunt mulieres postquam fratres ab eo discesserant loco, et deridentes habitacula monachorum dicebant ad invicem: Tu vicem abbatis habeto in loco ejus stans. Sicque singulae ordinatim stantes in loco orationis quasi orantes, male surrecturae recumbebant. Vacua siquidem remanserant habitacula, in quibus aestatis tempore solummodo morabantur, sed eas statim digna subsequitur ultio. ^[0371C] Tornutionibus vero vexari coeperunt, a quo dolore non sunt ereptae, quousque viri earum subsecuti sunt monachos a montibus cum ovibus descendentes, eosque precati sunt ut pro temerariis preces funderent. Orantibus autem fratribus sanitati continuo sunt redditae.

39. A certain strongman also came to the monastery at a certain time, accompanied by his parents, who were placed in the basilica of the blessed and ever-virgin Mary, the mother of God: for whom the brothers offered prayer with a vigil, and having received health [health, etc.], he departed in peace. A woman again came to the monastery, filled with an unclean spirit, and she was kept in the oratory of St. John the Baptist, which is situated in the cemetery, by the brothers with vigils and prayers, and, God willing, she departed in peace. But at the oratory which was dedicated in honor of the martyr St. Saturninus, where the venerable man first began to dwell, if anyone goes away feverish and sleeps a little, if he does not waver in faith, he will return safely to his own. Which I have learned from the reports of many, namely those who have personally experienced the benefit of health. It will suffice to have said a few words about these miracles that have occurred in our times. Let us return to the order we have begun, with God’s help.

39. Quidam energumenus vice etiam quadam ad monasterium parentibus deducentibus suis venit, qui in basilica beatae semperque virginis Dei genitricis Mariae collocatur: pro quo dum orationem cum vigilia fratres fudere, sanitatem [sanitate, etc.] perceptam discessit in pace. Femina rursus immundo spiritu plena ad monasterium pervenit, eamque in oratorium sancti Joannis Baptistae, quod in coemeterio situm est, fratres cum vigiliis et orationibus ^[0371D] custodiunt, quae praestante Deo sospes abscessit. Ad oratorium vero quod in honore sancti Saturnini martyris dedicatum est, ubi venerabilis vir primum habitare coepit, si quis febricitans abierit et paululum dormierit, si fide non haesitaverit, incolumis revertetur ad propria. Quae multorum relatione didici, eorum videlicet qui per semet beneficium sanitatis experti sunt. Haec de miraculis nostris temporibus actis pauca dixisse sufficiat. Ad ordinem coeptum, juvante Deo, redeamus.

^[0372A]

40. Now the most glorious Louis, then king of Aquitaine, and now, by the divine providence of the grace of the whole Church residing in Europe, the Emperor Augustus, greatly loved the life of his holiness, and willingly obeyed his counsel. He also placed him in charge of all the monasteries in his kingdom, that he might show them the salutary rule. For there were some monasteries which observed the canonical institutions, but were ignorant of the precepts of the Rule. Obeying his orders, he went round each monastery, not only once or twice, but many times, showing them the admonitions of the Rule, and discussing it with them by each chapter, confirming what was known, and explaining what was unknown. And so it came to pass, by the providence of God, that almost all the monasteries situated in Aquitaine adopted the regular form.

40. Gloriosissimus autem Ludovicus rex Aquitanorum tunc, nunc autem divina providente gratia totius Ecclesiae Europa degentis imperator Augustus, sanctitatis ejus vitam compertam permaxime diligebat, ejusque consilium libenter obtemperabat: quem etiam omnibus in suo regno monasteriis praefecit, ut normam salutiferam cunctis ostenderet. Erant enim quaedam monasteria instituta canonica servantes, Regulae autem praecepta ignorantes. Cujus ille obediens jussis, circumivit singulorum monasteria, non solum semel et bis, sed et multis vicibus, ostendens monita Regulae, eamque eis per singula capitula discutiens, nota confirmans, ignota elucidans: sicque actum est, providente Deo, ut omnia pene monasteria in Aquitania sita regularem susciperent ^[0372B] formam.

41. But he who is always envious of good deeds, the adversary of innocence and the enemy of peace, does not decide that it is not right if the pious king were to cling to his friendships any longer, not doubting that he would do harm to his own part if their undivided love remained at a distance; and since he lost the glory of his nature through pride, he takes great care that no man be introduced into the good things he has lost: for he grieves that man is recovered by the mercy of God. But it is not surprising if the ancient enemy is tormented by the probity of the pious, and is tormented by the successes of those whom he sees as invincible; since there are also many who imitate the works of this malignity. For many (which is very regrettable) are consumed by the benefits of others, and are armed with hatred for those whose example they do not wish to follow. Therefore, having acknowledged the aforementioned profitable deeds as worthy of God, surrounded by their army, he went forth armed with the darts of envy to fight badly. And first of all he inflames the minds of the clergy in his derogatory remarks; Then at last the hearts of the royal court soldiers were stirred, and the minds of some of the earls were also subverted: and all alike, inflamed with the flame of envy, not secretly, but now openly spewing the virus of a pestilential mind, a glutton and a covetous man, and an invader of other people’s estates, a constant speaker of their own souls, cried out in public, whose mad savagery had broken out to such a crime that they tried to stir up the mind of the most serene Emperor Charles against him. But the man of God, with a well-secured conscience, was neither moved by derogations nor frightened by fraudulent assertions. He then went to the palace on this matter; where some tried to prevent him from going, attesting that if he stood before the emperor’s gaze, he would no longer see his country, since the imperial anger against him would be too inflamed. Nevertheless, he continued fearlessly, trusting in God’s mercy, entrusting his hope to him, for whose love he was not lazy in fighting. Let it be that it was decided to undergo the labor of exile, he made up his mind to serve God more securely. But if he were to be driven from office, he would say that he had longed for this with all his heart. But before he stood before the emperor, divine piety inclined his mind to such tranquility that, on seeing him, he kissed him and offered him the cup with his own hand. And he whom his rivals thought he had extorted from his own soil returned to him with great honor. And thus, by divine mercy, while they tried to defame him, they preached; and whom they sought to make hateful by lying, they showed to be venerable not only to the least, but also to the great.

41. Sed is qui bonis actibus semper invidet innocentiae adversarius et pacis inimicus, non aequum decernit, si pii regis diutius adhaereret amicitiis, damnum suae parti inferre non dubitans, horum si eminus indivisa charitas permaneret; et quoniam naturae suae gloriam superbiendo amisit, in ea bona quae perdidit ne homo introducatur, totis viribus cavet: dolet enim hominem miseratione Dei recuperari. Sed nec mirum si piorum probitate hostis crucietur antiquus, et eorum quos invincibiles cernit profectibus torqueatur; cum sint etiam plures qui hujus malignitatis opera imitentur. Multi enim (quod dolendum valde est) uruntur alienis utilitatibus, atque in eorum armantur odium quorum sequi nolunt ^[0372C] exemplum. Praefatis ergo proficuis actibus Deoque dignis agnitis, quorum stipatus agmine, invidiae jaculis armatus male pugnaturus processit. Et primum quidem clericorum in ejus derogatione accendit animos; tunc demum aulae regiae militum stimulat corda, quorumdam etiam comitum subvertit mentem: omnesque pariter invidiae face succensi non clam, sed jam palam virus pestiferae mentis vomentes, circillionem rerumque cupidum et praediis aliorum invasorem, suarum animarum jugiter oratorem, publica voce clamabant, quorum vesana saevitia ad tantum nefas prorupit, ut animum serenissimi imperatoris Caroli erga eum concitare tentarent. Sed vir Dei bene secura conscientia, nec derogationibus commovetur, nec fraudulentis assertionibus ^[0372D] perterretur. Palatium deinceps hac de re adiit; quo eunte prohibere nonnulli conantur, attestantes si conspectibus imperatoris astiterit, patriam ultra non visum iri, quoniam erga se imperialis ira nimis foret accensa. Pergit tamen intrepidus, Dei miseratione confisus, illi spem suam committens, cujus pro amore certabat non pigrus. Esto, exsilii decerneretur subire laborem, mentem suam agebat famulari Deo securiorem. Quod si ab officio ne praeesset pelleretur, omni desiderio hactenus hoc se concupisse ^[0373A] narrabat. At priusquam in conspectu imperatoris astitit, ad tantam superna pietas tranquillitatem ejus inflexit mentem, ut viso eo deoscularetur, eique poculum propria porrigeret manu: et quem aemuli a proprio solo autumabant fieri extorrem, ad eum rediit magno cum honore: sicque divina ordinante misericordia eum dum infamare conati sunt, praedicarunt; et quem mentiendo odiosum reddere studuerunt, hunc non solum minimis, verum etiam magnatibus venerandum ostenderunt.

42. Count William, who was more famous than anyone else in the emperor’s court, also clung to blessed Benedict with such a feeling of love that, disregarding worldly dignities, he chose him as the guide of the way of salvation by which he could reach Christ. And having finally received permission to convert, he followed the venerable man with great gifts of gold, silver, and precious garments. He did not allow any delay in putting on his hair, but rather on the birthday of the apostles Peter and Paul, having taken off his garments woven with gold, he put on the habit of a Christian, rejoicing as soon as possible to join the ranks of the heavenly people. The valley is about four miles distant from the monastery of the blessed man Benedict, which is called Gellonis, in which the aforementioned count, while still in worldly dignity, had ordered a cell to be built; there he would give himself up to serve Christ during the rest of his life. And since he was born of noble birth, he strove to become more noble for Christ by embracing poverty, and he rejected the highest honor he had truly received for Christ’s sake. I think it is proper if I tell the story of his pious conduct for the uninitiated. For in the aforementioned cell the venerable Father Benedict had already placed his monks, and, imbued with their example, within a few days he surpassed those from whom he had been instructed in virtue. With the help of his sons, whom he had placed in charge of their counties, and of his neighboring counties, he quickly brought the monastery he had begun to completion. This place is so secluded that the inhabitant does not desire solitude. It is surrounded on all sides by cloud-bearing mountains: no one has ever gone there except those whose minds have drawn him there for the purpose of prayer. It is indeed imbued with such pleasantness that if he has decided to serve God, he will not desire other places: for there are vineyards nearby, which the aforementioned man ordered to be planted, and also gardens full of various kinds of trees. He acquired many possessions. Indeed, when he requested it, the most serene King Louis expanded this territory to a spacious extent, granting places from his treasury for work, gave a great many sacred vestments, prepared silver and gold chalices and offertories, brought with him a great many books, and dressed the altars with gold and silver. Entering this cell, he dedicated himself entirely to Christ, leaving no trace of worldly pomp. But so many more from then on He was of such humility that few or none of the monks could be so bent as to be overcome by his humility when they happened to meet him. We often saw him beating his donkey, carrying a flask of wine on a bed, and sitting on it, carrying a chalice on his back, to meet the brothers of our monastery at harvest time to quench their thirst. He was also so vigilant during the vigils that he overcame everyone. In the bakery, unless some occupation prevented him or illness delayed him, he worked with his own hands. He filled the kitchen in his turn. In the habit of the utmost humility he had assumed the form; he was a lover of fasting, urgent in prayers, and continuous in compunction: and he could scarcely perceive the body of Christ before the drops of his tears ran to the ground . He also eagerly sought the hardness of the bed; but because of his infirmity the Blessed Father made a mattress, although against his will, under his breasts. Some say that because he was often beaten with scourges for the love of Christ, he ordered that no one else be aware of him except the one who was present. Almost at midnight, he was overwhelmed by the rigors of the frost, and rarely covered with a single covering, often stood in the oratory that he had built in honor of Saint Michael, known only to God, and was free in his prayers. Having been occupied with these and other fruits of virtue within a few years, knowing that the day of his death was approaching, he ordered that it be made known by writing to all the monasteries in the kingdom of Lord Charles that he had already departed from this world: and thus, bearing the abundance of virtues, he departed from the world at Christ’s call. Let these words suffice for those who wish to understand: let us return again to the work begun.

42. Guillelmus quoque comes, qui in aula imperatoris prae cunctis erat clarior, tanto dilectionis affectu beato Benedicto deinceps adhaesit, ut, saeculi dignitatibus despectis, hunc ducem viae salutaris eligeret, qua pertingere posset ad Christum: acceptaque ^[0373B] tandem convertendi licentia, magnis cum muneribus auri, argentique, ac pretiosarum vestium speciebus subsequitur venerabilem virum. Nec moram inde ponendi comam fieri passus est, quin potius die natalis apostolorum Petri et Pauli auro textis depositis vestibus, Christicolarum induit habitum, sese coelicolarum ascisci numero quantocius congaudens. Vallis vero a beati viri Benedicti monasterio ferme quatuor distat millibus, cui nomen est Gellonis, in qua construere praefatus comes in dignitate adhuc saeculi positus cellam jusserat; illic se vitae suae tempore Christo tradidit serviturum: et quoniam nobilibus natalibus ortus, nobiliorem se fieri Christi amplectendo pauperiem studuit, et summum quem genuino perceperat, pro Christo abjecit honorem; ^[0373C] ratum puto si de piis conversationis ejus actibus pro nescientibus pandam. Etenim in cellam praefatam venerabilis Pater Benedictus suos jam posuerat monachos, quorum exemplo imbutus, infra paucos dies, eos a quibus edoctus est, virtutibus antecellit. Adjuvantibus quoque eum filiis, quos suis comitatibus praefecerat, comitibusque vicinis, ad perfectum fabricam monasterii, quam coeperat, cito deduxit. Qui locus ita secretus est, ut solitudinem non desideret habitator. Cingitur denique nubiferis undique montibus: neque cuiquam illic accessus est, nisi quem ultroneus orandi causa deduxerit animus. Tanta vero amoenitate est perfusus, ut si Deo servire decreverit, aliorum non desideret loca: siquidem adsunt vineae, quas praefatus vir plantare praecepit, ^[0373D] hortorum quoque copia variis stipata diversarum generibus arborum. Possessiones acquisivit plurimas. Petenti siquidem eo serenissimus rex Ludovicus spatioso hoc dilatavit termino, de fiscis suis ad laborandum concedens loca, vestes sacras perplurimas dedit, calices argenteos aureosque et offertoria praeparavit, libros secum perplures attulit, altaria auro argentoque vestivit. In hanc nempe ingressus cellam totum se dedicavit Christo, nihil mundanae pompae relinquens vestigii. Tantae autem deinceps ^[0374A] humilitatis fuit, ut rarus aut nullus ex monachis ita flecti posset, dum obviare contingeret, ut ab eo humilitate non vinceretur. Vidimus saepe eum caedentem asinum suum, flasconem vini in stratorio deferre, eumque super insedentem, calicem in terga humeris vehentem nostri monasterii fratribus tempore messis ad refocillandum sitim eorum occurrere. In vigiliis quoque ita pervigil erat, ut vinceret cunctos. In pistrino, nisi occupatio aliqua praepediret aut aegritudo tardaret, propriis operabatur manibus. Coquinam vice sua complebat. In habitu summae humilitatis assumpserat formam; jejunii amator exstitit, orationibus instans, compunctioni continuus: vixque corpus Christi poterat percipere, priusquam lacrymarum ejus in terram decurrerent ^[0374B] guttae. Lectuli quoque duritiem avide expetebat; sed propter ejus invaletudinem Benedictus Pater culcitram, eo nolente licet, substerni fecit. Aiunt nonnulli, se quia saepe pro Christi amore flagellis caedi, nullo alio praeter eum qui aderat conscio jussit. Mediis fere noctibus glacialibus profusus rigoribus, uno perraro tectus tegmine, saepe in oratorio quod in honorem sancti Michaelis construxerat, soli Deo notus, vacans orationibus stabat. His aliisque virtutum fructibus intra exiguos stipatus annos, imminere sibi diem mortis cognoscens, cunctis monasteriis in regno domini Caroli pene sitis per scripturam notum fieri jussit, se ab hoc jam saeculo migrasse: sicque deinceps copias virtutum reportans Christo vocante migravit e mundo. Haec perscire cupientibus ^[0374C] dixisse sufficiant: ad coeptum rursus redeamus opus.

43. The most pious King Louis, too, because the venerable Abbot Benedict was increasingly ridiculed by the mad, associated him with love much more quickly, knowing that it is the custom of those who love the world to hinder the progress of the just. The queen also worshipped him with pious affection; and because she knew him to be just, she listened to him willingly, and honored him very often with her gifts. And since the crowd of his disciples had increased, and the place in which he lived was barren and almost barren of soil and scorched by the heat of the sun, he gave him a monastery which is situated in the territory of the Arvernes, which the holy Menelaus, born of royal seed, founded, and in which he also lies in body: where he directed twelve monks, appointing for them an abbot a man of the greatest reverence, named Andoarius, who had adhered to him from the earliest time of his conversion, a man tried and tested by many labors: to whom, working and striving with pious zeal, about seventy, or even more, adhered, preserving the monastic life as best they could. At that monastery, when on one occasion the distinguished abbot was visiting the brethren, while on another occasion a certain abbot was awaiting his arrival with his brethren, he happened to come to the cell of the monastery itself, where the church in honor of our God and Savior is situated. For the brethren had first begun to dwell there: but because the place was narrow, the most serene king had transferred them to the monastery already mentioned. But the brethren who had remained to provide the cell, seeing the abbot together with his brethren, rejoiced. And because they were in great poverty, they were sad. But since where there is charity, even a little is enough, the one who was in charge of the brethren ordered the young man to bring wine, to whom he immediately said: There is nothing in the vessel of wine. For the brethren, when they went, had left behind them two very small vessels, in which there was a little wine, from which they could either sing masses or receive individual drinks on Sundays. But the master of that cell, hearing that there was no wine in the vessel, was grieved, and confidently said: Go and bring it to us, for for the love of our Father those who hasten to him will drink, and it will not fail them. The brother went, and the wine, having been removed from the leader, came out. He had indeed wanted to take it before, but when he found it he did not withdraw. He reported what had happened: those who were present glorified God, and professed that it was done through the merits of the Lord Benedict. So they drank as they pleased, and took it with them for the sake of blessing. The Lord Benedict also, arriving with his men, took as much as was necessary, and took some of it with him on the way: and so after this the vessel ceased to pour wine. I learned this from the brothers themselves who saw it, reporting it, and who to this day are witnesses of these things.

43. Piissimus quoque Ludovicus rex, quo ab insanis magis magisque irridebatur Benedictus venerabilis abbas, eo sibi eum in dilectionis sociabat multocius amore, sciens mundi amatorum esse consuetudinem profectibus obesse justorum. Regina quoque pio affectu colebat eum; et quia justum noverat, libenter auscultabat, suisque muneribus saepissime honorabat. Et quoniam turba discipulorum ejus succreverat, et locus in quo ipse degebat, infecundus humoque sterilis pene et ardore solis super ustus est, dedit illi monasterium quod est in Arvernis territorio situm , quod sanctus Meneleus regio de semine ortus fundavit, in quo et jacet in corpore: ^[0374D] ubi duodecim direxit monachos, constituens eis abbatem summae reverentiae virum, nomine Andoarium, qui a primaevo tempore conversionis suae ei adhaeserat, virum probatum et multis laboribus attritum: quibus laborantibus pioque studio decertantibus ferme septuaginta, vel eo amplius illis, monachicam vitam pro posse servantes adhaeserunt. Ad quod monasterium dum quadam vice egregius abbas visendi gratia fratres adiret, ex alia parte ejus adventum dum quidam abbas cum fratribus suis expeteret, ^[0375A] contigit eum ipsius monasterii cellam, ubi ecclesia in honorem Dei et Salvatoris nostri sita est, advenire. Siquidem ibi primum habitare fratres coeperant: sed quia angustus erat locus, ad jam praefatum monasterium serenissimus rex eos transtulerat. Fratres autem qui ad providendam cellam remanserant, videntes abbatem una cum suis gavisi sunt. Et quia erat eis ingens paupertas, tristabantur. Sed quoniam ubi charitas est, etiam exigua sufficiunt, jubet qui praeerat fratribus, juveni vinum afferre, cui mox ille: Nihil, inquit, est in vasculo vini. Duo siquidem illis vascula euntes permodica reliquerant fratres, in quibus modicum erat vinum, ex quo vel missas canerent, vel Dominicis diebus singulas potiones perciperent. Audito autem magister ^[0375B] cellae illius non esse vinum in vasculo, doluit, et confidens ait: Perge et affer nobis, quoniam pro amore Patris nostri bibent hi qui ad eum properant, et non deficiet eis. Perrexit frater, et abstracto duce egreditur vinum. Jam quidem prius voluerat accipere, sed nequaquam invento recesserat. Nuntiat quod acciderat: glorificant Deum qui aderant, et meritis domni Benedicti fieri profitentur. Biberunt ergo pro velle, et secum benedictionis causa tulerunt. Domnus quoque Benedictus cum suis adveniens, juxta quod opus fuit accepit, secumque ex eo in via tulit: sicque post haec cessavit vas fundere vinum. Ipsis nempe fratribus haec qui viderunt referentibus comperi, qui usque nunc testes horum existunt.

^[0375C]

44. Another time he came to the same monastery: but after a long sermon and a pious conversation, he gave the brothers a kiss of peace as he was about to depart. But a certain brother among the others approached to kiss him: seeing whom the man of God immediately stopped and refused a little kiss of peace: but after a suitable rebuke, to our astonishment, he kissed the brother. After this also among the others came another brother, to whom he did likewise; then at last, saying a final farewell to the brothers, he departed. But as he was leaving, it was discovered on the morrow that those brothers had intended to take flight. We then understood that for this reason, the venerable abbot, by the revelation of the Holy Spirit to him, delayed kissing those whose perverse will, although he did not openly show it, nevertheless he wholesomely rebuked their troubled consciences.

44. Alia rursus vice in eodem monasterio venit: post longum vero praedicationis sermonem piumque confabulationis alloquium, discessurus pacis osculum fratribus praebet. Quidam autem frater inter alios osculaturus accessit: quo perspecto vir Dei protinus substitit, pacisque osculum paululum negavit: post increpationem vero congruam nobis mirantibus fratrem deosculatus est. Post hunc quoque inter alios alter adfuit frater, cui similiter fecit; tum demum ultimum vale dicens fratribus abiit. Illo autem abeunte in crastino compertum est quoniam fratres illi fugam arripere disposuerant. Intelleximus tunc quoniam ob hanc causam eos, revelante sibi sancto Spiritu, venerabilis abbas osculari tardabat, quorum perversam voluntatem, etsi non patenter ^[0375D] ostendit, turbatas tamen conscientias salubriter increpavit.

45. Finally, the most glorious king gave him another monastery, where (as I think) he sent twenty monks, and appointed them an abbot. That monastery is situated in the territory of Poitiers, and dedicated in honor of Saint Savin, in which the brothers are stationed, while they are vigilant and toil in pious studies, and a large crowd of monks is attached to them. Again, he gave him another monastery, which is situated in the territory of Biarritz, and there he placed about forty monks, and appointed an abbot: and since that place was to be founded for a new work, he provided assistance, and gave them books and sacred vestments. But they, flourishing in the habit of holy religion, and spreading the rule of holy conduct, and also preserving the unity of spirit in the bond of peace, gathered a very great flock of monks into the fold of Christ.

45. Aliud demum illi monasterium gloriosissimus rex dedit, ubi (ut reor) viginti monachos misit, abbatemque illis constituit. Situm vero est monasterium illud in territorio Pictavense, et dedicatum in honore sancti Savini , in quo positi fratres, dum in piis studiis vigilant desudantque, turba monachorum non parva eis adjungitur. Rursus ei aliud contulit monasterium, quod est in territorio Bituricensi situm, illoque quadraginta ferme posuit monachos, ^[0376A] constituitque abbatem: et quoniam locus ille novo opere erat fundandus, adjutorium praestitit, libros vestesque sacras dedit. At illi in sanctae religionis habitu florentes, sanctaeque conversationis normam pandentes, unitatem quoque spiritus servantes in vinculo pacis, permaximum intra Christi ovile gregem monachorum aggregarunt.

46. ​​A certain Ulfarius, having no blood relative, an illustrious and noble man, by charter granted him a place on the border of Albius to build a monastery, whither he also sent about twelve monks, having ordained them an abbot. And to these also, since they were busy completing the newly begun work of building the monastery, he gave many books, provided them with sacred vestments, a silver chalice and offertory, a cross, and all that he foresaw would be necessary for them. They themselves, however, striving both in the building of corporeal things and in the edification of souls, and in the institutions of the holy Rule, acquired a great congregation of religious brothers serving Christ God.

46. Ulfarius etiam quidam nomine, nullum habens consanguineum, vir illuster et nobilis, per chartam ei ad aedificandum monasterium locum tradidit in Albiensis confinio, ubi etiam monachos ordinato illis abbate fere duodecim misit: et his etiam quoniam novo opere fabricam monasterii coeptam perficere satagebant, libros plurimos contulit, vestes sacras praebuit, calicem argenteum ac offertoria, ^[0376B] crucemque et omnia quae illis necessaria fore prospexit, administravit. Ipsi vero tam in aedificiis rerum corporearum, quam etiam in aedificatione animarum, sanctaeque Regulae institutis decertantes, magnam Christo Deo famulantium congregationem religiosorum fratrum acquisierunt.

47. After the death of the most serene Emperor Charles, when his son Louis, King of Aquitaine, had taken charge of the empire, he ordered him to go to parts of France, and designated for him the Moorish Monastery in Alsace , where he placed several of his followers from the monastery of Ani. And since the aforementioned place is a great distance from the palace, he could not meet at a suitable time when he was summoned; and because the emperor was necessary for many reasons, it pleased the emperor to provide a suitable place not far from the palace for himself, in which he could rest with a few. And so, with the abbot in charge, the Moorish brothers living there, he himself, with some others, came to comply with the emperor’s will.

47. Post obitum quoque serenissimi imperatoris Caroli, cum filius ejus Ludovicus rex Aquitanorum imperii curam suscepisset, Franciae eum partibus ire jussit, eique in Alsat Maurum-Monasterium designavit, ubi plures suae vitae sequaces ex Aniano monasterio collocavit. Et quoniam magnum a palatio distat spatium locus praefatus, nec congruo occurrere tempore cum vocaretur poterat; et quia imperatori multis pro causis erat necessarius, placuit imperatori ^[0376C] ut non longe a palatio provideret locum aptum sibi, in quo cum paucis quiescere posset. Sicque praefecto abbate fratribus Mauro degentibus, ipse cum nonnullis imperatoris voluntati obtemperaturus accessit.

48. There was a valley nearby, which, I believe, is not more than six miles distant from the palace, and which pleased the eyes of the man of God: and there the emperor ordered the construction of a monastery, which is called Inda, borrowed from the name of a stream in the same valley. The emperor was present at the dedication of the church, and he enriched it very abundantly from his own treasury, and ordered immunity, and he determined by writing that thirty monks should remain there serving God and Christ. In order that the number might be filled, the venerable abbot ordered selected brothers from well-known monasteries to come, whom he might instruct by their example, and who would be a sign of salvation to others, until, by the impulse of divine grace, those who desired to serve the eternal King, having left the secular pomp and show, should be substituted in their order from the same province.

48. Vallis autem erat vicina, quae a palatio, ut reor, sex non amplius millibus distat, quae viri Dei placuit oculis: ibique imperator jussit construere miro opere monasterium, quod vocatur Inda, mutuato de rivulo ejusdem vallis nomine. In dedicatione vero ecclesiae adfuit imperator, eamque de suis copiosissime ditavit fiscis immunitatemque jussit, atque per scripturam, ut triginta ibidem Deo fratres Christo famulantes persisterent monachi, statuit. Qua de re ut numerus impleretur, venerabilis ^[0376D] abbas de notis monasteriis lectos jubet venire fratres, quos suo instrueret exemplo, essentque aliis documentum salutis, quousque instinctu divinae gratiae saeculari pompa relicta aeterno Regi militare desiderantes ex eadem provincia in eorum subrogarentur ordine.

49. After this the man of God began to scour the palace gates, and to carry on the tumult that had been previously dismissed for the benefit of many. For all who, being oppressed by the misfortunes of others, sought imperial suffrage, when they came to him, he would eagerly receive them and kiss them, and at an opportune time he would present their complaints, printed on little cards, to the emperor. Of which the most serene emperor, accustomed to sometimes groping for his map and sleeves, would find them, read what he found, and decide as he knew was more useful; for he was accustomed to bring them in such places because of forgetfulness. For the emperor gladly heard complaints of this kind, and for that reason he ordered him to be in the palace as diligently as possible. For there were very many who consulted him about the government of the kingdom, the disposition of the provinces, and his own interests; for no one at all sympathized with the miseries of the afflicted so much, and no one made the need of the monks so clear to the king as he did. For he was the advocate of the wretched, but the father of the monks; He was a comforter of the poor, but an instructor of the monks; he provided the rich with the food of life, but he instilled in the minds of the monks the discipline of the Rule; although he looked after the interests of all, he nevertheless diligently intervened in the needs of the monks.

49. Coepit autem post haec vir Dei palatinas terere fores, olimque dimissum ob multorum utilitatem ferre tumultum. Omnes siquidem qui aliorum pressi incommodis imperialia petebant suffragia, cum ad eum accederent, alacriter susceptos osculabatur, ^[0377A] eorumque querimonias in schedulis impressas tempore opportuno offerebat imperatori. Ex quibus assuetus aliquoties serenissimus imperator mapulam manicasque ejus palpans reperiebat, repertasque legebat, atque ut utilius noverat decernebat; propter oblivionem quippe talibus in locis eas ferre solitus erat. Libenter etenim hujuscemodi querimonias audiebat imperator, et ob id quam maxime sedulo illum in palatio fore jubebat. Etenim qui eum ex regni moderamine, ex dispositione provinciarum et ex suis consulerent utilitatibus, erant perplures; nullus prorsus afflictorum miseriis ita compatiebatur, nullusque monachorum inopiam ita regi ut ipse pandebat. Erat quippe miserorum advocatus, sed monachorum pater; pauperum consolator, sed monachorum ^[0377B] eruditor; divitibus pabulum vitae praebebat, sed monachorum mentibus Regulae disciplinam inculcabat; omnium licet utilitatibus consuleret, monachorum tamen necessitatibus sedulo interveniebat.

50. The emperor also made him prefect over all the monasteries in his kingdom, so that, just as he had established the rule of health in Aquitaine and Gothia, so he might imbue France with a salutary example. Finally, there were many monasteries which had once been regularly established; but as their rigor gradually weakened, the regular order had almost disappeared. But so that, as there was one profession for all, there might also become one salutary custom for all the monasteries, at the emperor’s command the Fathers of the monasteries were assembled together with a large number of monks, and he remained there for many days. Having therefore all been placed together, he discussed the Rule from the beginning, explained to all the obscure things, made doubts clear, removed ancient errors, and confirmed useful customs. Therefore, having brought all the judgments of the Rule and all the doubts to a profitable effect, and the customs which the Rule does not explain, he brought forth with the assent of all: concerning which he also presented a capitular institution to be confirmed by the emperor, that he might command all the monasteries established in his kingdom to observe it: to which we direct the reader who desires to know. To which the emperor immediately gave his assent, and appointed inspectors in each monastery, who were to inspect whether the things which had been ordered were thus observed, and who were also to teach the wholesome form to those who were ignorant. Thus the work was completed and propagated, by the divine mercy of his help, and one Rule having been laid down generally for all, was observed, and all the monasteries were thus reduced to the form of unity, as if they were being imbued by one master and in one place. A uniform measure in drink, in food, in vigils, in modulations was taught to all. And since he established a different Rule to be observed by the monasteries, he instructed his own who lived in India with all his attention, so that the monks arriving from different regions did not need, so to speak, loud words to be imbued with it: because they saw in the manners, in the walk and habit of each one the form and regular discipline depicted.

50. Praefecit eum quoque imperator cunctis in regno suo coenobiis: ut sicut Aquitaniam Gothiamque norma salutis instruxerat, ita etiam Franciam salutifero imbueret exemplo. Multa denique monasteria erant quae quondam regulariter fuerant instituta; sed paulatim tepescente rigore, regularis pene deperierat ordo. Ut autem, sicut una omnium erat professio, fieret quoque omnium monasteriorum salubris una consuetudo, jubente imperatore aggregatis coenobiorum Patribus una cum quampluribus ^[0377C] monachis perplures resedit dies. Omnibus ergo simul positis Regulam ab integro discutiens, cunctis obscura dilucidans, dubia patefecit, priscos errores abstulit, utiles consuetudines affectusque confirmavit. Judicia igitur Regulae cunctaque dubia ad proficuum deducta effectum, quas minus Regula pandit consuetudines, assentientibus cunctis protulit: de quibus etiam capitularem institutum imperatori confirmandum praebuit, ut omnibus in regno suo positis monasteriis observare praeciperet: ad quem lectorem scire cupientem dirigimus. Cui protinus imperator assensum praebuit, inspectoresque per singula posuit monasteria, qui utrum ea quae jussa fuerant sic observarentur inspicerent, quique etiam formam salubrem ignorantibus traderent. Perfectum itaque ^[0377D] propagatumque est opus divina opitulante misericordia, et una cunctis generaliter posita observatur Regula, cunctaque monasteria ita ad formam unitatis redacta sunt, ac si ab uno magistro et in uno imbuerentur loco. Uniformis mensura in potu, in cibo, in vigiliis, in modulationibus cunctis observanda est tradita. Et quoniam alia per monasteria ut observaretur instituit Regula, suos in Inda degentes ita omni intentione instruxit, ut ex diversis regionibus ^[0378A] adventantes monachi non, ut ita dixerim, perstrepentia, ut imbuerentur, indigerent verba: quia in singulorum moribus, in incessu habituque formam disciplinamque regularem pictam cernerent.

51. Because of the indiscreet fervor of many and the inept lukewarmness of some, and the dulled sense of those who were less capable, he established a limit and handed over to all to observe the order: restraining those from asking for superfluous things, commanding these to shake off their torpor, admonishing others nevertheless to at least seek to fulfill what they had seen. Finally, he commands many things to be fulfilled in the Rule: but there are very many things which daily use demands to be fulfilled, yet he himself withholds: with all of which the habit of the monk is adorned as with gems, and without which it is proved to be dissolute, fluid, and disordered. But he prescribes some things which are admitted either for the sake of the harmony of unity, or certainly for the sake of the observance of honesty, or out of consideration of frailty. Therefore, the venerable abbot of pious memory decided to fulfill whatever he found to be observed, without any hesitation or pretense of excuse. But those things which he knew to be omitted or changed for certain reasons, he nevertheless handed over to his disciples to observe, as he was able to resolve more correctly and according to the power and position of the place. If any page of the Rule was less lucid or was completely silent, he reasonably and appropriately established and supplemented them, of which I will briefly recount with the help of divine guidance.

51. Propter plurimorum quoque indiscretum fervorem et quorumdam ineptum teporem, minusque capacium sensum obtunsum, constituit terminum, ordinemque observandum cunctis tradidit: illos retrahens ne superflua peterent, hos imperans ut torporem excuterent, alios nihilominus admonens, ut saltem visa implere expeterent. Denique multa Regula implere jubet: sed permulta sunt quae usus expiere quotidianus expetit, ipsa tamen reticet: ex quibus omnibus habitus monachi veluti gemmis ornatur, et sine quibus dissolutus ac fluxus incompositusque ^[0378B] esse probatur. Nonnulla autem praecipit quae aut propter concordiam unitatis, aut certe propter observantiam honestatis, seu propter considerationem fragilitatis admittuntur. Quapropter piae recordationis venerabilis abbas quaeque observanda comperit, absque ulla cunctatione vel excusationis fuco implere decrevit: ea vero quae certis pro causis aut dimittenda cognovit, aut commutanda inspexit, nihilominus, prout rectius et secundum posse locique positionem dirimere quivit, suis observanda discipulis tradidit: si qua nempe minus lucide pagina Regulae pandit, aut omnino silet, rationabiliter apteque instituit atque supplevit, de quibus ope divina jutus pauca relatu perstringam.

52. First, before the signal is struck at night, he ordered the bell to be struck in the dormitory of the brothers, so that first the congregation of monks, supported by prayer, may sit in their own places, and then finally the doors of the church will be opened for the guests to enter. But rising quickly, according to what the Rule prescribes, the brothers should sprinkle themselves with holy water, and run humbly and with reverence around all the altars; so finally they should approach their own places and be ready, so that when the third signal is struck, they should rise without delay with their ears open and await the priest, who has been allotted the office of beginning. Nor should anyone be permitted to stand in the corners of the church during this time, namely those for whom it is right to enter; but sitting in the choir, they should sing the psalms in secret. He ordered the psalms to be sung, five for all the faithful living throughout the whole world, five also for all the faithful deceased; also for those who have recently died, because the cause did not immediately come to the knowledge of each one, he nevertheless ordered that five should be sung continuously. But when five psalms have been sung, let him prostrate himself in prayer, commending to God those for whom he has sung: and then, finally, let him begin to pray for others. Nor should he be slow to pray piously, with certain and fixed psalms, with his body sunk into the earth, to the eternal King: since no one should bow his head to the powerful at each word; and especially because in this way divine grace is evoked and the fervor of compunction is aroused. Indeed, in the summer season, after the Matins service has been completed, he ordered them to leave the church immediately because of drowsiness, and, having washed their faces, they should return to the church again quickly, and according to the aforesaid order, they should go around the altars with reverence, and sprinkle themselves with holy water: and so onward they should approach the places appointed for them, to honorably fulfill the daytime service: which services should be performed according to the Roman Psalm 118, and they should be ready, so that when the first hour is struck, they should immediately meet the choir. He ordered the sign to be struck so extensively that all should meet when it sounded, and when it ceased the priest should begin the hour. When Prime was finished, those assembled should pay their respects in one chapter: when it was finished, with silence, or chanting psalms, they should go out to the work assigned to them. Those who remained in the monastery were also not to be occupied with idle tales, but two and two, or certainly individually in the kitchen, in the bakery, or in the cellar, they should sing psalms. After Compline, however, he ordered that no one should go out or remain in the oratory at will; but in winter they should sing ten psalms beforehand, and in summer five: and thus, when the sign was struck, all should go around all the altars together according to the aforesaid manner, and thus each should approach his own lectern to rest. In these three times a day he ordered all to go around all the altars, and at the first of them the Lord’s Prayer Let them say the symbol, and let the others say the Lord’s Prayer, or confess their sins. But during the hours of daily prayer, let each one go to his own place to pray; but if he wishes to pray in a particular way, let him do so at whatever hours he has free. He therefore established these three times of prayer, that those who are lazy through torpor and loathe praying may at least be compelled to do what they do not wish to do willingly, and may not presume to leave the hours that have been established; but those who are inflamed with too much love may not be drawn away from seeking outside things indiscreetly. For it is usual for them to be worn out by excessive vigils, by the indiscretion of one night; but at the hours when one should be intent on divine psalms, being overtaken by sleep, they are unable to pay the divine tribute. The custom of many had also made them different in their dress. Indeed, some had hoods hanging down to their ankles. For this reason the man of God established a uniform measure for all monks, so that the measure should not exceed two cubits, or reach down to the knees. He also granted, for the sake of necessity, for which the Rule commands, two cottons, and breeches, also furs and their coverings, two cloaks; and whatever else he saw necessary, in order to cut off all the confusion of the occasion, he granted and granted.

52. Primitus siquidem quam signum horis nocturnis ^[0378C] pulsetur, in fratrum dormitorio squillam tangere jussit, ut prius monachorum congregatio oratio nibus fulti propria residerent per loca, tunc demum ecclesiae ostiis patefactis hospitibus pateret ingressus. Surgentes vero concite juxta quod Regula praecipit, fratres aquis se sanctificatis perfundant, et cuncta altaria humiliter et cum reverentia percurrant; sic demum ad propria loca accedant sintque parati, ut cum tertium pulsaverit signum, absque mora surgentes attonitis auribus sacerdotem exspectent, qui officium incipiendi sortitus est. Nec cuiquam liceat per hoc spatium per angulos ecclesiae sistere, eorum scilicet quibus ingredi justum est; sed in choro sedentes institutos secrete concinant psalmos. Psalmos autem cantare jussit, quinque ^[0378D] pro omnibus fidelibus in toto terrarum orbe vivis, quinque etiam pro omnibus fidelibus defunctis; pro eis quoque qui nuper defuncti sunt, quia ad notitiam singulorum non statim causa pervenit, ut jugiter canerentur instituit nihilominus quinque. Decursis vero psalmis quinque pronus orationi incumbat, eos pro quibus cecinit Deo commendans: et tunc demum pro aliis rogaturus initium sumat. Nec pigritandum est pio, certis defixisque psalmodiis ^[0379A] aeterno Regi demerso in terram corpore supplicare: cum potentibus ad singula verba non revereatur quis inflectere caput; maximeque quia hoc modo gratia provocetur divina, et compunctionis suscitetur fervor. Tempore siquidem aestatis post expletum Matutinorum officium, mox egredi ab ecclesia propter somnolentiam jussit, seseque calceantes lotis faciebus denuo ad ecclesiam concite redeant, et juxta praefatum ordinem altaria cum reverentia circumeant, sanctisque se aquis perfundant: et sic deinceps ad loca sibi constituta accedant, diurnum expleturi honeste officium: quae officia juxta Romanum psalmo CXVIII persolventur, sintque parati, ut pulsato signo horae primae, mox ad chorum occurrant. Signum autem ita prolixe tangere jussit, ut ^[0379B] omnes illo sonante occurrant, illo cessante sacerdos incipiat horam. Expleta Prima in unum aggregati solvant capitulum: quo expleto, cum silentio, aut psalmos decantando exeant ad opus sibi injunctum. In monasterio quoque remanentes non fabulis occupentur otiosis, sed bini et bini, aut certe singuli in coquina, in pistrino, in cellario psalmos canant. Post completorium vero instituit ut non pro libita quis voluntate aut egrediatur, aut moretur in oratorio; sed hiemis tempore decem prius canant psalmos, aestate vero quinque: sicque pulsato signo omnes pariter juxta praefatum modum altaria cuncta circumeant, et sic ad lecta sua singuli pausaturi accedant. In his tribus per diem vicibus circumire cuncta praecepit altaria, et ad primum ex eis orationem Dominicam ^[0379C] dicant et symbolum, caeteris orationem Dominicam, vel sua confiteantur delicta. Diurnis autem orationum horis ad suum quisque accedat oraturus locum: si autem peculiariter sibi vult orare, quibuscunque vacat horis, licenter peragat. Has igitur tres ideo constituit orationis vices, ut hi qui torpore pigrescunt, et orare fastidient, saltem compulsi agant quae libenter nolunt, et constitutas non praesumant relinquere horas: hi vero qui nimio succenduntur amore, ne extera indiscrete petant retrahantur. Sic enim accidere solet ut nimiis vigiliis atterantur unius noctis indiscretione: horis autem quibus divinis psalmodiis esse intentum oportet, praeoccupatus somno non valeat divinum exsolvere censum. In habitu quoque dissimiles fecerat ^[0380A] multorum consuetudo. Siquidem nonnullis usque ad talos cucullae pendebant. Quam ob rem vir Dei uniformem cunctis tenendum monachis instituit modum, ut non amplius a duobus cubitis excederet mensura, vel usque ad genua pertingere posset. Concessit etiam necessitatis causa, propter quam Regula jubet, duas scilicet stamineas , et femoralia, pelliceas quoque et tegumenta eorum, cappas duas; et quaecunque necessaria prospexit, ut omnem amputaret occasionis ambagem, tribuit et concessit.

53. He also showed the emperor in writing the reason for those things which the Rule commands, but for certain reasons remain untouched; and of those which it has completely withheld, but which are usefully supplied. For he had turned all his desire into the observance of the Rule, and this was his greatest interest, and nothing exceeded his understanding. For which reason he inquired attentively of those whom he had found to be experts, even of those who came to Mount Cassinus in those parts, as if they perceived not only what was heard, but also what was seen. Because of this love of intelligence, whenever anyone explained anything new to him, he would immediately humbly accept it with the utmost reverence, saying that he was not yet able to know the hidden meanings of the Rule: and although he himself had explained it to all, not to novices, but to the wise themselves, he confessed that he had found new and unheard-of things not only from experts, but also from the more simple. Finally, he made a book collected from the Rules of various Fathers, so that the Rule of blessed Benedict would be the first for all, which he ordered to be read at all times at the morning collect. From which again, in order to show that there would be no frivolous and worthless contentious ones issued by blessed Benedict, but that his Rule was supported by others; he composed another book with the collected opinions of the Rules, to which he gave the name Concordia Regularum, so only that the opinion of blessed Benedict would precede, but that those reasonably agreeable to it would be added afterwards. Nevertheless, he combined another book from the homilies of the holy doctors, which were delivered for the exhortation of the monks, and he ordered it to be read at all times at the evening collects.

53. Ostendit quoque per scripturam imperatori rationem de his quae jubet Regula, sed certis ex causis intacta remanent; et de his quae illa prorsus reticuit, sed utiliter supplentur. Omne quippe desiderium suum in observationem Regulae converterat, ^[0380B] suumque hoc permaxime erat studium, et nihil intellectui ejus excederet. Quam ob causam quos peritos esse compererat, attente sciscitabatur circa longeque positos, eos etiam qui istis in partibus ad montem Casinum accederent, veluti qui non audita solummodo, sed visa perciperent. Ob quam dilectionem intelligentiae cum quislibet ei aliquid novi panderet, mox humiliter suscipiens summa reverentia aiebat, necdum se posse occultos sensus Regulae nosse: et cum cunctis non dicam tironibus, sed ipsis sapientibus ipse eam elucidaverit, nova et inaudita se non tantum a peritis, verum etiam a simplicioribus reperire fatebatur. Fecit denique librum ex Regulis diversorum Patrum collectum, ita ut prior beati Benedicti Regula cunctis esset, quem ^[0380C] omni tempore ad collectam matutinam legere jussit. Ex quo rursus ut ostenderet contentiosis nulla frivola cassaque a beato Benedicto edita fore, sed suam ex aliorum fultam esse Regulam; alium collectis Regularum sententiis composuit librum, cui nomen Concordia Regularum dedit, ita duntaxat ut beati Benedicti praecederet sententia, ei vero rationabiliter convenientes jungerentur deinceps. Alium nihilominus ex sanctorum doctorum homiliis, quae in exhortationem monachorum sunt prolatae, conjunxit librum, eumque omni tempore in vespertinis collectis legere jussit.

54. Seeing also that some were anxious to acquire monasteries for monks, and that they were not only able to obtain them by prayer, but were also competing for gifts, and that the monastic stipends were being spent on their own interests, and that some were thereby destroyed, while others were obtained by secular clerics after the monks had fled; for this reason he went to the most pious emperor and implored him with his prayers to extricate the clerics from such contentions, and the monks from this danger. The most glorious emperor gave his assent, and decreed that all the monasteries in his kingdom should be designated in advance, in which of them Regular Abbots could be found: and he ordered them to be confirmed by writing so that they would remain unshaken at all times, and he sealed it with his ring: and thus he extinguished the desire of many, and nevertheless the fear of the monks. There were also some of them who were engaged in military service: for which reason they had come to such poverty that the monks lacked food and clothing. Considering this, the most pious king, at the suggestion of the aforementioned man, ordered them to serve as much as possible, so that nothing would be lacking to those who served God, and through this they would earnestly pray to the Lord most piously for him and his offspring, and for the state of the entire kingdom. But for those monasteries which had been left under the authority of the canons, he established separate quarters for them where they could live regularly, and he granted the rest to the abbot.

54. Cernens quoque nonnullos totis nisibus anhelare in acquirenda monachorum coenobia, eaque non tantum ut precibus obtineant, verum etiam ^[0381A] decertare muneribus, suisque usibus stipendia monachorum expendi, ac per hoc diruta nonnulla, alia vero fugatis monachis a saecularibus obtineri clericis; adiit hac de causa piissimum imperatorem precibusque pulsat ut ab hujuscemodi contentionibus clericos, monachos vero ab hoc redderet periculo extorres. Assensum praebet gloriosissimus imperator, monasteria in Regno suo cuncta praenotata, in quibus ex his Regulares Abbates esse queant decernit: ac per scripturam ut inconcussa omni maneant tempore, firmare praecepit, suoque annulo signavit: sicque multorum cupiditatem, monachorum nihilominus pavorem extersit. Erant etiam quaedam ex eis munera militiamque exercentes: quapropter ad tantam devenerant paupertatem, ut alimenta ^[0381B] vestimentaque deessent monachis. Quae considerans suggerente praefato viro piissimus rex, juxta posse servire praecepit, ita ut nihil Deo famulantibus deesset, ac per hoc alacres pro eo ejusque prole, totiusque regni statu piissimum precarentur Dominum. His vero monasteriis quae sub canonicorum relicta sunt potestate, constituit eis segregatim unde vivere regulariter possint, caetera abbati concessit.

55. But I think that what happened when he was going to the general meeting at the emperor’s command, and by the will of God, should not be kept silent. For he was going, weary with illness and excessive heat, obeying the royal orders, but armed with the weapons of charity, ready to fulfill the usefulness of many. But he who is always jealous of pious acts and an enemy, in order to harm the health of the pious, tried to delay him from the path he had begun by such an artifice: he even led the horses on which he himself was to be carried through vast forests, almost unknown to the guards. But the man of God, not troubled by any grief at the loss of his horses, had almost reached the royal gates with enthusiasm. Indeed, having fulfilled the usefulness of the monasteries and monks, for whom he had great and constant pious solicitude, the number of horses was reduced and was supported by the king [ that is, supplied]. But after a period of one month the lost horses were returned; and so it was divinely arranged that because he did not grieve over the losses, he received a double profit.

55. Quae autem cum ad generale placitum jubente imperatore pergeret, nutu Dei acciderint, non silendum puto. Ibat nempe aegritudine nimisque caloribus fessus, jussis obtemperans regiis, sed charitatis armis stipatus, multorum explere utilitatem paratus. Sed is qui piis semper invidet actibus inimicus, ut piorum detrimentum ferret saluti, hunc a tramite ^[0381C] coepto tali arte retardare molitur: equos siquidem, quibus ipse vehendus erat, per vasta silvarum deturbans custodibus fere ignota. Sed vir Dei nullo dolore de amissis equis perculsus, alacer regias prope pervenerat fores. Expletis siquidem monasteriorum monachorumque, de quibus illi ingens et jugis piaque erat sollicitudo, utilitatibus, numerus equorum imminutus a rege fulcitur [id est suppletur]. Sed et post unius mensis spatium amissi reducuntur equi; sicque divinitus actum est ut quia de amissis non doluit, duplicatum susciperet lucrum.

56. After this, he began to be worn down by various and varied illnesses, and to prepare his little body, worn down by many years of continuous vigils, constant tears, most severe fastings, labors, and meditations, for a new contest: so that he who had conquered the vices of virtues, and fought nobly, girded with the armor of patience, might receive a double palm of victory from his king over his enemies. For the more strongly he was stricken with illness, the more intently and more intently he persisted either in prayers or in readings. He found no one idle, no one at all lazy in the work of God, no one occupied with vain and frivolous fables. For either he himself pressed on with his reading, or listened intently to someone reading. Who ever found him alone but weeping? Who, suddenly approaching him, found his cheeks dry? And did he not find him either prostrate on the ground, or standing with his hands raised to the sky, or receiving tears with his fists, lest the pages of the sacred volume should be moistened by excessive weeping? The strength of the flesh was failing, but the mind persisted with adamant determination, the rigidity once begun almost lasting. He did not accept the eating of the flesh of four-legged animals from the day of his conversion: even in his last days, worn out by infirmities, he hardly ever indulged in baths. He was accustomed to change his clothing after forty or more days. Indeed, he ordered the reading of the Lives of the Holy Fathers before him and at his death: by which reading his mind, restored to health, endured stronger. O good Jesus, with what sighs and tears his mind was filled with longing to be dissolved and to be with Christ! yet not if it were necessary for his brothers, refusing to bear the labor.

56. Coepit post haec diversis variisque atteri aegritudinibus, et multos per annos continuis vigiliis, assiduis lacrymis, acerrimisque jejuniis atque laboribus meditationibusque attritum corpusculum ^[0381D] novo certamini praeparare: ut qui subactis vitiis virtutum obtinuerat arcem, nobiliter infirmitatibus patientiae armis accinctus decertans, geminatam a rege suo superatis hostibus victricem perciperet palmam. Quo enim validius pulsabatur aegritudine, eo intentius magis magisque aut orationibus vel lectionibus persistebat. Nullus otiosum reperit, nullus omnino in opere Dei pigrum, nullus vanis frivolisque fabulis occupatum invenit. Aut enim ipse per se lectioni instabat, aut legentem studiose ^[0382A] audiebat. Quis unquam solum nisi flentem reperit? quis ad eum subito ingrediens siccas ejus reperit genas? et non prorsus aut humi prostratum, aut coelo erectis manibus stantem, aut ne sacri voluminis nimiis humectarentur fletibus paginae, pugnis recipientem lacrymas invenit? Carnis deficiebant vires, sed animi adamante durior persistebat intentio, rigor semel coeptus pene ipse perdurans. Carnium quadrupedum esus non suscepit a die conversionis suae: balneis etiam in ultimo suo tempore languoribus attritus vix unquam indulsit. Vestimentum post quadraginta vel eo amplius dies mutare solitus est. Legere siquidem coram se sanctorum Patrum Vitam obitusque jubebat: qua lectione recuperatus animus fortior perdurabat. O bone Jesu, quibus suspiriis ^[0382B] fletibusque perfusus aestuabat animus cupiens dissolvi, et esse cum Christo! non tamen si necessarius fratribus foret, laborem ferre recusans.

57. But as his illness grew worse, he addressed the emperor in a familiar manner and was taken to the monastery, and bidding farewell to his brothers, spending the whole night in prayers and psalms, he performed the regular office of that day. But when he had completed the regular office of the next day and wished to complete the course, he came to the conclusion: You are just, O Lord; chanting which verse he said: I fail; and added: Do with your servant, O Lord, according to your mercy (Ps. 118) ; and thus, adorned with the virtues of prayer, he breathed his last. There are also his letters, sweeter than all his riches, which he dictated with his own mouth to the brothers at Anianeus the day before he departed from the world, in which he testifies that they would no longer see his face. Some also say that at the hour in which he departed to Christ, his death was revealed to the bishop of Magalona, ​​Stabile; for he rose from his sleep and immediately reported to his friends what had happened. We have touched briefly on his death, because the brothers who were present at that time will explain it more fully, as the following page demonstrates.

57. Invalescente autem aegritudine imperatorem familiariter allocutus in monasterio deducitur, fratribusque valefaciens, tota nocte orationibus psalmodiisque pernoctans, ipsius diei regulare officium peregit. At cum alterius diei regulare explesset officium, et cursum persolvere vellet, ventum est ad clausulam: Justus es, Domine; quem versiculum decantans ait: Deficio; et adjecit: Fac cum servo tuo, Domine, secundum misericordiam tuam (Psal. CXVIII); sicque inter verba orationis virtutibus decoratum emisit spiritum . Adsunt autem ejus omnibus divitiis dulciores epistolae, quas pridie quam ^[0382C] migraret a saeculo, fratribus Aniano positis proprio dictavit ore, in quibus testatur faciem suam amplius non visuros. Aiunt etiam quidam quoniam hora qua migravit ad Christum, episcopo Stabili Magalonensi obitus ejus revelatus est; a somno siquidem surgens mox suis quod acciderat retulit. Obitum autem ejus ob id cursim attigimus, quoniam fratres qui eo tempore praesentes adfuerunt, latius explicaturi sunt, quod sequens demonstrat pagina.

58. Benedict, therefore, was raised as abbot in the province of Gothia under Pepin, king of the Franks, and after his death under his son Charles, he served from infancy until his youth. After this, however, leaving the palace, he assumed the habit of a true monk in the monastery of Saint Sequan in the province of the Burgundians: and there, remaining for two and a half years [ above, no. 10, a period of five years and eight months; or two years?], he served God continually. But because he found no regular use there, he migrated to the parts of Gothia, and there on the river Anianeus he first built a cell with his own hand, but afterwards, with the very brothers who had come under his rule for the love of Christ, he built a monastery from scratch, in which not long after he had three hundred monks under his rule. When Emperor Charles died, his son Louis, assuming the empire, caused the venerable man Benedict to come to France with some of his disciples, and first gave him a Moorish monastery in a village in Alsace: but afterwards, out of love for him, he built a monastery for him from a new work near the palace of Aquis on the river Indus. This is Benedict, through whom the Lord Christ restored the Rule of Saint Benedict in the whole kingdom of the Franks. He had twelve monasteries under his rule, namely Aniane, Gellon, Casa-Nova, Insula-Barbara, Menate, Saint-Savin, Saint-Maximin, Massiac, Cormaria, Cella-Nova in Toulouse, the Moorish Monastery in Alsace, Indus, built by order of the emperor for his use and that of his disciples, and enriched from the royal treasury. In all of these he sent monks and rectors according to his doctrine. Moreover, he had the greatest care of all ecclesiastical order, namely of monks, canons, and laymen, but especially of monks. The emperor, however, gladly listened to and carried out all his advice, which is why he is called Monk by some, namely, because he always called the monks of the holy man his own out of love for him, and after his death he openly professes to be the abbot of that monastery. Therefore, the holy man continued in the king’s palace until his death for the increase of the faithful, not for worldly matters, because the monastery in which he lived was nearby. But before the fourth day of his departure, while still healthy, he repeated to the emperor everything that he had been accustomed to say to him: and on the same day, seized with a fever, he reached his own residence. But the next day, hearing this, all the great men of the emperor came to visit him. But there was such a multitude of bishops, abbots, and monks there, that we who were guarding him there could scarcely get near him. But the abbot Helisacar came first to him, and continued with him until his death. For on the fifth day he fell ill, in But on Friday night the emperor sent Tanculph, the chamberlain, ordering us to carry him to the monastery that very night: and raising him before the cockcrow, together with Helisacar and his men and ours, we conducted him to the monastery at the first hour of the day. And when it was the third hour of the day, he ordered everyone to leave him, and he remained alone until the sixth hour. After this, the abbot above mentioned entered with our superior, and they asked him how he was doing. To whom he replied that he had never been so well; and he added: Until now I have stood before the Lord among the choirs of saints. But on the morrow, calling the brethren to him, he gave them exhortations of salvation, and then he confessed that it was forty-eight years since he had been a monk, in which years he had not eaten bread on any day before, until he had shed tears before God. On that same day he sent a brief admonition to the emperor, and sent others to different monasteries. But the same venerable man left all his office for five years and two months before his death, as we find in his tablets after his death, and he himself, while alive, said to some, sung [ that is, recited] by himself. But he died at the age of seventy, on the third Ides of February, in the year of the incarnation of the Lord eight hundred and twenty-one, indiction fourteen, concurrent 1, epact fourteen, in the ninth year of the reign of the most pious Emperor Louis. But after the third day we opened his tomb, and changed it into a stone vessel which the Emperor had prepared: and uncovering his face, we saw on his forehead and around his eyes and lips such a redness as he had not had when alive. With these things thus excepted, and the situation thus, we servants from the monastery of Inda, namely Deidonus, Levigildus, Bertadus and Desiderius, wish you, our master Ardoius, greetings in the Lord, and we ask your charity that, according to the wisdom given to you by God, you compose a book on the Life of our Father Benedict, and direct it with us. All our brothers greet you, and you greet all our brothers. Amen.

58. Benedictus igitur abbas in provincia Gothiae exortus sub Pippino rege Francorum, et post ejus decessum sub Carolo filio ejus ab infantiae tempore usque in adolescentiam militavit. Post haec autem relicto palatio in monasterio Sancti Sequani in provincia ^[0382D] Burgundiorum habitum veri monachi suscepit: ibique duobus ac semis annis [supra, num. 10, quinquennii et octo mensium spatio; an biennii?] consistens, Deo jugiter militavit. Sed quia ibi regularem usum minime reperit, in Gothiae partibus migravit, ibique super fluvium Anianum manu propria cellam primitus postmodum vero cum ipsis fratribus qui ob amorem Christi sub ejus regimine venerant, monasterium ex novo opere construxit, in quo non longo post tempore trecentos sub suo regimine monachos ^[0383A] habuit. Defunctoque Carolo imperatore Ludovicus filius ejus imperium suscipiens, Benedictum venerabilem virum una cum suis quibusdam discicipulis in Franciam venire fecit, ac primitus in pago Alsacense monasterium ei Maurum dedit: postmodum vero pro ejus amore juxta Aquis palatium super fluvium Indam ex novo opere ei monasterium aedificavit. Hic est Benedictus, per quem Dominus Christus in omni regno Francorum Regulam sancti Benedicti restauravit. Hic habuit sub regimine suo monasteria duodecim, id est Anianum, Gellonem, Casam-Novam, Insulam-Barbaram, Menatem, Sanctum Savinum, Sanctum Maximinum, Massiacum, Cormariacum, Cellam-Novam in Tolosano, Monasterium-Maurum in Alsatz, Indam ex jussu ^[0383B] imperatoris ob illius ac discipulorum ejus usum aedificatam, et de fiscis regalibus ditatam. In his omnibus ex doctrina sua monachos et rectores misit. Curam autem maximam habuit de omni ordine ecclesiastico, videlicet monachorum, canonicorum atque laicorum, maxime autem monachorum. Imperator autem omne ejus consilium libenter audivit et fecit, unde et a quisbusdam Monachus vocitatur, videlicet quod monachos sancti viri pro ejus amore semper suos proprios appellavit, et post ejus decessum hactenus abbatem se monasterii illius palam esse profitetur. Sanctus igitur vir usque ad obitum suum in palatio regis pro augmento fidelium, non pro terrenis rebus perseveravit, quia juxta erat monasterium in quo degebat. Ante quartum vero exitus ^[0383C] sui diem adhuc sanus omnia imperatori, quae ei solitus erat dicere, replicavit: et in ipsa die febre correptus, ad mansionem suam usque pervenit. Altera vero die audientes hoc omnes magnates imperatoris, ad eum visitandum venerunt. Tanta autem ibi fuit multitudo episcoporum, abbatum ac monachorum, ut nobis qui eum ibi custodiebamus, vix ad eum accedere facultas esset. Helisacar autem abbas primus ad eum venit, et cum eo usque ad obitum perseveravit. Quinta siquidem feria aegrotavit, in ^[0384A] sexta autem feria nocte misit imperator Tanculfum camerarium, jubens ut eum ipsa nocte ad monasterium ferremus: quem levantes ante gallorum cantum una cum Helisacar et suis ac nostris hominibus, prima hora diei ad monasterium deduximus. Cumque esset tertia diei hora, omnes a se exire praecepit, et usque ad sextam horam solus permansit. Post haec ingressus supra dictus abbas cum praeposito nostro, percunctati sunt quomodo ageret. Quibus ipse respondit, nunquam se tam bene fuisse; adjunxitque: Usque modo inter choros sanctorum coram Domino astiti. In crastina autem fratibus ad se vocatis eis monita salutis dedit, et tunc professus est quia quadraginta octo anni essent ex quo monachus fuerat, in quibus annis nullo die antea panem ^[0384B] comedit, donec coram Deo lacrymas funderet. In ipsa die brevem admonitionem imperatori misit, et alias per diversa monasteria direxit. Isdem vero venerabilis vir omne officium suum de quinque annis et duobus mensibus ante obitum suum, sicut in ejus tabulis post ejus decessum reperimus, et ipse vivens quibusdam dixit, cantatum [id est recitatum] per semetipsum liquit. Obiit autem septuagenarius, tertio Idus Februarii, anno ab incarnatione Domini octingentesimo vigesimo primo, indictione decima quarta, concurrente 1, epacta decima quarta, anno nono imperii Ludovici piissimi imperatoris. Post tertium vero diem sepulcrum ejus aperuimus, et eum in vas lapideum, quod imperator paraverat, mutavimus: discooperientes autem faciem ejus, vidimus ^[0384C] in fronte et circa oculos ac labia ejus tantum ruborem, quantum nec vivus habuerat. His ita exceptis, et ita se habentibus, nos famuli ex monasterio Inda, videlicet Deidonus, Levigildus, Bertadus et Desiderius, tibi Ardoi magistro nostro salutem in Domino optamus, petimusque charitati tuae, ut secundum a Deo datam tibi sapientiam de Vita Patris nostri Benedicti libellum componas, et cum nobis dirigas. Salutant vos omnes fratres nostri, et vos salutate omnes fratres nostros. Amen.

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APPENDIX ONE. ON THE SYNOD OF AQUINAS, AND ON THE MONASTERIES SUBJECT TO ANIANE, OR ORDAINED BY BENEDICT.

APPENDIX PRIMA. DE SYNODO AQUISGRANENSI, DEQUE MONASTERIIS ANIANEE SUBJECTIS, AUT PER BENEDICTUM ORDINATIS.

(Mabill., ibid.)

(Mabill., ibid.)

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1. We have seen so far from his Life what Benedict did for the ecclesiastical cause, in which he is mentioned as having labored against the Felician heresy, in the Spanish legation, and in the Synod of Urgell, and as having taken part in the Council of Arles, which was celebrated in the year 813 to restore the discipline of the Gallican Church. 31. Now we must consider what he did for the monastic republic, especially in the Synod of Aachen. When Louis Augustus and our Benedict were striving almost equally to promote the Benedictine cause, in the year 817 the Emperor of Aachen ordered the assembly of as many abbots as were keeping our Rule, to restore the discipline of the sacred institute, which Benedict was trying in every way to revoke by his writings, admonitions, and examples. Indeed, “the monasteries of monks, in which the Rule of blessed Benedict was once preserved, were now suddenly more laxly and dissolutely guarded, or at least completely abolished and neglected,” say the Fathers of the Third Council of Tours, canon 25. For this reason, various councils were convened by Charlemagne and his son Louis to help our collapsing republic. In the year 817, a synod of many abbots was convened at Aachen, over which Benedict presided. Seventy-two chapters were sanctioned on this matter; for so many are enumerated by Leo Marsicanus in the Chronicle of Casinensis, book I, chapter 16, of the new edition, and by the Chronograph of the Monastery of Saint Vincent at Vulturnum, book II, from which monastery it is mentioned that the abbot Josues attended the same monastery, by Apollinarius of Flavinia, and by others, of whom the Preface has spoken. After the council was concluded, “the same God-loving emperor appointed Benedict as abbot and with him monks of a vigorous life, who, going and returning to all the monasteries of monks, were to deliver to all the monasteries, both men and nuns, a uniform way of living according to the unchangeable Rule of Saint Benedict,” as we read in the Life of Louis Pius. For although all the monasteries of Gaul professed the same Rule of Saint Benedict, there was not one way of living for all, but different ways according to the diversity of places, people and customs. Abbot Arnulf was appointed Benedict’s companion and assistant, as Louis Augustus testified in the document he made about the restored monastic order in the monastery of Saint Denis on the 7th Kalends of September, in the 19th year of his reign. “Soon,” he says, “as the divine deign desired us to rest on the imperial scepter, having assumed the paternal see, our solicitude for pious intention He ensured that religion, decorum and all honesty, begun and instituted by our lord and father Charles of divine memory, would remain and flourish in all their proper orders, clearly and truly, removing all pretense. Hence, to correct the norm of monastic institution, we appointed two religious men of venerable life, Benedict and Arnulf, abbots, who, through our government, which God must govern and preserve, would diligently and diligently pursue this business. This diploma exists in its entirety in Sirmond in volume II of the Councils of Gaul, an excellent monument of imperial piety. Arnulf was, I believe, the abbot of the monastery of Glonne or Saint Florence on the Ligurian Sea in the diocese of Anjou, and perhaps also the abbot of Heri.

1. Quid in rem ecclesiasticam praestiterit Benedictus, hactenus vidimus ex ipsius Vita, in qua et contra Felicianam haeresim, tum in legatione Hispanica, tum in synodo Urgelitana laborasse, et concilio Arelatensi, quod ad restituendam Ecclesiae Gallicanae disciplinam anno 813 celebratum est, interfuisse memoratur num. 31. Nunc quid pro republica monastica, maxime in synodo Aquisgranensi, egerit, expendendum est. Cum rem Benedictinam fere ex aequo promovere studerent Ludovicus Augustus et Benedictus noster, anno 817 imperator Aquisgrani convenire jussit abbates quamplurimos Regulae nostrae servantes, ad resarciendam sacri instituti disciplinam, quam Benedictus scriptis, monitis exemplisque ^[0384D] suis revocare modis omnibus tentabat. Nimirum « monasteria monachorum, in quibus olim beati Benedicti Regula conservabatur, tum negligentia subrepente remissius ac dissolutius custodiebatur, vel certe penitus abolita negligebatur, » aiunt Patres concilii Turonensis tertii, canone 25. Quam ob rem varia tum a Carolo Magno, tum a Ludovico ejus filio convocata concilia, ut collabenti reipublicae nostrae opem ferrent. Anno 817 Aquisgrani congregata est plurimorum abbatum synodus, cui praefuit Benedictus. Sancita hac de re capitula septuaginta duo; tot enim enumerant Leo Marsicanus in Chronici Casinensis lib. I, cap. 16, novae editionis, et Chronographus coenobii Sancti Vincentii ad Vulturnum, lib II, quo ^[0385A] ex coenobio Josues abbas eidem conventui interfuisse memoratur, Apollinarius ex Flaviniacensi, et alii, de quibus in Praefatione actum est. Peracto concilio «constituit idem Deo amabilis imperator Benedictum abbatem et cum eo monachos strenuae vitae, qui per omnia monasteria monachorum euntes redeuntesque uniformem traderent cunctis monasteriis tam viris, quam sanctimonialibus feminis vivendi secundum Regulae sancti Benedicti incommutabilem morem,» ut legitur in Vita Ludovici Pii. Etsi enim universa Galliae monasteria eamdem sancti Benedicti regulam profitebantur, non una tamen omnium erat vivendi ratio, sed varia pro locorum, personarum morumque diversitate. Benedicto socius et adjutor adhibitus Arnulfus abbas, testante Ludovico Augusto in diplomate quod de restituto ordine monastico in monasterio S. Dionysii confecit VII Kal. Septembris, anno 19 imperii. «Mox, inquit, ut divina dignatio nos paterna sede suscepta imperialibus sceptris inniti voluit, piae intentionis nostra sollicitudo ^[0385B] exsequi procuravit, ut religio, decor et omnis honestas a domno et genitore nostro divae memoriae Carolo coepta et instituta liquido et veraciter, remota omni simulatione, in propriis quibusque maneret et vigeret ordinibus. Unde ad monasticae institutionis normam corrigendam duos religiosos et venerabilis vitae viros Benedictum et Arnulfum abbates constituimus, qui per nostrum a Deo gubernandum et conservandum imperium seduli huic negotio studiose insisterent.» Exstat hoc diploma integrum apud Sirmondum in tomo II Conciliorum Galliae, egregium sane pietatis imperatoriae monumentum. Arnulfus is erat abbas, ut puto, monasterii Glonnensis seu Sancti Florentii ad Ligerim in dioecesi Andegavensi, et forsan etiam abbas Heriensis.

2. The discipline which Benedict instituted at Aniane, he propagated in various monasteries of France and Germany. He first proposes to us three, Ardo, the Isle of Barbara, Mitiac, and Cormarc, to which he adds Gellon, Menat, St. Savinus of Mascia, the monastery founded by Wulfarius, the Moorish Monastery, and Inda. The Indans in their letter add Casa Nova and Cella Nova in Toulouse; I also add the Monastery of Saint Columba at Senones. Some of these have been treated of in previous notes: some of the others are to be noted here.

2. Quam Anianee disciplinam instituit Benedictus, eamdem in varia Franciae ac Germaniae monasteria propagavit. Tria primo nobis proponit Ardo, Insulam Barbaram, Mitiacense, et Cormaricense, quibus ^[0385C] addit Gellonense, Menatense, S. Savini Masciacense, monasterium a Wlfario conditum, Maurum-Monasterium, et Indam. Indenses in epistola sua addunt Casam novam, et Cellam-novam in Tolosano; addo et ego Monasterium Sanctae Columbae apud Senonas. De quibusdam actum est in superioribus notis: de aliis hic nonnulla observanda.

3. Leidradus, Archbishop of Lyons, in a letter to Charlemagne, says, “The royal monastery of the island of Barbara, situated in the middle of the river Ara, which was anciently dedicated in honour of the apostle Saint Andrew and all the apostles, but now seems to have been recently founded in honour of Saint Martin; by order of the Emperor Charles, who appointed the abbot Benedict there, with whom he also directed his manuscripts, I have so restored it that the roofs have been rebuilt and some of the walls erected from the foundations: where now the monks seem to live according to regular discipline, thirty in number.” This is Leidradus or Archbishop Laidradus, to whom Alcuin dedicated his books when he was about to set out for Spain with Benedict against Elipandus, and who later resigned his dignity to Agobard, who was to retire to the monastery of Saint Medard of Suess. In his letter 69 (now 90) , Alcuin congratulates the monks of Barbarossa, whom he calls the Friars of Lyons , on the restoration of the discipline of monastic life, and protects them against creeping errors. The monastery of Isla-Barbara, which has been mentioned more than once elsewhere, has now been given the secular toga.

3. Leidradus archiepiscopus Lugdunensis in epistola ad Carolum Magnum, «Monasterium regale Insulae Barbarae, inquit, situm in medio Araris fluvii, quod antiquitus est dedicatum in honore sancti Andreae apostoli et omnium apostolorum, nunc autem in honore sancti Martini recens videtur esse fundatum; jussu domni Caroli imperatoris, qui ibidem praefecit domnum Benedictum abbatem, cum quo simul direxit ibi suos codices, ita restauravi, ut tecta de novo fuerint, et aliqua de maceriis a fundamentis erecta: ubi nunc monachi secundum regularem disciplinam numero triginta habitare videntur.» Hic ^[0385D] est Leidradus seu Laidradus archiepiscopus, cui in Hispaniam cum Benedicto adversus Elipandum profecturo Alcuinus libros suos dedicavit, quique postea dignitatem Agobardo resignavit, in Sancti Medardi Suessionense monasterium secessurus. Alcuinus in epistola 69 (nunc 90) monachis Barbarensibus, quos Fratres Lugdunenses vocat, gratulatur de restituta monasticae vitae disciplina, eosque praemunit adversus gliscentes errores. Insulae-Barbarae monasterium, cujus non semel alibi facta mentio, nunc saeculari toga donatum est.

4. What Benedict did in the asceticism of Mitiac near Aurelian, now called Saint Maximin, is declared by Theodulf, the author of his work, in Book II of the Poems, from which, since the whole poem is in praise of our Benedict, it is helpful to bring some verses to this place. But first let us learn from Letaldus, the monk of Mitiac, what the state of that monastery was at that time; for thus he says in the book On the Miracles of Saint Maximin the Abbot, chapter 3: For at that time “the devotion of the monastery of Mitiac and the interest in the monastic life had been softened by lovers of the world, partly by greed, partly by hostile incursions, which were wont to be frequent from the attacks of Aquitaine. For at the same time a serious and prolonged conflict between the leaders of Pepin and Waifarius, king of Aquitaine, devastated the republic of the Franks with no small loss, and finally Waifarius, having captured the castle at Toarcense, conceded the sum total of things to Pepin. In these times the place aforesaid was so much neglected that no one could stay there for monks: but their dwellings were either lodgings for laymen and women, or stables for horses and pastures for dogs. Therefore, in the time of Charles Augustus of divine memory, by the will of the Lord of all things, to restore the same place to its former nobility, Theodulf, a most noble man of character and lineage and of the most ardent intellect, was appointed bishop of the Church of Aurelian. And so, striving with great diligence to restore the same place to its ancient honor, while he found monks in the adjoining regions less suitable for this purpose, he recruited from the parts of Septimania, to whom he gave a place, and added to it the things formerly attributed to that place, adding from his own. In which matter he did not regret his deed, since in his time the glory of that place shone so much that the disgrace of the old ignominy overshadowed the honor that had come, and the losses of the past were compensated by the gains that followed. Theodulf had obtained two monks for this purpose from Benedict, whom he thanks in this name, and he asks him about sending others, and compares them with Saint Benedict of Casinate in these verses:

4. Quid in Mitiacensi asceterio prope Aurelianos, nunc sancti Maximini dicto, praestiterit Benedictus, declarat Theodulfus ejus facti auctor in Carminum libro II, ex quo quia carmen totum est in laudibus Benedicti nostri, juvat quosdam versus adducere in hunc locum. Sed prius ex Letaldo monacho Mitiacensi discamus qualis tum fuerit istius monasterii status; sic enim ille in libro de Miraculis sancti Maximini ^[0386A] abbatis, cap. 3: Nempe eo tempore «devotio Mitiacensis coenobii et studium monasticae vitae emollita erat a saeculi dilectoribus, partim cupiditate, partim incursione hostica, quae ex Aquitanica impugnatione crebro obtingere solebat. Per idem enim tempus inter Pippini duces et Waifarium Aquitanorum regem gravis et diuturna conflictatio rempublicam Francorum non modico profligavit damno, tandemque apud Toarcense castrum capto Waifario summa rerum ad Pippinum concessit. His fere temporibus locus supradictus adeo est adnullatus, ut nemo ibi posset manere monachorum: sed habitacula eorum aut essent diversoria saecularium et feminarum, aut stabula equorum et pastiones canum. Temporibus igitur divae memoriae Caroli Augusti, disponente rerum omnium Domino, eumdem locum pristinae reddere nobilitati, Theodulfus nobilissimus et moribus et genere acerrimique ingenii Aurelianensis Ecclesiae episcopus subrogatur. Hic itaque multa industria certans quatenus idem locus in antiquum ^[0386B] revocaretur honorem, dum in contiguis regionibus minus idoneos invenisset ad id efficiendum monachos, ex Septimaniae partibus ascivit, quibus et locum dedit, et res illi loco olim attributas de suo insuper addens contradidit. In qua re non poenituit eum facti sui, quippe cujus temporibus in tantum ejus loci gloria enituit, ut veteris ignominiae dedecus honestas superveniens obumbraret, et praeteritorum dispendia lucra sequentia compensarent.» Duos hanc in rem monachos Theodulfus obtinuerat a Benedicto, cui hoc nomine gratias agit, eumdemque de aliis mittendis interpellat, ac cum S. P. Benedicto Casinate comparat his versibus:

I, my paper, hasten to the roofs of the blessed Benedict,

I, mea charta, celer Benedicti ad tecta beati,

  And having greeted him, I reviewed the houses of the Fathers.

  Hocque salutato tecta revise Patrum.

To him, my greetings and farewells, tell him the details,

Huic salveque valeque meum, huic singula narra,

  The prosperity that we have is bestowed upon us by God.

  Prospera quae nobis sunt tribuente Deo.

Then give many thanks to the messenger for the gift:

Inde refer multas misso pro munere grates: ^[0386C]

  And that he may willingly send more, willingly pray.

  Utque libens mittat plura, precare libens.

And so that a pious work may rise from a foundation laid,

Utque pium consurgat opus fundamine jacto,

  What now comforts me, now cherishes my heart.

  Quod me jam mulcet, jam mea corda fovet

Let the summit be better: the order of the foundation is good,

Sit melius culmen: bonus est fundaminis ordo,

  Whom the twin numbers, fate, and glory sanctify.

  Quem gemini numeri sorsque decusque sacrat.

Behold, two monks, there are two precepts of salvation,

Ecce duo monachi duo sunt praecepta salutis,

  May brotherly love also be bound to the Divine.

  Divino ut vinctus sit quoque fratris amor.

And below:

Et infra:

You sent our small seeds through the fields,

Semina tu nostros misisti parva per agros,

  Send a lot, your harvest will be great here.

  Plurima mitte, seges hic tibi grandis erit.

You shall not be far from the merit of whom you are not far from the name of:

Non distes merito, cujus non nomine distas:

  The fate of name and merit begets two.

  Nominis et meriti sors beet una duos.

That Benedict was ruler of the Ausonians in the fields,

Quod fuit Ausoniis Benedictus rector in arvis,

  This is how you are in our places, Benedict.

  Hoc modo tu in nostris es, Benedicte, locis.

As the Samian is thought to have originated from the brain of Euphorbus,

Ut cerebro Euphorbi Samius satus esse putatur,

  Thus the work of Father Nursi is recalled in you.

  Sic Nursi Patris in te revocatur opus.

As through Theudulf the words of Theudulf praying

Ut per Teudulfum Teudulfi verba precantis

  You fill it, and with one prayer the same name goes from here.

  Imples, cumque una it hinc prece nomen idem. ^[0386D]

Thus, through you, Blessed One, may he be blessed with what he desires.

Sic Benedictus ei per te, Benedicte, quod optat

  Let him confer, and you be the mediator of their vow.

  Conferat, et voti tu mediator eas.

And what was this, Casinus, your pious father in the past?

Quodque fuit, Casine, tibi pius hic Pater olim.

  In this way, may the city of Aurelian be your cell.

  Hoc modo sit cellae urbs Aureliana tuae.

How well ancient antiquity has called Mitiacus,

Quam bene Mitiacum vocitavit prisca vetustas,

  What auspiciousness was there for the gentle ones before the dances!

  Quae fuit auspicium mitibus ante choris!

Maximinus, there, the crown of the brothers, is blooming.

Maximinus ibi fratrum vernante corona

  He led them, and joined them he climbed to the stars of the sky.

  Praefuit, his junctus scandit ad astra poli.

Their bodies are buried in various tombs,

Corpora sunt quorum variis tumulata sepulcris,

  There are souls in the borders, but, patriarch, in yours,

  Sunt animae in finibus sed, patriarcha, tuis,

These wild barbarities, exempted from the gift of peace

Has fera barbaries exempto munere pacis

  He threw down his seat, and left the place.

  Dejecit sedes, destituitque locum.

What Theodulf means by these words, Letaldus, mentioned above, explains. Theodulf continues, and in poetic style directs his poem to the monastery of Benedict, then after a few verses he adds:

Quid his verbis significare velit Theodulfus, explicat Letaldus superius relatus. Pergit Theodulfus, et poetico more carmen suum dirigit ad Benedicti coenobium, tum post aliquot versus subdit:

Then, with the piety of greeting your brother, you returned,

Inde salutandi fratrem pietate revise,

  I am the one to whom I am joined by name, not by merit.

  Sum cui junctus ego nomine, non merito. ^[0387A]

Hence seek the venerable temple of Father Nebridius,

Hinc pete Nebridii Patris venerabilis aedes,

  Soon you will see Donatus’ house.

  Mox et Donati sit tibi visa domus.

But do not pass by the holy places of brother Attilius,

Sed nec praetereas sancti loca fratris Atili,

  And approach my Annian houses with reverence.

  Annianique mei tecta verenter adi.

For let the pious look upon Him who gives him the gifts of salvation,

Nam pius aspiciat dantem sibi dona salutis,

  Let Atala see you, and say goodbye, Olemundus.

  Atala te videat, dicque, Olemunde, vale.

And if perhaps you are able to go through worldly cities,

Ac si forte vales mundanas ire per urbes,

  Exploring each town, village, house,

  Singula perlustrans oppida, rura, casas,

Spread our greetings to the leaders in song,

Praesulibus nostras in carmine pande salutes,

  And to all the clergy, whomever it is too late to report.

  Atque omni clero, quosque referre mora est.

Attila, Clarinus, Teutfred, Leubila, and all

Attila, Clarinus, Teutfredus, Leubila, et omnis

  May the crowd of our Fathers feel the soul’s farewell.

  Turba Patrum nostrum sentiat alma vale.

The first ones whom Theodulf greets here were the same ones whom Benedict is said to have had as his chief helpers in his work at Ardo above. I believe that Annianus was the one who gave his name to the monastery of Saint Annian ( Saint-Chignan ) in Narbonne Gaul, which still exists, but be careful not to confuse it with the monastery of Aniane or Anianeo.

Quos hic primos salutat Theodulfus, erant ii ipsi quos Benedictus operis sui adjutores primarios habuisse dicitur apud Ardoem supra. Crediderim Annianum esse eum, qui sancti Anniani (Saint-Chignan) monasterio in Gallia Narbonensi hactenus existenti nomen dedit, quod cave confundas cum monasterio Aniane seu Aniano.

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5. Count William, later a monk there, founded the monastery of Gellon, and wished it to be subject to the abbot of Aniane. Benedict was the first abbot to preside over the place, and then special abbots were sometimes permitted from Aniane, who approved the election of abbots of Gellon. There are many letters from Louis Augustus and other kings attributing the Cella of Gellon to Aniane. Finally, the Gellonians began to have their own rights, and this was claimed more than once by the Anianeians in the 11th century, when Emmenus, the abbot of Aniane, lodged serious complaints about this matter with Pope Gregory VII, which are read in the Anianei register. But at last the obstinacy of the Gellonians prevailed during the pontificate of Urban II, who absolved the Gellonian monastery from the right of the abbey of Aniane: Pope Callistus II, however, subjected it to the Roman see proximately or, as they say, immediately, and after him Alexander III.

5. Gellonense monasterium excitavit Willelmus comes, postea ibidem monachus, atque Anianensi abbati subjectum esse voluit. Benedictus loco praefuit abbas primus, dein permissi nonnunquam abbates peculiares alii ab Anianensibus, qui Gellonensium abbatum electionem probabant. Exstant non unae Ludovici Augusti aliorumque regum litterae Cellam Gellonensem Anianee attribuentes. Demum Gellonenses sui juris esse coeperunt, reclamatumque non semel ab Anianensibus saeculo XI, quo Emmeno Anianee abbas graves hac de re querelas deposuit apud Gregorium papam VII, quae in tabulario Anianensi leguntur. Sed tandem praevaluit Gellonensium pervicacia Urbani secundi pontificatu, qui Gellonense monasterium a jure abbatiae Anianensis absolvit: Callistus vero papa secundus Romanae sedi proxime seu, ut aiunt, immediate subjecit, et post eum Alexander tertius.

6. The foundations of the monastery of Masciacus in the Biturigi were laid by Count Ego in the year 738, as is shown by the brief Chronicle of its place published by Labbe in volume II of the Bibliotheca novae. The arrival of the monks in Masciacus is placed in the year 814, namely after the restoration of the monastery by Louis Augustus, of which he is mentioned in his Life. This monastery, which still persists under the order of Saint Benedict, commonly called Massay , was ruled by the abbot Abbo, who was “born in 817, ordained in 847, and died in 866, when the city of Aurelian was burned,” and indeed “on the 7th of December,” according to the Calendar. “And in the year 967 Odo, the abbot of good memory, died on the 8th of June”; and “the monk Arduicus died on the 9th of September.”

6. Masciacensis coenobii in Biturigibus fundamenta ^[0387C] jecit Ego comes anno 738, ut docet ejus loci breve Chronicon a Labbeo editum in tomo II Bibliothecae novae. Adventus monachorum in Masciaco anno 814 collocatur, nimirum post coenobii restitutionem ab Ludovico Augusto factam, de qua in ejus Vita. Monasterium istud, quod hactenus persistit sub ordine sancti Benedicti, vulgo Massay appellatum, rexit Abbo abbas, qui «natus anno 817, ordinatus anno 847, anno 866, quo urbs Aurelianorum cremata est, mortuus est,» et quidem «VII Kal. decembris,» ex Kalendario. «Et anno 967 Odo abbas bonae memoriae VIII Idus Junii» decessisse fertur; et «Arduicus monachus Nonis Septembris.»

7. Wulfarius, an illustrious and noble man, gave Benedict a place on the border of the Albigensian district, where he settled “twelve monks” with the abbot. Henschenius interprets it as Casamnova : but the letters of Louis Augustus, which he was unable to see, teach us that it was Bella-cella.

7. Wlfarius vir illuster et nobilis locum in Albigensis pagi confinio tradidit Benedicto, ubi is «monachos duodecim» cum abbate collocavit. Casamnovam interpretatur Henschenius: sed Ludovici Augusti litterae, quas videre non potuit, nos docent esse Bellam-cellam.

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I have not yet been able to find out the current status of the Bella 1 cell.

Bellae 1 cellae statum hodiernum necdum rescire potui.

8. The Moorish Monastery, originally called the cella of Saint Leobard by the first author, was built “in honor of the apostles Peter and Paul and Saint Martin” in Alesia near Tabernas ( Saverne ) during the reign of Childebert II; it was later named the Moorish Monastery after the Moorish abbot, to whom Theodoric IV, called Kalensis, granted the privilege, published by Jodocus Coccius and Charles Cointius in the Annals of the Franks, volume II, for the year 586, no. 43.

8. Maurum Monasterium primitus cella Sancti Leobardi a primo auctore dictum, «in honorem apostolorum Petri et Pauli et sancti Martini» constructum in Alesatia prope Tabernas (Saverne) principatu Childeberti secundi; postea Maurum Monasterium cognominatum est a Mauro abbate, cui Theodoricus quartus, Kalensis dictus, privilegium concessit, editum apud Jodocum Coccium et Carolum Cointium in Annalium Francorum tomo II ad annum 586, num. 43.

9. Inda, a very famous monastery near Aquasgrani, took its name from the river that flows by, also called Saint Cornelius from Cornelius, the pope and martyr, whose head and arm are said to be preserved there. Our Benedict, the abbot of that place, was buried in that place, as mentioned above.

9. Inda, celeberrimum coenobium prope Aquasgrani, vocabulum traxit ab amne praeterfluente, Sancti Cornelii etiam appellatum a Cornelio papa et martyre, cujus caput et brachium istic observari dicuntur. Eo in loco sepultus est Benedictus noster ejus loci abbas ex dictis.

10. Casa Nova or Gordanicus in the village of Ucetico, now still subject to the priory of Aniane, natively Goudargue, is said in the charter of Louis Augustus to have been first built by Count William.

10. Casa Nova sive Gordanicus in pago Ucetico, ^[0388A] nunc usque prioratus Anianee subjectus, vernacule Goudargue, primitus a Willelmo comite constructa dicitur in diplomate Ludovici Augusti.

Various disputes arose from this cell, both against the monks of the House of God during the pontificate of Paschal II, and Callistus the second; and against the Archbishop of Arezzo, Callistus the same Pontiff. «And indeed,» says Pope Callistus in the letters granted on this matter, the monks of Aniane claimed that cell for the monastery of Aniane through the writings and gifts of the Emperor Lodoix, the son of Emperor Charlemagne, and his son King Charles. The Archbishop, however, defended himself with the signature of King Lodoix, the son of King Boson.» But finally, having heard the arguments of both parties, Callistus himself confirmed the right of possession of Aniane by the council of cardinals. These letters are extant, published in volume VI of the Spicilegium.

Variae hac de cella exortae sunt lites tum adversus Casae Dei monachos pontificatu Paschalis secundi, et Callisti itidem secundi; tum adversus Arelatensem archiepiscopum Callisto item Pontifice. «Et quidem, ait Callistus papa in litteris hac de re concessis, Anianenses monachi cellam illam, per Lodoici imperatoris, Caroli Magni imperatoris filii, et filii ejus Caroli regis scripta et largitiones Anianensi monasterio vindicabant. Archiepiscopus vero se Lodoici filii Bosonis regis chirographo tuebatur.» Sed tandem auditis utriusque partis momentis Callistus ipse de concilio cardinalium jus Anianensium possessione roboratum confirmavit. Exstant hae litterae in lucem editae tomo VI Spicilegii.

11. Regarding the New Cella, commonly known as Celle-Neuve, which still hangs from Aniane, there is a diploma from Charlemagne in these words:

11. De Cella Nova, vulgo Celle-Neuve, quae hactenus ab Aniane pendet, exstat diploma Caroli Magni ^[0388B] in haec verba:

Charles, by the grace of God, king of the Franks and Lombards and Patrick of the Romans, etc. For the rest, see among the Works of Charles the Great in this Patrologia, volume XCVII, col. 988.

Karolus Dei gratia rex Francorum et Langobardorum ac Patricius Romanorum, etc. Reliqua vide inter Opera Caroli Magni hujusce Patrologiae tomo XCVII, col. 988.

12. In addition, Benedict attempted to restore monastic discipline in the monastery of Saint Columba at Senones, as testified by Louis Augustus in a document published by VC Stephanus Balusius in the appendix to Lupus, which contains these words: “We wish it to be known to all the faithful of the holy Church of God, and to our own, present and future, that once, when it was clear that the monastic order had become completely corrupted, and to correct and amend it, and indeed to restore it to its former due and upright manner with the help of the Lord, we were appointing a certain most fervent abbot of the same order, surnamed Benedict, through the monasteries of the empire entrusted to us by God; he happened to come to the monastery called Saint Columba, not far from the city of Senones: in which, while he was trying to organize the rest regularly, because at that time a canonical abbot, named Jacob, happened to preside there, he set aside certain villages which in ancient times had been intended for the use of the brothers serving God,” etc.

12. Ad haec in monasterio Sanctae Columbae apud Senonas monasticam disciplinam restituere conatus est Benedictus, testante Ludovico Augusto in diplomate, quod editum a V. C. Stephano Baluzio in appendice ad Lupum habet haec verba: «Notum esse volumus cunctis fidelibus sanctae Dei Ecclesiae, et nostris, praesentibus scilicet et futuris, quia olim dum monasticum ordinem usquequaque depravatum esse constaret, et ad eum corrigendum atque emendandum, imo ad pristinum debitumque modum et rectitudinem auxiliante Domino reducendum, quemdam abbatem ejusdem ordinis ferventissimum, Benedictum cognominatum, per monasteria imperii a Deo nobis commissi destinaremus; contigit ad monasterium ^[0388C] quod dicitur Sanctae Columbae, haud procul ab urbe Senonensi devenire: in quo cum caetera regulariter ordinare satageret, quia tunc temporis abbatem canonicum, Jacob vocabulo, inibi praeesse contigerat, quasdam villas, quae priscis temporibus ad usum fratrum Deo famulantium fuerunt destinatae, segregavit,» etc.

13. Furthermore, Louis Augustus “granted to the monastery called Aniane, where Abbot George presided, a certain cell of his own right, which was built in honor of St. Martin within the walls of the city of Arezzo, with what pertains to it, to the said monastery for the stipends of the brothers serving God there or for the relief of the poor, on the third day of December, indicted 10, the royal palace of Aachen;” then later he added “a cell called Massacia with its appendages, having more or less forty rooms, which is according to the ratio of the aforementioned cell of St. Martin,” with letters issued “on the fourth day of March, in the seventh year of the reign, the royal palace of Aachen.” And finally the most pious emperor of the monastery of Aniane confirmed all things by a general diploma granted to Abbot Ermenald.

13. Praeterea Ludovicus Augustus «ad monasterium quod dicitur Aniane, ubi Georgius abbas praeerat, quamdam cellam juris sui, quae est constructa in honore S. Martini infra muros Arelatensis civitatis, cum his quae ad eam pertinent, memorato monasterio ad stipendia fratrum ibidem Deo famulantium vel ad subsidia pauperum concessit pridie Non. Decemb., anno imperii 3, indict. 10, Aquisgrani palatio regio;» tum postea addidit «cellam quae dicitur Massacia cum appendiciis suis, habentem plus minus quadraginta mansos, quae est ex ratione praedictae cellae S. Martini,» litteris datis «IV Id. Mart., anno 7 imperii, Aquisgrani palatio regio.» Demumque ^[0388D] piissimus imperator monasterii Anianensis res omnes confirmavit generali diplomate concesso Ermenaldo abbati.

14. To all this it seemed hardly out of place to include a sermon once delivered on the feast of the dedication of the basilica of the Saviour, built about the year 782, of which in Vitae num. 26. This sermon prefers the name of Ardo or Smaragdus in the manuscript codex: but falsely, as I gather from the words of the author himself, who says that the buildings of the basilica of Ani were old in their time and calls for an ancient account of its dedication . To this he refers to an ancient custom, which denied women access to both temples, namely the Saviour and the blessed Mary: and he says that after intervening years, that is, in due time the lower sex was granted entry into the basilica of the Saviour; which words cannot agree with Ardo, the disciple of Benedict. Nor do I know whether what this author reports seems not sufficiently explored, that «three hundred and sixty bishops” (of whom I have read a fallacious catalogue) and Charlemagne himself were present at this dedication: of which Ardo makes no mention in Vitae superioris num. 26. In the same context should be taken what is read about the absolution of sins granted and revealed to Charles by God: which concerns the “miracle revealed in the consecration of the Aniane archistry,” related in the Life of Charlemagne, written in three books at the time of Frederick Ahenobarbus at Lambecium in the Caesarean Library, volume II, page 333. The title of the sermon is as follows in the manuscript codex: “Sermon of Saint Ardo, surnamed Smaragdus, monk and confessor, and master in the sacred page, formerly a monk of the monastery of Aniane, of the order of Saint Benedict, in the diocese of Magalun: which sermon was celebrated at the consecration of the altar of the Holy Savior of the same monastery on the twenty-ninth day of December, in the year from the Incarnation of the Lord 772 [ Leg. 772].

14. His omnibus haud ab re visum est subjicere sermonem aliquando habitum in festo dedicationis basilicae Salvatoris, factae circiter annum 782, de qua in Vitae num. 26. Sermo iste nomen Ardois seu Smaragdusi praefert in ms. codice: sed falso, ut colligo ex ipsius auctoris verbis, dicentis veternosa suo tempore fuisse Anianensis basilicae aedificia et antiquam ejus dedicationis relationem vocat. Ad haec priscam vocat consuetudinem, quae feminis negabat aditum in utrumque templum, Salvatoris scilicet et beatae Mariae: aitque interjectis annis, id est suo tempore concessum sequiori sexui ingressum in basilicam Salvatoris; quae verba convenire nequeunt Ardoi, Benedicti discipulo. Neque scio an non satis exploratum videatur id quod refert auctor iste, «trecentos scilicet et sexaginta episcopos» (quorum fallacem ^[0389A] catalogum legi) ipsumque Carolum Magnum huic dedicationi interfuisse: cujus rei nullam mentionem facit Ardo in Vitae superioris num. 26. Eodem loco haberi debet id quod legitur de absolutione peccatorum Carolo divinitus concessa ac revelata: quo spectat «miraculum in consecratione Anianensis archisterii revelatum,» relatum in Vita Caroli Magni, tribus libris scripta tempore Frederici Ahenobarbi apud Lambecium in Caesareae Bibliothecae tomo II, pag. 333. Sermonis titulus ita se habet in codice ms. «Sermo sancti Ardois, cognomento Smaragdusi, monachi et confessoris, ac magistri in sacra pagina, monachi quondam monasterii Anianee, ordinis sancti Benedicti, Magalonensis dioecesis: qui sermo fuit celebratus in consecratione altaris Sancti Salvatoris ejusdem monasterii die vigesima nona mensis Decembris, anno ab Incarnatione Domini DCCLXXI [Leg. DCCLXXII].

The tenor of the speech follows.

Sequitur tenor sermonis.

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To the glory and honor of your name, Christ Jesus, Savior of the world, the ancient account of the matter conveys to the ears of the Catholic Church, through the new course of future times, the knowledge of how your venerable temple of the monastery of Aniane received the beginning of its foundation. For when Charles, the patrician of the Romans and king of the Franks, was establishing temples and admirable buildings throughout Gaul in honor of God, he established a certain landmark in the name of Christ the Savior, which the ancient collection of his lineage still displays to the eyes of mortals. After the establishment of which, returning from the siege of the city of Narbonne, in which he had expelled the Angaric nation, there, having held a synod, he invited three hundred and sixty-six pontiffs and gathered them together for the work of consecration. Truly happy is that place, honorably chosen by such a great prince, and where the heavenly Jerusalem, leaving the active life of earthly conversation to its contemplative one, rejoices, and in the heavenly cloisters awaits the transfer of its adopted children, whom it nourishes there by the Rule of the holy religion, which another, also named Benedict, first taught there, according to the authority handed down by the pious Father Benedict, who flourished like a palm tree in the house of the Lord in his courts: the monastery of Aniane merited the beginning of whose paternity, and through the same first abbot and the glorious King Charles saw the desired day of pious dedication. In which the aforesaid splendid group of venerable pontifical bishops, gathered together in the song of the magnificent king [ Forte quoit], carried out the solemn work, and applied the prearranged end to the grace of dedicating. Then it was demonstrated from heaven that that completed duty of dedication pleased God. For the same king, who was staying the night following, and a certain Pontiff of Cologne and Abbot Benedict (so that every word may stand in the mouth of two or three), had a certain spiritual vision, which the three of them afterwards confessed, namely, that the hall of Aniane, consecrated to God, shone all within as if burning, and the light burst forth and shone to heaven. Who then will not rejoice to be present on the day of the consecration, which God thus approved? Now then that happy hall of our Saviour, resounding with the voices of song, gave heavenly jubilation, and The harmonious sweetness brought to human ears, invited upon them by the ethereal breezes, sublimated into a celestial concord. A joyful voice mingled with the applause of the people was heard, and all the people of both sexes, admiring the divine work, returned thanks to God with a laudatory proclamation. It is indeed great and difficult to spiritually unfold through each case every kind of divine work, which, with God’s dispensation, was fittingly exhibited there by the hands of religious. But lest we seem to be piling up superfluous things, the work thus far, labored with our tickling hand in a concise summary with an easy style, we hand down to future centuries a deep memory, which the faithful should read and hear, as we have learned from the recounting of deeds, we open it clearly, etc. Here is a triple altar, supported by the unity of a single column, signifying the unity of the Trinity, so that the property in the persons may be understood, and the unity of the deity may be believed, etc. There is also the figure of the Lord’s cross, which in its time the hall of the holy Savior depicted through its fabric, showing the faithful that the cross of Christ is to be carried spiritually, which God the Savior bore bodily upon Himself when being crucified, and when crucified, He fulfilled all that was said about Himself by the prophets: the venerable sign of whose cross He preserves on His special altar of the Savior, and with many pledges of the blessed He has imbued the innermost secret, which, having relics in itself, has heavenly pearls, etc. Here too, let no one hesitate to finally strike his own chest with a fist, and with a kind of fist-like hand to arouse laziness, and to follow in the way of pious confession that publican of the Gospel, who, condemning his conscience for his sins, sought divine clemency to be propitiated for himself. In this court of Ani, Charles is said to have confessed with groaning sighs, and to have insisted on frequent supplications for the guilt of a certain crime he had admitted, and to have filled the ears of divine mercy with tearful complaints: that the Savior, He who had come as a redeemer for all men, might forgive him. But to show the grace of redemption that he had obtained, the supreme ex-auditor directed a sign with pointed tips to a certain pontiff, while he was asking for forgiveness for him during the eucharistic eulogies at the altar: and Charles felt the celebrant’s hands laid on him, and, refreshed by this imposition, he understood that his sin had been forgiven, etc.

Ad gloriam et honorem tui nominis, Christe Jesu Salvator saeculi, auribus catholicae Ecclesiae antiqua rei relatio per novos futurorum temporum decursus transfert notitiam, qualiter venerabile tuum Anianensis coenobii templum sui fundaminis suscepit exordium. Nam cum patricius Romanorum et rex Francorum Carolus per Gallias ad honorem Dei templa et admiranda aedificia passim constitueret, quoddam insigne in Christi Salvatoris nomine constituit, quod sui stemmatis veternosa congeries mortalium oculis adhuc pandit. Post cujus constitutionem, de Narbonensis urbis obsidione remeans, in qua Angaricam gentem expulerat, ibi synodo peracta trecentos sexaginta sex pontifices invitavit, et ad consecrationis opus congregavit. Vere felix locus ille a tanto principe honorabiliter electus, et ubi coelestis Hierusalem in terrenis conversationibus activam vitam ad suam contemplativam gaudet exeuntem, et in coelestibus claustris exspectat transferendos ^[0389C] filios adoptionis, quos ibi nutrit Regula sanctae religionis, quam secundum pii Patris Benedicti auctoritatem traditam alter quoque Benedictus nomine primitus ibi edocuit, qui in domo Domini ibi in atriis ejus justus ut palma floruit: cujus paternitatis principium Anianense promeruit coenobium, et per eumdem abbatem primum, et gloriosum regem Carolum piae dedicationis diem vidit optatum. In quo praefulgida venerabilium episcoporum pontificalis caterva praefata magnifici regis in cantu [Forte coetu] conglomerata, solemne opus exercuit, et praetactum finem gratia dedicandi adhibuit. Tunc illud dedicationis peractum officium Deo placuisse coelitus est demonstratum. Nam eidem regi sequenti nocte pernoctanti, et cuidam pontifici Coloniensi et Benedicto abbati (ut in ore duorum vel trium stet omne verbum) quaedam visio spiritualis apparuit, quam ipsi tres postea professi sunt, videlicet quod Deo sacrata Anianensis aula, tota intus ^[0389D] quasi ardens resplenduit, et lux erumpens ad coelum emicuit. Quis igitur in die consecrationis, quam sic Deus approbavit, interesse non laetabitur? Jam tunc illa nostri Salvatoris quam felix aula canoris vocibus jucundata reboans coeleste dedit jubilum, et ^[0390A] harmonica suavitas humanis auribus illata, per aethereas auras invitata super eos, uranico concentui subriguit. Audita est populorum plausibus permixta vox laetabunda, et omne vulgus utriusque sexus divinum opus admirans Deo gratias laudifluo rependit praeconio. Magnum quidem est et difficile per singulas causas spiritualiter retexere omne genus divini operis, quod illic Deo dispensante per religiosorum manus decenter exhibitum est. Sed ne videamur acervare superflua, hactenus opus, nostra titillante manu brevitatis compendio facili stylo laboratum, futuris saeculis in altam tradimus memoriam, quod fidelibus legendum et audiendum, sicuti relata gestorum didicimus, manifestum aperimus, etc. Adest hic ara triplex, solius columnae unitate subnixa, significans Trinitatis unitatem, ut in personis proprietas intelligatur, et deitatis unitas credatur, etc. Adest etiam Dominicae crucis figura, quam in suo tempore sancti Salvatoris aula per sui fabricam depinxit, monstrans fidelibus Christi crucem spiritualiter esse gestandam, ^[0390B] quam Deus Salvator crucifigendus sibi corporaliter bajulavit, et crucifixus omnia de se dicta a vatibus consummavit: cujus crucis venerabile signum suo praecipuo Salvatoris conservat altario, et multis beatorum pignoribus penetrale imbuit arcanum, quod obtinens reliquias in se, coelestes habet margaritas, etc. Nullus hic quoque haesitet suum tandem pectus pugillo, et quadam quasi pugni cordis manu excitare ignaviam, piaeque confessionis modo illum Evangelii sequi publicanum, qui suam de suis peccatis damnans conscientiam, sibi propitiari divinam quaesivit clementiam. Cujus exemplo in hac Anianensi aula confessio Caroli fertur gemebundis patuisse suspiriis, et pro quadam admissi sceleris noxa crebris obsecrationibus institisse, divinaeque misericordiae aures lacrymabili propulsasse querela: quatenus ei Salvator ignosceret, ille qui pro hominibus cunctis venisset redemptor. Ad ostendendam vero redemptionis adeptam gratiam, exauditor supremus notatis ^[0390C] apicibus cuidam pontifici signum direxit, dum pro eo veniam peteret inter eucharisticas eulogias ad altare: persensitque Carolus celebrantis sibi manus impositas, qua impositione recreatus indultum sibi peccatum intellexit, etc.

Let the land of Gaul rejoice, and let it rejoice, ennobled by the temple of the space of Ani: in which, as a sign of nobility and a pledge of royal love, Prince Charles left a divine gift for readings there. Since, therefore, it is so that this place abounds in royal things, and rises to heaven with sacred temples, it is fitting for every man of any age to reverently honor it, and to adore God more devoutly in it, who was held in such great religious observance in the past that women were forbidden access to it, lest any occasion should corrupt the holy manners of regular observance. For it is fitting for those who worship chastity to follow that gospel, to gird their loins, and to hold a lamp in their hands. Hence it is that the glorious Virgin Mother excluded the female sex from her thresholds, and within the special temple of her Son after intervening years receives those whom ancient custom did not permit to enter either temple. O happy virtue in the house of God, but much happier now if it is the guard of sobriety, etc.

Exsultet Galliae tellus, et Anianensis spatii templo nobilitata laetetur: in quo ad indicium nobilitatis et pignus regalis amoris Carolus princeps divinum munus ibi lecturis reliquit. Cum igitur sit ita quod locus iste regalibus polleat rebus, et sacris ad coelum aedibus assurgat, decet omnem cujuslibet aetatis hominem ipsum reverenter honorare, et Deum in illo devotius adorare, qui in tanta prioribus habitus est religione, ut mulieribus ad ipsum arceretur accessus, ne quaelibet occasio sanctos regularis observantiae corrumperet mores. Convenit namque pudicitiae cultoribus illud evangelicum sequi, succingere lumbos, et in manibus habere lucernam. Hinc est quod gloriosa mater virgo sexum a suis liminibus exclusit ^[0390D] femineum, et intra peculiare Filii sui templum interjectis annis recipit, quos prisca consuetudo in utrumque templum penetrare non sivit. O felix virtus in domo Dei, sed multo jam felicior si sobrietatis custodia sit, etc.

PRELIMINARY OBSERVATIONS.

OBSERVATIONES PRAEVIAE.

1. In the Gallia Narbonensis ( le Languedoc ), which they call Septimania, Gothia, or Occitania, there are many places illustrious by the name and deeds of Saint Benedict. This gave rise to a county whose capital is Magalona or Magdalena ( Maguelone ), a city on the coast of the Mediterranean Sea, formerly an episcopal see, before the year 1536, to which the see was transferred by the authority of Pope Paul III from Monte-Pessulanum. In that diocese there exists a notable monastery called Aniane by the Aniane river , the author of which was Benedict, himself afterwards rector of many monasteries, commonly called Benedict of Aniane. His Life was published by Ardo or Smaragdus, a disciple of that great man, at the request of the monks of Indenis; and our Menardus preceded it with learned notes and observations in the Concordiae Regularum constitutio by Benedict; then Godfrey Henschenius illustrated it again with a new commentary in the March of Bolland; and finally we refer to the larger one from the ms. codex of Aniane in this place. Saint Ardo was working on this writing while Louis Augustus was still alive, as is clear from number 40. Theodulf, with an elegant eulogy, compares Benedict of Aniane to Benedict of Basin in a poem which we will submit to this Life.

1. In Gallia Narbonensi (le Languedoc), quam Septimaniam, Gothiam Occitaniamve appellant, multa loca sunt sancti Benedicti nomine ac factis illustrata. Huic ortum dedit comitatus cujus caput Magalona seu Magdalona (Maguelone), urbs ad oram maris Mediterranei, episcopalis sedes quondam, ante annum 1536, quo cathedra Pauli papae tertii auctoritate Montem-Pessulanum translata est. Ea in dioecesi exstat insigne monasterium ab Aniano amne Aniane dictum, cujus auctor Benedictus, idem ipse multorum coenobiorum postea rector, Benedictus Anianensis vulgo appellatus. Ejus Vitam edidit Ardo seu Smaragdus, tanti viri discipulus, rogatu Indensium monachorum; eamdemque Menardus noster cum eruditis notis et observationibus praemisit Concordiae Regularum a Benedicto conditae; tum Godefridus Henschenius in Martio Bollandiano novo rursus commentario illustravit; nosque demum auctiorem ex ms. codice Anianensi recudimus hoc loco. Sanctus Ardo huic scriptioni dabat operam superstite Ludovico ^[0351C] Augusto, ut patet ex num. 40. Theodulfus eleganti elogio Benedictum Anianensem Benedicto Basinensi comparat in carmine quod huic Vitae subjiciemus.

2. The old Martyrologies, both those of Aniane and those of Gellon, celebrate Benedict on the third Ides of February. For thus in the apograph of Gellon it is read: «3 Id. Feb. death of the blessed man Benedict, who arose in the province of Gothia under Pepin, king of the Franks», etc., in almost the same words which the monks of Indus used in their letter to Ardo referred to at the end of this Life. On the same day the office of Saint Benedict is read in the old Breviary of Aniane, and his memory is not celebrated on any other day at Aniane, as some mistake. From which the more recent Martyrologies, including those of Benedict, which reject his deposition on the following day, must be corrected.

2. Benedictum celebrant Martyrologia vetera, tum Anianense, tum Gellonense, tertio Idus Februarii. Sic enim in apographo Gellonensi legitur: «III Id. Febr. obitus beati viri Benedicti, qui in provincia Gothia exortus sub Pippino rege Francorum,» etc., iisdem fere verbis quibus usi sunt monachi Indenses in epistola ad Ardoem in calce istius Vitae referenda. Eodem die sancti Benedicti officium legitur in vetusto Breviario Anianensi, nec alio die ejus memoria colitur Anianee, ut fallunt nonnulli. Ex quibus corrigenda recentiora Martyrologia, etiam Benedictinum, quae ejus depositionem rejiciunt in diem sequentem.

3. Benedict raised the monastery of Aniane at his own expense, assisted by Charlemagne and his son Louis Augustus. The great inclination of Louis’s mind, both towards Benedict and towards the monastery itself, is proved by the various things he granted, and I myself have read at least thirteen diplomas; four were indeed inscribed to Abbot Benedict, a fifth to Senegillo, Benedict’s successor, a sixth to Abbot George, four to the same Abbot Trutesinde, and three to Ermenaldo; all for the benefit of the monks of Aniane. It is helpful to report the summary chapters and chronological notes of these diplomas, so that we may understand the order and series of the first Abbots of Aniane.

3. Anianense monasterium suis impendiis excitavit Benedictus, adjuvantibus Carolo Magno ejusque ^[0351D] filio Ludovico Augusto: cujus Ludovici quanta fuerit cum in Benedictum, tum in ipsius monasterium animi propensio, probant varia quae concessit, quaeque ego ipse legi diplomata minimum tredecim; quatuor quidem Benedicto abbati inscripta, quintum Senegillo ^[0352B] Benedicti successori, sextum Georgio abbati, Trutesindo itidem abbati quatuor, tria Ermenaldo; omnia in gratiam Anianensium monachorum. Istorum diplomatum summaria capita et chronologicas notas referre juvat, quo primorum Abbatum Anianensium ordinem ac seriem delibemus.

4. Benedict, having left the monastery of Saint Sequan, after having lived for some years in a cell built near Anianeum with his disciples, built a large monastery called Anianeum , and ordered the basilica to be named to the Savior and the Blessed Mary around the year 782. Then Charles the Great granted him the privilege of immunity, as related in the following Life, the chronological characteristics of which have been lost. This privilege was confirmed by Louis Augustus, at Benedict’s request, “VIII Kl. Mail, anno primo imperii, indict. 7, Aquis palatio, Durando deacon ad vicem Helisacaris regnoscente:” since the day before that day he had granted him immunity from itineraries’ censuses. Then “the venerable man Benedict the abbot, together with the consent of the venerable George, abbot of the monastery of Anianeum, whom he himself had chosen as his successor, and of the monks residing there, or even of Archbishop Nebridius,” obtained from him a privilege of Bellacella, granted “VII Id. March, year 6 of the reign, indict. 12, Aachen palace.” Finally, the same emperor, at the suggestion of Benedict, gave the monks of Aniane the power “to seek lost property as advocates of the monastery, and to defend just possessions everywhere according to the law,” by issuing letters “Idib. Octob., year 3 of the reign, indict. 11, Compendio palace, which Durandus the Deacon, in place of Fridigis, recognized.”

4. Benedictus e monasterio Sancti Sequani egressus, postquam annos aliquot in cella prope Anianum exstructa vixit cum discipulis suis, grande coenobium Anianem dictum aedificavit, et basilicam Salvatori ac beatae Mariae nuncupari jussit circiter annum 782. Tum Carolus Magnus ei privilegium immunitatis concessit in sequenti Vita relatum, cujus characteres chronologici exciderunt. Privilegium hoc Ludovicus Augustus, petente Benedicto, confirmavit «VIII Kl. Mail, anno primo imperii, indict. 7, Aquis palatio, Durando diacono ad vicem Helisacaris recognoscente:» cum pridie ejus diei immunitatem ab itinerariis censibus eidem concessisset. Dein «vir venerabilis Benedictus abbas una cum consensu ^[0352C] Georgii venerabilis abbatis Anianensis monasterii, quem ipse ibidem successorem elegerat, et monachis ibidem consistentibus, seu etiam Nebridii archiepiscopi,» privilegium ab eodem impetravit de Bellacella, concessum «VII Id. Martii, anno 6 imperii, indict. 12, Aquisgrani palatio.» Denique idem imperator, suggerente Benedicto, monachis Anianensibus fecit potestatem, «ut advocati monasterii perdita quaererent, et justa possessa ubique secundum legem defenderent,» litteris datis «Idib. Octob., anno imperii 3, indict. 11, Compendio palatio, quas Durandus Diaconus ad vicem Fridigisi recognovit.»

5. Benedict, called to Aachen by Louis, and made prefect of the monastery of Inda, replaced Senegillus as abbot of Aniane in the year 815. This is clear from the emperor’s own diploma from Casa Nova or Gordanico, given in the “2nd year” of his reign, which we will later refer to in full.

5. Benedictus Aquisgranum ab Ludovico vocatus, et Indae monasterio praefectus, Senegillum Anianee abbatem substituit anno 815. Id patet ex ipsius im peratoris diplomate de Casa nova sive Gordanico, dato «anno 2» imperii ejus, quod postea integrum referemus.

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6. George was replaced by Benedict as Senegillo in the year 819, as we learn from other letters of Louis de Bellacella, which we have just quoted, and which are to be quoted in full below.

6. Senegillo Georgius suffectus a Benedicto est anno 819, uti discimus ex aliis Ludovici litteris de Bella-cella, quas modo citavimus, integras inferius adducendas.

7. George was received by Trutesindus in the year 822, whose election as abbot is confirmed by letters from Louis Augustus published by our Acherius in the Notis ad Guibertum; and other letters from the same emperor to the same abbot are extant in the Aniane archives concerning the immunity of the monastery, “dated the 13th Kal. April, in the 9th year of the reign of Louis, indicted on the 15th, in the palace of Aachen.” Likewise others concerning Gellone, Montecalm, and other matters, dated the following day of the same year in Aachen. Finally, other matters concerning certain properties of the villa of Cincianus “in the village of Biterren,” which property “Arnaldus Count had handed over to the lord Benedict;” but which were afterwards “revoked by the Lord’s misses” from the treasury, Louis Trutesindus restored “in the 9th year of the reign, the 19th Kal. September. Villa Carbonac, Hirminmarius the deacon in place of Fredugis, having recognized it.”

7. Georgium excepit Trutesindus anno 822, cujus ^[0353A] abbatis electionem confirmant Ludovici Augusti litterae ab Acherio nostro editae in Notis ad Guibertum; aliaeque ejusdem imperatoris ad eumdem abbatem litterae exstant in tabulario Anianensi de immunitate monasterii, «datae XIII Kal. April., anno 9 imperii Ludovici, indict. 15, Aquisgrani palatio.» Item aliae de Gellone, Monte-calmensi, aliisque de rebus, datae Aquisgrani die insequente ejusdem anni. Denique aliae de quibusdam rebus villae Cinciani «in pago Biterrensi,» quas res «Arnaldus comes domno Benedicto tradiderat;» sed postea fisco «a missis dominicis revocatas» Ludovicus Tructesindo restituit «anno 9 imperii, XIX Kal. Septemb. Carbonaco villa, Hirminmario diacono ad vicem Fredugisi recognoscente.»

8. Trutesindum follows Ermenaldus, to whom Louis confirmed the privilege already granted by him as an advocate «XII Kal. Aug. year 22 of the empire, indict. 13, Strennaco villa», which letters you read in Notis ad Guibertum, page 647. Other letters were also granted to the same abbot, referred to below, in which Louis confirms all the possessions of the monastery, «XII Kal. Novembr., year 24 of the empire, indict. 15, Aachen palace:» which he had already granted by another diploma from the cella of Gellon «XIV Kal. Octob.» year and place of the same.

8. Trutesindum sequitur Ermenaldus, cui Ludovicus privilegium ab ipso jam pro advocato donatum confirmavit «XII Kal. Aug. anno 22 imperii, indict. 13, Strennaco villa,» quas litteras legesis in Notis ad Guibertum, pag. 647. Eidem abbati concessae ^[0353B] item sunt aliae litterae inferius referendae, quibus Ludovicus confirmat omnes possessiones monasterii, ^[0354A] «XII Kal. Novemb., anno 24 imperii, indict. 15, Aquisgrani palatio:» quod alio diplomate jam praestiterat de cella Gellonensi «XIV Kal. Octob.» anno et loco iisdem.

9. Ermenald was succeeded by Arnulf, to whom there is extant a diploma from Charles the Bald, given “in Pontione, the royal treasury, in the 13th year of his reign.” These things are said about the first abbots of Aniane to correct the published lists. I am not ready to investigate others, as I am occupied with other matters.

9. Ermenaldo successit Arnulfus, ad quem exstat diploma Caroli Calvi, datum «in Pontione fisco regio, anno 13 regni» ejus. Haec de primis Anianee abbatibus dicta sint ad corrigendos indices vulgatos. Alios investigare mihi non promptum, aliis rebus occupato.

10. It is not surprising that the monastery of Aniane was endowed with so many and such great privileges and immunities, that it was perhaps “the head of all the monasteries, not only those which seemed to have been built in the parts of Gothia, but also those which were built in other regions at that time and afterwards by his example and enriched from his treasures,” says Ardo. In the manuscript of the Anianensis codex of the Life of Saint Benedict of Aniane, an inscription is introduced in this way: The Life of the blessed Benedict, Abbot of Aniane, written and sent by St. Ar., that is (as I conjecture) Emerald Ardo, or certainly, the holy Ardo.

10. Nec mirum si tot tantisque privilegiis et immunitatibus donatum est Aniane monasterium, ut pote «cunctorum caput coenobiorum, non solum quae in Gothiae partibus constructa esse videbantur, verum etiam et illorum quae aliis in regionibus ea tempestate et deinceps per hujus exempla aedificata atque de thesauris illius ditata sunt,» inquit Ardo. In ms. codice Anianensi Vitae sancti Benedicti Anianensis praemittitur inscriptio in hunc modum: Vita beati Benedicti abbatis Anianee scripta et missa ^[0354B] per S. Ar., id est (ut conjicio) Smaragdusum Ardoem, aut certe, sanctum Ardoem.