PL 144 · cols. 953–1008

Peter Damian, Life of St Romuald

Editors' preface

PL 144:953

VITA SANCTI ROMUALDI

LIFE OF SAINT ROMUALD

ABBATIS ET CONFESSORIS, INSTITUTORIS CONGREGATIONIS CAMALDULENSIS, ORDINIS S. BENEDICTI.

ABBOT AND CONFESSOR, FOUNDER OF THE CAMALDOLESE CONGREGATION, OF THE ORDER OF ST BENEDICT.

PROLOGUS.

PROLOGUE.

Adversum te prorsus, immunde munde, conquerimur, quia habes intolerabilem stultorum sapientium turbam tibi facundam, Deo mutam. Habes, qui per vanam eloquentiam et inanem philosophiam se sciunt in superbiae cornibus arroganter extollere, non habes qui profuturum aliquid aedificationi proximorum ac posterorum velit memoriam schedulis adnotare. Habes, inquam, qui in praetoriis judicum negotiorum saecularium lites et causarum jurgia continuis valeat declamationibus perorare, non autem habes, qui possit in sancta Ecclesia vel unius sanctorum virtutes et clara gesta describere. Sapientes siquidem sunt ut faciant mala, bona autem facere nesciunt (Jerem. IV). Ecce enim tria jam fere lustra transacta sunt, ex quo beatus Romualdus deposito carnis onere ad aetherea regna migravit, et nemo adhuc ex hujusmodi sapientibus exstitit, qui de tot mirabilis vitae ejus praeconiis pauca saltem historico stylo digereret, et, avidissimae devotioni fidelium satisfaciens, ad communem utilitatem recitanda, legivo sanctae Ecclesiae tradidisset. Nobis autem in angusto cellulae angulo residentibus utilius erat, sicut proposuimus, propria peccata ad mentis oculos assidue revocare, quam alienae virtutis historiam texere; magis expedire commissi reatus tenebras plangere, quam splendida sanctitatis insignia imperitis sermonibus offuscare. Verumtamen, cum ad sepulcrum ejus ex longinquis terrarum partibus toto anno maximeque in ejus festivitate fidelium multitudo conveniat, miracula per eum divinitus facta conspiciat, audire vitae ejus historiam desiderabiliter quaerat, sed, utpote quae non sit, audire non valeat; non irrationabiliter pertimescimus ne celeberrima ejus fama, quae adhuc populi totius

We make complaint against you outright, unclean world, because you have an intolerable crowd of foolish wise men, eloquent for you, dumb towards God. You have those who know how to raise themselves arrogantly on the horns of pride by vain eloquence and empty philosophy; you do not have one willing to note down in writing something that will profit the edification of those near at hand and the memory of those to come. You have, I say, one able to plead out with continual declamations, in the courts of the judges, the suits of worldly business and the wrangles of lawsuits; but you do not have one able to describe in holy Church the virtues and illustrious deeds of even one of the saints. For they are wise to do evil, but to do good they know not (Jer. 4). For behold, almost three lustres have now passed since blessed Romuald laid down the burden of the flesh and departed to the heavenly kingdoms, and no one of wise men of this sort has yet arisen who would set out in historical style even a few of the many praises of his wonderful life, and, satisfying the most eager devotion of the faithful, would have handed them over to the lectern of holy Church to be read aloud for the common profit. For us, indeed, dwelling in the narrow corner of a little cell, it was more useful, as we had resolved, to call our own sins back assiduously before the eyes of the mind than to weave the history of another's virtue; more expedient to bewail the darkness of guilt committed than to obscure the splendid marks of sanctity with unskilled discourse. Nevertheless, since a multitude of the faithful gathers at his tomb from distant parts of the earth the whole year round, and above all on his feast, beholds the miracles divinely wrought through him, longs to hear the history of his life, but, since there is none, cannot hear it, we fear, not without reason, lest his most celebrated fame, which as yet [is uttered] by the whole people's

Editors' notes and page, col. 953

Footnotes

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Editio facta anno 1513 Florentiae apud Philippum de Giunta, sicut et alia in monasterio Fontisboni prope Camaldulum anno 1520 typis Bartholomaei de Zanettis Brixiensis, non habent emphaticam particulam prorsus.

The edition made at Florence in 1513 by Philippus de Giunta, like the other one at the monastery of Fonte Buono near Camaldoli in 1520 in the types of Bartholomaeus de Zanettis of Brescia, do not have the emphatic particle prorsus ("altogether").

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In codice Vaticano num. 3797, anno 1113, ut Fontaninio in dis. S. Petri Urs., pag. 30, creditur, scripto, qui totam hanc divi Romualdi vitam continet, legitur ad posterorum velit memoriam.

In the Vatican codex no. 3797, written in the year 1113 as Fontanini believes (in his dissertation on St Peter Orseolo, p. 30), which contains the whole of this life of St Romuald, one reads ad posterorum velit memoriam ("may wish for the remembrance of posterity").

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Hinc veritas et sinceritas hujus historiae ab eruditissimo alias et sanctissimo viro Petro Damiani conscriptae potest colligi, quippe quae tam parvo post S. viri obitum tempore fuit exarata, ita ut oculatos testes recentiori memoria rerum instructos habere potuerit, ut revera habuit ipsius S. Romualdi discipulos, sicut infra ipse testatur.

From this the truth and sincerity of this history, written by Peter Damian, a man otherwise most learned and most holy, can be gathered, since it was set down so short a time after the holy man's death that he could have eyewitnesses furnished with a fresher memory of the events, as in fact he had St Romuald's own disciples, as he himself attests below.

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Fontisboni editio habet collegio S. Ecclesiae tradidisset, id est fidelium in unum convenientium collectioni. In Vaticano codice tamen legitur Legivo, quod S. Benedictus, cap. 9 Regulae, Analogium vocavit.

The Fonte Buono edition has collegio S. Ecclesiae tradidisset ("had handed down to the assembly of holy Church"), that is, to the gathering of the faithful coming together into one. In the Vatican codex, however, one reads Legivo (the lectern), which St Benedict, ch. 9 of the Rule, called the Analogium.

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In Vaticano codice habetur expediret; et in editione Fontisboni magis expedire videbatur. Utrumque recte; alias deficeret aliud verbum regens infinitam dictionem expedire.

The Vatican codex has expediret ("it would be more expedient"); and the Fonte Buono edition magis expedire videbatur ("it seemed more expedient"). Both rightly; otherwise there would be lacking another verb governing the infinitive expedire.

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Page

other: under the title, printed as editors' matter (not set as text): "(An. Chr. 1027, 19 Jun.)" and "Cum anonymi adnotationibus." (as reported by L01).
running head: VITA S. ROMUALDI.
marginal letters: A ‹426 PROLOGUS.› (the A stands in the gutter at the Prologus line); B ‹lustra transacta sunt›; C ‹fidelium multitudo conveniat›; D (none: column short above the footnotes)
old-edition numerals: 426 before PROLOGUS

PL 144:954

ore depromitur, labente curriculo temporum, de memoria hominum penitus deleatur.

mouth is uttered, may, as the course of time slips by, be wholly blotted out from the memory of men.

Quapropter, hoc timore compulsus, multorumque fratrum precibus et germana charitate devinctus, quod de praedicto mirabili viro ab egregiis ejus discipulis didici, aggrediar, Deo auctore, describere, vitaeque ejus initium, cursum et finem, nimirum imperitus homo, non historiam texens, sed quoddam quasi breve commonitorium faciens, quibuscumque tentabo litterarum apicibus exarare. Hoc autem unum in primis lectorem meum nosse desidero, quia non multa per eum facta miracula in hac ego descriptiuncula colligam, sed potius, quod ad aedificationem omnimodis attinet, conversationis ejus ordinem referre contendam. Beatus siquidem vir in tantum se humilitatis tegmine a vento vanae gloriae custodivit, quod undecunque humanis oculis videri mirabilis potuit, studiosissima occultatione suppressit. Quae tamen miracula etiamsi minime fecisset, mirabilem vitam ducens, minori veneratione dignus non esset. Neque enim Praecursor Domini fecisse miracula legitur, quo majorem nullum inter natos mulierum surrexisse (Matth. XI) Veritas ipsa testatur. Nonnulli enim Deo se deferre existimant, si in extollendis sanctorum virtutibus mendacium fingant. Hi nimirum, ignorantes Deum nostro non egere mendacio, relicta veritate, quae ipse est, falsitatis ei putant se placere posse commento. Quos bene Jeremias redarguit, dicens: Docuerunt linguas suas loqui mendacium, ut inique agerent laboraverunt (Jer. IX). Qui enim ultro oblatam simplicem veritatem referre fac⟨il⟩e poterant, in componendis quae nesciunt casso labore desudant, et quo se pro Deo stare quasi adjutores autumant, eo ut revera falsi testes contra Deum pertinaciter pugnant, Apostolo Corinthiis attestante,

Wherefore, driven by this fear, and bound by the prayers of many brethren and by true charity, I shall undertake, God being my author, to describe what I learned of the aforesaid wonderful man from his excellent disciples, and I shall try to set down in letters, of whatever sort, the beginning, course and end of his life, being, to be sure, an unskilled man, not weaving a history but making, as it were, a kind of short memorandum. But this one thing above all I wish my reader to know: that I shall not gather into this little description many miracles done through him, but shall rather strive to relate the order of his way of life, which pertains in every way to edification. For the blessed man so guarded himself from the wind of vainglory under the covering of humility that whatever could anywhere appear wonderful to human eyes he suppressed by most zealous concealment. Yet even if he had done no miracles at all, leading a wonderful life he would not be worthy of lesser veneration. For neither is the Forerunner of the Lord read to have done miracles, than whom, the Truth Himself testifies, none greater has arisen among those born of women (Matt. 11). For some think they are doing God a service if they invent a lie in extolling the virtues of the saints. These men, not knowing that God has no need of our lie, abandon the truth, which He Himself is, and think they can please Him with a fabrication of falsehood. Jeremiah rebukes them well, saying: They have taught their tongues to speak a lie; they have laboured to act wickedly (Jer. 9). For those who could easily have related the simple truth freely offered toil with fruitless labour in composing what they do not know; and in the very thing by which they suppose they stand for God as His helpers, they in truth fight stubbornly against God as false witnesses, as the Apostle attests to the Corinthians,

Editors' notes and page, col. 954

Page

running head: VITA S. ROMUALDI.
marginal letters: A ‹ore depromitur, labente›; B ‹humilitatis tegmine a vento›; C ‹IX). Qui enim ultro›; D (none: column short above the footnotes)
old-edition numerals: 427 after curriculo

PL 144:955

qui ait: Si Christus non resurrexit, inanis est praedicatio nostra, inanis est fides vestra; deinde subjungit: Invenimur falsi testes Dei, quoniam diximus testimonium adversus Deum, qui suscitaverit Christum, quem non suscitavit (I Cor. XV). Sed quia, necessitate ad scribendum coacti, velut commoti ista praemisimus, jam precibus ejus de quo loquimur, Deo opitulante, ad narrationis ordinem veniamus.

who says: If Christ has not risen, our preaching is empty, your faith is empty; then he adds: We are found false witnesses of God, because we have borne witness against God that He raised up Christ, whom He did not raise (1 Cor. 15). But since, compelled by necessity to write, we have set these things down first as men stirred, let us now, by the prayers of him of whom we speak, with God's help, come to the order of the narrative.

CAPUT PRIMUM.

CHAPTER I.

Causa conversionis Romualdi.

The cause of Romuald's conversion.

Romualdus igitur, Ravennae civitatis oriundus, ex illustrissima ducum fuit stirpe progenitus. Qui cum jam in adolescentiam pervenisset, coepit in peccato carnis proclivis existere, quo videlicet vitio illa aetas impugnare homines, praesertim divites, vehementius solet. Mente tamen Deo devotus, frequenter se tentabat erigere, facturumque se magnum aliquid proponebat. Nam et si quando se ad studium venationis accingeret, ubicunque per silvas amoenum locum reperire poterat, mox se ad eremi desiderium ejus animus accendebat, dicens intra se: O quam bene poterant eremitae in his nemorum recessibus habitare! quam congrue possent hic ab omni saecularis strepitus perturbatione quiescere! Et ita mens ejus coelitus inspirata, jam divinabatur in amore quod impleturus erat postmodum opere.

Romuald, then, a native of the city of Ravenna, was born of a most illustrious stock of dukes. When he had now reached adolescence, he began to be prone to the sin of the flesh, the vice, namely, with which that age is wont to assail men, especially the rich, the more vehemently. Yet, being devoted to God in mind, he often tried to raise himself up, and resolved that he would do something great. For even when he girded himself for the pursuit of hunting, wherever he could find a pleasant spot in the woods, at once his mind was kindled to the desire of the wilderness, and he said within himself: O how well could hermits dwell in these recesses of the groves! How fittingly could they rest here from all the disturbance of worldly din! And so his mind, inspired from heaven, was already divining in love what he was afterwards to fulfil in deed.

Huic erat pater, nomine Sergius, mundo vehementer intentus, et omnino saecularibus negotiis implicatus. Qui dum adversus quemdam propinquum suum exortis simultatibus pro possessione prati inimicitias exerceret, videns filium suum Romualdum in contentione mollescere, crimenque fratricidii medullitus formidare, minari coepit exhaeredem facere, si in eadem diutius sententia permaneret. Quid plura? Tandem utraeque inimicantium partes ex urbe ad litis materiam proruunt, arma corripiunt,

He had a father named Sergius, vehemently intent on the world and wholly entangled in worldly business. When, quarrels having arisen over the possession of a meadow, he was waging enmity against a certain kinsman of his, seeing his son Romuald grow soft in the dispute and dread to the marrow the crime of fratricide, he began to threaten to disinherit him if he persisted any longer in the same mind. What more? At length both parties of the foes rush out of the city to the matter of the suit and seize arms,

Editors' notes and page, col. 955

Footnotes

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Nobilissimam fuisse Romualdi originem, ex ipso quem Damianus exponit illustrissimae stirpis titulo, haud dubie intelligitur. Cl. V. Muratorius in Dissert. 5 antiquit. medii aevi, tom. I, pag. 158, nonnulla eruditissime juxta morem conscripsit circa hanc ducum nobilissimam Ravennatem familiam, quae circiter annum 1180 defecit, e vivis sublato Joanne duce absque prole, ac ad ejus haereditatem vocatis Petro Traversaria patricio Ravennate, et Taurello nobili cive Ferrariensi patre celebris Salinguerrae, ut ex duabus chartis, quas in ipsa dissertatione profert, clarissime patet. « Quanquam credibile sit, ait ipse, hosce duces antiquitus assumpsisse eximium hunc titulum a splendido quopiam magistratu, sive a regimine civitatis Ravennae aut alicujus alterius in exarchatu positae, attamen ad opinandum feror ipsos procedente tempore inde dejectos impetrasse saltem tituli continuatum honorem, atque ea de causa impositam eorum pago appellationem ducalem, quemadmodum comitis nomen, olim rectoribus tantummodo civitatis alicujus datum, castellorum et vicorum dominis tribui sensim coepit. »

That Romuald's origin was most noble is understood beyond doubt from the very title of most illustrious stock which Damian sets out. The distinguished Muratori, in Dissertation 5 of the Antiquities of the Middle Ages, vol. I, p. 158, wrote, most learnedly as is his way, some things about this most noble Ravennate family of the dukes, which died out about the year 1180, when Duke John was taken from among the living without offspring and Pietro Traversari, a patrician of Ravenna, and Taurello, a noble citizen of Ferrara and father of the celebrated Salinguerra, were called to his inheritance, as is most clearly evident from two charters which he brings forward in that dissertation. "Although it is credible," he says, "that these dukes in ancient times assumed this distinguished title from some splendid magistracy, whether from the government of the city of Ravenna or of some other city situated in the exarchate, yet I am inclined to think that, having been deposed from it in the course of time, they obtained at least the continued honour of the title, and that for this reason the appellation ducal was imposed on their district, just as the name of count, once given only to the governors of some city, gradually began to be bestowed on the lords of castles and villages."

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Sic legitur in Vaticano codice n. 3797, supra memorato, sed in quodam fragmento Vitae hujus scripto saeculo fortasse XI, quod exstat in codice Vaticanae bibliothecae n. 5411, habetur frequenter se contra se magnum aliquid proponebat, ut et in editionibus nonnullis apparet.

So it reads in the Vatican codex no. 3797 mentioned above; but in a certain fragment of this Life, written perhaps in the eleventh century, which survives in codex no. 5411 of the Vatican Library, one has frequenter se contra se magnum aliquid proponebat ("he often set before himself some great thing against himself"), as also appears in some editions.

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In citato codicis fragmento Vaticanae bibliothecae additur fraudolenter.

In the cited fragment of the codex of the Vatican Library fraudolenter ("fraudulently") is added.

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Haec dictio affinis in eodem fragmento, et in vetustioribus editis codicibus desideratur. Unde Rubeus ait, Hist. Rav., l. V, inter Sergium patrem et vicinum contentionem fuisse. Fortunius vero, p. II, l. I, c. 7, aequivocam vocem usurpans, ortam fuisse inter Sergium parentem et alium propinquum de quodam prato controversiam scribit.

This word affinis ("kinsman by marriage") is lacking in the same fragment and in the older printed copies. Hence Rossi (Rubeus) says, History of Ravenna, bk. V, that the dispute was between Sergius the father and a neighbour. Fortunio, however, part II, bk. I, ch. 7, using an ambiguous word, writes that a controversy arose between Sergius the parent and another relative over a certain meadow.

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Id peculiari Ravennatum consuetudini ascribunt Ractius in Descript. S. eremi, c. 2, et Lucas Barchinonensis Hist. Rom., l. II, c. 4. Rubeus tamen lib. V, ait Classem venisse, ut ibi pro more ejus saeculi poenam subiret. In fragmento supra memorato pro in luctibus legitur in luctu.

Ractius, in the Description of the Holy Hermitage, ch. 2, and Luke of Barcelona, Roman History, bk. II, ch. 4, ascribe this to a particular custom of the people of Ravenna. Rossi, however, bk. V, says that he came to Classe in order to undergo penance there according to the custom of that age. In the fragment mentioned above, in luctu ("in mourning") is read for in luctibus.

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Page

running head: S. PETRI DAMIANI OPP. PARS SEU TOM… (right half of the head not in these images)
marginal letters: A ‹testante, qui ait›; B ‹vehementius solet. Mente tamen›; C ‹suum exortis simultatibus›; D (none: column short above the footnotes)
old-edition numerals: 428 before CAPUT PRIMUM

PL 144:956

bellum sociale committunt, et, dum cominus hinc inde pugnatur, repente manu Sergii inimicus et affinis occiditur. Romualdus autem licet nullum perempto vulnus inflixerit, quia tamen interfuit, poenitentiam tanti reatus accepit, moxque ad Classense monasterium B. Apollinaris, more homicidarum, diebus quadraginta permansurus in luctibus properavit.

and join battle between kin; and while they fight hand to hand on this side and that, suddenly the enemy, a kinsman by marriage, is slain by the hand of Sergius. Romuald, though he had inflicted no wound on the slain man, yet because he had been present, took upon himself penance for so great a guilt, and at once hastened to the monastery of Blessed Apollinaris at Classe, to remain forty days in mourning after the custom of homicides.

CAPUT II.

CHAPTER II.

Ipsa conversio, et quia corpus B. Apollinaris sine dubio in Classensi monasterio jaceat.

The conversion itself; and that the body of Blessed Apollinaris without doubt lies in the monastery of Classe.

Illic autem districta se poenitentia jugiter macerans, coepit cum quodam converso quotidianum habere colloquium, a quo etiam, juxta mediocritatem sensus, bonae exhortationis audiebat saepe consilium. Quem cum conversus frequenter admoneret saecularem vitam omnino postponere, et ad sanctae conversationis ordinem festinare, sed ad hoc mentem ejus humiliare nullatenus posset, aliquando inter caetera velut gratulabundus intulit, dicens: Si tibi, inquit, ego B. Apollinarem corporali specie, ita ut eum manifeste videre possis, ostendero, quid a te praemii reportabo? Ad haec Romualdus: Firma, inquit, et inviolabili me obligatione constringo quia, mox ut beatum martyrem videro, apud saeculum ulterius non manebo. Hortatur ergo conversus ut ipsa nocte Romualdus dormire postponeret, et una secum intra ecclesiam in orationibus vigilaret. Cumque nocturno silentio longanimiter ambo in oratione persisterent, ecce circa gallicinium noctis B. Apollinaris, his duobus manifeste videntibus, exiit de sub altari quod in medio ecclesiae ad honorem B. Virginis Mariae cernitur esse constructum. Visus est autem exire ab orientali parte, illinc videlicet ubi marmor porphyreticum jacet. Confestim vero tantus splendor totam replevit ecclesiam, ac si sol fulgoris sui radios

There, wearing himself down continually with strict penance, he began to have daily conversation with a certain lay brother, from whom also he often heard, within the modest reach of that man's understanding, the counsel of good exhortation. When the lay brother kept admonishing him to put the worldly life wholly behind him and hasten to the order of holy living, but could in no way bring his mind low enough for this, he once, among other things, put it to him as if in glad confidence, saying: If I show you Blessed Apollinaris in bodily form, so that you can see him plainly, what reward shall I carry off from you? To this Romuald said: I bind myself by a firm and inviolable obligation that, as soon as I see the blessed martyr, I will remain in the world no longer. The lay brother therefore urges that Romuald put off sleep that very night and keep vigil in prayer together with him inside the church. And when in the silence of the night both had persevered patiently in prayer, behold, about the cockcrow of the night, Blessed Apollinaris, while these two saw plainly, came out from beneath the altar which is seen to have been built in the middle of the church in honour of the Blessed Virgin Mary. He was seen to come out on the eastern side, namely from the place where the porphyry marble lies. And at once such splendour filled the whole church as if the sun the rays of its brightness

Editors' notes and page, col. 956

Footnotes

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Conversos antiqui vocabant eos qui ex adultis monasticum institutum capiebant. Hic vero de fratre laico sermo esse videtur, ut Mabillonius adnotavit.

The ancients called conversi those who took up the monastic institute as adults. Here, however, the reference seems to be to a lay brother, as Mabillon noted.

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Fontisboni editio habet: ut saecularem vitam omnino postponeret, et ad sanctae conversationis ordinem festinaret.

The Fonte Buono edition has: that he should altogether set aside the secular life and hasten to the order of holy monastic life.

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In fragmento codicis Vaticani legitur: sed cum ad hoc mentem ejus humiliare nullo modo posset.

In the fragment of the Vatican codex one reads: but since he could in no way humble his mind to this.

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Page

running head: S. PETRI DAMIANI OPP. PARS SEU TOMUS II. — SANCTORUM VITAE. (the whole head of the page 955–956; 955's file records only its visible left part)
marginal letters: A ‹bellum sociale committunt›; B ‹consilium. Quem cum›; C ‹circa gallicinium noctis›; D (none: column short above the footnotes)
old-edition numerals: 429 before CAPUT II

PL 144:957

intra ipsos parietes cohiberet. Tunc beatissimus martyr sacerdotalibus infulis mirabiliter exornatus, aureum in manu portans thuribulum, cuncta ecclesiae incensavit altaria, et, hoc facto, statim unde exierat rediit, et mox omnis ille splendor, eum prosequens, apparere cessavit.

were holding within those very walls. Then the most blessed martyr, wonderfully adorned in priestly vestments and carrying a golden censer in his hand, incensed all the altars of the church; and, this done, he at once returned whence he had come out, and straightway all that splendour, following him, ceased to appear.

Coepit itaque conversus Romualdo durus nimirum exactor vehementer insistere et ut impleret quod ultro promiserat anxie postulare. Cumque Romualdus adhuc resisteret, et eamdem visionem cernere denuo flagitaret, alia nocte similiter in oratione persistunt, et beatum martyrem per omnia, sicut prius, aspiciunt. Unde etiam postmodum si de corpore praedicti martyris aliquando quaestio oriretur, Romualdus penitus affirmabat in ipsa ecclesia esse reconditum; et, quandiu vir sanctus vixit, hoc proferre testimonium non cessavit.

So the lay brother, a hard creditor indeed, began to press Romuald vehemently and anxiously to demand that he fulfil what he had freely promised. And when Romuald still resisted, and demanded to see the same vision again, on another night they likewise persevere in prayer, and behold the blessed martyr in every respect as before. Hence also afterwards, if ever a question arose about the body of the aforesaid martyr, Romuald affirmed without reserve that it was laid up in that very church; and as long as the holy man lived, he did not cease to bear this testimony.

Habebat quoque Romualdus consuetudinem ante praecipuum altare Ecclesiae orationi frequenter incumbere; ibique, postquam fratres abscederent, multis Deum satagebat gemitibus exorare. Dumque hoc quadam die post visionem attentius faceret, tanto mox divini amoris igne mentem illius Spiritus sanctus accendit, ut in fletum repente prorumperet, uberes lacrymarum rivos restringere non valeret, monachorum se pedibus prostratus advolveret, tradi sibi monachicum habitum inenarrabili desiderio flagitaret. Monachi vero, dum patris ejus duritiam metuunt, conversioni illius aditum pandere non praesumunt. Honestus autem, qui tunc Ravennae archiepiscopalem cathedram obtinebat, olim Classensis coenobii abbas exstiterat; hunc ergo Romualdus impiger adiit, eique omne sui cordis desiderium patefecit. Qui alacer factus, castae concupiscentiae exhortationis stimulos addidit, fratribusque ut eum suo collegio incunctanter asciscerent, imperavit. Hujus itaque patrocinio coenobitae suffulti, Romualdum intrepida securitate suscipiunt, eique sanctae conversationis habitum tradunt. In eo igitur monasterio triennium fere transegit.

Romuald also had the custom of often giving himself to prayer before the principal altar of the church; and there, after the brethren had withdrawn, he laboured to entreat God with many groans. And while one day after the vision he was doing this more intently, the Holy Spirit at once kindled his mind with so great a fire of divine love that he suddenly burst into weeping, could not hold back the abundant streams of his tears, threw himself prostrate at the monks' feet, and with unutterable desire begged that the monastic habit be given him. But the monks, fearing his father's harshness, do not venture to open the way to his conversion. Honestus, however, who then held the archiepiscopal see of Ravenna, had formerly been abbot of the monastery of Classe; to him, therefore, Romuald went without delay and laid open all the desire of his heart. He, made eager, added the spurs of exhortation to that chaste longing, and commanded the brethren to admit him into their community without hesitation. Upheld therefore by his patronage, the monks receive Romuald with fearless assurance and give him the habit of holy living. In that monastery, then, he spent almost three years.

Editors' notes and page, col. 957

Footnotes

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Sanctissimi Ravennatum protopastoris ac Aemiliae apostoli Apollinaris corpus etiamnum in Classensi basilica summa religione colitur.

The body of Apollinaris, most holy first shepherd of the people of Ravenna and apostle of Emilia, is still venerated with the greatest devotion in the basilica of Classe.

(printed under page 484)

(180) ‹anchor: Honestus› · call in col 957

Legenda est Dissert. Camal. II, c. 3, Cl. V. Guidonis Grandii, ubi satis erudite probare contendit Honestum tunc temporis Petri archiepiscopi Ravennatis coadjutorem tantum seu coepiscopum fuisse.

One should read the Camaldolese Dissertations II, ch. 3, of the distinguished Guido Grandi, where he endeavours, learnedly enough, to prove that Honestus was at that time only the coadjutor or co-bishop of Peter, archbishop of Ravenna.

(printed under page 484)

(181) ‹anchor: sui cordis› · call in col 957

Hic desinit laudatum fragmentum Vaticani codicis, N. 5411.

Here the cited fragment of the Vatican codex, no. 5411, ends.

(printed under page 484)

(182) ‹anchor: In eo igitur monasterio› · call in col 957

Classense hoc appellabatur monasterium ob vicinam Classis urbem, cujus modo nullum vestigium apparet. Verum propter bella aerisque insalubritatem monachi ad urbem Ravennam se transtulerunt saeculo XVI, novo pulcherrimoque monasterio excitato, quod divo eorum parenti Romualdo nuncuparunt, vulgo tamen eadem Classis nomenclatura vocitatum. Exstat adhuc antiquissima Classensis basilica, quae ab iisdem monachis summo studio et veneratione servatur.

This monastery was called "of Classe" from the neighbouring city of Classe, of which no trace now appears. But because of wars and the unhealthiness of the air the monks moved to the city of Ravenna in the sixteenth century, raising a new and most beautiful monastery, which they dedicated to their holy father Romuald, though it is commonly called by the same name, Classe. The most ancient basilica of Classe still stands, and is kept by the same monks with the greatest care and veneration.

(printed under page 484)

Page

running head: VITA S. ROMUAL… (right half of the head not in these images)
marginal letters: A ‹intra ipsos parietes›; B ‹in ipsa ecclesia esse reconditum›; C ‹praesumunt. Honestus autem›; D (none: column short above the footnotes)
old-edition numerals: 430 before Habebat quoque

PL 144:958

CAPUT III.

CHAPTER III.

Quomodo monachi correpti Romualdum de solario praecipitare voluerunt.

How the monks, being rebuked, wished to throw Romuald down from the upper storey.

Sed cum ibi cerneret nonnullos per lata gradientes remissius vivere, sibi autem arduam perfectionis semitam, quam mens dictabat, arripere non liceret, quid sibi agendum esset sollicite in semetipso coepit inquirere, multisque cogebatur cogitationum fluctibus aestuare. Praesumebat autem leviter conversantium vitam dure corripere, et saepe ad eorum confusionem praecepta regulae in testimonium convocare. Cumque in redarguendis eorum vitiis vehementer insisteret, illi autem junioris et novitii verba pro nihilo deputarent, tandem, hoc opprobrium non ferentes, dum propriam emendare vitam despiciunt, de corripientis morte tractare coeperunt. Solebat denique Romualdus per noctem caeteris fratribus maturius surgere, et, si oratorii adhuc janua clausa esset, intra ipsum dormitorium in orationibus excubare. Erat autem praedictum aedificium more solarii alte aedificatum. Hoc itaque invenerunt filii Cain, diabolo dictante, consilium, ut, dum Romualdus ante alios solito more consurgeret, ipsi eum per solarii speculum, verso deorsum capite, in terram praecipitarent. Quae res postquam Romualdo per conscium conspirationis innotuit, ille jam de caetero intra cordis cubiculum, clauso oris ostio, orans Patrem suum, imminens periculum devitavit. Hoc itaque modo, dum sibi cavit praecipitium corporis, fratribus, ne in animarum mortem corruerent, barathrum clausit iniquitatis.

But when he saw there that some, walking the broad ways, lived too laxly, while he was not permitted to take up the steep path of perfection which his mind dictated, he began anxiously to ask himself what he ought to do, and was driven to toss upon many waves of thought. He took it upon himself, moreover, to rebuke harshly the life of those who lived lightly, and often to call the precepts of the Rule to witness, to their confusion. And when he pressed hard in reproving their vices, while they counted the words of a younger man and a novice as nothing, at length, not bearing this reproach, since they disdained to amend their own life, they began to plot the death of the one who rebuked them. Now Romuald used to rise in the night earlier than the other brethren and, if the door of the oratory was still shut, to keep vigil in prayer within the dormitory itself. The aforesaid building was built high, in the manner of an upper storey. So the sons of Cain, at the devil's dictation, devised this plan: that when Romuald rose before the others in his usual way, they would hurl him headlong to the ground through the window of the upper storey. When this came to Romuald's knowledge through one privy to the conspiracy, from then on he prayed to his Father within the chamber of the heart, with the door of the mouth shut, and so avoided the danger that threatened him. And in this way, while he guarded himself against the fall of the body, he closed for the brethren the abyss of iniquity, lest they should fall headlong into the death of souls.

CAPUT IV.

CHAPTER IV.

Quomodo Romualdus se ad eremum contulit.

How Romuald betook himself to the wilderness.

Cumque in ejus animo perfectionis amor magis ac magis in dies cresceret, nullamque mens ejus requiem inveniret, audivit quia in Venetiarum partibus quidam spiritualis vir esset, Marinus nomine, qui eremiticam duceret vitam. Consensu itaque ab abbate et fratribus nimirum facillime impetrato, ad praedictum venerabilem virum navigio discurrente pervenit, et sub illius regimine

And as the love of perfection grew in his soul more and more from day to day, and his mind found no rest, he heard that in the region of Venice there was a certain spiritual man, Marinus by name, who led the hermit's life. Having therefore obtained the consent of the abbot and the brethren, very easily, to be sure, he came by ship to the aforesaid venerable man, and under his rule

Editors' notes and page, col. 958

Footnotes

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In Fontisboni editione legitur, ut junioris et novitii.

In the Fonte Buono edition one reads ut junioris et novitii ("as of a younger man and a novice").

(printed under page 484)

(184) ‹anchor: per solarii speculum› · call in col 958

Haud meminimus nos alias hoc vocabulo significatam fenestram apud Latinos invenisse. Praeferenda igitur lectio illa, quae habet per speculam, quae vox usurpari solet ad partem illam editioris loci significandam, unde aliquid prospici seu speculari facile possit, indeque aditus rebus dejiciendis pateat, quemadmodum apud Virgilium Eclog. VIII: Praeceps aerii specula de montis in undas / Deferar.

We do not remember having found elsewhere among the Latins a window signified by this word (speculum). Preferable, then, is the reading which has per speculam, a word usually used to signify that part of a higher place from which something can easily be looked out on or watched, and from which a way lies open for casting things down, as in Virgil, Eclogue VIII: "Headlong from the lookout of the airy mountain into the waves / let me be borne down."

(printed under page 484)

(185) ‹anchor: in Venetiarum partibus› · call in col 958

Ad locum nempe qui et modo Turris caliginis, vulgo Torre di Caligo appellatur, ubi desertae quondam Heracleae antiquissimae civitatis apparebant monumenta.

That is, to the place which is now also called the Tower of Caligo, in the vernacular Torre di Caligo, where the remains of the once-deserted, most ancient city of Heraclea were to be seen.

(printed under page 484)

(186) ‹anchor: Marinus nomine› · call in col 958

Sigonius, Regn. Ital. l. VII, Ravennatem Marinum nominat; Venetum vero Ferrarius ac alii faciunt.

Sigonio, On the Kingdom of Italy, bk. VII, calls Marinus a Ravennate; but Ferrari and others make him a Venetian.

(printed under page 484)

(187) ‹anchor: ab abbate› · call in col 958

Fortasse hic abbas erat Dominicus ille, de quo Rubeus in Actis conc. Ravenn. an. 995.

Perhaps this abbot was that Dominic of whom Rossi (Rubeus) speaks in the Acts of the Council of Ravenna, year 995.

(printed under page 484)

Page

running head: VITA S. ROMUALDI.
marginal letters: A ‹CAPUT III.›; B ‹ciunt, de corripientis morte›; C ‹mortem corruerent, barathrum›; D (none: column short above the footnotes)
old-edition numerals: 431 before Romualdus ante alios

PL 144:959

degere humillima mentis devotione instituit. Erat autem Marinus, inter caeteras virtutes, vir simplicis animi et sincerissimae admodum puritatis, nullo quidem magisterio eremiticae conversationis edoctus, sed ad hanc solummodo bonae voluntatis impulsu fuerat incitatus. Porro autem hunc vivendi morem habebat, ut per continuum anni circulum tribus in hebdomada feriis mediam panis buccellam et pugillum fabae gustaret, tribus vero vinum et pulmentum discreta sobrietate perciperet. Psalterium quidem per dies singulos totum canebat. Sed nimirum rudis, et nullatenus ordine vitae singularis instructus, sicut ipse postmodum B. Romualdus hilariter referebat, plerumque, de cella exiens, una cum discipulo passim per latitudinem eremi psallendo spatiabatur, nunc sub ista arbore vicenos, nunc sub illa tricenos vel quadragenos concinens psalmos. Romualdus autem, quia saeculum idiota reliquerat, aperto psalterio, vix suorum versuum notas syllabatim explicare valebat; et haec oculorum in ima defixio intolerabilem sibi et importunitatem acediae generabat; Marinus vero virgam in dextera gerens, Romualdo e diverso sedenti sinistram capitis partem saepissime verberabat. Post multa autem Romualdus, gravi admodum necessitate compulsus, humiliter ait: Magister, si placet, a dextro me deinceps tempore percute, quia jam laevae auris auditum funditus perdo. Tunc ille, tantam ejus patientiam admiratus, indiscretae severitatis temperat disciplinam.

resolved to live with the humblest devotion of mind. Now Marinus was, among his other virtues, a man of simple soul and of quite unfeigned purity, taught indeed by no master in the hermit's way of life, but drawn to it solely by the impulse of good will. Moreover, he had this manner of living: throughout the whole round of the year, on three days of the week he tasted half a morsel of bread and a handful of beans, and on three he took wine and a cooked dish with discerning sobriety. He sang the whole Psalter every day. But, untaught as he was, and in no way instructed in the order of the solitary life, as blessed Romuald himself afterwards used cheerfully to relate, he would often go out of the cell together with his disciple and roam here and there over the breadth of the wilderness singing psalms, chanting now twenty psalms under this tree, now thirty or forty under that. Romuald, however, because he had left the world unlettered, could scarcely spell out syllable by syllable the letters of its verses when the psalter was opened; and this fixing of the eyes downward bred in him besides an intolerable vexation of accidie; and Marinus, holding a rod in his right hand, very often struck the left side of the head of Romuald, who sat facing him. After much of this Romuald, driven by a very grave necessity, said humbly: Master, if you please, strike me from now on on the right side, for I am already losing the hearing of my left ear altogether. Then he, marvelling at such patience in him, tempers the discipline of his undiscerning severity.

CAPUT V.

CHAPTER V.

Qualiter Petrus Urseolus est primo dux factus, et postmodum sit conversus.

How Peter Urseolus was first made duke, and afterwards was converted.

Eodem vero tempore Petrus, cognomine Urseolus, Dalmatici ducatus gubernabat habenas. Qui videlicet ad hujus fastigium dignitatis ascendere

At that same time Peter, surnamed Urseolus, held the reins of the duchy of Dalmatia. He, namely, to ascend to the summit of this dignity

Editors' notes and page, col. 959

Footnotes

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De integro psalterio ab eremitis privatim recitando vide Petr. Dam. opusc. XV, cap. 18, et Bedam Hist. Angl. lib. III, c. 27, de Egeberto.

On the whole psalter recited privately by hermits, see Peter Damian, opusculum XV, ch. 18, and Bede, History of the English, bk. III, ch. 27, on Egbert.

(printed under page 485)

(189) ‹anchor: not visible; the note glosses singularis vitae› · call in col 959 (above the visible portion)

Singularis vitae, id est eremiticae, ut cap. seq. et 9.

Of the solitary life, that is, the eremitic, as in the following chapter and in ch. 9.

(printed under page 485)

(190) ‹anchor: Eodem vero tempore Petrus› · call in col 959

Hic Petrus, ex Participatia antiquissima familia, cognominabatur Urseolus, vel et Ursiolus, ut in Vaticano codice, et alibi, pro Ursione et Ursone, uti multis in locis etiam appellatur. Participatia et Ursona eadem gens ex hoc Petro viro sanctissimo Urseolam alteram familiam propagavit; eo modo quo Justinianus et Baduarius itidem Participatii Justinianam ille, iste Baduariam produxerunt. Videtis Praef. Dissert. n. 2 de S. Petro Urseolo Cl. V. Justi Fontani.

This Peter, of the most ancient Participazio family, was surnamed Urseolus or also Ursiolus, as in the Vatican codex and elsewhere, for Ursio and Urso, as he is also called in many places. The same Participazio-Orso house propagated from this most holy Peter another family, the Orseolo; in the same way as Justinianus and Baduarius, likewise Participazi, produced, the one the Giustiniani, the other the Badoer. See the Preface to the Dissertation no. 2 on St Peter Orseolo of the distinguished Giusto Fontanini.

(printed under page 485)

(191) ‹anchor: Dalmatici ducatus› · call in col 959

Quanquam a Damiano Dalmatici ducatus, et inde Dalmatici regni principatus divo Petro Urseolo tribuatur; tamen sub ejus tantum filio Petro Urseolo II duce Veneti dominium Dalmatiae primitus acceperunt, ut ex Dandulo l. IX, c. 1, parte XV, qui postea parte XXXI de Petro Urseolo II, haec subdit: Pari omnium consensu ducem Dalmatiae se primitus nominavit.

Although Damian ascribes to St Peter Orseolo the duchy of Dalmatia, and hence the principate of the Dalmatian realm, yet it was only under his son, Doge Peter Orseolo II, that the Venetians first received the lordship of Dalmatia, as appears from Dandolo, bk. IX, ch. 1, part XV, who afterwards, in part XXXI, adds this about Peter Orseolo II: With the like consent of all he first named himself Duke of Dalmatia.

(printed under page 485)

Page

running head: S. PETRI DAMIANI OPP. PARS SEU TOMU… (right half of the head not in these images)
marginal letters: A ‹degere humillima mentis›; B ‹tudinem eremi psallendo›; C ‹Qualiter Petrus Urseolus› (C stands at the chapter caption); D (none: column short above the footnotes)
old-edition numerals: 432 after nullatenus

PL 144:960

idcirco meruerat, quia decessoris sui, Vitalis scilicet Candiani, peremptoribus fautor exstiterat. Cur autem ille a suis exstinctus sit, non ab re esse arbitror, si servatae compendio brevitatis exponam. In conjugium namque germanam Ugonis magni illius marchionis acceperat, et, aemulatione leviri suadente, multos ex Longobardiae et Tusciarum partibus milites, profligatis pecuniarum stipendiis, acquirebat. Hoc autem Venetiarum incolae non ferentes, clam iniere consilium ut repentino impetu ducis palatium armati violenter irrumperent, eumque cum omni domo sua in ore gladii absque ulla retractatione necarent. Hujus denique conventiculae conjuratione comperta, Vitalis dux, nocturnis diurnisque vallatus excubiis, hostiles insidias ad nihilum redigebat. Illis autem haec et illa tentantibus, sed ad inceptae factionis effectum attingere non valentibus, tandem visum est ut domum Petri, quae ducis palatio adjacebat contigua, prius incenderent, istoque modo et ducem caperent et universa ejus domestica concremarent. Istius vero rei experiendae consensum a Petro, qui eorum consilii particeps fuerat, flagitantes, hujus tandem mercedis foedere pacti sunt, ut pro una ejus domo, quam igne consumerent, totam ditioni illius Venetiam subderent, et, deleto illo quem exosum habebant, ducem hunc loco ejus protinus subrogarent. Hoc igitur modo Petrus Dalmatici regni adeptus est principatum, qui postmodum, ambitionis suae jam voluptate potitus, respectu divinae gratiae demum corde compunctus est.

had earned for this reason, that he had been an abettor of the slayers of his predecessor, namely Vitalis Candianus. Why that man was put to death by his own people I think it not beside the point to set out, keeping to a short summary. He had taken in marriage the sister of Hugh, that great marquis, and, urged on by emulation of his brother-in-law, was acquiring many soldiers from the parts of Lombardy and Tuscany, squandering money on their pay. The inhabitants of Venice, not bearing this, secretly laid a plan to break violently in arms into the duke's palace in a sudden assault, and to slay him with all his house by the edge of the sword without any drawing back. When the conspiracy of this little gathering was discovered, Duke Vitalis, fenced about with watches by night and by day, brought the hostile plots to nothing. But as they tried this and that, yet could not bring the faction they had begun to its effect, at length it seemed good to them first to set fire to the house of Peter, which stood next to the duke's palace, and in this way both to take the duke and to burn up his whole household. Seeking from Peter, who had been party to their plan, consent to attempt this thing, they at length agreed with him on the terms of this reward: that for his one house, which they would consume by fire, they would subject all Venice to his rule, and, once the man they hated was destroyed, would at once put him in his place as duke. In this way, then, Peter obtained the principate of the realm of Dalmatia; and afterwards, having now enjoyed the pleasure of his ambition, he was at last pierced in heart by a regard of divine grace.

Quidam autem venerabilis abbas, Guarinus nomine, ex ulterioris Galliae finibus orationis gratia per diversas mundi regiones peregrinari solitus erat. Hic quoque ad ducem veniens, ab eo protinus ut sibi ad evadendum tanti reatus periculum consultum praeberet exactus est.

Now a certain venerable abbot, Guarinus by name, from the borders of further Gaul, was accustomed to go on pilgrimage through various regions of the world for the sake of prayer. He too came to the duke, and was at once pressed by him to give him counsel for escaping the peril of so great a guilt.

Editors' notes and page, col. 960

Footnotes

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Lege Petri Candiani. Vitalis enim Candianus S. Petro Urseolo successit, non praeivit. Damiano solitario in loco scribenti facile fuit circa nomina errare. Quare epist. 10, lib. I, ingenue adnotavit: Nec magnopere curamus videri aucupes nominum, dummodo non excidat series et ordo gestorum. Potest etiam error hic esse amanuensium.

Read of Peter Candiano. For Vitale Candiano succeeded St Peter Orseolo; he did not precede him. Damian, writing in a solitary place, could easily err about names. Hence in letter 10, bk. I, he frankly remarked: Nor do we much care to be seen as hunters after names, so long as the sequence and order of events is not lost. The error may also be the copyists'.

(printed under page 485)

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Hic pariter aberravit piissimus scriptor falso rumore deceptus. A puerili enim aetate divus Petrus Urseolus, nil aliud quam Deo placere studens, ad tantae dignitatis provectum scandere contemnebat, timens ne saecularis honoris ambitione propositum amitteret sanctitatis. Tandem, importune populo interpellante, non humano favore, sed totius reipublicae commodo hujusmodi principatus apicem accipere non recusavit. Ita Chronicon Venetum antiquissimum, aliique codices.

Here likewise the most devout writer went astray, deceived by a false rumour. For from boyhood St Peter Orseolo, eager for nothing other than to please God, scorned to climb to the advancement of so great a dignity, fearing lest through ambition for worldly honour he should lose his purpose of holiness. At last, as the people importunately pressed him, he did not refuse to accept the summit of such a principate, not from human favour but for the good of the whole commonwealth. So the most ancient Venetian Chronicle, and other codices.

(printed under page 485)

(194) ‹anchor: not visible; the note concerns Valdrada› · call in col 960 (not in the visible portion)

Haec Valdrada et Valderada, atque Gualdrada seu Valderta et Walderta a scriptoribus appellatur; quae soror erat Hugonis, et filia Uberti marchionis et Etruriae principis. De Hugone et Uberto, seu et Oberto, lege Damianum opusc. XVII, dissert. 2 De principis officio, ad Gothifredum marchionem, cap. 3.

She is called by writers Valdrada and Valderada, and Gualdrada or Valderta and Walderta; she was the sister of Hugh, and the daughter of Hubert, marquis and prince of Tuscany. On Hugh and Hubert, or Obert, read Damian, opusculum XVII, dissertation 2, On the Office of a Prince, to the Marquis Godfrey, ch. 3.

(printed under page 485)

(195) ‹anchor: Guarinus› · call in col 960

Guarinus seu Warinus, quod idem est, vir fuit sanctissimus, de quo monachus Gartia in quadam epistola, a Balutio in Marchiae Hispan. Appendice tit. 22[1?] relata, scripsit: Angelus vel coelestis homo Warinus. Et in Actis consecrationis basilicae Cuxanensis, ut in citata Append. tit. 119, legitur principem Seniofredum locasse ibi abbatem egregium, nomine Guarinum, qui, ceu ut sidus lucidum, affatim vibrare satagit cosmum.

Guarinus or Warinus, which is the same, was a most holy man, of whom the monk Garsias wrote, in a certain letter given by Baluze in the Appendix to the Marca Hispanica, title 22[1? the last digit is unclear in the scan]: Warinus, an angel or a heavenly man. And in the Acts of the consecration of the basilica of Cuxa, as in the cited Appendix, title 119, one reads that Prince Seniofred placed there an excellent abbot, Guarinus by name, who, like a shining star, strives to make the world glitter abundantly.

(printed under page 485)

Page

running head: S. PETRI DAMIANI OPP. PARS SEU TOMUS II. — SANCTORUM VITAE.
marginal letters: A ‹idcirco meruerat›; B ‹hostiles insidias ad nihilum›; C ‹Quidam autem venerabilis abbas›; D (none: column short above the footnotes)
old-edition numerals: 433 after Longobardiae

PL 144:961

Accersitis igitur Marino et Romualdo, hoc sibi communi jubetur sententia, ut saeculum simul cum ipso, quem per nefas invaserat, ducatu relinqueret, et, quia ad alienae dominationis arcem injuste proruperat, ipse se alienae potestatis dominio subjugaret. Ille autem homo nimirum in potestate positus, quia conversionem suam manifeste facere ausus non est, tutum putavit hoc utendum esse consilio. Imminente igitur festivitate sancti cujusdam martyris, ex cujus vocabulo basilicam in propria possessione adhuc privatus habuerat, illic pridie uxorem suam praemisit, ipse quasi mox secuturus; hoc ei praecipiens, ut et ornatum ecclesiae accuratissimum provideret, et secum venientibus sumptuosas epularum delicias in crastinum praepararet. Ipse autem post conjugem remanens, his de suis thesauris, quae sibi videbantur, ablatis, cum quodam suo familiari, Joanne scilicet Grandenico, qui praefatae conjurationis conscius fuerat, et cum tribus illis beatis viris quos praeposuimus navem ascendit, deinde in Galliam ad monasterium abbatis Guarini magnus conversus aufugit. Petro igitur et Joanne monachis in S. Michaelis coenobio factis, Marinus et Romualdus, non longe a monasterio degentes, ad singularem vitam, cui assueti fuerant, revertuntur. Quibus etiam ipsi jam dicti fratres, peracto vix annuo spatio, ad perferendam ejusdem solitudinis districtionem aggregati sunt.

So Marinus and Romuald were summoned, and he is bidden by their common judgement to leave the world together with the dukedom itself, which he had wickedly seized, and, since he had unjustly burst into the citadel of another's lordship, to subject himself to the dominion of another's power. That man, however, being placed in power as he was, since he did not dare to make his conversion openly, thought it safe to use this plan. As the feast of a certain holy martyr was at hand, in whose name he had, while still a private man, a basilica on his own estate, he sent his wife on ahead there the day before, as though he himself would soon follow; and he charged her to provide the most careful adornment of the church, and to prepare for the morrow sumptuous delicacies of feasting for those coming with her. But he, staying behind his wife, took from his treasures what seemed good to him, and with a certain intimate of his, namely John Gradenigo, who had been privy to the aforesaid conspiracy, and with those three blessed men whom we have named above, boarded a ship, and then fled into Gaul, a great convert, to the monastery of Abbot Guarinus. Then, Peter and John having been made monks in the monastery of St Michael, Marinus and Romuald, living not far from the monastery, return to the solitary life to which they had been accustomed. And these same brothers, when scarcely a year's space had passed, joined them to bear the strictness of that same solitude.

CAPUT VI.

CHAPTER VI.

Qualiter Romualdus uno anno de pugillo ciceris per diem, et tribus annis de sua agricultura vixit.

How Romuald lived for one year on a handful of chickpeas a day, and for three years on his own farming.

Interea Romualdus, accenso mentis desiderio, ⟨c⟩oepit de virtutibus in virtutes mirabiliter crescere: ⟨e⟩t reliquos fratres sanctae conversationis gressibus longius anteire: ut jam, quidquid inter fratres sive ⟨d⟩e spiritualibus sive etiam de corporalibus ipse ⟨d⟩ecerneret, cunctis volentibus, ejus omnino senten⟨t⟩ia praevaleret. Ipse quoque Marinus gaudebat Ro⟨m⟩ualdo esse devotus, cui nuper fuerat ipse praelatus. Per continuum quippe annum Romualdus nihil aliud ⟨i⟩n cibum habuit, nisi tantum per singulos dies ⟨e⟩x uno pugillo elixi ciceris vixit. Tribus vero

Meanwhile Romuald, the desire of his mind being kindled, began to grow wonderfully from virtues into virtues, and to go far ahead of the other brethren in the steps of holy living, so that now, whatever he himself determined among the brethren, whether about spiritual or about bodily things, his judgement entirely prevailed, with the goodwill of all. Marinus himself also rejoiced to be devoted to Romuald, over whom he had lately himself been set. For through a whole year Romuald had nothing else for food, but lived each day only on a single handful of boiled chickpeas. For three

Editors' notes and page, col. 961

Footnotes

(196) ‹anchor: uxorem› · call in col 961

Felicia a Dandulo et a fere omnibus nominatur; a Sansovino Felicita, quae in antiqua altaris tabula ad S. Joannem de Judaica Venetiarum cognomento Maripetra inscribitur, cujus etiamnum nobilissima vulgo Malipiero familia exstat. Piissima haec femina fuit, quae unico edito filio (nempe Petro Urseolo II duce) una cum sponso castitatis perpetuae votum vovit Deo; et, calcatis rebus humanis animo, coelestium bonorum tantum contemplatione gavisam esse, potentemque in opere fuisse praedicant Sabellicus, Justinianus, etc.

She is named Felicia by Dandolo and by almost everyone; by Sansovino Felicita. On an ancient altar panel at San Giovanni de Judaica in Venice she is inscribed with the surname Maripetra, of which the most noble family, commonly Malipiero, still exists. This woman was most devout: having borne an only son (namely Doge Peter Orseolo II), she vowed to God, together with her husband, a vow of perpetual chastity; and Sabellico, Giustiniani and others proclaim that, having trampled on human things in spirit, she rejoiced only in the contemplation of heavenly goods, and was mighty in deed.

(printed under page 486)

(197) ‹anchor: Joanne scilicet Grandenico› · call in col 961

Joannes ex antiquissima aeque ac nobilissima Gradonica gente D. Petri Urseoli nepos, qui nunquam, sicut et ipse Urseolus, caedis Petri Candiani conscius fuerat.

John, of the Gradenigo house, as ancient as it is noble, a nephew of St Peter Orseolo, who, like Orseolo himself, had never been privy to the murder of Peter Candiano.

(printed under page 486)

(198) ‹anchor: cum tribus illis› · call in col 961

His addendus Joannes Maurocenus aequali nobilitate pietateque socius, et Urseoli gener, qui post exactam in Cuxanensi coenobio monasticam conversationem Venetias rediit, et monasterium S. Georgii Venetiarum condidit, quod impraesentiarum monachi congregationis S. Justinae seu Montis Casini incolunt.

To these must be added John Morosini, their companion, equal in nobility and piety, and Orseolo's son-in-law, who, after living the monastic life in the monastery of Cuxa, returned to Venice and founded the monastery of San Giorgio in Venice, which at present the monks of the Congregation of St Justina, or of Monte Cassino, inhabit.

(printed under page 486)

(199) ‹anchor: ad monasterium› · call in col 961

Monasterium nempe Cuxani, cui praeerat Guarinus abbas, in dioecesi Helenensi situm, quod Damianus supra in ulterioris Galliae finibus locatum fuisse statuit; nec perperam, nam Cl. V. Mabillonius in Observat. ad Vitam S. P. Urseoli, n. 4, adnotavit: Cuxanense S. Michaelis coenobium, quanquam in Catalaunia positum, in Galliae finibus rite locatum est, quandoquidem Barchinonensis tractus, Ceritania, aliique ad Lubricatum amnem comitatus, jampridem Gallicae ditioni accesserant.

That is, the monastery of Cuxa, governed by Abbot Guarinus, situated in the diocese of Elne, which Damian above states to lie within the borders of further Gaul; and not wrongly, for the distinguished Mabillon, in the Observations on the Life of St Peter Orseolo, no. 4, noted: The monastery of St Michael of Cuxa, although situated in Catalonia, is rightly placed within the borders of Gaul, since the district of Barcelona, Cerdanya, and other counties along the river Llobregat had long since come under Frankish rule.

(printed under page 486)

Page

running head: VITA S. ROMUAL… (right half of the head not in these images)
marginal letters: A ‹sultum praeberet exactus est›; B ‹crastinum praepararet›; C ‹Qualiter Romualdus uno anno›; D in the gutter beside the footnotes ‹a Sansovino Felicita›
old-edition numerals: 434 after ut et

PL 144:962

annis ipse et Joannes Grandenicus, sarculis terram frangentes, et triticum seminantes, ex manuum suarum labore vixerunt. Qui nimirum, dum agriculturam exercebant, pondus jejunii duplicabant.

years he and John Gradenigo, breaking the ground with hoes and sowing wheat, lived by the labour of their own hands. And they, to be sure, while they were working the land, doubled the weight of their fasting.

CAPUT VII.

CHAPTER VII.

De diversa pugna diaboli, quam sustinuit.

Of the manifold warfare of the devil which he endured.

Impugnabat tamen diabolus Romualdum multis et variis tentationum immissionibus, maxime initio conversionis, mentemque ejus per multa vitiorum incentiva raptabat, modo illi in memoriam revocans quae et quanta, ut puta vir strenuus, in saeculo acquirere potuit; modo quae ingratis propinquis necdum post se concupiscibiliter haereditanda reliquit; modo parva nimis et nullius meriti esse quae faceret, accusabat; modo, tanti laboris honorem incutiens, longae vitae spatium promittebat. O quam saepe, cellulam ejus percutiens, cum, cum adhuc vix obdormisceret, excitavit, et quasi jamjam imminente crepusculo, per totam noctem vigilando deduxit! Per continuum ferme quinquennium, super pedes ejus et crura diabolus nocturno tempore jacuit; et, ne huc illucque se facile verteret, typo phantastici ponderis aggravavit. Quis explicare valeat quot frementes vitiorum bestias pertulit? quam saepe praesentes iniquos spiritus durissimis increpationibus effugavit? Unde etiam, si fratrum aliquis silentii tempore cellam ejus quavis necessitate compulsus adiret, statim miles Christi paratus ad praelium, solito more, ipsum esse existimans diabolum, claris vocibus increpabat, dicens: Quo tendis modo, turpissime? Quid tibi in eremo, de coelo dejecte? Recede, canis immunde; evanesce, coluber veternose. His igitur et hujusmodi verbis declarabat se cum malignis spiritibus in acie semper assistere, et fidei se armis accinctum provocantibus hostibus in campum protinus obviare.

Yet the devil assailed Romuald with many and various onsets of temptation, above all at the beginning of his conversion, and dragged his mind this way and that through many incitements of the vices: now calling back to his memory what things, and how great, he might have gained in the world, being, say, a vigorous man; now the things which he had left to ungrateful kinsmen, to be inherited after him with longing while he was not yet gone; now he charged that what he was doing was far too small and of no merit; now, pressing upon him the honour of so great a labour, he promised him a long span of life. O how often, striking his little cell, he woke him when he had scarcely yet fallen asleep, and, as though dawn were already at hand, drew him on in watching through the whole night! For nearly five whole years the devil lay upon his feet and legs at night-time, and, lest he should turn easily this way and that, weighed him down with the semblance of a phantom weight. Who could recount how many raging beasts of the vices he endured? How often he put wicked spirits to flight in their very presence with the harshest rebukes? Hence also, if any of the brethren, driven by some need, came to his cell in the time of silence, at once the soldier of Christ, ready for battle, thinking after his usual manner that it was the devil himself, rebuked him with a loud voice, saying: Where are you going now, most foul one? What have you to do in the wilderness, you who were cast down from heaven? Begone, unclean dog; vanish, decrepit serpent. By these and suchlike words, then, he showed that he stood always in the battle line against the evil spirits, and that, girded with the arms of faith, he went out at once into the field to meet the enemies who challenged him.

CAPUT VIII.

CHAPTER VIII.

Unum genus vitae Romualdi; et de poenitentia Petri ducis, et prophetia ejus.

One kind of Romuald's life; and of the penance of Duke Peter, and his prophecy.

Contigit autem ut aliquando, librum de vita Patrum legens, in illum locum incideret ubi continetur quod quidam fratres, per continuam hebdomadam singulariter jejunantes, Sabbatorum

Now it happened once that, reading the book of the Lives of the Fathers, he came upon that place where it is related that certain brethren, fasting in solitude through a whole week, on the Sabbath day

Editors' notes and page, col. 962

Footnotes

(200) ‹anchor: singulariter jejunantes› · call in col 962

Vide Palladium c. 24 et cap. 106, quae jejunandi severa consuetudo ab Reg. S. Antonii c. 2, statuitur, et ab S. Athanasio in Syntagm. doctrinae ad monach. observatur.

See Palladius, ch. 24 and ch. 106; this severe custom of fasting is laid down by the Rule of St Antony, ch. 2, and observed by St Athanasius in the Syntagma of Teaching for Monks.

(printed under page 486)

Page

running head: VITA S. ROMUALDI.
marginal letters: A ‹annis ipse et Joannes›; B ‹ret, accusabat; modo›; C ‹vocibus increpabat, dicens›; D printed in the footnote zone (column short above the footnotes), beside ‹Venetiarum condidit›
old-edition numerals: 435 before CAPUT VII; 436 after incideret

PL 144:963

die pariter convenirent; ipsoque et Dominico die jejunii rigorem interponerent, et remissius victitarent. Quem vivendi ordinem statim Romualdus arripuit, et in eo quindecim fere annis vel eo amplius continua austeritate permansit. Petrus autem dux, quia multis educari deliciis solitus fuerat, jamjam sub tam districti jejunii pondere succumbebat. Unde se ad pedes B. Romualdi humiliter stravit. Jussus vero ut surgeret, necessitatem suam cum verecundia coactus aperuit. Pater, inquit, quia magnum corpus habeo, pro peccatis meis ex hac paximatii medietate sustentare me non possum. Romualdus igitur, fragilitati pie compatiens, consuetae mensurae quadram paximatii super addidit, et sic labenti jam fratri, ne omnino deficeret, misericordiae manum tetendit, et ad peragendum bene vivendi iter quod coeperat confirmavit. Hunc filius ejus sibi aequivocus, vir valde secundum saeculum prudens, aliquando visitavit. Cui Pater, nescio utrum prophetiae spiritu seu revelatione aliqua, quaecunque sibi essent eventura praedixit. Novi, inquit, fili mi, procul dubio, quia ducem te constituent, et prosperaberis. Tu tantummodo satage ut et Ecclesiis Christi sua jura conserves, et erga subditos, alicujus amore vel odio, a justitia non declines.

should come together; and that on that day and on the Lord's day they should set aside the rigour of the fast and live more slackly. This order of living Romuald at once took up, and in it he remained for nearly fifteen years or more in unbroken austerity. But Peter the doge, because he had been accustomed to be brought up amid many delights, was already sinking under the weight of so strict a fast. So he threw himself humbly at the feet of the blessed Romuald. Bidden to rise, he was compelled, with shame, to disclose his need. "Father," he said, "because I have a large body, I cannot sustain myself, for my sins, on this half of a biscuit." Romuald therefore, tenderly compassionating his frailty, added a quarter of a biscuit to the customary measure, and so stretched out the hand of mercy to a brother already slipping, lest he fail altogether, and strengthened him to complete the road of good living that he had begun. His son, who bore his name, a man very prudent according to the world, once visited him. To him the father, whether by a spirit of prophecy or by some revelation I do not know, foretold whatever things were to befall him. "I know, my son," he said, "beyond doubt, that they will make you doge, and you will prosper. Only take care both to preserve to the churches of Christ their rights and, towards your subjects, not to turn aside from justice out of love or hatred of anyone."

CAPUT IX.

CHAPTER IX.

Aliud vivendi genus Romualdi.

Another manner of life of Romuald.

Post haec autem Romualdus iterum legens quia sanctus Silvester urbis Romae episcopus Sabbatorum diem jejunandum esse, ut revera sancti Paschatis vigilias, instituerit, mox remissionem Sabbati in quintam feriam commutavit, et sic, infirmorum imbecillitati consulens, longum jejunium discretione habita facilius reddidit. Hanc nimirum vivendi regulam

After this, however, Romuald, reading again that Saint Silvester, bishop of the city of Rome, had laid down that the day of the Sabbath was to be fasted, as being truly the vigil of holy Easter, soon changed the relaxation of the Sabbath to the fifth weekday; and so, providing for the weakness of the infirm, he made the long fast easier by the use of discretion. This rule of living, indeed,

Editors' notes and page, col. 963

Footnotes

(201) ‹anchor: not visible› · call in col 963 (above the visible portion)

Hoc indubium monimentum est S. Romualdi discipulum ejusque spiritualem filium fuisse divum Petrum Urseolum, quippe qui ante ejus pedes, uti magistri sui, humiliter rogans se prosternit.

This is undoubted evidence that St Peter Orseolo was the disciple and spiritual son of St Romuald, since he prostrates himself at his feet, as at his master's, humbly entreating him.

(printed under page 487)

(202) ‹anchor: not visible› · call in col 963 (above the visible portion)

In Regula eremitica a B. Paulo Justiniano edita 1520, in monasterio Fontisboni prope Camaldulum, cap. 28, scribitur: Erat illis quotidiani cibi mensura per singulos pars dimidia paximatii, id est sicci, aut biscocti panis dimidium. Apud nonnullos paximatium est panis subcinericius, vel hordeaceus.

In the Eremitical Rule published by Bl. Paolo Giustiniani in 1520 at the monastery of Fonte Buono near Camaldoli, ch. 28, it is written: Their measure of daily food was, for each, half a paximatium, that is, half a dry or twice-baked loaf. According to some, paximatium is bread baked under the ashes, or barley bread.

(printed under page 487)

(203) ‹anchor: not visible› · call in col 963 (above the visible portion)

B. Paulus Justin. in laudata Regula eremitica ait: id est, quartam partem hujusmodi panis.

Bl. Paolo Giustiniani, in the Eremitical Rule cited, says: that is, a quarter of such a loaf.

(printed under page 487)

(204) ‹anchor: not visible› · call in col 963 (above the visible portion)

Impletum est hoc vaticinium post Vitalis Candiani et Tribuni Memmi ducatum, cum anno 991, juxta prophetiam sancti genitoris sui tricesimo aetatis anno dux creatus fuit Petrus Urseolus II, sicut scribit Dandulus, lib. IX, c. 1.

This prophecy was fulfilled after the dogeships of Vitale Candiano and Tribuno Memmo, when in 991 Peter Orseolo II was made doge in the thirtieth year of his age, according to the prophecy of his holy father, as Dandolo writes, bk. IX, ch. 1.

(printed under page 487)

(205) ‹anchor: vigilias, instituerit› · call in col 963

Vide epistolam Petri Damiani ad suae congregationis eremitas, t. I, lib. VI, ep. 35 ubi de hac B. Silvestri sententia in Sabbato jejunandi disseritur.

See Peter Damian's letter to the hermits of his congregation, vol. I, bk. VI, ep. 35, where this ruling of St Silvester on fasting on the Sabbath is discussed.

(printed under page 487)

(206) ‹anchor: not visible; the note concerns biduana and triduana› · call in col 963 or 964 (not in the visible portion)

Frequens harum vocum unum in vetustis constitutionibus, de quarum significatione et usu late disserit Lucas Barchinonensis, alias Hispanus dictus, in Hist. Romualdina l. V, c. 3. Biduana autem et triduana, vocabantur jejunia antiquo tempore, cum feria II, et III, et IV; et postea VI, feria et Sabbato in pane et aqua jejunabatur, ut priorum scilicet trium dierum triduana, sequentium vero duorum biduana diceretur abstinentia; prout B. Paulus Justinianus in Reg. eremitica cap. 27, exposuit. De hisce jejuniis legatur etiam noster Petrus Dam. opusc. XV, c. 6, et opusc. XIV, in quibus ait de jejunii significatione: Jejunare autem illos dicimus qui panem cum sale et aqua percipiunt, ut autem praeter haec aliud aliquid additur, perfectum jejunium non vocatur

The use of these words is frequent in the old constitutions; Luke of Barcelona, otherwise called the Spaniard, discusses their meaning and use at length in the Romualdine History, bk. V, ch. 3. In ancient times fasts were called biduana and triduana (two-day and three-day) when one fasted on bread and water on Monday, Tuesday and Wednesday, and afterwards on Friday and Saturday, so that the abstinence of the first three days was called triduana and that of the following two biduana, as Bl. Paolo Giustiniani explained in the Eremitical Rule, ch. 27. On these fasts one may also read our Peter Damian, opusculum XV, ch. 6, and opusculum XIV, where he says of the meaning of fasting: We say that those fast who take bread with salt and water; but when anything else is added besides these, it is not called a perfect fast. [The printed "unum" in the first line is probably a misprint for "usus"; rendered as "use".]

(printed under page 487)

Page

running head: 963 S. PETRI DAMIANI OPP. PARS SEU TOMU[S …] (right part of head cut off in the image)
marginal letters: A rum die pariter convenirent; B cordiae manum tetendit; C diem jejunandum esse / vigilias, instituerit; D (in the footnote area, beside note 203)
old-edition numerals: (none)

PL 144:964

cunctis sectatoribus singularis vitae praefigens, ut tunc se unusquisque eremiticae vitae jejunium tenere cognoscat, si per hebdomadam triduanas, et biduanas jejunando, quinta feria et Dominicis diebus olera vel quodcunque liquamen cum gratiarum actione percipiat, exceptis videlicet duobus anni Quadragesimis; in quibus non solum ipse sed et plerique sui discipuli totius hebdomadae soliti erant continuare jejunium. Et certe satis congruum erat ut qui Deum in choro laudare semper studebat et tympano, praecipuas modulationis harmonicae consonantias, diapason videlicet et diapente atque diatessaron, jugiter in aures incircumscripti luminis personaret. Jejunare autem omnino, hoc est diem absque ullo cibo transigere, licet ipse saepissime fecerit, aliis omnimodo prohibebat. Dicebat enim ad perfectionem tendenti hoc summe congruere, ut quotidie comedat et semper esuriat, quatenus hoc caro per consuetudinem leviget, quod grave novitiis initio conversionis apparet. Parvipendebat autem si quis ad tempus magnum quid inciperet, si non etiam in eo longanimiter perseveraret.

fixing [it] for all the followers of the solitary life, that each should know that he keeps the fast of the eremitic life only if, fasting through the week with three-day and two-day fasts, on the fifth weekday and on Sundays he takes vegetables or any kind of broth with thanksgiving — except, that is, in the two Lents of the year, in which not only he himself but also most of his disciples were accustomed to continue the fast through the whole week. And certainly it was very fitting that he who was always eager to praise God in choir and with timbrel should continually make the chief concords of harmonic melody — namely the diapason and the diapente and the diatessaron — resound in the ears of the uncircumscribed Light. But to fast completely, that is, to pass a day without any food, though he himself did it very often, he altogether forbade to others. For he used to say that this was supremely fitting for one striving towards perfection: that he should eat every day and always be hungry, so that by habit the flesh may lighten what appears heavy to novices at the beginning of their conversion. And he thought little of it if anyone began some great thing for a time, if he did not also persevere in it with long patience.

Vigilias vero temperate et cum magna discretione faciendas maxime suadebat, ne cui fortasse contingeret ut sopori, peractis nocturnis officiis, consentiret. Sane hujusmodi somnum vir sanctus in tantum habebat exosum, ut si quis ei confiteretur, post duodecim psalmorum vigilias, vel maxime circa diluculum obdormisse, nequaquam posset eo die cum ejus licentia sacra missarum solemnia celebrare. Dicebat etiam melius esse, si possibile sit, unum psalmum ex corde et cum compunctione cantare quam centum cum mentis fabulatione percurrere. Cui autem haec gratia perfecte data non esset, hortabatur

Vigils, however, he urged most strongly to be kept temperately and with great discretion, lest perhaps it should befall someone to give way to sleep once the night offices were finished. Indeed, the holy man so abhorred sleep of this kind that if anyone confessed to him that after the vigils of twelve psalms he had fallen asleep, above all around daybreak, he could by no means celebrate the sacred solemnities of the Mass that day with his permission. He used also to say that it is better, if it be possible, to sing one psalm from the heart and with compunction than to run through a hundred with the mind chattering. But to whom this grace had not been perfectly given, he exhorted

Editors' notes and page, col. 964

Footnotes

(207) ‹anchor: not visible› · call in col 964 (not in the visible portion)

Quodcunque legumen legit B. Paulus Justin. in Reg. eremitica.

Bl. Paolo Giustiniani reads quodcunque legumen ("any pulse whatever") in the Eremitical Rule.

(printed under page 487)

(208) ‹anchor: not visible; the note concerns diapason, diapente, diatessaron› · call in col 964 (not in the visible portion)

Hae voces a musicis ad significandas praecipuas seu perfectas, ut vocant, harmonicae modulationis consonantias usurpatae sunt: nam diapason octava est, diapente significat quintam, et diatessaron quartam. Cum ergo in quadragesimis B. Romualdus ejusque discipuli a Dominica in Dominicam refectionem suam differrent, recte per octavae intervallum diapason harmonicam in divinis auribus personabant. Dumque aliis temporibus hebdomadae jejunium in feria quinta relaxabant, ipsam diapason in graviorem diapente, quae est a prima Dominica in quintam feriam, et acutiorem diatessaron, quae a quinta feria ad proximum Dominicum diem residua est, dividebant, sicque praecipuis consonantiis eorum jejunia per mysticam melodiam distincta noscebantur.

These words were used by musicians to denote the principal or, as they call them, perfect consonances of harmonic modulation: for diapason is the octave, diapente means the fifth, and diatessaron the fourth. Since, then, in the Lents St Romuald and his disciples put off their meal from Sunday to Sunday, they rightly sounded in the divine ears the harmony of the diapason through the interval of the octave. And when at other seasons they relaxed the week's fast on Thursday, they divided the diapason itself into the lower diapente, which runs from Sunday to Thursday, and the higher diatessaron, which is what remains from Thursday to the next Sunday; and so their fasts were known to be distinguished by the principal consonances in a mystical melody.

(printed under page 487)

Page

running head: [PA]RS SEU TOMUS II. — SANCTORUM VITAE. 964
marginal letters: A gulam cunctis sectatoribus; B licet ipse saepissime fecerit; C re. Dicebat etiam melius esse; D (in the footnote area, beside note 207/208)
old-edition numerals: 437 after triduanas,

PL 144:965

tamen nequaquam desperare, nequaquam vel ab ipsa corporali exercitatione tepescere, donec ipse qui voluntatem dedit tribuat etiam aliquando facultatem. Tantummodo orationis incensum mentis intentio in Deum semel fixa custodiat, quod exterius veniens cogitationum aura perturbat. Ubi enim est intentio recta, contra voluntatem cogitatio veniens non est nimium formidanda.

[him] nevertheless by no means to despair, by no means to grow lukewarm even in bodily exercise itself, until He Who gave the will should also at some time grant the power. Only let the mind's intention, once fixed on God, guard the incense of prayer, which the breeze of thoughts coming from without disturbs. For where the intention is right, a thought that comes against the will is not greatly to be feared.

CAPUT X.

CHAPTER X.

De comite qui vaccam rapuit, et eam comedendo necatus est.

Of the count who seized a cow, and was killed in eating it.

Quodam vero tempore, dum adhuc in Galliae finibus moraretur, familiarem sibi quemdam habebat agricolam, qui sibi et utensilia quibus in cella opus est aliquando faciebat, et si quid ei opportunum esset, ditior charitate quam rebus, de suae paupertatis inopia hilariter ministrabat. Hujus vaccam comes quidam superbus et tumidus, missis parasitis, impetu barbarico rapuit, ejusque carnes praeparari sibi ad prandium cum magna gulae aviditate praecepit. Ecce autem rusticus cellam Romualdi festinus aggreditur, jacturae suae casum clamosis ululatibus vociferatur, spem suam et suae domus ablatam esse conqueritur. Sanctus itaque Romualdus ad eumdem comitem concito gradu nuntium dirigit, et ut pauperi animal suum reddat humillima supplicatione deposcit. Cujus preces lubricus comes protervo spiritu respuit, et quem saporem crassae vaccae lumbi potuissent habere, quia ipso die esset gustaturus, asseruit. Adveniente autem hora prandii, apposita mensa, vaccae carnes allatae sunt, et, divinae ultionis jam imminente sententia, in ipso edendi initio comes frustrum bovini renis abscindens, sibi in os misit. Quod repente in illius gutture tam immobiliter haesit, ut nec ad interiora descendere nec foras ejici ullis conatibus potuisset. Sicque inter suorum manus intercluso spiraminis aditu terribili morte necatus est, et unde contra Dei servum concupiscentiam carnis explere ad saturitatem voluit, inde justo Dei judicio carnalem vitam adhuc jejunus amisit.

At a certain time, while he was still staying within the borders of Gaul, he had a farmer on familiar terms with him, who sometimes made for him the implements needed in a cell, and if anything was suitable for him, being richer in charity than in goods, cheerfully supplied it out of the want of his poverty. This man's cow a certain proud and puffed-up count, sending his hangers-on, seized with barbarous violence, and ordered its flesh to be prepared for his dinner with great greed of gullet. But behold, the countryman hurries to Romuald's cell, cries out the misfortune of his loss with loud wailing, and complains that his hope and his household's has been taken away. So the holy Romuald sends a messenger with hastening step to that same count, and with most humble supplication begs that he give back to the poor man his animal. The wanton count spurned his prayers with an insolent spirit, and declared that, since he was going to taste it that very day, [he would find out] what flavour the loins of a fat cow might have. When the dinner hour came and the table was set, the cow's flesh was brought in; and, the sentence of divine vengeance now impending, at the very beginning of eating the count cut off a piece of the beef kidney and put it in his mouth. It suddenly stuck so immovably in his throat that by no efforts could it either go down into his inside or be cast out. And so, in the hands of his own people, the passage of his breath stopped, he was killed by a terrible death; and by the very means through which he had willed, against the servant of God, to satisfy the lust of the flesh to the full, by that, through the just judgement of God, he lost his fleshly life while still fasting.

CAPUT XI.

CHAPTER XI.

De Olibano conversionem promittente.

Of Oliba promising conversion.

Alius quidam comes, Olibanus nomine, in eisdem Galliarum partibus erat, sub cujus jure monasterium quoque praedicti Guarini abbatis fuerat positum. Qui sublimi quidem culmine terrenae potestatis erectus, sed multis erat peccatorum molibus aggravatus. Hic aliquando Romualdum gratia visitationis adiit, et, caeteris extra cellulam manentibus,

There was another count, Oliba by name, in the same parts of Gaul, under whose jurisdiction the monastery of the aforesaid abbot Guarinus had also been placed. He was raised to the lofty height of earthly power, but was weighed down by many masses of sins. This man once came to Romuald for the sake of a visit and, the rest remaining outside the little cell,

Editors' notes and page, col. 965

Footnotes

(209) ‹anchor: not visible› · call in col 965 (above the visible portion)

In solitudine nempe Cuxanensis coenobii.

That is, in the solitude of the monastery of Cuxa.

(printed under page 488)

(210) ‹anchor: supplicatione deposcit› · call in col 965

B. Hieronymus e Praga sanctitate et doctrina illustris Camaldulensis asceta, qui saeculo XV floruit, in S. Romualdi Vita addit minitatum fuisse Romualdum comiti divinam, quae postmodum secuta est, ultionem.

Bl. Jerome of Prague, a Camaldolese ascetic illustrious for holiness and learning who flourished in the fifteenth century, adds in his Life of St Romuald that Romuald threatened the count with the divine vengeance that afterwards followed.

(printed under page 488)

(211) ‹anchor: frustrum bovini renis› · call in col 965

Ab Hieronymo eodem scribitur frustum vaccinae carnis. Petrus vero de Natalibus absolute ait: os subito in gutture raptoris transvertitur, et ille continuo suffocatur.

The same Jerome writes a piece of cow's flesh. Pietro de' Natali, however, says without qualification: a bone suddenly turned crosswise in the robber's throat, and he was at once suffocated.

(printed under page 488)

(212) ‹anchor: Alius quidam comes› · call in col 965

Urseoli encomiastes penes Mabillonium n. 18 patriae dominum, et n. 19 ducem illius provinciae vocat hunc Olibanum comitem, qui Galliam Narbonensem, nempe Catalauniam, ubi Cuxanum situm est, suo sub jure tenebat.

Orseolo's panegyrist, in Mabillon, no. 18, calls this Count Oliba lord of the country, and no. 19 duke of that province; he held under his rule Narbonese Gaul, that is, Catalonia, where Cuxa is situated.

(printed under page 488)

Page

running head: 965 VITA S. ROMUAL[DI …] (right part of head cut off in the image)
marginal letters: A batur tamen nequaquam desperare; B portunum esset, ditior charitate; C allatae sunt, et, divinae ultionis; D positum. Qui sublimi quidem culmine
old-edition numerals: 438 before CAPUT X.; 439 after sed

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solus cum solo gestorum suorum seriem narrare quasi per confessionem coepit. Cui vir venerabilis, his quae ab eo referebantur auditis, respondit aliter eum salvari minime posse, nisi mundum relinquens ad monasterium convolaret. Comes autem, mox mente turbatus, ait quia videlicet sui spirituales viri, qui ejus acta cognoscerent, nequaquam ita sentirent neque tam intolerabilem rem sibi aliquando suaderent. Ascitis itaque episcopis et abbatibus qui secum venerant, coepit in commune perquirere [an] ita res sicut Dei servus testabatur se haberet. Illi autem B. Romualdi sententiam omnes una voce confirmant, se autem id comiti eatenus non dixisse, terrore constrictos, excusant. Tunc comes, semotis omnibus, hoc cum B. Romualdo secreto valde consilio pepigit, ut ad Casinum montem sub praetextu orationis pergeret, et in monasterio S. Benedicti divino se servitio irrevocabiliter manciparet.

alone with him alone, he began to recount the course of his deeds as though by way of confession. When the venerable man had heard what was related by him, he answered that he could not be saved otherwise than by leaving the world and fleeing to a monastery. But the count, at once troubled in mind, said that his spiritual men, who knew his doings, by no means thought so, nor had they ever urged so intolerable a thing upon him. So, calling in the bishops and abbots who had come with him, he began to inquire of them in common [whether] the matter stood as the servant of God declared. But they all with one voice confirmed the blessed Romuald's judgement, and excused themselves for not having said it to the count until then, being held fast by fear. Then the count, everyone having been sent away, agreed with the blessed Romuald by a very secret counsel that he would go to Monte Cassino under pretext of prayer, and in the monastery of St Benedict would irrevocably bind himself over to the divine service.

CAPUT XII.

CHAPTER XII.

De Sergio ad saeculum reverti volente.

Of Sergius wishing to return to the world.

Interea Sergius pater Romualdi monachus efficitur, sed aliquanto post, suadente diabolo, factae conversionis poenitens, in Aegyptum redire conatur. Quod protinus monachi, coenobii videlicet sancti Severi, quod non longius ab urbe Ravenna est positum, ubi corpore, non corde Sergius habitabat, B. Romualdo indicare per nuntium studuerunt. Hac ille sinistra relatione perculsus necessarium esse decrevit ut Guarinus abbas et Joannes Grandenicus una cum comite ad ejus conversationem pergerent, ipse vero pereunti patri quantocius subveniret. Petrus autem dux extremum jam diem feliciter clauserat. His itaque duobus comitem in eorum fide commisit, utrique quidem, sed Joanni praecipue, qui ei subditus erat, per obedientiam specialiter mandans ut, etiamsi Guarinus abscederet, ipse se nunquam a comite separaret.

Meanwhile Sergius, Romuald's father, was made a monk; but some while afterwards, at the devil's prompting, repenting of the conversion he had made, he tried to return to Egypt. This the monks — namely of the monastery of St Severus, which is situated not far from the city of Ravenna, where Sergius dwelt in body, not in heart — at once took care to make known to the blessed Romuald by a messenger. Struck by this grievous report, he decided that it was necessary that abbot Guarinus and John Gradenigo should go together with the count to his monastic life, while he himself should help his perishing father as quickly as possible. Peter the doge, for his part, had by now happily closed his last day. So he committed the count to the faith of these two, charging both indeed, but John especially, who was subject to him, specially under obedience, that even if Guarinus went away, he himself should never separate himself from the count.

CAPUT XIII.

CHAPTER XIII.

De prudentia Romualdi, et labore itineris, et disciplina in patrem.

Of Romuald's prudence, and the toil of the journey, and the discipline [he used] towards his father.

Audientes autem illius regionis incolae quia Romualdus abire disponeret, nimio moerore turbati sunt, et, tractantes intra se qualiter ab hac illum intentione reprimerent, hoc illis tandem potissimum visum est ut eum missis interfectoribus impia pietate perimerent, quatenus, quia eum non poterant retinere viventem, haberent pro patrocinio terrae vel cadaver exanime. His vero cognitis, Romualdus caput suum undique decalvavit, et, hujus

But the inhabitants of that region, hearing that Romuald was arranging to leave, were troubled with excessive grief; and, debating among themselves how they might hold him back from this intention, this at last seemed best to them: to send murderers and kill him with an impious piety, so that, since they could not keep him alive, they might at least have his lifeless corpse as a protection for the land. When he learned of this, Romuald shaved his head all over, and, of this

Editors' notes and page, col. 966

Footnotes

(213) ‹anchor: coenobii videlicet sancti Severi› · call in col 966

Nobile olim fuit inter Classem et Ravennam assurgens S. Severi coenobium, cujus ad hanc diem perseverat ecclesia, de qua fuse Fortunius Hist. Camald., part. II, lib. I, et Classensi unita est.

There was once a noble monastery of St Severus rising between Classe and Ravenna, whose church survives to this day (Fortunio writes of it at length, Camaldolese History, part II, bk. I); it has been united to Classe.

(printed under page 488)

Page

running head: [VIT]A S. ROMUALDI. 966
marginal letters: A nentibus, solus cum solo; B valde consilio pepigit; C rent, ipse vero pereunti patri; D tate perimerent, quatenus
old-edition numerals: 440 after vel

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rei exsecutoribus cellulae ejus jam appropinquantibus, primo fere diluculo comedere quasi per aviditatem coepit. Illi autem hoc videntes dementiam credidere, et, arbitrantes mentem laesam esse, corpus laedere dedignati sunt. Sic videlicet, sic prudens spiritualis David insania stultam carnaliter sapientium superavit astutiam (I Reg. XXI). Nam et volentes peccare cohibuit, et ad meritorum suorum cumulum sine mortis formidine mortis periculum declinavit. Deinde jam libera uti facultate permissus, non equo fultus, non vehiculo deportatus, sed solum in manu ferens baculum, nudis plantis, ex intimis Galliarum finibus Ravennam usque pervenit, ibique patrem ad saeculum reverti volentem reperiens, in ligno pedes ejus fortiter strinxit, gravibus eum vinculis alligavit, verberibus duris afflixit, et tandiu corpus ejus pia severitate perdomuit, donec ejus mentem ad salutis statum Deo medente, reduxit.

business the executors now approaching his little cell, at almost the first light of dawn he began to eat, as if from greed. But they, seeing this, believed it to be madness, and, judging that his mind was injured, disdained to injure his body. Thus, indeed, thus the prudent spiritual David by madness overcame the foolish cunning of those who are wise according to the flesh (1 Kgs. 21). For he both restrained those who wished to sin and, to the heaping up of his own merits, escaped the peril of death without fear of death. Then, being now permitted to use free liberty, not borne up on a horse, not carried in a vehicle, but carrying only a staff in his hand, with bare feet, he came from the innermost borders of Gaul all the way to Ravenna; and finding there his father wishing to return to the world, he bound his feet tightly in the stocks, tied him with heavy chains, afflicted him with hard blows, and subdued his body with loving severity for so long until, God healing [him], he brought his mind back to a state of salvation.

CAPUT XIV.

CHAPTER XIV.

Quomodo Sergius vidit Spiritum sanctum.

How Sergius saw the Holy Spirit.

Sergius igitur tandem sanae mentis recepto consilio, quidquid prius retrograda voluntate deliquit, multipliciter postmodum rectis sanctae conversationis gressibus emendavit. Habebat denique inter caetera consuetudinem ante quamdam Salvatoris imaginem frequenter assistere, ibique peculiarius orans, uberibus lacrymis et multa se cordis contritione mactare. Quadam igitur die, dum ibi attentius in oratione persisteret (nova res, et nostris temporibus inaudita!) repente sibi nescio qua specie Spiritus sanctus apparuit. Qui protinus a Sergio quis esset interrogatus, manifeste quia ipse esset Spiritus sanctus asseruit, et subito quasi pertransiens ab oculis se aspicientis evasit. Statim ille in exstasim raptus, atque ejus quem viderat igne succensus, coepit per claustrum monasterii post eum velociter currere, fratresque qui illic aderant, magno fervoris impetu, quo Spiritus sanctus abisset, interrogare. Illis autem in insaniam eum cecidisse putantibus atque illum dure corripientibus, asserebat Sergius se Spiritum sanctum absque ulla dubietate vidisse, et ante suum conspectum visibiliter pertransisse. Qui statim languore correptus lecto decubuit, et intra paucos dies felici consummatione finivit. Hinc sane probatur quod divina voce ad Moysen dicitur: Non enim videbit me homo et vivet (Exod. XXXIII). Hinc Daniel cum non Deum, sed visionem Dei se conspexisse diceret, addit: Elangui et aegrotavi per dies plurimos (Dan. VIII).

Sergius, then, having at last regained the counsel of a sound mind, afterwards amended manifoldly, by the upright steps of a holy monastic life, whatever he had formerly done wrong through a backsliding will. He had, among other things, the custom of standing often before a certain image of the Saviour, and there, praying more particularly, of sacrificing himself with abundant tears and much contrition of heart. One day, then, while he was persisting there more attentively in prayer (a new thing, and unheard of in our times!), suddenly the Holy Spirit appeared to him in I know not what form. When at once asked by Sergius who He was, He declared plainly that He was the Holy Spirit, and suddenly, as if passing through, withdrew from the eyes of him who was looking. At once he, rapt into ecstasy and set on fire by the fire of Him Whom he had seen, began to run swiftly after Him through the cloister of the monastery, and to ask the brethren who were there, with a great rush of fervour, where the Holy Spirit had gone. But as they thought he had fallen into madness and rebuked him harshly, Sergius asserted that he had seen the Holy Spirit without any doubt, and that He had passed visibly before his sight. He was at once seized with weakness and took to his bed, and within a few days ended with a happy consummation. Hence indeed is proved what is said by the divine voice to Moses: For man shall not see Me and live (Exod. 33). Hence Daniel, when he said that he had beheld not God but a vision of God, adds: I languished and was sick for very many days (Dan. 8).

Editors' notes and page, col. 967

Footnotes

(214) ‹anchor: not visible› · call in col 967 (above the visible portion)

Haud dissimile exemplum in libro Doctrinae Patrum, n. 3.

A not dissimilar example in the book Teaching of the Fathers, no. 3.

(printed under page 489)

(215) ‹anchor: per dies plurimos› · call in col 967

Vulgata caret hac dictione plurimos.

The Vulgate lacks this word plurimos ("very many").

(printed under page 489)

(216) ‹anchor: not visible; the note concerns Oliba› · call in col 967 or 968 (not in the visible portion)

Nempe Olibae seu Olivae, quod idem est, (nomen in iis regionibus frequens) qui et ipse monachus factus, Cuxanensis et Rivipullensis abbas adlectus, inde Ausonensis episcopus creatus fuit.

That is, of Oliba or Oliva, which is the same (a name frequent in those regions), who himself also became a monk, was chosen abbot of Cuxa and of Ripoll, and was then made bishop of Ausona (Vic).

(printed under page 489)

(217) ‹anchor: not visible; the note concerns sagmarii› · call in col 967 or 968 (not in the visible portion)

Equi onerarii seu jumenta explicantur sagmarii, tum a Leone Ostiense haec eadem referente, tum ab ipso Petro Damiani in Vita S. Odilonis, et in epistolis.

Sagmarii are explained as pack-horses or beasts of burden, both by Leo of Ostia, who reports these same things, and by Peter Damian himself in the Life of St Odilo and in his letters.

(printed under page 489)

Page

running head: 967 S. PETRI DAMIANI OPP. PARS SEU TOMU[S …] (right part of head cut off in the image)
marginal letters: A rei exsecutoribus cellulae; B vinculis alligavit, verberibus; C poribus inaudita!) repente; D Moysen dicitur
old-edition numerals: (none)

PL 144:968

Recte igitur Sergius, postquam aeternam vitam, quae Deus est, cernere meruit, a temporali mox vita defecit.

Rightly, then, did Sergius, after he had been found worthy to behold the eternal life, which is God, soon pass away from this temporal life.

CAPUT XV.

CHAPTER XV.

De crure Joannis propter inobedientiam fracto.

Of John's leg broken on account of disobedience.

Olibanus autem comes, sua relinquens filio cum multa divitiarum copia, quindecim scilicet onustis thesauro sagmariis, comitantibus eum Guarino et Joanne, ipso quoque Marino, ad B. Benedicti se monasterium contulit, et vale dicens his qui secum venerant, nil tale de eo usque tunc suspicantes, multis gemitibus et amaris se fletibus affligentes ad propria remeare coegit. Marinus autem paulo post Apuliam versus abiit, ibique postmodum in solitudine habitans ab Agarenis est latrunculis interfectus. Brevi post tempore Guarinus orationis causa discurrere solitus, Joannes vero fratris exemplo ad idem religionis officium provocatus, Hierosolymam commeare pari consilio decreverunt. Hoc igitur Olibanus cognito, tristis et flens obsecrare devotissime coepit ne se violata fide desererent, sed, sicut B. Romualdus praeceperat, in Dei illum servitio custodirent, addens etiam: Memento tu saltem, Joannes, quia magister tuus in tua me propensius fide commisit, et titulum tibi inobedientiae, si discedis, opposuit. Illi autem obstinata intentione in proposito persistentes, relicto tandem Olibano, peregrinationis iter arripiunt. Cumque descendentes de monte jam in campestria declinassent, figentes se loco necessarium aliquid inter se tractare coeperunt. Et, inter agendum, subito Guarini equus furioso rotatus impetu in aliam partem invito sessore divertit, et Joannis tibiam ferrato calce percutiens fregit. Qui illico ad terram nimio dolore prostratus, jam sero memor, magistri praecepta ad mentem revocat, et se perfidum, se inobedientiae reum verbis publicae confessionis accusat. In fracto namque crure didicit quia fidem frangere peccatum fuit. Et, quia ipse rationis capax magistro inobediens exstitit, ad incolumitatis suae custodiam irrationale animal sessori obedire nescivit. Deinde, illuc unde venire coeperat rediens, cellam sibi aedificari prope monasterium petiit, ibique per triginta fere annos, quandiu vixit, sancta conversatione permansit. Multa in eo charitas, mira humilitas, abstinentia vero districta nimis et cauta, ita ut nec intra claustrum monasterii quisquam sciret vir sanctus qualiter jejunaret. Inter reliqua autem virtutum dona, ita exosum habebat detractionis vitium quatenus, mox ut quis ad detrahendum os aperiret, velut

Count Oliba, then, leaving his possessions to his son with a great abundance of riches — namely fifteen pack-horses laden with treasure — and with Guarinus and John, and Marinus himself too, accompanying him, betook himself to the monastery of the blessed Benedict; and, bidding farewell to those who had come with him, who had suspected nothing of the kind about him until then, he compelled them, afflicting themselves with many groans and bitter tears, to go back to their own homes. Marinus, however, went off a little later towards Apulia, and there, afterwards living in solitude, was killed by Saracen brigands. A short time after, Guarinus, who was accustomed to travel about for the sake of prayer, and John, roused by his brother's example to the same religious duty, decided with one counsel to journey to Jerusalem. When Oliba learned of this, sad and weeping he began to beseech them most devoutly not to break faith and desert him, but, as the blessed Romuald had commanded, to keep him in the service of God, adding also: "You at least, John, remember that your master committed me most particularly to your faith, and set before you the charge of disobedience if you depart." But they, persisting in their purpose with obstinate intention, at length left Oliba and set out on the road of pilgrimage. And when, coming down from the mountain, they had now turned off into the plain, halting in a place they began to discuss among themselves something necessary. And in the midst of it, suddenly Guarinus's horse, wheeling round with a furious rush, swerved to the other side against its rider's will, and striking John's shin with its shod hoof, broke it. He, at once thrown to the ground with excessive pain, now remembering too late, recalled his master's precepts to mind, and accused himself in words of public confession of being faithless, of being guilty of disobedience. For in his broken leg he learned that to break faith was a sin. And because he, capable of reason, had been disobedient to his master, the irrational animal did not know how to obey its rider for the safeguarding of his well-being. Then, going back to the place from which he had begun to come, he asked that a cell be built for him near the monastery, and there for nearly thirty years, as long as he lived, he remained in a holy way of life. Great was the charity in him, wonderful the humility, and his abstinence exceedingly strict and discreet, so that not even within the cloister of the monastery did anyone know how the holy man fasted. Among his other gifts of virtues, he so abhorred the vice of detraction that, as soon as anyone opened his mouth to detract, just as

Editors' notes and page, col. 968

Footnotes

(218) ‹anchor: not visible; the note concerns Bl. Marinus› · call in col 968 (not in the visible portion)

In codice ms. Vitae B. Marini legitur: ab Agarenis latrunculis, quorum vitia acriter corripiebat, pro Christi nomine ipse correptus et impie jugulatus martyrii coronam meruit obtinere. Agareni circa annum millesimum in apice Gargani montis, ubi eremum B. Marinus sibi condiderat, castra metantes ferali excursu Italiam totam, ac Galliae Hispaniaeque littora ad Oceanum usque rapinis pervagarunt.

In the manuscript codex of the Life of Bl. Marinus one reads: seized by Agarene brigands, whose vices he sharply rebuked, and impiously slaughtered for the name of Christ, he merited to obtain the crown of martyrdom. About the year one thousand the Agarenes (Saracens), pitching camp on the summit of Monte Gargano, where Bl. Marinus had founded a hermitage for himself, overran with savage raids the whole of Italy and the shores of Gaul and Spain as far as the Ocean, plundering.

(printed under page 489)

(219) ‹anchor: quisquam sciret› · call in col 968

De B. Joanne Gradonico satis eruditum commentarium habemus a religioso viro Amedeo Lutio Minorita Veneto conscriptum.

On Bl. John Gradenigo we have a learned enough commentary written by a religious, Amedeo Luzio, a Venetian Friar Minor.

(printed under page 489)

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running head: [PA]RS SEU TOMUS II. — SANCTORUM VITAE. 968
marginal letters: A Recte igitur Sergius; B interfectus. Brevi post tempore; C tractare coeperunt. Et, inter agendum; D strum monasterii quisquam sciret
old-edition numerals: 441 before CAPUT XV.; 442 after Multa

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sagitta vigore lapidis repercussa in dirigentem protinus redundaret, ita ab eo illius obtrectatio reprimeretur. Post ejus vero obitum nonnulla per eum miracula divinitus facta sunt.

an arrow struck back by the hardness of a stone rebounds at once upon the one who aimed it, so that man's disparagement was checked by him. After his death several miracles were wrought by God through him.

CAPUT XVI.

CHAPTER XVI.

De Romualdo a daemonibus percusso.

Of Romuald beaten by demons.

Romualdus autem, post patris correptionem, in palude Classis cellulam figens, in loco qui Pons Petri dicitur habitavit. Postmodum vero, non corporis aegritudinem metuens, non fetoris nauseam perhorrescens, sed ne imbecillitatis occasione quantumlibet se ab abstinentiae rigore remitteret, ad Classis itidem praedium, ubi est ecclesia B. Martini quae dicitur in Sylva, migravit. Ibi vero quadam die, dum completorium caneret, quia antiquum illic coemeterium fuerat, ut saepe fit, subito illi ex hujusmodi recogitatio incidit, moxque ejus animum magnus phantasticae illusionis horror invasit. Cumque hoc crebrius in mente revolveret, ecce maligni spiritus repentino impetu cellam ejus ingressi p⟨r⟩otinus illum in terram sternunt, immani eum caede conficiunt, et exhaustis longo jejunio membris dirissimos ictus illidunt. Tandem Romualdus, inter ipsa percussionum verbera respectu divinae gratiae visitatus, in hanc vocem erupit: Chare Jesu, dilecte Jesu, quare me dereliquisti? Nunquid omnino me inimicorum manibus tradidisti? Ad haec omnes iniqui spiritus divina virtute fugati sunt. Et continuo tanta divini amoris compunctio Romualdi pectus accendit, ut totum cor ejus in lacrymas quasi cera liquesceret, et de tot allisionibus sauciati corporis nil sentiret. Mox sanus et validus de terra surrexit, et, licet impediente adhuc sanguine, ad eumdem psalmi versum quem reliquerat rediit. In ingressu quippe daemonum fenestra cellulae in frontem illius impegit, in qua manifesta postmodum cicatrix occalluit, quae evidens vulneris indicium, quandiu vir sanctus vixit, ostendit.

Romuald, then, after the correction of his father, setting up a little cell in the marsh of Classe, dwelt in the place called Peter's Bridge. Afterwards, however — not fearing sickness of body, not shuddering at the nausea of the stench, but lest on the pretext of weakness he should in any degree relax himself from the rigour of abstinence — he moved likewise to an estate of Classe, where there is the church of the blessed Martin called "in the Wood". There one day, while he was singing Compline, since there had been an ancient cemetery there, as often happens, a thought of this kind suddenly came upon him, and soon a great horror of phantasmal illusion seized his mind. And as he turned this over in his mind more often, behold, evil spirits, entering his cell with a sudden rush, at once throw him to the ground, belabour him with a monstrous beating, and dash most dreadful blows upon his limbs, exhausted by long fasting. At length Romuald, visited in the midst of those very lashes of the beating by a regard of divine grace, broke out into this cry: "Dear Jesus, beloved Jesus, why hast Thou forsaken me? Hast Thou altogether delivered me into the hands of my enemies?" At these words all the wicked spirits were put to flight by divine power. And at once such compunction of divine love kindled Romuald's breast that his whole heart melted into tears like wax, and he felt nothing of so many blows to his wounded body. Soon, whole and strong, he rose from the ground and, though the blood still hindered [him], returned to the same verse of the psalm that he had left. For at the demons' entry the window of the little cell had struck against his forehead, on which a plain scar afterwards hardened, which showed evident proof of the wound as long as the holy man lived.

CAPUT XVII.

CHAPTER XVII.

De iniquis spiritibus, qui sibi velut dirae volucres apparebant.

Of the wicked spirits who appeared to him like dreadful birds.

Jam igitur miles Christi, assueto bello robustior,

Now therefore the soldier of Christ, stronger through accustomed warfare,

Editors' notes and page, col. 969

Footnotes

(220) ‹anchor: not visible› · call in col 969 (above the visible portion)

Desunt in Vaticano codice haec verba, ita ab eo illius obtrectatio reprimeretur.

These words are lacking in the Vatican codex: so that his detraction was checked by him.

(printed under page 490)

(221) ‹anchor: not visible; the note concerns a place named for St Martin› · call in col 969 (above the visible portion)

Recensetur etiamnum inter Classis praedia non ignobilis iste locus, vetustum S. Martini cognomentum servans; nulla tamen ibi antiquae Ecclesiae remanent vestigia.

This not undistinguished place is still reckoned among the estates of Classe, keeping its ancient name of St Martin; but no traces of the old church remain there.

(printed under page 490)

(222) ‹anchor: not visible; the note concerns Compline› · call in col 969 (above the visible portion)

Inter alia quamplurima laudabilia instituta quae universalis Ecclesia a monachis accepit, hanc quoque divini operis partem, veluti diurnarum laudum epilogum et compendium, a Benedictinis sumpsisse nonnulli scripsere. Re tamen vera S. P. Benedictus nonnisi completorii nomen ei dedit, nam ante ejus aetatem haec hora canonica in usu jam erat. Videsis Martene et Calmet, cap. XVII; Mege, cap. XVI commentarii in reg. S. Benedicti.

Some have written that, among very many other praiseworthy institutions which the universal Church received from the monks, it took this part of the divine office too, as the epilogue and summary of the day's praises, from the Benedictines. In truth, however, our holy father Benedict only gave it the name Completorium (Compline), for this canonical hour was already in use before his time. See Martène and Calmet, ch. XVII; Mège, ch. XVI of their commentaries on the Rule of St Benedict.

(printed under page 490)

(223) ‹anchor: not visible› · call in col 969 (above the visible portion)

Vat. cod., durissimos.

The Vatican codex: durissimos ("most harsh").

(printed under page 490)

(224) ‹anchor: not visible› · call in col 969 (above the visible portion)

In Vaticano cod. legitur sit.

In the Vatican codex one reads sit.

(printed under page 490)

Page

running head: 969 VITA S. ROMUAL[DI …] (right part of head cut off in the image)
marginal letters: A sagitta vigore lapidis; B antiquum illic coemeterium fuerat; C (beside the facing column, near "crymas quasi cera liquesceret"); D (in the footnote area, beside note 221)
old-edition numerals: 443 after impegit,

PL 144:970

studebat quotidie ad majora proficere, de viribus in vires crescere, et, semper semetipso fortior, nullas jam poterat enervati hostis insidias formidare. Saepe enim sibi in cella residenti, velut teterrimi corvi vel vultures, iniqui spiritus videbantur assistere, et quasi ad custoditum animalis cadaver, quia non audebant accedere, cogebantur eminus aspectare Saepe se in figuris Aethiopum, saepe se per diversorum animalium species ostendebant. Quibus clarus Christi triumphator insultabat, dicens: Ecce paratus sum, venite; et si quae in vobis est virtus, ostendite. Nunquid jam omnino deficitis? nunquid jam victi estis, et aliquas contra Dei servulum certandi machinas non habetis? His denique et hujusmodi verbis confundens iniquos spiritus, confestim eos, velut missis totidem jaculis, effugabat. Videns ergo diabolus quia per semetipsum contra Dei famulum praevalere non posset, ad callida argumenta conversus, quocunque vir sanctus ibat, discipulorum ejus animos adversus eum in malitiam excitabat, ut, quia retentari eum ab accenso sui fervoris impetu impossibile fuerat, saltem ab alienae salutis cura compesceret, et, quia ipse ab hoste superari minime posset, vel ex aliis victoriam non negaret.

strove daily to advance to greater things, to grow from strength to strength, and, ever stronger than himself, he could no longer fear any snares of the enfeebled enemy. For often, as he sat in his cell, wicked spirits seemed to stand by him like most foul crows or vultures, and, as if at the guarded carcass of an animal, since they did not dare approach, they were forced to look on from afar. Often they showed themselves in the shapes of Ethiopians, often in the forms of various animals. Over them the illustrious triumpher of Christ exulted, saying: "Behold, I am ready, come; and if there is any strength in you, show it. Are you already failing altogether? Are you already beaten, and have you no engines for fighting against the little servant of God?" Confounding the wicked spirits, then, with these and suchlike words, he put them to flight at once, as though with so many javelins hurled. The devil, therefore, seeing that he could not prevail against God's servant by himself, turned to cunning devices, and wherever the holy man went, he stirred up the minds of his disciples to malice against him, so that, since it had been impossible to hold him back from the kindled impetus of his fervour, he might at least restrain him from care for the salvation of others; and, since he could by no means be overcome by the enemy himself, [the devil] might at least not be denied victory by means of others.

CAPUT XVIII.

CHAPTER XVIII.

De monachis Romualdum verberantibus, et divina ira percussis.

Of the monks who beat Romuald, and were struck by the divine wrath.

Aliquando namque ad locum qui Balneum dicitur, qui videlicet in Saxenati constitutus est territorio, transiit; ubi etiam non pauco tempore commorans, monasterium ad B. Archangeli Michaelis honorem construxit, a quo non longe cellam in ea habitaturus intravit. Illuc autem Hugo marchio septem sibi pro necessitate misit numismatum libras; quas ille, ut bene prodigus misericorditer dispensaret, accepit. Audito itaque quod monasterium Palatioli fuisset igne consumptum, sexaginta solidos de praedicta pecunia fratribus in adjutorium direxit, reliqua autem, ut in simile opus expenderet, reservavit. Cognito hoc, monachi S. Michaelis belluino contra eum furore commoti sunt, tum quia pravis eorum moribus contrarius jam in

For once he passed over to the place called Balneum (Bagno), which lies in the territory of Sarsina; and there too, staying no short time, he built a monastery in honour of the blessed Archangel Michael, not far from which he entered a cell to dwell in it. To that place the marquess Hugh sent him seven pounds of coin for his needs; these he accepted, so that as a good spendthrift he might dispense them mercifully. So, hearing that the monastery of Palazzuolo had been consumed by fire, he sent sixty solidi of the aforesaid money to the brethren as help, and kept back the rest to spend on a similar work. When this was known, the monks of St Michael were stirred against him with a bestial fury, both because, contrary to their depraved ways, he had already been so in

Editors' notes and page, col. 970

Footnotes

(224) ‹anchor: in vobis est› · call in col 970

In Vaticano cod. legitur sit.

In the Vatican codex the reading is sit.

(printed under page 490)

(225) ‹anchor: qui Balneum› · call in col 970

Balneum oppidum est in Romandiola sub ditione temporali Magni Etruriae ducis, spirituali tamen monachorum Camaldulensium, qui abbatiam ibi B. Mariae Virgini sacram incolunt. Vulgo Bagno appellatur, situmque est in Apennino monte non procul ab Eremo Camaldulensi, in territorio Sarsinae urbis, quae antiquitus Saxena, Saxina et Sassina nuncupabatur.

Balneum is a town in Romagna under the temporal rule of the Grand Duke of Tuscany, but under the spiritual rule of the Camaldolese monks, who occupy an abbey there dedicated to the Blessed Virgin Mary. It is commonly called Bagno, and lies in the Apennine mountains not far from the Hermitage of Camaldoli, in the territory of the city of Sarsina, which in ancient times was called Saxena, Saxina and Sassina.

(printed under page 490)

(226) ‹anchor: habitaturus intravit› · call in col 970

B. Hieron. Pragensis ait: Monasterium in S. Michaelis honore construxit, in quo ordinatis monachis et abbate, ipse non longe a castro Verghretho reclusionem in parva cellula intravit. Vergheretum, seu Vergaretum, et Verghereta, est Apennini castrum non longe a Balneo juxta Sapis (vulgo Savio) fluminis fontes.

Bl. Jerome of Prague says: He built a monastery in honour of St Michael, in which, having set monks and an abbot in order, he himself entered enclosure in a small cell not far from the castle of Verghereto. Vergheretum, or Vergaretum, and Verghereta, is a castle of the Apennines not far from Bagno, near the springs of the river Sapis (commonly the Savio).

(printed under page 490)

(227) ‹anchor: Illuc autem Hugo› · call in col 970

De hoc Hugone Etruriae principe vide supra cap. 5, not. 5.

On this Hugh, prince of Tuscany, see above, ch. 5, note 5.

(printed under page 490)

(228) ‹anchor: monasterium Palatioli› · call in col 970

Plura hujusce nominis loca in Italia. Unum inter Bedesim et Candianum fluvium supra Classense monasterium; aliud in paludibus Ravennam inter et Padi ostia, de quo puto hic sermonem esse, et B. Mariae erat nuncupatum. Aliud in Monteviridi, dioecesis Populoniae in Etruria; aliud in Latio, quatuor millibus passibus Albano distans.

There are several places of this name in Italy. One between the river Bedesis (Ronco) and the Candiano, above the monastery of Classe; another in the marshes between Ravenna and the mouths of the Po, which I think is meant here, and which was dedicated to the Blessed Mary. Another at Monteverdi, in the diocese of Populonia in Tuscany; another in Latium, four miles from Albano.

(printed under page 490)

Page

running head: [VI]TA S. ROMUALDI. 970
marginal letters: A studebat quotidie ad majora; B eos, velut missis totidem jaculis; C morans, monasterium; D (in the footnote area, beside note 225's continuation, "urbis")
old-edition numerals: 444 after monasterium

PL 144:971

multis exstiterat, tum quia quae illi deferebantur, non eis omnia, sed quaedam aliis impendebat. Facta igitur conspiratione, unanimiter cellam ejus cum sudibus et phalangis irrumpunt, verberibus eum multis afficiunt, et, direptis omnibus, turpiter dehonestatum de finibus suis expellunt. Cum itaque eliminatus abiret, et nimia tristitiae vis in mentis ejus jam interiora descenderet, hoc apud semetipsum deliberat, ut jam de caetero sua contentus, alienae salutis curam omnino postponat. Postquam videlicet cogitationem tantus animum ejus terror invasit ut, si in eo quod mente conceperat obstinate persisteret, periturum se damnandumque divino judicio nullatenus dubitaret. Monachi autem compotes diu desideratae ultionis effecti, et quasi projecto gravi onere levigati, hoc quod in Dei famulum egerant multis inter se laudibus efferunt, et in immoderatum ludum atque cachinnum se laetitia lenocinante resolvunt; deinde etiam, ut tanti gaudii solemnitatem quodammodo jucundissimam faciant, sumptuosas deliciarum copias sibi ad convivium parant. Erat vero tunc hiems, quae non solum vicissitudini temporum, sed frigidis quoque eorum mentibus aptissime congruebat. Unus autem ex eis, qui in beatissimum Christi famulum saevior fuerat, mel acquirere, unde mulsum epulantibus faceret, satagebat. Cumque Sapin fluvium hoc sudio transmearet, offendentibus in plancas pedibus, subito de p⟨o⟩nte dejicitur, et fluviali voragine funditus absorbente raptatus exstinguitur. Justo videlicet Dei judicio, ut turbida illum aqua satiaret ad mortem; quia, in eo quod flere debuerat, mellis dulcedinem ad vitae concupierat voluptatem. Nocte vero, dum omnes ex more quiescerent, descendente crebra nivium multitudine, repente tota communis aedificii super eos fabrica corruit, et alteri caput, alii brachia, et alii crura vel quaelibet alia membra contrivit. Uni etiam eorum oculus evulsus est, et merito divisionem corporeae lucis pertulit, qui

many things, and because of what was brought to him he spent not all on them, but some things on others. So, having formed a conspiracy, with one accord they burst into his cell with stakes and poles, lay many blows on him, and, everything plundered, drive him out of their borders shamefully dishonoured. And so, as he went away cast out, and an excessive force of sadness was now sinking into the inner parts of his mind, he resolved within himself that henceforth, content with his own [salvation], he would wholly set aside care for the salvation of others. After this thought, namely, so great a terror seized his mind that he in no way doubted that, if he obstinately persisted in what he had conceived in his mind, he would perish and be condemned by the divine judgement. The monks, meanwhile, having gained the long-desired revenge, and as though lightened by the casting off of a heavy burden, extolled among themselves with much praise what they had done against the servant of God, and gave themselves up to immoderate play and loud laughter, with gladness enticing them; then also, to make the solemnity of so great a joy in some way most delightful, they prepared for themselves sumptuous abundance of delicacies for a banquet. It was then winter, which suited most aptly not only the change of seasons but also their cold minds. One of them, who had been more savage than [the rest] against the most blessed servant of Christ, was busying himself to obtain honey, from which to make mead for the feasters. And as he was crossing the river Savio with this aim, his feet stumbling on the planks, he was suddenly thrown off the bridge, and, carried away by the river's whirlpool swallowing him utterly, he perished. By God's just judgement, namely, that turbid water should glut him to death, since, at a time when he ought to have wept, he had craved the sweetness of honey for the pleasure of life. But at night, while all were resting as usual, as a thick mass of snow came down, suddenly the whole structure of the common building fell upon them, and crushed the head of one, the arms of another, and of others the legs or any other limbs. One of them, too, had an eye torn out, and deservedly suffered the division of bodily light, he who

Editors' notes and page, col. 971

Footnotes

(229) ‹anchor: not visible› · call in col 971 (above the visible portion)

Surius habet: jam ex multis annis.

Surius has: already for many years.

(printed under page 491)

(230) ‹anchor: not visible; the note concerns phalangas› · call in col 971 (above the visible portion)

Phalangas pro perticis posuit. Familiare id Afris vocabulum, uti ex Plinio, lib. VII, c. 56; S. August. serm. 100, de Temp. 12 fer. III post IV Domin. Quadrag.; S. Prospero De promissionibus et praedictionibus, par. II, c. 9; Nonnius tamen abjecta aspiratione palangas vocat, atque ita legitur apud Varronem, lib. IV, De vita populi Romani.

He used phalangas for poles. The word was familiar to the Africans, as appears from Pliny, bk. VII, ch. 56; St Augustine, sermon 100 on the Season, for Tuesday after the fourth Sunday of Lent; St Prosper, On the Promises and Predictions, part II, ch. 9. Nonius, however, dropping the aspirate, calls them palangas, and so one reads in Varro, bk. IV, On the Life of the Roman People. [The grammarian's name is blurred in the scan; it is presumably Nonius.]

(printed under page 491)

(231) ‹anchor: not visible› · call in col 971 (above the visible portion)

Fontisboni editio habet: cum itaque sic eliminatus.

The Fonte Buono edition has: when therefore, thus driven out.

(printed under page 491)

(232) ‹anchor: not visible› · call in col 971 (above the visible portion)

Id est alleviati.

That is, alleviati ("relieved, lightened").

(printed under page 491)

(233) ‹anchor: Christi famulum› · call in col 971

Cod. Vat., militem.

The Vatican codex: militem ("soldier").

(printed under page 491)

(234) ‹anchor: offendentibus in plancas› · call in col 971

Plancae sunt tabulae planae, quae pontem fluvii, unde dejectus est, componebant, uti et in Plinio, l. VIII, c. 43, legitur, nec pontes asini transeunt, per raritatem plancarum translucentibus fluviis.

Plancae are the flat planks which made up the bridge over the river from which he was thrown, as one also reads in Pliny, bk. VIII, ch. 43: nor do asses cross bridges where the rivers show through the gaps between the planks.

(printed under page 491)

(235) ‹anchor: not visible; the note concerns Monte Catria› · call in col 971 or 972 (not in the visible portion)

Mons est Catria altissimus inter Apenninos vertice nubes penetrans, in Urbinatense nimirum ducatu, dioecesis Eugubinae, positus inter Callensem urbem et Saxum-ferratum oppidum, ad cujus radices monasterium invisitur S. Crucis Fontis-Avellanae nuncupatum, ac tot monachorum sanctitate illustrium longe celeberrimum. Tunc hoc in loco B. Lodulphus, hujusce monasterii seu potius eremi excitator, vivebat, cum a D. Romualdo eremiticae vitae leges accepisse habetur.

Catria is a very high mountain among the Apennines, its summit piercing the clouds, situated in the duchy of Urbino, diocese of Gubbio, between the city of Cagli and the town of Sassoferrato; at its foot is seen the monastery called Holy Cross of Fonte Avellana, by far the most celebrated for so many monks illustrious for holiness. At that time Bl. Ludolf, the founder of this monastery, or rather hermitage, was living in this place, and he is held to have received the laws of the eremitic life from St Romuald.

(printed under page 491)

Page

running head: 971 S. PETRI DAMIANI OPP. PARS SEU TOMUS [II. …] (right part of head cut off in the image)
marginal letters: A multis exstiterat; B projecto gravi onere levigati; C Dei judicio, ut turbida illum; D (in the footnote area, beside note 230)
old-edition numerals: 445 before Dei judicio

PL 144:972

divisus a proximo, etiam si alterum haberet, geminae charitatis unum lumen amisit.

being divided from his neighbour, lost one light of twofold charity, even though he had the other.

CAPUT XIX.

CHAPTER XIX.

De jussione sancti Apollinaris ad Romualdum.

Of the command of Saint Apollinaris to Romuald.

Aliquando autem vir sanctus non longe mansit a Catria. Cumque ibi aliquandiu moraretur, manifeste sibi B. Apollinaris apparuit, et quatenus ad suum monasterium pergeret, ibique potius habitaret, ex magna auctoritate praecepit. Quod vir sanctus nequaquam negligendum ducens, locum in quo morabatur sine cunctatione deseruit, et quo missus fuerat impiger festinavit.

Once the holy man stayed not far from Catria. And while he was lingering there for some time, the blessed Apollinaris appeared to him plainly and commanded him with great authority to go to his monastery and rather to dwell there. The holy man, judging this by no means to be neglected, left without delay the place in which he was staying, and hastened diligently whither he had been sent.

CAPUT XX.

CHAPTER XX.

De habitatione ejus in Origario.

Of his dwelling in Origarium.

Inclusus est etiam quodam tempore vir venerabilis in palude Commiaclensi, quae dicitur Origarium: unde postmodum, prae nimio palustris coeni fetore, et corrupto aere, ita totus tumefactus et depilatus exiit, ut nequaquam eadem quae inclusa fuerat species videretur. Nam et caro ejus tota eatenus erat viridis, ut vix stellioni discolor appareret.

At one time, too, the venerable man was enclosed in the marsh of Comacchio, which is called Origarium; whence afterwards, because of the excessive stench of the marsh mud and the corrupt air, he came out so wholly swollen and bald that he seemed by no means the same figure that had been shut in. For his whole flesh was so green that it scarcely appeared different in colour from a gecko.

CAPUT XXI.

CHAPTER XXI.

De cella incensa, et per orationem exstincta.

Of the cell set on fire, and put out through prayer.

Alio quoque tempore in insula quae Pereum dicitur habitavit; quae videlicet insula a Ravenna urbe duodecim fere millibus distat. Ibi vero dum in cella cum quodam venerabili viro, suo nimirum discipulo, Guilielmo nomine, moraretur, angusti parietes habitaculi repente flamma corripuit, deinde ad alta conscendens, dominari per tecta liberis jam viribus coepit. Protinus vir sanctus ad solitae defensionis argumenta confugiens, non quae ibi erant reposita foras extrahere, non, ut mos est, tecti scindulas dissipare; non aquarum abundantiam spargere, non ullis impulsus est ad exstinguendos ignes nisibus anhelare; solummodo orationem fudit, et confestim stridentes ignium globos divina virtus exstinxit.

At another time also he dwelt on the island called Pereum, which island is about twelve miles distant from the city of Ravenna. While he was staying there in a cell with a certain venerable man, his own disciple, William by name, a flame suddenly seized the narrow walls of the dwelling, and then, climbing up to the heights, began to lord it over the roof with now unchecked strength. At once the holy man, fleeing to the means of his accustomed defence, was not moved to drag outside the things stored there, nor, as is the custom, to tear apart the shingles of the roof, nor to scatter an abundance of water, nor to pant with any efforts to put out the fires; he only poured out prayer, and at once divine power extinguished the roaring balls of flame.

Editors' notes and page, col. 972

Footnotes

(236) ‹anchor: not visible› · call in col 972 (not in the visible portion)

Id est Classense, in quo monastico schemate donatus fuerat.

That is, of Classe, where he had been given the monastic habit.

(printed under page 491)

(237) ‹anchor: not visible› · call in col 972 (not in the visible portion)

Lege Comaclensi. Comaclum urbs est episcopalis Aemiliae, vulgo Comacchio, celebris piscatione ob aquas inibi stagnantes. Infra Ferrariam est sita ad Padi ostia.

Read Comaclensi. Comaclum is an episcopal city of Emilia, commonly Comacchio, famous for its fishing because of the standing waters there. It lies below Ferrara at the mouths of the Po.

(printed under page 491)

(238) ‹anchor: not visible; the note concerns stellio› · call in col 972 (not in the visible portion)

Stellio est animal lacertae parum dissimile, tergum habens lucentibus quibusdam guttis distinctum: de eo Plinius l. III, c. 10.

The stellio is an animal little different from a lizard, with its back marked with certain shining spots: on it see Pliny, bk. III, ch. 10.

(printed under page 491)

(239) ‹anchor: in insula quae Pereum› · call in col 972

Insula erat ad Padi ostia, antiquitus Pyretum dicta, mox etiam Peretrum. B. Hieronymus Pragensis eremum de Peretello vocat. Nunc locus S. Alberto vulgo appellatur.

It was an island at the mouths of the Po, anciently called Pyretum, later also Peretrum. Bl. Jerome of Prague calls it the hermitage of Peretello. The place is now commonly called Sant'Alberto.

(printed under page 491)

(240) ‹anchor: tecti scindulas› · call in col 972

Legunt nonnulli scandulas. Hae sunt tabellae e ligno in tenues laminas scissae, quibus ante inventas tegulas aedes tegebantur. Isidor. Orig. l. XIX, c. 19: Scindulae, eo quod scindantur et dividantur.

Some read scandulas. These are small boards of wood split into thin sheets, with which houses were roofed before tiles were invented. Isidore, Etymologies, bk. XIX, ch. 19: Shingles (scindulae), because they are split (scindantur) and divided.

(printed under page 491)

Page

running head: [PA]RS SEU TOMUS II. — SANCTORUM VITAE. 972
marginal letters: A divisus a proximo; B in palude Commiaclensi; C ad alta conscendens; D (in the footnote area, beside note 236)
old-edition numerals: 446 after quodam

PL 144:973

CAPUT XXII.

CHAPTER XXII.

De Rege hospite Romualdi; et quia Abbatiam suscepit.

Of the King, Romuald's guest; and that he took up an abbacy.

Eodem vero tempore junior Otto Imperator, Classensem abbatiam ordinare desiderans, optionem fratribus dedit, ut quem ipsi vellent, indubitanter eligerent. At illi continuo unanimiter expetunt Romualdum. Imperator autem, diffidens beatum virum ad regiam aulam evocari posse per nuntium, ire ad eum per semetipsum voluit, et ad cellam ejus sole jam occidente pervenit. Cui Romualdus, quia magnum hospitem in parva domo susceperat, lectulum suum ad quiescendum dare dignatus est. Coopertorium tamen rex noluit, quia asperrimum judicavit. Mane autem facto, rex eum secum ad palatium duxit, tandemque sibi instare, ut abbatiam susciperet, multis precibus coepit. Qui cum reluctaretur, et regiae petitioni assensum penitus denegaret, rex autem e contrario excommunicationem et anathema ab omnibus episcopis, archiepiscopis, et toto synodali concilio minaretur, tandem imminente necessitate succubuit, et animarum regimen coactus accepit. Referebat tunc hoc sibi nequaquam videri novum, sed ante quinquennium sibi fuisse divinitus revelatum. Regebat itaque monachos sub districta regulae disciplina, neque alicui ab ea declinare impune licebat; non denique nobilis, non litteris eruditus per actus illicitos in dextram laevamque partem deflectere, vel a rectae conversationis audebat rectitudine deviare. Vir denique sanctus cordis oculos in coelum figens, ut Deo in omnibus obtemperaret, non timebat hominibus displicere. Hoc autem fratres considerantes, semetipsos prius accusant quia hunc sibi praeesse poposcerant; deinde multis eum detractionum susurrationibus lacerant, et duris scandalorum aculeis vexant.

At that same time the younger Otto, the Emperor, wishing to set the abbey of Classe in order, gave the brethren the choice, that they should elect without hesitation whomever they themselves wished. And they at once with one mind asked for Romuald. The Emperor, however, doubting that the blessed man could be summoned to the royal court by a messenger, chose to go to him in person, and reached his cell when the sun was already setting. Romuald, because he had received a great guest in a small house, deigned to give him his own little bed to rest on. The coverlet, however, the king would not have, because he judged it very rough. When morning came, the king took him with him to the palace, and at length began with many entreaties to press him to take up the abbacy. When he resisted, and refused all assent to the royal petition, and the king on the other hand threatened excommunication and anathema from all the bishops, archbishops and the whole synodal council, at last he gave way to the necessity bearing upon him, and under compulsion accepted the government of souls. He used to relate then that this did not seem new to him at all, but had been revealed to him by God five years before. So he ruled the monks under the strict discipline of the rule, and no one was allowed to turn aside from it unpunished; neither the noble, nor the man learned in letters, dared to swerve to right or left through unlawful acts, or to stray from the uprightness of a right manner of life. In short the holy man, fixing the eyes of his heart on heaven, so that he might obey God in all things, did not fear to displease men. The brethren, seeing this, first accuse themselves for having asked that he be set over them; then they tear him with many whisperings of detraction, and harass him with the harsh goads of scandals.

CAPUT XXIII.

CHAPTER XXIII.

De abbatia dimissa; et pace inter regem et Tiburtes facta.

Of the abbacy given up; and of the peace made between the king and the people of Tibur.

Romualdus itaque videns et suam perfectionem aliquatenus minui, et illorum mores proclivius in deteriora converti, regem impiger adiit, et, eo non leviter reluctante, una cum archiepiscopo Ravennate, in utriusque conspectu virgam projecit,

Romuald, therefore, seeing both that his own perfection was in some measure being diminished and that their ways were turning ever more readily to the worse, went without delay to the king, and, though he resisted not lightly, together with the archbishop of Ravenna, in the sight of both he threw down the staff,

Editors' notes and page, col. 973

Footnotes

(241) ‹anchor: not visible; the note concerns the king, Otto III› · call in col 973 (above the visible portion)

Otto nempe hujusce nominis tertius, qui anno Christi 996 in Italiam venit sedi apostolicae a Crescentii ducis tyrannide vexatae opem laturus, juxta Baronium,

That is, Otto, third of this name, who came into Italy in the year of Christ 996 to bring help to the Apostolic See, harassed by the tyranny of the leader Crescentius, according to Baronius.

(printed under page 492)

(242) ‹anchor: not visible› · call in col 973 (above the visible portion)

Vat. cod. tamen.

The Vatican codex: tamen ("however").

(printed under page 492)

(243) ‹anchor: Hoc autem› · call in col 973

In eodem codice legitur: Hoc autem suscepti fratres sero considerantes, etc.

In the same codex one reads: But the brothers, having received him, considering this too late, etc.

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(244) ‹anchor: una cum archiepiscopo› · call in col 973

Gerbertus, qui postmodum Silvester II, pont. max. fuit.

Gerbert, who was afterwards Silvester II, supreme pontiff.

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(245) ‹anchor: not visible; the note concerns a proper name› · call in col 973 or 974 (not in the visible portion)

Mazolinum habet et Vaticanus codex. Surius vero Matholinum; Masolinum Hieronymus Pragensis; et Mamolinum antiqua editio.

The Vatican codex too has Mazolinum. Surius, however, has Matholinum; Jerome of Prague Masolinum; and the old edition Mamolinum.

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(246) ‹anchor: not visible› · call in col 973 or 974 (not in the visible portion)

Vat. cod. de suis, etc.

The Vatican codex: de suis ("of his own"), etc.

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(247) ‹anchor: not visible; the note concerns the siege of Tivoli› · call in col 973 or 974 (not in the visible portion)

Legendus Baronius ad an. 996, n. 77, de obsidione hujus Tiburtinae civitatis (vulgo Tivoli) ab urbe Roma circiter 18 millibus passuum distantis. Tiburtes autem, memores tanti beneficii ipsis a D. Romualdo collati, uti patronum etiamnum eum venerantur.

One should read Baronius at the year 996, no. 77, on the siege of this city of Tibur (commonly Tivoli), about 18 miles from the city of Rome. The people of Tivoli, mindful of so great a benefit conferred on them by St Romuald, still venerate him as their patron.

(printed under page 492)

Page

running head: 973 VITA S. ROMUALDI
marginal letters: A ‹CAPUT XXII.›; B ‹xit, tandemque sibi instare›; C ‹sanctus cordis oculos in coelum›; D ‹(blank, below "Ravennate, in utriusque conspectu")›
old-edition numerals: 447 after ‹hominibus›

PL 144:974

et monasterium demisit. Porro autem rex Tiburtinam tunc civitatem obsidebat. Cives enim inclytum ejus ducem, Mazolinum nomine, interfecerant, ipsum quoque regem correptis armis a suis moenibus exturbarant. Unde non dubium est B. Romualdum illuc ex divina providentia missum, qui imminens tot animarum periculum sequestra pace delevit. Hoc etenim inter eos pactus est, ut Tiburtes ad honorem regis murorum partem diruerent, obsides darent, ducis vero interfectorem ad ejus matrem catenatum dirigerent. Quae sancti viri fusis ad Deum precibus mitigata, crudeliter offensa, et crimen indulsit, et incolumem ad propria redire permisit.

and gave up the monastery. Now at that time the king was besieging the city of Tibur. For the citizens had killed his renowned duke, Mazolinus by name, and had also taken up arms and driven the king himself from their walls. Hence there is no doubt that blessed Romuald was sent there by divine providence, who by a mediated peace averted the peril hanging over so many souls. For he arranged this between them: that the people of Tibur should pull down part of their walls in honour of the king, give hostages, and send the duke's slayer in chains to his mother. She, softened by the prayers the holy man poured out to God, though cruelly wronged, both pardoned the crime and allowed him to return home unharmed.

CAPUT XXIV.

CHAPTER XXIV.

De sancto Venerio.

Of Saint Venerius.

Fecit quoque venerabilis vir apud Tibur alium boni operis fructum, quem silentio praetereundum esse non arbitror. Quidam namque beatus vir, Venerius nomine, habitare primitus in monasterio coepit cum tanta humilitate et simplicitate, ut omnes illum fratres subsannando despicerent, et delirum eum atque dementem esse putarent. Alii namque illum saepe colaphizare, alii sordida, qua lebetes lavabantur, aqua perfundere; alii diversis illum solebant conviciorum jurgiis lacerare. Cumque ille se perpenderet inter tot adversa tranquillum suae mentis statum servare non posse, consortium deserens, in solitudinem fugiens properavit. Ubi per sex annos, absque vino omnique pulmento, sub nimiae districtionis ariditate permansit. Hunc itaque Romualdus, audita ejus fama, visitare curavit. Quem interrogans sub cujus regimine degeret, cujusve arbitrio suae conversationis obedientiam exhiberet; respondit se, alieno solutum imperio, hoc sequi quod sibi utilius videretur. Cui Romualdus ait: Si crucem Christi portas, superest ut Christi obedientiam non relinquas. Vade igitur, et consensu a proprio abbate suscepto, revertere, et sub ejus dominio humiliter vive; quatenus sacri operis aedificium, quod bona voluntas aedificat, humilitas erigit, obedientiae virtus extollat.

The venerable man also brought forth at Tibur another fruit of good work, which I do not think should be passed over in silence. For a certain blessed man, Venerius by name, at first began to live in a monastery with such humility and simplicity that all the brethren despised him with mockery and thought him crazed and out of his mind. For some would often strike him with their fists, others drench him with the dirty water in which the lebetes were washed; others were wont to tear him with all manner of abusive railing. And when he judged that amid so many adversities he could not keep his mind in a tranquil state, he left their company and hastened in flight into the wilderness. There for six years, without wine or any cooked food, he remained under the dryness of an extreme austerity. Romuald, then, having heard of his fame, took care to visit him. Asking him under whose rule he lived, or at whose discretion he showed the obedience of his manner of life, [Venerius] answered that, freed from another's command, he followed what seemed to him more profitable. Romuald said to him: "If you carry the cross of Christ, it remains that you not abandon the obedience of Christ. Go, then, and having received consent from your own abbot, return, and live humbly under his authority; so that the building of the holy work, which good will builds and humility raises up, the virtue of obedience may lift on high."

Haec, et multa alia aedificationis monita proferens, docuit eum qualiter cogitationibus suis resistere,

Setting forth these and many other counsels of edification, he taught him how to resist his thoughts,

Editors' notes and page, col. 974

Footnotes

(248) ‹anchor: not visible; the note concerns Venerius› · call in col 974 (not in the visible portion)

Etiam Vaticanus codex sanctum appellat, cum tamen careant hoc titulo capp. XXVII et XXVIII quae sunt: De Bonifacio martyre, et de Joanne et Benedicto martyribus, qui ab Ecclesia sanctorum albo sunt ascripti. Ex quo argui potest Venerii sanctitas.

The Vatican codex too calls him saint, although chapters XXVII and XXVIII, which are On Boniface the martyr and On John and Benedict the martyrs, lack this title, though these have been entered by the Church on the roll of the saints. From this the holiness of Venerius can be argued.

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(249) ‹anchor: qua lebetes› · call in col 974

Lebes monachorum antiquum indumentum, quod et colobium dicebatur, sine manicis, et aliquod capitis operimentum habens; unde de S. Petro Urseolo anonymus Rivipullensis scripsit, quod posuerat super caput suum lebetem.

The lebes was an ancient garment of monks, also called the colobium, without sleeves and having some covering for the head; hence the anonymous writer of Ripoll wrote of St Peter Orseolo that he had put the lebes over his head.

(printed under page 492)

(250) ‹anchor: Hunc itaque› · call in col 974

Desiderantur in Vaticano codice haec verba: Hunc itaque Romualdus, audita ejus fama, visitare curavit.

These words are lacking in the Vatican codex: Romuald, therefore, having heard of his fame, took care to visit him.

(printed under page 492)

(251) ‹anchor: humilitas› · call in col 974

Vat. codex habet erigat.

The Vatican codex has erigat ("may raise").

(printed under page 492)

Page

running head: VITA S. ROMUALDI. 974
marginal letters: A ‹et monasterium demisit. Porro›; B ‹De sancto Venerio.›; C ‹pulmento, sub nimiae districtionis›; D ‹(blank, below "docuit eum qualiter cogitationibus")›
old-edition numerals: 448 after ‹districtionis›

PL 144:975

qualiter posset iniquorum spirituum infestationibus repugnare, et ita confirmatum et instructum in multa eum alacritate reliquit. Ille igitur, sancti viri documenta gratanter amplectens, abbatem suum protinus adiit, consensum accepit, et ad dilectam solitudinem quantocius remeavit. Volens autem in possessione sui monasterii habitare, ascendit in quoddam saxum nullis hominum vestigiis pervium, et ab humana penitus conversatione remotum, ibique per quatuor annos omni humano solatio destitutus, singulariter habitans, exceptis tribus buccellis quas de monasterio secum detulerat, non panem comedit, non vinum bibit, non coctum aliquid omnino gustavit, sed solis arborum pomis et herbarum radicibus vixit. Erat autem in eodem saxo quaedam concavitas, ubi colligebatur aqua in hieme, ex qua vir sanctus tota bibebat aestate. Tandem vero cognito quod ibi servus Dei moraretur, coeperunt ad eum multi confluere, ciborum alimenta deferre, et quaeque sibi quasi necessaria ministrare. Quorum ille nullius indigens, cuncta pastoribus pecorum et aliis indigentibus exhibebat. Exhortante autem loci episcopo, basilicam sibi fieri et consecrari permisit. In qua ipse aliquanto post defunctus est, et a quibusdam se quaerentibus inventus est acclivis ante altare, quasi causa orationis in cubitis et genibus jacens. Ubi nonnulla per eum Dominus miraculorum signa operari dignatus est. Sic denique, sic bona terra uberes fructus reddidit, quae verbi semen ex ore Romualdi multiplicatum suscepit.

how he might withstand the assaults of the wicked spirits, and so he left him strengthened and instructed, in great eagerness. He then, gladly embracing the holy man's teachings, at once went to his abbot, received his consent, and returned with all speed to the solitude he loved. Wishing, moreover, to dwell on the property of his monastery, he climbed a certain rock which no human footstep reached, and wholly removed from human intercourse; and there for four years, bereft of all human comfort, living alone, apart from three morsels which he had brought with him from the monastery, he ate no bread, drank no wine, tasted nothing cooked at all, but lived on the fruits of trees and the roots of herbs alone. There was on that rock a certain hollow where water collected in winter, from which the holy man drank the whole summer long. At length, when it became known that the servant of God was staying there, many began to flock to him, to bring him food for nourishment, and to supply him with whatever might seem necessary to him. Needing none of these things, he gave them all to the herdsmen of the flocks and to others in need. At the urging of the bishop of the place, he allowed a church to be built and consecrated for him. In it he died some time afterwards, and was found by some who were seeking him bent forward before the altar, lying on elbows and knees as though for the sake of prayer. There the Lord deigned to work through him a number of miraculous signs. Thus indeed, thus did the good ground yield abundant fruit, which received the seed of the word multiplied from the mouth of Romuald.

CAPUT XXV.

CHAPTER XXV.

De Tammo, et religione regis Ottonis.

Of Tammus, and of the religious devotion of King Otto.

Apud praedictam quoque civitatem convertit beatissimus vir (Romualdus) Tammum quemdam Teutonicum, qui, sicut dicitur, in tantum regi familiaris et charus exstiterat, ut utriusque vestes utrumque contegerent, et amborum manus una paropsis communi saepe convivio sociaret. Crescentius namque senator Romanus indignationem regis incurrens, in montem qui dicitur sancti Angeli, confugium petiit, et, quia munitio inexpugnabilis est, obsidente rege ad defendendum se fiducialiter praeparavit. Cui Tammus ex praecepto regis jusjurandum securitatis praestitit, et ita ille deceptus, annitente papa, qui sibi inimicus erat, quasi reus majestatis capitalem sententiam subiit. Cujus uxorem postea imperator in concubinam accepit. Quia igitur Tammus et fraudis conscius et perjurio tenebatur obnoxius, idcirco a beato Romualdo jussus

At the aforesaid city, too, the most blessed man (Romuald) converted a certain Tammus, a German, who, as it is said, had been so intimate with the king and so dear to him that each would wear the other's clothes, and one dish would often join the hands of both at a shared meal. For Crescentius, a Roman senator, having incurred the king's wrath, sought refuge on the mount called that of Saint Angelus, and, since the fortress is impregnable, made himself ready to defend himself confidently while the king laid siege. To him Tammus, at the king's command, swore an oath of safe conduct, and so he, deceived, with the backing of the pope, who was his enemy, underwent sentence of death as guilty of treason. His wife the emperor afterwards took as his concubine. Since, then, Tammus was both privy to the fraud and held guilty of perjury, for that reason he was ordered by blessed Romuald

Editors' notes and page, col. 975

Footnotes

(252) ‹anchor: Tammum› · call in col 975

Fontisboni editio habet Tamum nomine quemdam Teutonicum. Hieronymus Pragensis Thanium appellat et principem militiae.

The Fonte Buono edition has a certain German named Tamus. Jerome of Prague calls him Thanius and commander of the soldiery.

(printed under page 493)

(253) ‹anchor: Crescentius namque› · call in col 975

De hujus Crescentii historia lege Baron. ad ann. 996, n. 7, seq. Verum Lambertus Schafnaburgensis monachus, qui saeculo XI vixit, in Annal. Germaniae ad annum 998, Crescentii decollationem reducit.

On the history of this Crescentius read Baronius at the year 996, no. 7 and following. But Lambert, monk of Hersfeld (Schafnaburgensis), who lived in the eleventh century, in his Annals of Germany places the beheading of Crescentius at the year 998.

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(254) ‹anchor: annitente papa› · call in col 975

Nempe Gregorio V imperatoris consanguineo, cui a Crescentio oppositus fuerat antipapa Joannes XVI, antea episcopus Placentinus.

That is, Gregory V, the emperor's kinsman, against whom Crescentius had set up the antipope John XVI, formerly bishop of Piacenza.

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Page

running head: 975 S. PETRI DAMIANI OPP. PARS SEU TOMUS (rest cut off at the image edge)
marginal letters: A ‹qualiter posset iniquorum spirituum›; B ‹quaedam concavitas, ubi colligebatur›; C ‹suscepit. (line above CAPUT XXV)›; D ‹randum securitatis praestitit›
old-edition numerals: 449 before ‹CAPUT XXV.›

PL 144:976

est relinquere saeculum. Qui mox a rege licentiam expetens, non modo facilem reperit, sed nimium etiam alacrem fecit. Erat enim praedictus imperator monastico ordini valde benevolus, et nimia circa Dei famulos affectione devotus.

to leave the world. Asking leave of the king forthwith, he not only found him compliant, but even made him exceedingly eager. For the aforesaid emperor was very well disposed to the monastic order, and devoted to the servants of God with a very great affection.

Ipse autem rex, ex eodem crimine beato viro confessus, poenitentiae causa nudis pedibus de Romana urbe progrediens, sic usque in Garganum montem ad S. Michaelis perrexit ecclesiam. Per totam etiam Quadragesimam in Classensi monasterio B. Apollinaris, paucis sibi adhaerentibus, mansit. Ubi jejunio et psalmodiae, prout valebat, intentus, cilicio ad carnem indutus, aurata desuper purpura tegebatur. Lecto etiam fulgentibus palliis strato, ipse in storea de papiriis confecta tenera delicati corporis membra terebat. Promisit itaque B. Romualdo quod, imperium relinquens, monachicum susciperet habitum; et, cui innumeri mortales erant obnoxii, jam ipse pauperculo subjectus coepit esse debitor sui.

The king himself, having confessed to the blessed man concerning that same crime, set out barefoot from the city of Rome by way of penance, and so went all the way to Mount Garganus, to the church of St Michael. Through the whole of Lent, too, he stayed in the monastery of blessed Apollinaris at Classe, with a few attached to him. There, intent as far as he could on fasting and psalmody, clothed in a hair shirt next to the flesh, he was covered over with gilded purple. And while his bed was spread with gleaming coverlets, he himself wore down the tender limbs of his delicate body on a mat made of papyrus. He therefore promised blessed Romuald that, leaving the empire, he would take the monastic habit; and he to whom countless mortals were bound now, made subject to a poor little man, began himself to be his debtor.

CAPUT XXVI.

CHAPTER XXVI.

Quod Romualdus apud Casinum aegrotavit, deinde ad Pereum venit.

That Romuald fell sick at Cassino, then came to Pereum.

Romualdus igitur cum eo, quem praediximus, Tammo, et cum Bonifacio viro clarissimo, quem nunc felicissimum martyrem se habere Russiana gloriatur Ecclesia, et cum aliis conversis Teutonibus, a Tiburis oppido ad monasterium B. Benedicti, quod in Casino constitutum est, monte devenit. Ibi nempe graviter infirmatus est, sed cito ex divina misericordia convaluit. Habebat autem equum satis egregium, quem sibi Busclavi Sclavonici regis filius dederat, factus ab eo monachus. Hunc vir sanctus humilitatis studio permutavit, et lucroso concambio asinum laudabilis negotiator accepit (Matth. XXI). Nimio quippe Redemptoris nostri desiderio, qui asellae tergo consederat, vir venerabilis hoc ipsum animal libentius equitabat. Cum his igitur omnibus superius nominatis Romualdus ad Pereum, ubi dudum habitaverat, rediit, ibique denique, his et aliis multis fratribus aggregatis et per cellas singulas constitutis, tanto fervore eremiticae conversationis rigorem et in se et in aliis tenuit, ut illorum vita omnibus ad quos fama eorumdem pervenire poterat, mirabilis haberetur. Quis enim non obtupesceret? Quis non immutationem divinae dexterae praedicaret, cum vidisset prius homines sericis, imo deauratis vestibus indutos, crebris obsequentium cuneis constipatos, omnium deliciarum affluentiis assuetos; nunc eos cerneret uno

Romuald, then, with Tammus, of whom we spoke before, and with Boniface, a most illustrious man, whom the Russian Church now glories in having as a most blessed martyr, and with other converted Germans, came down from the town of Tibur to the monastery of blessed Benedict, which is set on the mount at Cassino. There indeed he fell gravely ill, but by the divine mercy he quickly recovered. He had a very fine horse, which the son of Busclavus, king of the Slavs, had given him when he was made a monk by him. This the holy man exchanged out of zeal for humility, and, a praiseworthy trader, received an ass in a profitable bargain (Matt. 21). For out of exceeding longing for our Redeemer, Who had sat upon the back of a she-ass, the venerable man rode this very animal more gladly. With all these named above, then, Romuald returned to Pereum, where he had formerly lived, and there at last, having gathered these and many other brethren and set them each in his own cell, he held to the rigour of the hermit life, both in himself and in others, with such fervour that their life was held wonderful by all whom their fame could reach. For who would not be astonished? Who would not proclaim the change wrought by the right hand of God, having seen before men clad in silks, nay in gilded garments, thronged by dense troops of attendants, accustomed to the abundance of every delight; and now beheld them with one

Editors' notes and page, col. 976

Footnotes

(255) ‹anchor: not visible; the note concerns Monte Gargano› · call in col 976 (not in the visible portion)

De situ hujus canit Lucanus libro V: Appulus Adriacas exit Garganus in undas.

Of its situation Lucan sings in book V: "Apulian Garganus juts out into the Adriatic waves."

(printed under page 493)

(256) ‹anchor: Bonifacio viro› · call in col 976

Hic divus Bonifacius ipsissimus est S. Bruno, de quo in monastico Breviario agitur 15 Octobris. Videndus Mabillonius saec. VI, p. 1, ad annum 1009; et inde commentarius novus Conradi Janningi in Junio Bollandiano, tom. VI, part. I, pag. 27

This St Boniface is the very same as St Bruno, who is commemorated in the monastic Breviary on 15 October. See Mabillon, saec. VI, part 1, at the year 1009; and further the new commentary of Conrad Janning in the Bollandist June, vol. VI, part I, p. 27.

(printed under page 493)

(257) ‹anchor: quem sibi› · call in col 976

Vaticano in codice legitur Bluscavi; verum mendosum hoc nomen esse nonnulli autumant.

In the Vatican codex one reads Bluscavi; but some think this name is corrupt.

(printed under page 493)

Page

running head: PARS SEU TOMUS II. — SANCTORUM VITAE. 976 (start of head cut off at the image edge)
marginal letters: A ‹sus est relinquere saeculum›; B ‹ris membra terebat. Promisit›; C ‹nit. Ibi nempe graviter›; D ‹eorumdem pervenire poterat›
old-edition numerals: 450 after ‹viro›

PL 144:977

birro contentos, inclusos, discalceatos, incultos, et tanta abstinentiae ariditate contritos? Faciebant autem omnes opera manuum, alii scilicet cochlearia, alii nebant, alii retia nectebant, alii cilicia.

content with a rough cloak, enclosed, barefoot, unkempt, and worn down by so great a dryness of abstinence? And all of them did the work of their hands: some, that is, made spoons, some spun, some knotted nets, others hair shirts.

CAPUT XXVII.

CHAPTER XXVII.

De Bonifacio martyre.

Of Boniface the martyr.

Quorum tamen omnium vitam B. Bonifacii conversatio longius transcendebat. Hic denique regis fuerat consanguineus, et ita charus, ut rex illum non alio vocaret nomine, nisi Anima mea. Erat autem apprime liberalium artium doctrinis, maximeque in modulationis musicae studiis approbatus. Hic itaque cum in capella regia moraretur, videns ecclesiam antiqui martyris Bonifacii, mox exemplo sui aequivoci ad martyrii desiderium provocatus, ait: Et ego Bonifacius vocor. Cur ergo etiam ipse Christi martyr esse non debeo? Deinde quoque, jam monachus factus, tanta se abstinentiae frugalitate constrinxit, ut saepe Dominicis diebus, et quinta tantum feria per hebdomadam manducaret. Nonnunquam vero si urticarum vel etiam veprium cerneret densitatem, illuc se projiciens volutabat. Ex quo cum quidam frater aliquando eum corriperet, dicens: Hypocrita, quare hoc ad captandos popularis aurae rumores coram omnibus facis? nihil aliud respondit [quam]: Tui sint confessores, mei sint martyres. Cum vero post diuturnam eremiticae conversationis vitam ad praedicandum jam ire disponeret, Romam pergere studuit, et ab apostolica sede consecrationem archiepiscopatus accepit. Retulit mihi quidam senex monachus, qui eum illuc comitatus de Ravennae finibus fuerat, quia in toto illo itinere vir venerabilis, cum omnibus quidem qui eum sequebantur, pedester ibat, sed ipse jugiter psallens, et [ante] caeteros longe, nudis semper pedibus incedebat. Pro labore quidem itineris quotidie comedebat, sed per singulos dies de medio pane et aqua vivens, in diebus festis, ignoto videlicet omni liquamine, quotidiano victui poma quaelibet vel herbarum radices addebat

Yet the manner of life of blessed Boniface far surpassed the life of them all. He, indeed, had been a kinsman of the king, and so dear to him that the king called him by no other name than "My soul". He was, moreover, highly approved in the learning of the liberal arts, and above all in the study of musical modulation. When he was staying in the royal chapel, seeing the church of the ancient martyr Boniface, he was at once stirred by the example of his namesake to the desire for martyrdom, and said: "I too am called Boniface. Why, then, should I not myself be a martyr of Christ as well?" Then, too, having now become a monk, he bound himself with such sparing abstinence that often he ate only on Sundays and on the fifth day of the week. And sometimes, if he saw a thick growth of nettles or even of brambles, he would throw himself in and roll about there. When on this account a certain brother once rebuked him, saying, "Hypocrite, why do you do this before everyone, to catch the breath of popular applause?", he answered nothing else [than]: "Yours be the confessors; mine be the martyrs." When, after a long life of the hermit's way, he was now arranging to go out to preach, he made haste to go to Rome, and received consecration to the archiepiscopate from the apostolic see. A certain old monk who had accompanied him there from the territory of Ravenna told me that on that whole journey the venerable man went on foot, together indeed with all who followed him, but he himself, ceaselessly chanting psalms, and far [ahead of] the others, always walked barefoot. On account of the labour of the journey he did indeed eat daily, but living each day on half a loaf and water, on feast days, without any sauce at all, he added to his daily fare some fruit or the roots of herbs

Postquam autem consecratus est, quotidie observabat et monasticum pariter et canonicum in celebrandis horarum officiis ordinem. Cum vero jam ultra montanos peteret fines, equo quidem vehebatur, sed venerabilis pontifex, sicuti dicitur, nudis cruribus semper et plantis adeo intolerabilem frigidissimae regionis tolerabat algorem, ut volens descendere, vix pedem ab subhaerente ferro disjungeret, nisi aqua prius calida subveniret. Ad gentiles autem postremo perveniens, cum tanta coepit fervidi pectoris constantia praedicare, ut jam nullus ambigeret quin vir sanctus martyrium flagitaret. Illi vero timentes ne, sicut post martyrium B. Adelberti, coruscantibus miraculorum signis, Sclavonicae gentis

After he was consecrated, he observed daily both the monastic and the canonical order alike in celebrating the offices of the hours. When he was now making for the lands beyond the mountains, he rode on a horse indeed, but the venerable bishop, as it is said, with legs and soles always bare, bore the unbearable cold of a most frigid region to such a degree that, when he wished to dismount, he could scarcely free his foot from the iron that clung to it unless warm water were first brought to help. At last, reaching the pagans, he began to preach with such constancy of a fervent heart that no one now doubted that the holy man was begging for martyrdom. They, however, fearing that, as after the martyrdom of blessed Adalbert, with miraculous signs shining forth, of the Slavonic nation

Editors' notes and page, col. 977

Footnotes

(258) ‹anchor: not visible; the note concerns birrum› · call in col 977 (above the visible portion)

Villosa et impolita tunica Birrum est, de quo Cangius in Glossario.

The birrum is a shaggy, rough tunic; on it see Du Cange in the Glossary.

(printed under page 494)

(259) ‹anchor: not visible; the note concerns rex› · call in col 977 (above the visible portion)

Imperatoris Ottonis III, quem saepe Damianus regem tantum appellat

Of the Emperor Otto III, whom Damian often calls simply king.

(printed under page 494)

(260) ‹anchor: not visible; the note concerns a church on the Aventine› · call in col 977 (above the visible portion)

Illam nempe, quae in Aventino colle Romae visitur SS. Alexio et Bonifacio Moguntiae archiepiscopo, Germaniaeque apostolo et martyri dicata, cui olim ordinis S. Benedicti monachi, sed impraesentiarum alii ordinis divi Hieronymi inserviunt.

That is, the church seen on the Aventine hill at Rome, dedicated to Saints Alexius and Boniface, archbishop of Mainz, apostle and martyr of Germany; it was once served by monks of the Order of St Benedict, but at present by others, of the Order of St Jerome.

(printed under page 494)

Page

running head: 977 VITA S. ROMUALDI (rest cut off at the image edge)
marginal letters: A ‹birro contentos, inclusos›; B ‹provocatus, ait: Et ego›; C ‹mihi quidam senex monachus›; D ‹cruribus semper et plantis›
old-edition numerals: 451 after ‹Nonnunquam›

PL 144:978

plerique conversi sunt, ipsis quoque similiter eveniret, longo tempore a beato viro manus artificiosa malitia reprimunt; et cupidissimo mori, nolentes eum occidere, crudeliter parcunt. Cumque ad regem Russorum vir venerabilis pervenisset, et constanti animo praedicationi vehementer insisteret; videns eum rex squalidis vestimentis indutum, nudis pedibus incedentem, opinatus est quia vir sanctus talia non religionis causa proferret, sed idcirco potius ut pecunias congregaret. Promisit ergo sibi quia si ab hujusmodi vanitate recederet, ipse paupertatem ejus largissima divitiarum liberalitate ditaret. Bonifacius itaque mox ad hospitium sine mora revertitur, pretiosissimis pontificalibus ornamentis decenter induitur, et sic ad regis palatium denuo praesentatur. Rex autem videns eum tam decoris vestibus adornatum, ait: Nunc scimus quia te ad vanam doctrinam non paupertatis inopia, sed veritatis impulit ignorantia. Verumtamen si vis vera credi quae asseris, erigantur duae excelsae lignorum catastae, brevissimo a se interstitio separatae, et igne supposito cum vaporatae fuerint, ita ut utriusque struis unus ignis esse videatur, tu transi per medium. Quod si laesus ex aliqua parte fueris, ipsis te penitus consumendum ignibus trademus; sin autem (quod credi non potest) sanus evaseris, omnes nos Deo tuo absque ulla difficultate credemus. Cumque hoc foedus non solum Bonifacio, sed et cunctis quae aderant gentibus placuisset, Bonifacius ita vestitus, velut missarum solemnia celebraturus, prius cum sanctificata aqua et incenso thure undique perlustrans ignem, deinde stridentes flammarum globos ingressus, ita exivit illaesus ut nec minimus capitis ejus capillus videretur exustus. Tunc rex et caeteri qui huic spectaculo interfuerant, catervatim se ad pedes beati viri projiciunt, indulgentiam lacrymabiliter petunt, et baptizari se instantissima supplicatione deposcunt.

very many had been converted, the same might happen to them also, for a long time held back their hands from the blessed man with crafty malice; and him who most eagerly longed to die, not wishing to kill, they cruelly spared. And when the venerable man had come to the king of the Russians, and was pressing on vehemently with his preaching with steadfast mind, the king, seeing him clad in squalid garments and walking barefoot, supposed that the holy man was putting forward such things not for religion's sake but rather in order to gather money. He promised him, therefore, that if he would withdraw from vanity of this kind, he himself would enrich his poverty with a most lavish liberality of riches. Boniface, then, at once returns without delay to his lodging, is fittingly clad in the most precious pontifical vestments, and so presents himself again at the king's palace. The king, seeing him adorned in such comely garments, said: "Now we know that it was not the want of poverty but ignorance of the truth that drove you to vain teaching. Nevertheless, if you wish what you assert to be believed true, let two lofty pyres of wood be raised, separated by a very small space from each other, and when they have been set alight from beneath and are blazing, so that the fire of both heaps seems to be one, pass through the middle. If you are hurt in any part, we shall hand you over to those very fires to be wholly consumed; but if (which cannot be believed) you come out unharmed, we shall all believe in your God without any difficulty." And when this compact had pleased not only Boniface but also all the peoples who were present, Boniface, vested thus as though about to celebrate the solemnities of Mass, first went round the fire on every side with holy water and burning incense, then entered the roaring balls of flame, and came out so unhurt that not the least hair of his head was seen to be scorched. Then the king and the others who had been present at this spectacle throw themselves in crowds at the blessed man's feet, beg pardon with tears, and demand with most urgent supplication to be baptized.

Coepit itaque tanta gentium multitudo ad baptisma confluere, ut vir sanctus ad spatiosum quemdam lacum pergeret, et in ipsa aquarum abundantia populum baptizaret. Decrevit autem rex ut, regnum relinquens filio, ipse, quandiu viveret, se a Bonifacio nullatenus separaret; frater autem regis, cum ipso pariter habitans, dum nollet credere, absente Bonifacio, ab ipso rege peremptus est. Alius vero frater, qui jam a regis erat cohabitatione divisus, mox ad eum vir venerabilis venit, audire ejus verba noluit, sed de conversione fratris nimia adversus eum ira succensus continuo comprehendit, deinde, timens ne, si vivum teneret, rex eum de manibus ejus eriperet, in sua praesentia, circumstante non parva hominum multitudine, decollari praecepit. Statim vero et ipse caecatus est, et tantus eum cum omnibus qui

So great a multitude of the peoples, then, began to flock to baptism that the holy man went to a certain broad lake and baptized the people in that very abundance of waters. The king, moreover, resolved that, leaving the kingdom to his son, he himself would in no way separate himself from Boniface as long as he lived; but the king's brother, who lived together with him, since he would not believe, was put to death by the king himself in Boniface's absence. Another brother, however, who was already living apart from the king, as soon as the venerable man came to him, would not hear his words, but, inflamed with excessive anger against him over his brother's conversion, at once seized him, and then, fearing that if he kept him alive the king would snatch him from his hands, ordered him to be beheaded in his presence, with no small multitude of men standing round. But at once he himself was blinded, and so great a [stupor] seized him with all who

Editors' notes and page, col. 978

Footnotes

(261) ‹anchor: mox› · call in col 978

Vat. cod., mox ut ad eum.

The Vatican codex: mox ut ad eum ("as soon as to him").

(printed under page 494)

Page

running head: S. ROMUALDI. 978 (start of head cut off at the image edge)
marginal letters: A ‹tis plerique conversi sunt›; B ‹praesentatur. Rex autem videns›; C ‹sanctificata aqua et incenso›; D ‹pariter habitans, dum nollet›
old-edition numerals: 452 before ‹consumendum›

PL 144:979

astabant stupor oppressit, ut nec sentire, nec aliquid humanitatis officium agere aliquatenus possent, sed cuncti, velut lapides, rigidi et immobiles permanerent. Rex autem hoc audiens, nimio dolore percussus, omnino deliberat non solum fratrem occidere, sed et cunctos qui sibi tanti reatus fautores exstiterant, gladiis trucidare. Sed cum illuc protinus advenisset, et, corpore martyris adhuc in medio posito, fratrem simul cum reliquis hominibus sine sensu et motu stupefactus astare conspiceret, hoc sibi cum suis omnibus placuit, ut prius pro eis oratio fieret, si forsitan illis divina misericordia sensum quem amiserant reformaret; deinde si acquiescerent credere, indulto crimine viverent; sin autem, omnes ultoribus gladiis interirent. Cum igitur et ab ipso rege et a caeteris Christianis diutius fuisset oratum, non solum prior sensus stupefactis hominibus redditur, sed insuper consilium quoque flagitandae verae salutis augetur. Nam continuo poenitentiam sui criminis flebiliter expetunt, baptismi sacramenta cum magna alacritate suscipiunt, super corpus quoque beatissimi martyris ecclesiam construunt. Verumtamen ego si de hoc mirabili viro cuncta, quae dici veraciter possunt, virtutum dona referre tentarem, deficeret forsitan lingua, non deficiente materia. Dum igitur Bonifacii virtus proprio indigeat stylo, idcirco tamen illum cum aliis Romualdi discipulis summotenus hic memorare curamus, ut ex eorum laude quam magnus vir gloriosus Magister eorum fuerit demonstremus, quatenus, dum celsitudo clientium auribus fidelium insonat, quam excelsus Doctor eorum fuerit ex schola quam tenuit innotescat.

stood by: [such a] stupor overwhelmed [them] that they could in no way either feel or perform any office of humanity, but all remained like stones, stiff and motionless. The king, hearing this, struck with exceeding grief, fully resolves not only to kill his brother, but also to slaughter with the sword all who had been abettors of so great a crime. But when he had at once arrived there, and, the martyr's body still lying in the midst, saw his brother standing stupefied, without sense or motion, together with the rest of the men, it was agreed by him and all his people that first prayer should be made for them, in case the divine mercy might perhaps restore to them the sense they had lost; then, if they consented to believe, their crime should be pardoned and they should live; but if not, all should perish by the avenging sword. When, then, prayer had been made for a long while both by the king himself and by the other Christians, not only was their former sense restored to the stupefied men, but beyond that the resolve to seek true salvation was added to them as well. For at once they tearfully beg for penance for their crime, receive the sacraments of baptism with great eagerness, and build a church over the body of the most blessed martyr as well. Yet if I were to attempt to relate all the gifts of virtues that can truthfully be told of this wonderful man, my tongue would perhaps fail, though the matter would not. Although, then, the virtue of Boniface would need a pen of its own, we take care nonetheless to mention him here briefly with the other disciples of Romuald, so that from their praise we may show how great a man their glorious Master was; so that, while the loftiness of the followers sounds in the ears of the faithful, it may become known from the school he kept how exalted a Teacher of theirs he was.

CAPUT XXVIII.

CHAPTER XXVIII.

De Joanne et Benedicto martyribus.

Of John and Benedict, martyrs.

Interea, Romualdo in Pereo adhuc habitante, Busclavus rex preces imperatori direxit, ut sibi spirituales viros mitteret qui regni sui gentem ad fidem vocarent. Mox Romualdum imperator aggreditur, et concedi sibi de suis monachis qui illuc destinari utiliter valeant deprecatur. Ille vero nulli suorum hoc praecipere velut ex praelationis auctoritate voluit, sed in eorum voto ponens, sive manendi sive abeundi eis optionem dedit. Ignorabat enim ex ta⟨m⟩ metuendo neg⟨o⟩tio voluntatem Dei, et ideo non illud suo sed fratrum potius arbitrio committebat. Interrogante igitur eos, et humiliter obsecrante, tandem duo solummodo sunt ex omnibus inventi qui se ultro ad eumdem promptos offerunt. Quorum unus Joannes, Benedictus alter vocabatur. Hi itaque ad Busclavum euntes, in eremo prius eos sustentante manere coeperunt, et ut praedicare postmodum possent, Sclavonicam linguam laboriose discere studuerunt. Septimo vero anno, cum jam loquelam terrae plene cognoscerent, unum ad Romanam urbem monachum

Meanwhile, while Romuald was still living at Pereum, King Busclavus addressed a request to the emperor that he would send him spiritual men to call the people of his kingdom to the faith. At once the emperor approaches Romuald, and begs that there be granted him some of his monks who might usefully be sent there. He, however, would not command this of any of his own as by the authority of his office, but, leaving it to their own wish, gave them the choice whether to stay or to go. For he did not know the will of God in so fearful a matter, and therefore committed it not to his own judgement but rather to that of the brethren. As he questioned them, then, and humbly besought them, at length only two of all were found who offered themselves of their own accord as ready for the same. One of them was called John, the other Benedict. These, then, going to Busclavus, first began to live in the wilderness while he supported them, and so that they might afterwards be able to preach, they laboured hard to learn the Slavonic tongue. In the seventh year, when they now fully knew the speech of the land, one monk to the city of Rome

Editors' notes and page, col. 979

Footnotes

(262) ‹anchor: not visible› · call in col 979 (above the visible portion)

In Vaticano codice legitur: ut nec loqui nec sentire, nec aliquod humanitatis officium agere aliquatenus potuissent.

In the Vatican codex one reads: so that they could in no way speak or feel, or perform any human function.

(printed under page 495)

(263) ‹anchor: abeundi eis› · call in col 979

Omnibus habetur in codice Vaticano.

The Vatican codex has omnibus ("to all").

(printed under page 495)

(264) ‹anchor: Interrogante igitur eos› · call in col 979

Rege in eodem codice additur.

In the same codex Rege ("the king") is added.

(printed under page 495)

Page

running head: 979 S. PETRI DAMIANI OPP. PARS SEU TOMUS (rest cut off at the image edge)
marginal letters: A ‹astabant stupor oppressit›; B ‹oratum, non solum prior sensus›; C ‹tudo clientium auribus fidelium›; D ‹illud suo sed fratrum›
old-edition numerals: 453 after ‹hic›

PL 144:980

mittunt, et per eum a summae sedis antistite praedicandi licentiam petunt. Injungunt etiam ut nuntius ille aliquos secum de B. Romualdi fratribus duceret qui, eremiticae conversationis gnari, cum eis simul in Sclavorum partibus habitarent.

they send, and through him they ask leave to preach from the bishop of the highest see. They also charge that messenger to bring with him some of the brethren of blessed Romuald who, skilled in the hermit life, might live together with them in the lands of the Slavs.

Busclavus autem volens coronam sui regni ex Romana auctoritate suscipere, praedictos venerabiles viros obnixa coepit supplicatione deposcere ut ipsi plurima ejus dona papae deferrent, et coronam sibi a sede apostolica reportarent. Qui regiae petitioni assensum penitus denegantes, dixerunt: Nos in sacro ordine positi sumus, tractare nobis saecularia negotia minime licet; et ita, relinquentes regem, ad cellam reversi sunt. Quidam vero regis agnoscentes consilium, sed quid sancti viri responderint ignorantes, copiosum auri pondus, quod mittendum apostolico fuerat, secum eos detulisse ad cellulam opinati sunt. Deinde intra se conventione pacta condicunt ut noctu eremum latenter ingressi monachos interficerent et pecuniam asportarent. Quos cum beati viri tentantes irrumpere persensissent, adventus eorum causam protinus agnoscentes, confessionem inter se facere et sanctae crucis se coepere vexillo munire. Erant autem ibi duo pueri eorum obsequio ex aula regia deputati qui, prout vires dabant, stare pro sanctis et furibus resistere nisi sunt. Fures vero reperto tandem aditu irruentes extractis gladiis omnes pariter occiderunt. Tunc thesaurum anxie perquirentes, sed eversis omnibus nihil invenientes, ut tanti reatus crimen obtegerent et humana suspicio non armis, sed flammis potius quod factum fuerat deputarent, cellam incendere et ipsa conati sunt martyrum cadavera conflagrare. Sed admoti ignes, amissis naturae viribus, nil omnino consumere ullis hominum studiis potuere. Ita enim eos ipsa etiam parietum materies repellebat ac si pro lignis durissimi silices essent. Frustrati itaque fures in fugam se conferre nituntur, sed et hoc illis ex divina providentia denegatur. Tota siquidem nocte per fruteta nemorum, per latitudinem saltuum, per opaca silvarum viam anxiati sunt quaerere, quam tamen nullatenus valuere errabundis vestigiis invenire. Sed neque pugiones in vaginas recondere arefactis brachiis potuerunt. Ubi vero sanctorum jacebant corpora, copiosum lumen usque in diem splendescere et dulcissima angelicae cantilenae non desiit suavitas resonare.

Busclavus, however, wishing to receive the crown of his kingdom by Roman authority, began with earnest supplication to beg the aforesaid venerable men to carry his many gifts to the pope themselves and bring back a crown for him from the apostolic see. They, utterly refusing assent to the royal petition, said: "We are set in holy orders; it is by no means lawful for us to handle secular business"; and so, leaving the king, they returned to their cell. But certain men who knew the king's plan, yet did not know what the holy men had answered, supposed that they had carried with them to their little cell the great weight of gold that was to have been sent to the pope. Then, having made a compact among themselves, they agree to enter the hermitage secretly by night, kill the monks and carry off the money. When the blessed men perceived them trying to break in, recognizing at once the reason for their coming, they began to make confession to one another and to arm themselves with the standard of the holy cross. There were there two boys, assigned from the royal court to serve them, who, as far as their strength allowed, strove to stand up for the saints and resist the robbers. The robbers, however, at last finding a way in, rushed in with drawn swords and killed them all together. Then, searching anxiously for the treasure, but finding nothing though they turned everything over, in order to cover the guilt of so great a crime, and so that human suspicion might attribute what had been done not to weapons but rather to flames, they tried to set fire to the cell and to burn up the very bodies of the martyrs. But the fires that were applied, having lost the strength of their nature, could consume nothing at all, whatever men's efforts. For the very material of the walls so repelled them as if instead of wood they had been the hardest flints. Thwarted, then, the robbers strive to take to flight, but this too is denied them by divine providence. For the whole night through, through the thickets of the groves, through the breadth of the woodland pastures, through the shades of the forests, they anxiously sought the way, which yet with their wandering steps they could in no way find. Nor could they put their daggers back in their sheaths, for their arms had withered. But where the bodies of the saints lay, a plentiful light did not cease to shine until day, and the most sweet loveliness of angelic song to resound.

Adveniente autem die, quod factum fuerat regem latere non potuit. Qui illico ad eremum cum numerosa populi multitudine festinavit, et ne fures evaderent, facta corona hominum totam silvam undique circumcinxit. Qui tandem reperti sunt manifesti criminis rei et ad gladios suos adhuc divina ex ultione ligati. Rex autem, quid de eis faceret habita consideratione deliberans, hoc postremo decrevit ut nequaquam

When day came, what had been done could not be hidden from the king. He at once hastened to the hermitage with a great multitude of people, and, lest the robbers escape, surrounded the whole forest on every side with a ring of men. At length they were found, guilty of a manifest crime, and still bound to their swords by divine vengeance. The king, weighing with deliberation what he should do with them, at last decreed that by no means

Editors' notes and page, col. 980

Page

running head: [PAR]S SEU TOMUS II. — SANCTORUM VITAE. 980 (start of head cut off at the image edge)
marginal letters: A ‹nachum mittunt, et per eum›; B ‹tes, copiosum auri pondus›; C ‹suspicio non armis, sed flammis›; D ‹bant corpora, copiosum lumen›
old-edition numerals: 454 before ‹ex aula regia›

PL 144:981

eos, sicut merebantur, occidi praeciperet, sed ferreis catenis vinctos ad sepulcra martyrum destinaret, quatenus aut ibi usque ad obitum in vinculis miserabiliter viverent, aut, si sanctis martyribus aliter videretur, ipsi eos sua misericordia liberarent. Qui cum ad sanctorum tumulum fuissent ex praecepto regis attracti, mox ineffabili divinitatis omnipotentia fractis sunt nexibus absoluti. Deinde, facta super corpora sanctorum basilica, innumerabilia non solum tunc sed et nunc ibi fiunt ex divina virtute prodigia.

should he order them to be killed, as they deserved, but should send them bound in iron chains to the tombs of the martyrs, so that either they should live there wretchedly in chains until death, or, if it seemed otherwise to the holy martyrs, these might themselves free them by their mercy. When they had been dragged to the saints' tomb by the king's command, at once, by the ineffable omnipotence of the Godhead, their bonds were broken and they were set loose. Then, a church having been built over the bodies of the saints, countless wonders were done there by divine power, not only then but now also.

CAPUT XXIX.

CHAPTER XXIX.

De monacho per angelum de carcere liberato.

Of a monk freed from prison by an angel.

Imperator autem Henricus, Busclavi consilium non ignorans, undique vias custodiri praeceperat, ut, si Busclavus Romam nuntios mitteret, in ejus illico manibus devenirent. Monachus ergo qui nuper missus a sanctis martyribus fuerat, demum captus est et mox carcerali custodiae mancipatus. Nocte vero illum angelus Domini in carcere visitavit, et consummatos esse eos quorum legatione fungebatur admonuit; statimque, aperto divinitus carcere, praeparatum sibi esse navigium in fluvio quem transiturus erat asseruit. Quo festinans monachus angelicae promissionis fidem veram esse probavit.

The Emperor Henry, however, not unaware of Busclavus's design, had ordered the roads to be watched on every side, so that, if Busclavus sent messengers to Rome, they should fall at once into his hands. So the monk who had lately been sent by the holy martyrs was at last captured and at once committed to prison custody. But by night an angel of the Lord visited him in the prison, and told him that those whose embassy he was discharging had been consummated [in martyrdom]; and at once, the prison having been opened by God, he declared that a boat had been made ready for him on the river he was to cross. Hastening there, the monk proved the angelic promise to be true and trustworthy.

CAPUT XXX.

CHAPTER XXX.

De monasterio sancti Adelberti constructo, et prophetia Romualdi adversus regem prolata.

Of the monastery of Saint Adalbert that was built, and of the prophecy uttered by Romuald against the king.

Dum moraretur autem Romualdus adhuc in Pereo, Imperator Otto monasterium ibi ad honorem S. Adelberti eo suggerente construxit, cui contigua Classensis coenobii praesidia contulit, et ea sibi ex fiscali possessione in Firmensis monarchiae partibus recompensavit. Abbate ergo illic ex Romualdi discipulis constituto et fratribus aggregatis, coepit eos Romualdus sub magna tenere custodia, et docebat eos sub regulari vivere disciplina. Praecepit etiam abbati ut in eremum secedens per totam hebdomadam

While Romuald was still staying at Pereum, the Emperor Otto, at his suggestion, built a monastery there in honour of St Adalbert, on which he bestowed the adjoining holdings of the abbey of Classe, and made these good to it out of the fiscal domain in the parts of the march of Fermo. Then, an abbot having been set there from among Romuald's disciples and brethren gathered, Romuald began to keep them under close watch, and taught them to live under regular discipline. He also instructed the abbot that, withdrawing into the hermitage, for the whole week

Editors' notes and page, col. 981

Footnotes

(265) ‹anchor: not visible; the note concerns the feast of John and Benedict› · call in col 981 (above the visible portion)

A Camaldulensibus horum sanctorum suorum festivitas die 16 Novembris celebratur.

The feast of these their saints is kept by the Camaldolese on 16 November.

(printed under page 496)

(266) ‹anchor: not visible› · call in col 981 (above the visible portion)

Ractius, Minius aliique scriptores hunc monachum B. Barnabam nominant, qui una cum SS. Andrea, Benedicto, Justo aliisque praeclaris Camaldulensis instituti cultoribus magna sanctitate refulsit, et quorum Vitas Martinus Baronius edidit Cracoviae anno 1610, typis Basilii Skalski.

Ractius, Minio and other writers name this monk Bl. Barnabas; together with Saints Andrew, Benedict, Justus and other eminent followers of the Camaldolese institute he shone with great holiness, and their Lives Marcin Baroniusz published at Cracow in 1610, from the press of Bazyli Skalski.

(printed under page 496)

(267) ‹anchor: not visible› · call in col 981 (above the visible portion)

Pro admonuit, in Vaticano codice legitur innotuit.

For admonuit ("warned"), the Vatican codex reads innotuit ("became known").

(printed under page 496)

(268) ‹anchor: Otto monasterium› · call in col 981

Hujusce monasterii nec vestigium quidem modo apparet. Exstat eo in loco ecclesia non antiqua eidem divo martyri sacra, quae corrupto vulgi sermone S. Alberto dicitur.

Not even a trace of this monastery now appears. In that place stands a church, not ancient, dedicated to the same holy martyr, which in the corrupt speech of the common people is called Sant'Alberto.

(printed under page 496)

(269) ‹anchor: Firmensis monarchiae› · call in col 981

In ipsa, quam vocamus, marchiae Anconitanae provincia, ubi Firmensis civitas, vulgo Fermo, habetur.

In the very province we call the March of Ancona, where the city of Firmum, commonly Fermo, is found.

(printed under page 496)

(270) ‹anchor: not visible; the note concerns Parentium› · call in col 981 or 982 (not in the visible portion)

Urbs est in Istria sub Venetorum dominio, vulgo Parenzo.

It is a city in Istria under Venetian rule, commonly Parenzo.

(printed under page 496)

(271) ‹anchor: not visible; the note concerns Paterni› · call in col 981 or 982 (not in the visible portion)

Hoc Paterni nomine plures et civitates et castra adnotantur; verum hic intelligendum ducimus de castro illo quod in Tudertino agro est situm, ut Cosmus de Arena in sua Etruriae ducum serie observat, pag. 183.

Several cities and castles are recorded under this name Paternum; but here we take it to mean the castle situated in the territory of Todi, as Cosimo della Rena observes in his series of the dukes of Tuscany, p. 183.

(printed under page 496)

Page

running head: 981 VITA S. ROMUALDI (rest cut off at the image edge)
marginal letters: A ‹eos, sicut merebantur, occidi›; B ‹Busclavus Romam nuntios mitteret›; C ‹Imperator Otto monasterium›; D ‹(beside the footnotes; no text line of this column)›
old-edition numerals: 455 after ‹illum›

PL 144:982

in cella consisteret, diebus vero Dominicis fratres ad monasterium veniens visitaret. Qui, sancti viri jussa contemnens, coepit saeculariter vivere et pede operis semel exorbitante a rectitudinis tramite jam longius declinare. Videns ergo Romualdus quod secundum suae voluntatis ardorem ibi laborare non posset, regem protinus adiit, et, acceptae promissionis exactor, ut rex monachus fieret insistere vehementius coepit. At ille facturum se quidem quod exigebatur asseruit, si tamen prius Romam, quae sibi rebellabat, impeteret, et, ea devicta, Ravennam cum victoria remearet. Cui Romualdus: Si Romam, inquit, ieris, Ravennam ulterius non videbis; et apertissime illi mortem propinquam esse denuntians, quia eum revocare non potuit, procul dubio de ejus certus interitu, dum rex Romam properat, Romualdus navim ascendens, ad civitatem Parentium transfretat. Rex itaque, secundum beati viri prophetiam, vix a Roma reverti incipiens, mox languore correptus apud Paternum defunctus est.

he should remain in his cell, but on Sundays should come to the monastery and visit the brethren. He, however, despising the holy man's orders, began to live in a worldly way, and, the foot of his conduct having once left the track, to turn aside now further and further from the path of uprightness. Romuald, then, seeing that he could not labour there according to the ardour of his will, at once went to the king, and, demanding the fulfilment of the promise he had received, began to press more vehemently that the king should become a monk. He for his part declared that he would indeed do what was demanded, provided he first attacked Rome, which was in revolt against him, and, having subdued it, returned victorious to Ravenna. To him Romuald said: "If you go to Rome, you will not see Ravenna again"; and, announcing to him most plainly that his death was near, since he could not call him back, Romuald, beyond all doubt certain of his end, while the king hastens to Rome, takes ship and crosses over to the city of Parentium. And so the king, according to the blessed man's prophecy, had scarcely begun to return from Rome when he was seized by sickness and died at Paternum.

CAPUT XXXI.

CHAPTER XXXI.

Ubi gratia perfectionis Romualdo divinitus est concessa.

Where the grace of perfection is granted to Romuald by God.

Romualdus autem, tribus annis in Parentinae civitatis finibus habitans, in uno monasterium construxit et abbatem in eo cum fratribus ordinavit; in duobus vero inclusus mansit. Ibi nempe ad magnae perfectionis cumulum pietas illum divina provexit, ita ut sancto afflatus Spiritu et nonnulla ventura prospiceret et multa Veteris ac Novi Testamenti occulta mysteria radiis intelligentiae penetraret. Anxiabatur autem ibi aliquando in lacrymas erumpere, sed nullo valebat conamine ad contriti cordis compunctionem venire. Factum est ergo quadam die, dum in cellula psalleret, ut in hunc psalmi versiculum incidisset: Intellectum tibi dabo, et instruam te in via hac qua gradieris; firmabo super te oculos meos (Psal. XXXI). Repente igitur tanta sibi lacrymarum effusio orta est, et ita mens ejus ad intelligendas

Romuald, then, living for three years within the territory of the city of Parentium, in one [year] built a monastery and set an abbot over it with the brethren; but for two he remained enclosed. There indeed the divine goodness advanced him to the summit of great perfection, so that, breathed upon by the Holy Spirit, he both foresaw a number of things to come and pierced with the rays of understanding many hidden mysteries of the Old and New Testaments. Yet there he was at times in anguish to break out in tears, but by no effort could he come to the compunction of a contrite heart. So it happened one day, while he was chanting psalms in his little cell, that he came upon this verse of the psalm: "I will give you understanding, and I will instruct you in this way in which you shall go; I will fix My eyes upon you" (Ps. 31:8). Suddenly, then, so great an outpouring of tears arose in him, and so his mind, to the understanding of

Editors' notes and page, col. 982

Footnotes

(272) ‹anchor: in uno monasterium› · call in col 982

Exstat et modo prope Parentium ecclesia D. Michaeli archangelo dicata, ubi D. Romualdum vixisse traditio est. Monachi aeris insalubritate ibidem habitare nequeunt, qui tamen ad monasterium S. Mathiae de Muriano prope Venetias sunt translati. Praeter ecclesiam, agrum totum, qui Lemmi a propinquo Lemmo flumine nuncupatur, sua tenet sub ditione Samathianus abbas, qui gaudet comitis Lemmi titulo a Veneta republica nuperrime confirmato, anno 1040. Illustrissima Vilpurga Histriensium comitissa, consensu domini Ucxelini [?], et domini Vedoxici [?], et filiorum et filiarum suarum, praefatae ecclesiae, quae ad honorem Dei, et sanctae Mariae virginis, et beati Michaelis archangeli, a D. Joanne abbate fuit aedificata et a D. Hengalmero episcopo Parentino consecrata, maximam Lemmi comitatus partem donavit, prout videtur in ipsa donationis pagina, quae anno 1505 de mandato D. Bonifacii episcopi Parentini ab Andrea et Parentio notario transcripta fuit, cujusque exemplum manu Cl. V. Petri Delphini abbatis Camaldulensis exaratum exstat in tabulario S. Michaelis de Muriano, cap. 66, n. 1.

There still stands near Parenzo a church dedicated to St Michael the Archangel, where tradition says St Romuald lived. The monks cannot live there because of the unhealthy air, and have been moved to the monastery of San Mattia di Murano near Venice. Besides the church, the abbot of San Mattia holds under his rule the whole tract called Lemmi from the nearby river Lemmo, and enjoys the title of Count of Lemmi, very recently confirmed by the Venetian Republic. In the year 1040, the most illustrious Wilpurga, countess of the Istrians, with the consent of the lord Ucxelinus and the lord Vedoxicus [both names uncertain in the scan], and of her sons and daughters, gave the greater part of the county of Lemmi to the aforesaid church, which was built in honour of God, of holy Mary the Virgin, and of blessed Michael the Archangel by the lord abbot John, and consecrated by the lord Hengalmerus, bishop of Parenzo, as appears in the charter of donation itself. In 1505 this was transcribed at the command of the lord Boniface, bishop of Parenzo, by Andrea and Parenzio, notary, and a copy written in the hand of the distinguished Pietro Delfino, abbot of Camaldoli, exists in the archive of San Michele di Murano, ch. 66, no. 1.

(printed under page 496)

(273) ‹anchor: inclusus› · call in col 982

Fortasse in quadam crypta, quam etiamnum Lemmi incolae, ut locum a D. Romualdo inhabitatum agnoscunt.

Perhaps in a certain grotto, which the inhabitants of Lemmi still recognize as a place lived in by St Romuald.

(printed under page 496)

Page

running head: [VIT]A S. ROMUALDI. 982 (start of head cut off at the image edge)
marginal letters: A ‹domadam in cella consisteret›; B ‹itu, dum rex Romam properat›; C ‹menti occulta mysteria›; D ‹(beside the footnotes; no text line of this column)›
old-edition numerals: 456 after ‹prophetiam,›

PL 144:983

divinae Scripturae sententias illustrata, ut ex eodem die et deinceps, quandiu vixit, et quandocunque voluisset, uberes sibi lacrymae facillime fluerent, et plurima illum Scripturarum mysteria non laterent. Frequenter enim tanta illum divinitatis contemplatio rapiebat, ut quasi totus in lacrymas resolutus, aestuante inenarrabili divini amoris ardore, clamaret: Chare Jesu, chare, mel meum dulce, desiderium ineffabile, dulcedo sanctorum, suavitas angelorum, et caetera hujusmodi. Quae ille sancto Spiritu dictante in jubilum proferebat, nos humano sensu exprimere talia non valemus. Sicut enim Apostolus dicit: Nos, sicut oportet, orare nescimus, sed ipse Spiritus orat pro nobis gemitibus inenarrabilibus (Rom. VIII). Et ideo Romualdus missam celebrare coram pluribus nunquam volebat, quia se a lacrymarum inundantia continere non poterat. Unde etiam postmodum prae nimia jam consuetudine vir simplicis animi, putans gratiam sibi divinitus praerogatam omnibus esse concessam, dicebat plerumque discipulis: Cavete ne multas lacrymas effundatis, quia et visum minuunt et verticem laedunt. Ubicunque autem vir sanctus habitare disponeret, oratorium cum altari primitus in cellula faciens, deinde se recludens, aditum damnabat.

the meanings of divine Scripture, was enlightened, that from that same day and thereafter, as long as he lived, and whenever he wished, abundant tears flowed for him most easily, and very many mysteries of the Scriptures were not hidden from him. For often such contemplation of the Godhead carried him away that, as if wholly dissolved in tears, with the unutterable ardour of divine love burning in him, he would cry out: "Dear Jesus, dear one, my sweet honey, desire unspeakable, sweetness of the saints, delight of the angels," and other things of this kind. What he uttered in jubilation at the dictation of the Holy Spirit, we are not able to express with human sense. For as the Apostle says: We do not know how to pray as we ought, but the Spirit Himself prays for us with unutterable groanings (Rom. 8:26). And therefore Romuald was never willing to celebrate Mass in the presence of many, because he could not restrain himself from the flood of tears. Hence also afterwards, from the very great habit of it, the man of simple mind, thinking that the grace granted him beforehand by God had been granted to all, used often to say to his disciples: "Take care not to shed many tears, for they both weaken the sight and harm the head." And wherever the holy man was disposed to live, he first made an oratory with an altar in his cell, and then, shutting himself in, he barred the entrance.

CAPUT XXXII.

CHAPTER XXXII.

De prophetia Romualdi, qua discipulorum praenuntiavit adventum.

Of Romuald's prophecy, by which he foretold the coming of disciples.

Miserunt aliquando ad illum fratres, qui morabantur in solitudine, quae Bifurcum dicitur, consilium flagitantes qualiter conversari in eremo deberent, qualiter diabolicis impugnationibus resistere potuissent. Quorum nuntii cum ad monasterium a quo Romualdi cella longius aberat pervenissent, illico venerabilis vir per spiritum eorum cognovit adventum, praecepitque abbati Ansoni qui sibi tunc assistebat, dicens: Vade, et pulmentum fratribus praepara qui de longinquis partibus advenerunt. Qui continuo coepit eum deridere, et dicere: Quia vere falsus propheta esset. Postremo tamen velut coactus ad monasterium veniens, eos quos vir sanctus praedixerat orantes jam in ecclesia reperit. Quos videlicet Romualdus multo salutaris doctrinae sale condivit, multis denique contra antiqui hostis insidias virtutum armis instruxit, et postquam eos de omnibus subtiliter docuit, cum multa eos ad eremum alacritate remisit.

Once the brethren who were living in the solitude called Bifurcum sent to him, earnestly asking counsel on how they ought to live in the hermitage, and how they might resist the assaults of the devil. When their messengers had reached the monastery, from which Romuald's cell lay some distance off, the venerable man at once knew of their coming by the spirit, and gave an order to Abbot Anso, who was then attending him, saying: "Go, and prepare a dish for the brethren who have come from distant parts." He at once began to mock him and to say that he was truly a false prophet. Yet at last, coming to the monastery as if under compulsion, he found those whom the holy man had foretold already praying in the church. Romuald seasoned them with much salt of saving doctrine, and then armed them with many weapons of the virtues against the snares of the ancient enemy, and after he had taught them minutely about everything, he sent them back to the hermitage with great eagerness.

CAPUT XXXIII.

CHAPTER XXXIII.

De reditu ejus a Parentio, et nautis ejus meritis de periculo liberatis.

Of his return from Parenzo, and of the sailors freed from danger by his merits.

Alio quoque tempore rursus praedicti fratres ad

At another time also the aforesaid brethren again to

Editors' notes and page, col. 983

Footnotes

(274) ‹anchor: Scripturarum mysteria› · call in col 983

Vat. cod., mystica.

The Vatican codex: mystica ("mystical").

(printed under page 497)

(275) ‹anchor: quae Bifurcum› · call in col 983

Bifurci locus est in Alpibus dominii Florentini, Faventiam versus, ubi monasterium divo Benedicto nuncupato absoluto nomine dicebatur S. Benedictus in Alpibus. [The middle of this note is faint in the scan; "absoluto" and "Benedictus in Alpibus" are uncertain.]

Bifurcum is a place in the Alps of the Florentine dominion, towards Faenza, where the monastery dedicated to St Benedict was called simply St Benedict in the Alps.

(printed under page 497)

(276) ‹anchor: abbati Ansoni› · call in col 983

De quodam Asone mentionem facit Damianus in tomo hoc in Vita SS. Rodulphi et Dominici. Nescio an idem sit a monastica ad eremiticam conversationem translatus, ut saepe fieri tunc solebat.

Damian mentions a certain Aso in this volume in the Life of Saints Rudolf and Dominic. I do not know whether he is the same man, moved from the monastic to the eremitic life, as often happened then.

(printed under page 497)

Page

running head: 983 S. PETRI DAMIANI OPP. PARS SEU TOMUS [cut off at image edge]
marginal letters: A ‹gendas divinae Scripturae›; B ‹brare coram pluribus›; C ‹tur in solitudine›; D ‹omnibus subtiliter docuit›
old-edition numerals: 457 after ‹gratiam›

PL 144:984

eum nuntios dirigunt, et de eadem re consilium majori adhuc anxietate requirunt. Quibus vir venerabilis ait: Ego nunc libellum de pugna daemonum scribo, quem vobis, cum redieritis, dabo, vel certe ipse vobiscum forsitan venio. Hoc illi audientes, protinus in faciem se prosternunt, et ut cum illis ire dignaretur, importuna admodum supplicatione deposcunt. Altera vero die iturum se cum eis incunctanter asseruit, et ut navim inquirerent jussit. Audiens hoc Parentinus episcopus nimio moerore perculsus est. Inveniens quoque monachos propter navigium discurrentes, multis contumeliarum eos dehonestavit injuriis. Hoc etiam cunctis juxta portum manentibus promulgavit edictum, ut quicunque Romualdo navim dare praesumeret, ipse quoque una cum ipso irrevocabili profectione demigrans, Parentium ulterius non rediret. Festine igitur nuntius ad Polensem episcopum mittitur, ut beato viro navigium mittere non moraretur. Saepe namque praefatus episcopus adhortatus illum fuerat ut nequaquam de caetero in tam obscuro recessu inclusus lateret, sed illuc potius se conferret ubi animarum lucrum copiosius facere potuisset, ne videlicet sicut carbo soli sibimet arderet, sed magis, ut revera lucerna super candelabrum posita, omnibus qui in domo Dei sunt radios suae lucis infunderet.

him send messengers, and with still greater anxiety ask counsel on the same matter. To them the venerable man said: "I am now writing a little book on the battle with the demons, which I will give you when you return; or perhaps I shall certainly come with you myself." On hearing this they at once prostrated themselves on their faces, and with most insistent entreaty begged that he would deign to go with them. On the next day he declared without hesitation that he would go with them, and ordered them to look for a ship. Hearing this, the bishop of Parenzo was struck with excessive grief. And finding the monks running about in search of a ship, he disgraced them with many insulting injuries. He also published this edict to all who lived near the harbour: that whoever presumed to give Romuald a ship should himself also depart together with him on a journey without return, and never come back to Parenzo again. So a messenger was sent in haste to the bishop of Pola, that he should not delay to send a ship to the blessed man. For the aforesaid bishop had often urged him no longer to stay hidden, shut up in so obscure a retreat, but rather to betake himself where he could make a more abundant gain of souls, so that he should not burn like a coal for himself alone, but rather, as truly a lamp set upon a lampstand, should pour the rays of his light on all who are in the house of God.

Dum igitur nuntius qui missus fuerat exspectaretur, Romualdus his qui secum erant fratribus ait: Noveritis procul dubio quia frater ille tardius veniet, et in alia navi nos ire, prius quam ille revertatur, oportet. Adveniente autem sancto die Dominico, in ipso primae lucis crepusculo dixit assistenti sibi cuidam fratri, nomine Ingelberto, qui postea archiepiscopus in gentibus factus est: Respice, inquit, procul in pelagus, et vide duas naves longinquis adhuc spatiis pari adversum nos velocitate tendentes, quarum nos definite debet una suscipere. Qui curiosius intendens, et expansis oculorum radiis sollicite cuncta perlustrans, aliquod remigandi signum omnino videre non potuit. At cum dies jam jamque claresceret, ecce extremo videt intuitu duas naves eminus adventantes, et prae nimia adhuc longinquitate quasi totidem volucres apparentes. Quibus tandem subeuntibus portum, interrogati remiges utrum Romualdum cum suis in propria vellent nave suscipere, nova mox repleti laetitia, se et sua omnia in ejus potestate constituunt, et beatos se fore tam pretiosae margaritae pondere profitentur. Illo itaque die minas aeris formidantes ire noluerunt. Romualdus autem exhortatus est eos ut statim in spe divinae gratiae iter inciperent, spondens eis quia nullum omnino

While, then, the messenger who had been sent was awaited, Romuald said to the brethren who were with him: "Know without any doubt that that brother will come rather late, and that we must go in another ship before he returns." And when the holy Lord's day came, at the very twilight of first light, he said to a certain brother attending him, named Ingelbert, who was afterwards made an archbishop among the heathen: "Look," he said, "far out to sea, and see two ships, still at a great distance, making towards us at equal speed, one of which is certainly to take us on board." He, gazing more attentively and anxiously scanning everything with the rays of his eyes wide open, could see no sign at all of rowing. But when the day was now on the point of growing bright, behold, at the farthest reach of his sight he sees two ships approaching from afar, looking, because of their still very great distance, like so many birds. When at length they entered the harbour, the oarsmen were asked whether they were willing to take Romuald and his companions on board their own ship; filled at once with fresh joy, they put themselves and all they had at his disposal, and declared that they would be blessed by the burden of so precious a pearl. That day, however, fearing the threats of the weather, they would not go. But Romuald urged them to begin the voyage at once in hope of divine grace, promising them that absolutely no

Editors' notes and page, col. 984

Footnotes

(277) ‹anchor: not visible› · call in col 984 (not in the visible portion)

Utinam exstaret ille!

Would that it survived!

(printed under page 497)

(278) ‹anchor: not visible; the note concerns a bishop of Parenzo› · call in col 984 (not in the visible portion)

De Andrea Parentii episcopo forsitan intelligendum est, quippe qui ab anno 998 ad 1010 saltem vixerat, prout in Italia Sacra, tom. V, apparet.

Perhaps Andrew, bishop of Parenzo, is meant, since he lived at least from 998 to 1010, as appears in the Italia Sacra, vol. V.

(printed under page 497)

(279) ‹anchor: not visible; the note concerns a bishop of Pola› · call in col 984 (not in the visible portion)

Fortasse Bertaldum fuisse hunc episcopum Polae, quae urbs Istriae antiquissima vulgo Pola nuncupatur, est habendum.

Perhaps this bishop is to be taken as Bertaldus, bishop of Pola, the very ancient city of Istria commonly called Pola.

(printed under page 497)

Page

running head: S. PETRI DAMIANI OPP. PARS SEU TOMUS II. — SANCTORUM VITAE. 984
marginal letters: A ‹eum nuntios dirigunt›; B ‹458 una cum ipso›; C ‹et in alia navi›; D ‹mualdum cum suis›
old-edition numerals: 458 after ‹praesumeret, ipse quoque›

PL 144:985

periculum sustinerent. Illi tamen, tota die ibidem commorantes, nocte navigare coeperunt.

danger would they suffer. They, however, staying there the whole day, began to sail at night.

Circa diluculum autem subito venti saeviunt, tempestas oritur, mare ab imo fundo versatur. Jam vero furentes undique procellae ipsos quoque remiges transvolant et navim hinc inde concutientes totas pene tabulas laxant. Videres itaque homines, alios quidem se ad natandum exuere, alios vero diversis se palustribus religare, quosdam autem, ut supernatare fluctibus possent, remos aut lignum aliquod strictum tenere. Cumque in tanto discrimine non jam dubium desperatis omnibus naufragium immineret, illico Romualdus ad solita videlicet orationis armamenta cucurrit, et reclinato paululum capitio, capite devexo in gremium, preces sub silentio ad Dominum fudit; deinde Ansoni abbati, qui cominus assidebat, secure praecepit, dicens: Denuntia nautis ut nequaquam timeant, sed omnes se incolumes evasuros absque ulla penitus ambiguitate cognoscant. Vix modicum post hoc, et ecce ultra omnium spem absque ullo humano studio ipsa se navis dirigit, et mox in portum Capreolae civitatis delapsa celeriter subintravit. Tunc omnes liberatori Deo dignas referunt gratias, et manifeste se de faucibus mortis ereptos Romualdi meritis profitentur.

But towards dawn the winds suddenly rage, a storm arises, the sea is churned up from its lowest depths. And now the squalls, raging on every side, sweep over the oarsmen themselves, and, shaking the ship this way and that, loosen almost all its planks. So you might have seen the men, some stripping themselves to swim, others tying themselves to various [pieces of] rush, and some, so as to be able to float on the waves, holding tight to oars or some piece of timber. And when in so great a peril, with all in despair, shipwreck was imminent beyond doubt, Romuald at once ran, as was his custom, to the weapons of prayer, and, drawing his hood down a little, with his head bowed into his lap, poured out prayers in silence to the Lord; then he confidently commanded Abbot Anso, who was sitting close by, saying: "Tell the sailors not to fear at all, but to know without any doubt whatever that they will all escape unharmed." Hardly a little while after this, behold, beyond the hope of all and without any human effort, the ship steered itself, and soon, gliding down, swiftly entered the harbour of the city of Caorle. Then all render worthy thanks to God their deliverer, and openly declare that they have been snatched from the jaws of death by the merits of Romuald.

CAPUT XXXIV.

CHAPTER XXXIV.

De adventu Romualdi in Bifurcum.

Of Romuald's coming to Bifurcum.

Veniens itaque Romualdus Bifurcum, visis omnium fratrum cellis, quia superstitione quadam ambitiosae videbantur, in nulla earum habere hospitium voluit, nisi in illa solummodo in qua Petrus venerabilis ejus discipulus habitabat, vir siquidem mirabilis abstinentiae multaeque admodum extremitatis, qui cellulam sibi ad S. Hilarionis exemplum vix unquam largiorem fieri quatuor cubitis permittebat. Referebat autem nosse idem venerabilis vir, quia dum B. Romualdus cum ipso maneret, et psalmos uterque inter se vicariis versibus alternaret, tricies in nocte, vel eo amplius, se Romualdus ad requisita naturae ire simulabat, quoniam affluentium lacrymarum inundantiam atque singultus cohibere non poterat. Cumque ibi Romualdus aliquandiu moraretur, et fratres non solum de spirituali certamine, verum etiam ut sibi abbatem praeferrent et communia cuncta facerent admoneret, illi, quia suum habebat unusquisque sustentatorem, et prout cuique libuerat, proprii sequebantur arbitrii libertatem, Romualdi praecepta suscipere non magnopere curaverunt.

So Romuald, coming to Bifurcum and seeing the cells of all the brethren, because they seemed pretentious with a certain superstitious excess, would lodge in none of them except only that in which his disciple, the venerable Peter, lived, a man indeed of wonderful abstinence and of very great austerity, who, after the example of St Hilarion, scarcely ever allowed his little cell to be made larger than four cubits. And this same venerable man used to relate, as one who knew, that while blessed Romuald stayed with him, and both of them alternated the psalms between them in turn verse by verse, Romuald thirty times in a night, or more, would pretend to go out for the needs of nature, because he could not hold back the flood of his streaming tears and his sobs. And when Romuald stayed there for some time and admonished the brethren not only about the spiritual combat, but also that they should set an abbot over themselves and hold all things in common, they, because each had his own supporter, and followed the freedom of his own will as it pleased each one, did not much care to accept Romuald's precepts.

Editors' notes and page, col. 985

Footnotes

(280) ‹anchor: Capreolae› · call in col 985

Loco Capreolae lege Caprulensis, nam Caprulae, vulgo Caorle, civitas est 40 circiter milliariis a Venetiis distans, quae aeris insalubritate est infrequentissima. Attamen episcopum habet, qui Veneto patriarchae est suffraganeus.

For Capreolae read Caprulensis, for Caprulae, commonly Caorle, is a city about 40 miles from Venice, very thinly inhabited because of its unhealthy air. Yet it has a bishop, who is suffragan to the patriarch of Venice.

(printed under page 498)

(281) ‹anchor: Petrus venerabilis› · call in col 985

A scriptoribus, praesertim Camaldulensibus, titulo beati Petri de Bifurco hic venerabilis vir adnotatur.

This venerable man is recorded by writers, especially Camaldolese ones, under the title Blessed Peter of Bifurco.

(printed under page 498)

(282) ‹anchor: Camerinae provinciae› · call in col 986

Est ad Picenae Umbriaeque confinia positum Camerinum civitas episcopalis, Italis Camerino. Ab ipsa Camerinae nomen accepit provincia, quae a Damiano in epistola 12, lib. VII, ad Gothifredum ducem, appellatur monarchia, id est Marchia, Camerini. Hugo, Etruriae dominio sibi reservato, hanc Camerini provinciam una cum Spoletano ducatu imperatori cessit, ut retulit in laudata epistola ipse Damianus.

On the borders of Picenum and Umbria lies Camerinum, an episcopal city, in Italian Camerino. From it the province took the name of Camerino; Damian, in letter 12, bk. VII, to Duke Godfrey, calls it the monarchia, that is, the March, of Camerino. Hugh, keeping the lordship of Tuscany for himself, ceded this province of Camerino, together with the duchy of Spoleto, to the emperor, as Damian himself related in the letter cited.

(printed under page 498)

Page

running head: [985] VITA S. ROMUALDI. [only partly visible at image top edge]
marginal letters: A ‹periculum sustinerent›; B ‹Dominum fudit›; C ‹nium fratrum cellis›; D ‹verum etiam ut sibi›
old-edition numerals: 459 after ‹secure›

PL 144:986

CAPUT XXXV.

CHAPTER XXXV.

De adventu ejus ad vallem de Castro, et multo animarum fructu per eum facto.

Of his coming to the Valley of Castro, and of the great harvest of souls made through him.

Romualdus ergo, sterilitatis impatiens, anxia coepit aviditate perquirere ubi terram potuisset ad proferendos animarum fructus idoneam invenire. Misit itaque nuntios ad Camerinae provinciae comites. Qui audito nomine Romualdi, nimio repleti gaudio, cuncta suae virtutis offerunt praedia, non modo silvarum et montium, sed, si sibi etiam placeret, agrorum. Postremo repertus est in eorum possessione locus eremiticae conversationi satis congruus, montibus undique vallatus et silvis. In medio vero ampla quaedam planities non solum proferendis frugibus apta, sed perspicuis etiam fontium aquis irrigua. Hic itaque locus vallis de Castro antiquitus vocabatur, ubi jam parva erat ecclesia, in qua conversarum quarumdam mulierum videbatur esse conventus. His itaque loco sedentibus, constructis cellulis illic habitare cum suis discipulis vir venerabilis coepit. Ibi autem quantos animarum fructus per illum Dominus acquisierit, quis valeat vel atramento describere, vel lingua proferre? Coepere namque homines ad poenitentiam hinc inde confluere, sua pauperibus misericorditer erogare, alii saeculum omnino relinquere et ad sanctae conversationis ordinem spiritu fervido festinare. Erat enim vir beatissimus quasi unus de Seraphim, quia et ipse flamma divini amoris incomparabiliter aestuabat, et alios, quocunque pergeret, sanctae praedicationis facibus incendebat. Saepe namque, dum praedicationis verba proferret, tanta illum compunctio in lacrymas excitabat, ut subito interruptum sermonem relinquens aliquorsum repentino impetu velut amens aufugeret. Nam etsi quando cum fratribus equitabat, longe post alios veniens semperque psallens, nihilominus ac si in cellam resideret, jugiter lacrymas effundere non cessabat.

So Romuald, impatient of barrenness, began with anxious eagerness to search out where he could find land fit for bearing a harvest of souls. He therefore sent messengers to the counts of the province of Camerino. They, on hearing the name of Romuald, filled with exceeding joy, offered all the estates in their power, not only of woods and mountains but, if it pleased him, of fields as well. At last there was found in their possession a place well suited to the hermit's life, walled in on every side by mountains and woods. In the middle lay a broad plain, not only fit for bearing crops but also watered by the clear waters of springs. This place had of old been called the Valley of Castro, where there was already a small church, in which there appeared to be a community of certain women converts. So, while they remained in the place, the venerable man built cells and began to live there with his disciples. But how great a harvest of souls the Lord gained there through him, who could describe with ink or utter with the tongue? For men began to flock together from every side to penance, to give their goods mercifully to the poor; others to leave the world entirely and with fervent spirit to hasten to the order of holy life. For the most blessed man was like one of the Seraphim, because he himself burned incomparably with the flame of divine love, and wherever he went he set others on fire with the torches of holy preaching. For often, while he was uttering the words of preaching, such compunction stirred him to tears that, suddenly breaking off his sermon and leaving it, he would flee away somewhere with a sudden rush, as if out of his mind. For even when at times he rode with the brethren, coming far behind the others and always singing psalms, he never ceased to shed tears continually, just as if he were sitting in his cell.

Inter caeteros autem, praecipue saeculares clericos qui per pecuniam ordinati fuerant durissima severitate corripiebat, et eos, nisi ordinem sponte desererent, omnino damnabiles et haereticos asserebat. Qui novam rem audientes occidere illum moliti sunt. Per totam namque illam monarchiam, usque ad Romualdi tempora, vulgata consuetudine, vix quisquam noverat Simoniacam haeresim esse peccatum. Qui dixit eis: Canonum mihi libros afferte, et utrum vera sint quae dico, vestris attestantibus paginis comprobate. Quibus itaque diligenter inspectis, et crimen agnoscunt, et errata deplangunt. Constituit itaque vir sanctus plures canonicos et clericos, qui laicorum

Among the rest, he rebuked with the harshest severity especially the secular clergy who had been ordained for money, and declared them altogether damnable and heretics unless they willingly gave up their order. They, hearing a thing so new, plotted to kill him. For throughout that whole march, up to Romuald's time, by common custom hardly anyone knew that the Simoniac heresy was a sin. He said to them: "Bring me the books of the canons, and prove from the witness of your own pages whether what I say is true." When these had been carefully examined, they both acknowledged the crime and lamented their errors. So the holy man established many canons and clerics who, in the manner of laymen,

Editors' notes and page, col. 986

Footnotes

(283) ‹anchor: parva erat ecclesia› · call in col 986

SS. Salvatoris et B. Mariae nomini dedicata.

Dedicated to the name of the Most Holy Saviour and of the Blessed Mary. [The note number is blurred in the scan; it is read as 283 from the call in the text.]

(printed under page 498)

Page

running head: [VITA] S. ROMUALDI. 986
marginal letters: A ‹CAPUT XXXV.›; B ‹gua. Hic itaque›; C ‹debat. Saepe namque›; D ‹quam noverat Simoniacam›
old-edition numerals: 460 after ‹non modo›

PL 144:987

more saeculariter habitabant, praepositis obedire et communiter in congregatione vivere docuit. Nonnulli quoque episcopi qui per Simoniacam haeresim sacras sedes invaserant, ad eum causa poenitentiae concurrebant. Qui etiam venerabili viro se committentes, et episcopatum termino statuto deserere, et ad sanctae conversationis se promittebant ordinem festinare. Ex quibus tamen vir sanctus, quandiu vixit, nescio si vel unum convertere potuit. Est enim venenata illa haeresis, praesertim in episcopali ordine, tam dura, et ad convertendum rigida, ut, semper promittens, semper de die in diem producens atque in futurum procrastinans, facilius possit Judaeus ad fidem converti, quam haereticus latro plene ad poenitentiam provocari.

lived in worldly fashion, he taught to obey superiors and to live in common in a community. Some bishops too, who had seized sacred sees through the Simoniac heresy, ran to him for the sake of penance. They, committing themselves to the venerable man, promised both to give up their bishoprics at a fixed date and to hasten to the order of holy life. Yet of these, as long as the holy man lived, I do not know whether he was able to convert even one. For that poisonous heresy, especially in the episcopal order, is so hard and so stiff to convert that, always promising, always putting off from day to day and postponing into the future, a Jew could more easily be converted to the faith than the heretic robber be fully brought to penance.

CAPUT XXXVI.

CHAPTER XXXVI.

De fure, quem frangentem cellam Gregorii per spiritum vidit, et illaesum dimisit.

Of the thief whom he saw in the spirit breaking into Gregory's cell, and let go unharmed.

In eisdem quoque partibus vir sanctus monasterium condidit puellarum. Solemni quadam die, dum vir venerabilis illic cum fratribus in capitulo resideret, et eos salutaris doctrinae dapibus satiaret, repente ipsum interrumpens sermonem, anxia quadam animadversione exclamare coepit, et dicere: Agite nunc, inquit, agite, et quantocius properate, quia jam fratris Gregorii cellam fur frangit: hic autem Gregorius archiepiscopus in gentibus postmodum consecratus est; qui protinus exsilientes ad cellam perniciter currunt, et furem jam parietes infrigentem inveniunt. Quem capientes ad magistrum pertrahunt, et quid de tam sacrilego raptore faciendum esset inquirunt. Quibus vir sanctus coepit hilariter dicere: Et ego, fratres, ignoro quid de tam malo homine possimus facere. Eruimus sibi oculos? sed postea non videbit. Incidimus ei manum? sed amplius non laborabit, ac per hoc forsitan f⟨a⟩me peribit. Si pedem truncamus? ambulare non poterit. Sed intro eum minate, et cibum illi prius apponite, ut quid de eo faciendum sit, interim pertractemus. Et ita vir sanctus exsultans in Domino,

In the same parts the holy man also founded a monastery of maidens. On a certain solemn day, while the venerable man was sitting there with the brethren in chapter and feeding them with the dishes of saving doctrine, suddenly breaking off his very sermon, with a kind of anxious attention he began to cry out and say: "Go now," he said, "go, and hurry as fast as you can, for a thief is now breaking into Brother Gregory's cell" (this Gregory was afterwards consecrated archbishop among the heathen). They at once leapt up and ran swiftly to the cell, and found the thief already breaking through the walls. Seizing him, they dragged him to the master and asked what was to be done with so sacrilegious a robber. The holy man began to say to them cheerfully: "I too, brethren, do not know what we can do with so wicked a man. Shall we put out his eyes? But afterwards he will not see. Shall we cut off his hand? But he will no longer work, and so perhaps he will die of hunger. What if we cut off his foot? He will not be able to walk. But lead him inside, and first set food before him, so that meanwhile we may consider what is to be done with him." And so the holy man, rejoicing in the Lord,

Editors' notes and page, col. 987

Footnotes

(284) ‹anchor: vivere docuit› · call in col 987

Hanc canonicorum communiter in congregatione sub praepositis viventium S. Romualdi institutionem imitatus est Damianus, quippe qui Velitrensis Ecclesiae suae canonicos non modo corripuit, sed ad arctam vivendi normam sponte reduxit, ut in sua epistola, quae est opusculum 34, refert.

Damian imitated this institution of St Romuald, of canons living in common in a congregation under provosts: he not only rebuked the canons of his church of Velletri but brought them, of their own will, back to a strict rule of life, as he relates in his letter which is opusculum 34.

(printed under page 499)

(285) ‹anchor: hic autem Gregorius› · call in col 987

Hic etiam, ut S. Bonifacius et Ingelbertus, a summo pontifice ad praedicandum gentibus Christi Evangelium archiepiscopatus titulo tantum fuit consecratus.

He too, like St Boniface and Ingelbert, was consecrated by the supreme pontiff with the title of archbishop only, to preach the Gospel of Christ to the heathen.

(printed under page 499)

(286) ‹anchor: intro eum minate› · call in col 987

Fontisboni editio habet, intro eum ducite. Obsoletum est verbum minare; sicut et minitare, quod idem est ac ducere.

The Fonte Buono edition has intro eum ducite ("lead him inside"). The verb minare is obsolete, as is minitare, which means the same as ducere ("to lead").

(printed under page 499)

(287) ‹anchor: not in col 987; the note concerns Urbs vetus› · call in col 988 (col 987 carries only calls 284–286)

Augustinus Florentinus, et una cum eo non pauci scriptores perperam vertunt Civita Vecchia, olim Centum-cellae; sed re ipsa de regione Urbevetana, vulgo di Orvieto, quae civitas est non incelebris Etruriae sub Ecclesiae ditione, intelligendum Damianum nemo non imperitus ambigit.

Agostino Fiorentino, and with him not a few writers, wrongly render it Civitavecchia, formerly Centumcellae; but in fact no one who is not ignorant doubts that Damian is to be understood of the region of Urbs Vetus, commonly of Orvieto, a not uncelebrated city of Tuscany under the rule of the Church.

(printed under page 499)

Page

running head: 987 S. PETRI DAMIANI OPP. PARS [SEU TOMUS II. — SANCTORUM VITAE.; cut off]
marginal letters: A ‹rum more saeculariter›; B ‹CAPUT XXXVI.›; C ‹magistrum pertrahunt›; D (none: the letter stands beside the footnotes)
old-edition numerals: 461 after ‹sanctae›

PL 144:988

postquam cibari latronem fecit, deinde modeste correptum et dulcibus verbis admonitum redire ad propria in pace permisit.

after he had had the robber fed, then, having rebuked him gently and admonished him with sweet words, let him return home in peace.

CAPUT XXXVII.

CHAPTER XXXVII.

De monasterio Urbis veteris quod construxit.

Of the monastery of Orvieto which he built.

Postremo dimissis in valle de Castro nonnullis de suis discipulis, ad regionem se Urbis veteris contulit, et in possessione Pharulphi comitis monasterium, multis quidem suffragantibus, sed eo maxime expensas praebente, construxit. Tantus namque in sancti viri pectore faciendi fructus ardor incanduerat, ut, effectis nunquam contentus, dum alia faceret, ad facienda mox alia properaret; adeo ut putaretur totum mundum in eremum velle convertere, et monachico ordini omnem populi multitudinem sociare. Multos denique illic de saeculo abstulit, quos per plura sacra loca divisit.

At length, leaving some of his disciples in the Valley of Castro, he betook himself to the region of Orvieto, and on the estate of Count Farulf built a monastery, many indeed helping, but he chiefly bearing the expense. For so great an ardour for bearing fruit had grown white-hot in the holy man's breast that, never content with what was done, while he was doing some things he would soon hasten to do others; so much so that he was thought to want to turn the whole world into a hermitage and to join the whole multitude of the people to the monastic order. In short, he took many there out of the world, and distributed them among many holy places.

CAPUT XXXVIII.

CHAPTER XXXVIII.

De filio comitis, qui caecum post mortem illuminavit.

Of the count's son who gave sight to a blind man after his death.

Nonnulli quoque nobilium filii, contemptis parentibus, ad virum beatissimum fugiebant. Ex quibus etiam filius Guidonis comitis fuit, qui in ipsa pueritia non longo tempore postquam monachus factus est, ad mortem veniens, vidit duos iniquos spiritus, quasi nigerrimos vultures, terribiles in se oculos infigentes. Cumque hoc assistenti sibi B. Romualdo puer ediceret, protinus addidit: Ecce magister, tanti nunc Aethiopes intrant, ut jam totum aedificium repleant. Exhortatur autem ut confiteretur quid deliquisset; hoc solummodo crimen felix ille peccator cum magno terrore confessus est, quia jussus fuerat a priore nescio quot scopas accipere, quas necdum acceperat. Romualdo igitur sibi tanti facinoris veniam indulgente, in pace defunctus est. Postera vero die caecus quidam, praebendarius videlicet patris ejus, ad sepulcrum illius venit, et altiori voce clamavit: Hem, domine, inquit, meus, si cum Deo es, sicut credo, preces pro me ad eum funde, et oculorum mihi lumen restitue. Et hoc dicto, statim illuminatus est. Nonnulli

Some sons of nobles also, scorning their parents, fled to the most blessed man. Among them was also the son of Count Guido, who in his very boyhood, not long after he had become a monk, coming to death, saw two wicked spirits like very black vultures fixing terrible eyes upon him. And when the boy told this to blessed Romuald, who was standing by him, he at once added: "Look, master, so many Ethiopians are now coming in that they are already filling the whole building." And he was urged to confess what wrong he had done; that happy sinner, with great terror, confessed only this offence: that he had been ordered by the prior to receive I know not how many strokes of the rod, which he had not yet received. So, Romuald granting him pardon for so great a crime, he died in peace. On the next day a certain blind man, a pensioner of his father, came to his tomb and cried out in a loud voice: "Ah, my lord," he said, "if you are with God, as I believe, pour out prayers to Him for me, and restore to me the light of my eyes." And with these words he was at once given sight. Some

Editors' notes and page, col. 988

Footnotes

(288) ‹anchor: not visible; the note concerns Count Pharulphus› · call in col 988 (not in the visible portion)

Pharulphus erat Urbis veteris comes, ut ipse Damianus refert in epist. 19 libri VI. Ex celeberrima comitum Montis-martis, seu Martini dicitur fuisse familia, quae Corbariae comitum a nonnullis habetur. Monasterium autem illud esse videtur beatae Mariae in Silva, cujus est mentio in Pontificio diplomate Alexandri IV, aliisque.

Pharulphus was count of Orvieto, as Damian himself reports in letter 19 of book VI. He is said to have been of the most celebrated family of the counts of Montemarte, or Martini, which some hold to be that of the counts of Corbara. The monastery seems to be that of Blessed Mary in the Wood, which is mentioned in a papal diploma of Alexander IV and in others.

(printed under page 499)

(289) ‹anchor: not visible; the note concerns Guido, son of Count Pharulphus› · call in col 988 (not in the visible portion)

Ita et Vaticanus codex. In Appendice Vitae B. Guidonis de Monte-marte, a Francisco Lollio Ravennate conscriptae, quae una cum aliis Vitis B. Reginaldi ordinis praedicatorum, et B. Angelinae tertii ordinis S. Francisci de eadem Montis-martis gente, in lucem prodiit Bononiae anno 1659, totum hocce 38 caput Romualdinae Vitae profertur, ubi legitur: Ex quibus etiam Guido comes filius comitis Pharulphi fuit. Ab Jacobillo, qui hujus sanctissimi monachi historiam tom. II, pag. 215, Sanctorum Umbriae inseruit, etc., Camaldulensibus, aliisque scriptoribus Guidonis comitis Pharulphi filii nomine semper is donatur. Quod si ita sit, dicendum in hoc Damiani loco filii nomen significare nepotem, nam in donationis Valliscastri pagina, si tamen omni ex parte vera sit, quae ab Augustino Florentino edita fuit in parte II, pag. 57, Hist. Camal. legitur: Ego Pharulphus comes filius Guidi comitis.

So too the Vatican codex. In the Appendix to the Life of Bl. Guido of Montemarte, written by Francesco Lolli of Ravenna, which was published at Bologna in 1659 together with other Lives, of Bl. Reginald of the Order of Preachers and of Bl. Angelina of the Third Order of St Francis, of the same Montemarte family, the whole of this chapter 38 of the Life of Romuald is given, where one reads: Among whom also was Count Guido, son of Count Pharulphus. By Jacobilli, who inserted the history of this most holy monk in vol. II, p. 215, of the Saints of Umbria, by the Camaldolese and by other writers he is always given the name Count Guido, son of Pharulphus. If that is so, one must say that in this passage of Damian the word son means grandson; for in the charter of donation of Val di Castro, if indeed it is genuine in every part, which Agostino Fiorentino published in part II, p. 57, of the Camaldolese History, one reads: I, Count Pharulphus, son of Count Guido.

(printed under page 499)

(290) ‹anchor: nescio quot scopas› · call in col 988

Virgarum scopas in corrigiarum scuticas vertisse B. Dominicum Loricatum, in ejusdem Vita Damianus noster scribit.

Our Damian writes in the Life of Bl. Dominic Loricatus that he changed the birch rods into whips of leather thongs.

(printed under page 499)

Page

running head: (not visible; cut off at the top edge of the image)
marginal letters: A ‹mino, postquam cibari›; B ‹nem sociare›; C ‹ille peccator›; D (none: the letter stands beside the footnotes)
old-edition numerals: 462 before ‹CAPUT XXXVII.›; 463 after ‹statim›

PL 144:989

quoque aegroti ad ejus tumulum venientes, redditi sunt sanitati. Nam et ipsum ejus sepulcrum velut multis plenum aromatibus redolebat. Et ita a Deo meruit honorari post mortem, qui pro ejus amore, dum viveret, carnalium parentum sprevit haereditatem

sick people too, coming to his tomb, were restored to health. For his very tomb gave off a fragrance as though full of many spices. And so he who for love of God, while he lived, spurned the inheritance of his parents according to the flesh, was found worthy to be honoured by Him after death.

CAPUT XXXIX.

CHAPTER XXXIX.

De tribus monasteriis quae Romualdus construxit, et de profectione ejus in Ungariam.

Of the three monasteries which Romuald built, and of his setting out for Hungary.

Interea Romualdus, audiens quia beatissimus vir Bonifacius martyrium suscepisset, nimio desiderii igne succensus ut pro Christo sanguinem funderet, Ungariam mox ire disposuit. Interim tamen, dum in ipsa intentione persisteret, brevi tempore tria constituit monasteria: unum videlicet in valle de Castro, ubi tunc sanctissimum corpus ejus est conditum, aliud prope Isinum fluvium, tertium juxta oppidum condidit Esculanum. Deinde licentia ab apostolica sede suscepta, et duobus e suis discipulis in archiepiscopos consecratis, cum viginti quatuor fratribus iter arripuit. Tantus enim ardor moriendi pro Christo in omnibus aestuabat, quod vir sanctus ad tale negotium cum paucis ire difficile poterat. Euntes ergo cum jam ipsis Pannoniarum finibus interessent, repente Romualdus languore correptus, ulterius ire non potuit. Cumque diutius pateretur, si quando redire disponeret, protinus ex aegritudine convalescebat. Sin autem ire ultra tentaret, tota ejus facies protinus intumescebat, cibos quoque jam retinere stomacho languescente non poterat. Advocatis itaque fratribus ait: Perpendo, inquit, nequaquam divinae voluntatis esse judicium ut ultra progrediar. Verumtamen, quia intentionis vestrae desiderium non ignoro, neminem vestrum redire compello. Multi nempe etiam ante nos votis et nisibus studuerunt ad martyrii culmen pertingere, sed quia divina providentia aliter sensit, in suo gradu coacti sunt remanere. Licet ergo vobis omnibus martyrium defuturum esse non ambigo, qui tamen ire, qui mecum redire voluerint, uniuscujusque relinquatur arbitrio. Quindecim igitur Ungariam prodeuntibus, duobus alibi jam dimissis, vix septem cum magistro discipuli remanserunt.

Meanwhile Romuald, hearing that the most blessed man Boniface had received martyrdom, and kindled with an exceeding fire of desire to shed his blood for Christ, soon resolved to go to Hungary. In the meantime, however, while he persisted in that intention, he established three monasteries in a short time: one in the Valley of Castro, where his most holy body now lies buried; another near the river Esino; the third he founded beside the town of Ascoli. Then, having received leave from the Apostolic See, and two of his disciples having been consecrated archbishops, he set out on the journey with twenty-four brethren. For so great an ardour for dying for Christ burned in all that the holy man could hardly go on such an undertaking with only a few. So, going on their way, when they were already within the very borders of Pannonia, Romuald was suddenly seized with sickness and could go no further. And when he had suffered for a long time, whenever he made ready to return, he at once recovered from the illness; but if he tried to go further, his whole face at once swelled up, and his stomach growing weak, he could no longer keep down food. So, calling the brethren together, he said: "I judge that it is by no means the decision of the divine will that I should go further. Yet, because I am not unaware of the desire of your purpose, I compel none of you to return. For many even before us have striven by vows and efforts to reach the summit of martyrdom, but because divine providence judged otherwise, they were compelled to remain in their own rank. So, although I do not doubt that martyrdom will be wanting to all of you, yet who wish to go on, and who to return with me, let it be left to the judgement of each." So fifteen went forward into Hungary, two having already been sent elsewhere, and barely seven disciples remained with the master.

Editors' notes and page, col. 989

Footnotes

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Hieronymus Pragensis in S. Rom. Vita cap. 8, num. 49 addit: audiens quod discipuli ejus Adalbertus et Bonifacius glorioso martyrio coronati fuissent, et ipse nimio desiderio martyrii succensus, etc.

Jerome of Prague, in the Life of St Romuald, ch. 8, no. 49, adds: hearing that his disciples Adalbert and Boniface had been crowned with glorious martyrdom, he too, inflamed with an overwhelming desire for martyrdom, etc.

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S. Helenae nempe monasterium juxta Aesinum flumen, cujus impraesentiarum exstat tantum Ecclesia sub jure abbatis Commendatarii. Aesis est fluvius Camerinensis agri, olim limes inter Umbriam et Picenum, vulgari vocabuli confusione ab accolis dictus il Fiumesino. Celeberrimum antiquitus fuisse hoc coenobium clarissime patet ex Diplomate dato Laterani anno 1199, XIII, Kal. Aprilis ab Innocentio III P. M. ad Nicolaum hujusce monasterii abbatem Camaldulensem, ejusque successores, quo praeter plurima bona etiam jus ipsi confirmavit in 40 et amplius Ecclesias et quinque castra. Porro, si fides Jacobillo sit adhibenda, S. Romualdus in eo primum sanctimoniales instituit. Vide tom. II, pag. 27, SS. Umbriae.

That is, the monastery of St Helena by the river Aesis, of which at present only the church survives, under the jurisdiction of an abbot in commendam. The Aesis is a river of the territory of Camerino, once the boundary between Umbria and Picenum, called by the people who live by it, through a popular running-together of the word, il Fiumesino. That this monastery was most celebrated in antiquity is very clearly evident from the diploma given at the Lateran in the year 1199, on the thirteenth day before the Kalends of April (20 March), by Innocent III, supreme pontiff, to Nicholas, Camaldolese abbot of this monastery, and his successors, by which, besides very many goods, he also confirmed to him rights over 40 and more churches and five castles. Further, if Jacobilli is to be believed, St Romuald first established nuns in it. See vol. II, p. 27, of the Saints of Umbria.

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Olim Esculum, sed modo Asculum nuncupatur, vulgo Ascoli, urbs episcopalis Picenae provinciae. Quale id monasterium fuerit, non satis ab ullo hactenus compertum est.

Formerly Esculum, but now called Asculum, commonly Ascoli, an episcopal city of the province of Picenum. What monastery this was has not yet been sufficiently ascertained by anyone.

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Page

running head: 989 VITA S. ROMUAL[DI.; cut off]
marginal letters: A ‹quoque aegroti›; B ‹valle de Castro, ubi tunc›; C ‹languescente non poterat›; D (none: the letter stands beside the footnotes)
old-edition numerals: 464 after ‹Ungariam›

PL 144:990

Euntium autem quidam flagellantur, venduntur, plures Domino subeunt; ad martyrium tamen, sicut vir sanctus praedixerat, non pertingunt.

Of those who went, some were scourged, were sold; several submitted to the Lord; yet, as the holy man had foretold, they did not attain to martyrdom.

Romualdus autem, converso quodam nobilissimo viro, Adhelberonis videlicet ducis consanguineo, qui postea monachus factus in sancta usque ad mortem conversatione permansit, aliisque Teutonicis, ad monasterium quod in Urbis veteris regione construxerat redit. Notandum itaque est quia sanctus vir nequaquam, velut levitate usus, falli inaniter potuit; qui secundum intentionem quidem suam martyrium subiit, juxta divinum vero consilium pro salute eorum missus est quos convertit. In praedicto igitur monasterio multa persecutionis scandala passus est. Volebat enim abbatem, ut revera monachum, extremitatem diligere, saecularia ex desiderio non tractare, res monasterii pro vana gloria non expendere, fratrum usibus necessaria ministrare. Quae omnia dum ille surda aure contemnit, Romualdus, locum cum suis discipulis deserens, non longe a Castro praedii in virtute Rainerii, qui postmodum Thusciae marchio factus est, habitavit.

But Romuald, having converted a certain most noble man, a kinsman of Duke Adalbero, who afterwards became a monk and remained in holy life until death, and other Germans, returned to the monastery which he had built in the region of Orvieto. It is to be noted, then, that the holy man could by no means be deceived to no purpose, as though acting with levity: according to his own intention he did undergo martyrdom, but according to the divine counsel he was sent for the salvation of those whom he converted. In the aforesaid monastery, then, he suffered many vexations of persecution. For he wanted the abbot, as truly a monk, to love austerity, not to handle worldly affairs from desire, not to spend the monastery's goods for vainglory, and to supply what was needful for the brethren's use. While the abbot scorned all this with a deaf ear, Romuald, leaving the place with his disciples, dwelt not far from Castro, on an estate in the possession of Rainier, who was afterwards made margrave of Tuscany.

CAPUT XL.

CHAPTER XL.

De Rainerio marchione.

Of Rainier the margrave.

Hic autem Rainerius conjugem suam occasione propinquitatis abjecerat, et consanguinei sui uxorem, quem ipse se insequentem quodammodo invitus occiderat, in conjugium copularat. Ob hoc itaque Romualdus, ne criminis ejus particeps fieret, gratis manere in ejus possessione noluit, sed unum sibi aureum pro aqua, alterum vero pro lignis appendit. Quos cum ille omnino respueret, malens videlicet sua dare, quam a sancto viro quidquam recipere, postremo tamen victus assensit, potius quam Romualdus abiret. Dicebat autem idem Rainerius cum jam monarchiam obtineret; quia non Imperator, non aliquis omnino mortalium tantum mihi metum valet incutere quantum me Romualdi terret aspectus. Ante ejus quippe vultum neque quid dicam scio, neque, quibus me defendere valeam, ullas excusationes invenio. Habebat revera vir sanctus hanc ex divino munere gratiam, ut quicunque peccatores,

This Rainier had put away his wife on the pretext of kinship, and had joined to himself in marriage the wife of a kinsman of his, whom he himself had somehow unwillingly killed when the man was pursuing him. For this reason Romuald, lest he become a sharer in his crime, would not stay on his estate free of charge, but paid him one gold piece for water and another for firewood. When Rainier utterly refused them, preferring of course to give his own than to receive anything from the holy man, at last, overcome, he consented, rather than have Romuald go away. And this same Rainier used to say, when he already held the march: "Not the Emperor, not anyone at all among mortals can strike such fear into me as the sight of Romuald terrifies me. For before his face I neither know what to say, nor do I find any excuses with which I can defend myself." The holy man truly had this grace by divine gift, that whatever sinners,

Editors' notes and page, col. 990

Footnotes

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Facile Gregorio et Ingelberto, ut supra.

Probably Gregory and Ingelbert, as above.

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Id est in possessione, ut Dam. in cap. 55 hujus Vitae ait: Cuncta suae virtutis offerunt praedia. Aliquando virtutes significabant jura et privilegia, aliquando reliquias sanctorum, etc. Vide Glossarium Cangii secundae editionis.

That is, in possession, as Damian says in ch. 55 of this Life: They offer all the estates of their holding (virtutis). Sometimes virtutes meant rights and privileges, sometimes relics of the saints, etc. See Du Cange's Glossary, second edition.

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Ad Rainerium marchionem Tusciae, qui Guillam comitissam matrimonio sibi copulaverat, Damianus lib. VII epistolam 17 misit, et sequentem 18 ad ipsam Guillam. Verum hoc in capitulo intelligendum potius de Rainerio dicti Rainerii parente, qui et ipse Etruriae marchio et dux fuerat, quemque Walderadam conjugem habuisse Cosmus de Arena pag. 155 refert.

To Rainier, marquis of Tuscany, who had married the Countess Guilla, Damian sent letter 17 of book VII, and the next, 18, to Guilla herself. But in this chapter one should rather understand Rainier, the father of the said Rainier, who was himself also marquis and duke of Tuscany, and who, Cosimo della Rena reports (p. 155), had Walderada as his wife.

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Page

running head: [VI]TA S. ROMUALDI. 990
marginal letters: A ‹Euntium autem quidam›; B ‹chum, extremitatem diligere›; C ‹itaque Romualdus, ne criminis›; D (none: the letter stands beside the footnotes)
old-edition numerals: 465 after ‹excusationes›

PL 144:991

praesertim potentes saeculi, in ejus praesentiam devenissent, mox velut ante majestatem Dei tremefactis visceribus formidarent. Sanctus nimirum Spiritus, qui pectoris ejus habitator inerat, hunc terrorem injustis divinitus intendebat.

especially the powerful of the world, came into his presence, at once trembled to their very entrails as if before the majesty of God. Clearly the Holy Spirit, who dwelt as an inhabitant in his breast, divinely directed this terror at the unjust.

CAPUT XLI.

CHAPTER XLI.

De abbate Classis, qui Romualdum voluit strangulare.

Of the abbot of Classe who tried to strangle Romuald.

Illis vero temporibus vir venerabilis unum monasterium non longe a Massiliano castro construxit. Audiens autem aliquando quia Venetus quidam Classensem abbatiam per coemptionem Simoniacae haereseos invaserat, insuper quoque in corpus suum inique peccabat, illuc protinus ire miles Christi impiger studuit, diversisque modis ex eo monasterium purgare tentavit. Vir autem reprobus dum abbatiam metuit perdere, non timet homicidium perpetrare. Intempesta siquidem nocte, dum Romualdus in lecto secure quiesceret, ille eum latenter aggressus, impiis coepit digitis guttur ejus astringere, nitens eum crudeliter suffocare. Sed dum vir sanctus, necdum prorsus intercepto spiramine, anhelitu vix eluctante rauciret, Ingelbertus illico magistri singultibus excitatus, torrem mox ex sopito igne corruit, et ministrum diaboli ab incepto nefandissimi criminis exturbavit.

In those times the venerable man built a monastery not far from the castle of Massiliano. And hearing at one time that a certain Venetian had seized the abbey of Classe by purchase in the Simoniac heresy, and moreover sinned wickedly against his own body, the tireless soldier of Christ at once made haste to go there, and tried in various ways to purge the monastery of him. But the reprobate, while he feared to lose the abbey, did not fear to commit murder. For at dead of night, while Romuald lay resting securely in bed, he attacked him by stealth and began to squeeze his throat with impious fingers, striving cruelly to suffocate him. But while the holy man, his breath not yet wholly cut off, was rasping as his breathing barely struggled out, Ingelbert, at once roused by his master's gasps, snatched a brand straight from the banked fire and drove the devil's minister away from the most abominable crime he had begun.

CAPUT XLII.

CHAPTER XLII.

De itu et reditu rursus a Parentio.

Of his going to and returning again from Parenzo.

Post haec Romualdus denuo Parentium navigavit, sed apostolicae sedis antistes, et Romani cives ad eum redeundi legationem dirigunt. Quod si reverteretur, facturos se omnia ejus praecepta promittunt; sin autem, excommunicationis sententiam comminantur. Hoc itaque modo suum Romualdum alumna Italia recuperare promeruit.

After this Romuald sailed again to Parenzo, but the bishop of the Apostolic See and the citizens of Rome sent an embassy to him about returning. If he came back, they promised that they would do all his commands; if not, they threatened him with a sentence of excommunication. In this way Italy, his nurse, was found worthy to recover her Romuald.

CAPUT XLIII.

CHAPTER XLIII.

De miraculo latronis in monte Petrano facto.

Of the miracle of the robber, done on Monte Petrano.

Eo itaque tempore in faucibus Callensium montium aliquandiu mansit, deinde in Petranum montem, non longe videlicet a monasterio sancti Vincentii quod juxta Candilianum constitutum est fluvium, demigravit. Quocunque autem vir sanctus ibat, semper fructificans, semper animarum lucrum magis ac magis accumulans, et homines de saeculo abstrahens, velut totus in ignem conversus, ad coeleste desiderium animos hominum accendebat. Volens autem tunc locum ad eremum faciendam idoneum invenire, praecepit cuidam presbytero ut, ad domum propriam rediens, sibi et his qui eum comitabantur alimenta deferret. Deinde montem indagine studiosa perlustrans, postremo

At that time, then, he stayed for a while in the gorges of the mountains of Cagli, then moved to Monte Petrano, not far, that is, from the monastery of St Vincent, which stands beside the river Candigliano. And wherever the holy man went, always bearing fruit, always heaping up more and more gain of souls and drawing men away from the world, as if wholly turned into fire, he kindled the minds of men to heavenly desire. Wishing then to find a place fit for making a hermitage, he ordered a certain priest to return to his own house and bring food for him and for those who accompanied him. Then, surveying the mountain with diligent search, at last

Editors' notes and page, col. 991

Footnotes

(297) ‹anchor: not visible› · call in col 991 (above the visible portion)

Vat. cod. intentabat.

The Vatican codex: intentabat ("was threatening").

(printed under page 501)

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Petrus de Natal. profert Castrum Maximianum, et editiones nonnullae habent Maxiliano et Mariliano.

Pietro de' Natali gives Castrum Maximianum, and some editions have Maxiliano and Mariliano.

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Nempe Apennini montes juxta Callium, civitas Umbriae non ignobilis, italice Cagli.

That is, the Apennine mountains near Callium, a not undistinguished city of Umbria, in Italian Cagli.

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Idem quod Petra Pertussa seu Pertusa, ut legitur in Petri Damiani Vita, cap. 5. Apud nonnullos etiam Petraleta, modo vulgo Petrelata. Aliqui tradunt D. Romualdum incoluisse montem illum, olim dictum Petranum, sed impraesentiarum ab regionis accolis il m[onte] de' Cavalli, iisdem utique in locis ubi sita est ecclesia S. Nicolai supra Boasim amnem, quae unita est prioratui Secchiani, et altera S. Bartoli supra Buranum flumen praepositurae Callensis Ecclesiae adnexa. [Faint in the scan: "Petranum" and "monte" are partly illegible and supplied from context.]

The same as Petra Pertussa or Pertusa, as one reads in the Life of Peter Damian, ch. 5. With some writers also Petraleta, now commonly Petrelata. Some hold that St Romuald lived on that mountain, formerly called Petranus but now called by the people of the region il monte de' Cavalli, in the very place where stand the church of St Nicholas above the river Bosso, which is united to the priory of Secchiano, and another, of St Bartolo, above the river Burano, annexed to the provostship of the church of Cagli.

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(301) ‹anchor: quod juxta› · call in col 991

Nempe C[...]m, alias Cantianum, Cantisianum et C[...]dilianum. [Badly faded in the scan; the first and last names are only partly legible.]

That is, C[…], otherwise Cantianum, Cantisianum and C[…]dilianum (the river Candigliano).

(printed under page 501)

Page

running head: (not visible; cut off at the top edge of the image)
marginal letters: A ‹catores, praesertim›; B ‹monasterium purgare tentavit›; C ‹eum redeundi legationem›; D ‹conversus, ad coeleste›
old-edition numerals: 466 after ‹ibat,›

PL 144:992

quemdam monachum juxta parvam basilicam habitantem reperit, a quo mox ut secum pergeret, et locum ostenderet ubi aqua inveniretur, exegit. Qui nimirum denegavit se domum sine custode posse relinquere, quia latronum insidiantium impetum formidaret. Ad haec Romualdus se recompensaturum, si tale quid accidisset, cuncta spopondit. Sicque jam alienae injuriae debitor factus, monachum secum duxit. Illis itaque locum quaerentibus, ecce presbyter, ut jussus fuerat, prandium deferens, furem jam domum infringentem reperit, repertum cepit, captum usque ad Romualdi reditum custodivit. Quem Romualdus inveniens, prius illum pia studuit verborum austeritate corripere, deinde, dulciter admonens, incolumem permisit ad propria remeare. Sic nimirum, sic divina providentia servavit illaesum quod in absentis Romualdi fuerat custodia derelictum.

he found a certain monk living beside a small church, and at once required of him that he go with him and show him a place where water could be found. He, to be sure, refused, saying that he could not leave his house without a guard, because he feared the attack of robbers lying in wait. To this Romuald promised that he would make good everything, if any such thing should happen. And so, having now made himself debtor for another's loss, he took the monk with him. While they were looking for the place, behold, the priest, bringing the meal as he had been ordered, found a thief already breaking into the house; having found him he seized him, and having seized him he kept him until Romuald's return. Romuald, finding him, first took care to rebuke him with a loving severity of words, then, admonishing him gently, let him return home unharmed. Thus truly, thus divine providence kept unharmed what had been left in the keeping of the absent Romuald.

CAPUT XLIV.

CHAPTER XLIV.

Item miraculum de aliis latronibus.

Likewise a miracle concerning other robbers.

Rursus dum in eisdem partibus cellas construeret (erat autem sarcina procul ab eis sub quodam sax⟨o⟩ reposita), tunc vir venerabilis quemdam fratrem illuc quasi cum quodam impetu propulit, praecipiens s⟨ib⟩i ut nimis anxie festinaret. Qui mox fures superveniens, illos quidem jam rapere tentantes reperit, sed nihil adhuc ex his quae reposita fuerant deesse cognovit. Qua ex re recte colligitur beatum virum non sine divinae revelationis instinctu fratrem cum tanta sollicitudine destinasse, ipso videlicet puncto quo fures ad rem non custoditam contigit pervenisse.

Again, while he was building cells in the same parts (their baggage had been put away at a distance from them under a certain rock), the venerable man drove a certain brother there as if with a kind of urgency, commanding him to hurry with great anxiety. He, coming upon the thieves soon after, found them indeed already trying to carry things off, but learned that nothing of what had been put away was yet missing. From this it is rightly gathered that the blessed man did not send the brother with such solicitude without the prompting of divine revelation, at the very moment, that is, when the thieves happened to reach the unguarded goods.

CAPUT XLV.

CHAPTER XLV.

Quare et quomodo Romualdus ejectus est de Valle de Castro.

Why and how Romuald was driven out of the Valley of Castro.

Post haec Romualdus ad monasterium Vallis de Castro revertitur, moxque abbatem sic alios regere ut semet ipsum tamen nequaquam negligeret exhortatur. Volebat insuper ut cellam qua usus fuerat, occasione regiminis non omnino desereret, sed in ea sibimet spiritualiter vivens, praecipuis tantum festivitatibus fratres admonitionis gratia visitaret. Erat enim beato viro tam odiosa ista, quam cernimus, abbatum conversatio, ut non minus gauderet si de manu cujusque abbatiam potuisset evellere, quam si daretur sibi potentissimum quemlibet saecularium ad sanctae conversationis ordinem convocare. Sed, sicut per Salomonem dicitur: Velut acetum in nitro, ita qui cantat carmina cordi perverso (Prov. XXV), ille praedicatione venerabilis viri de malo deterior factus, comitissas

After this Romuald returned to the monastery of the Valley of Castro, and at once urged the abbot so to rule others that he should by no means neglect himself. He wished moreover that he should not wholly abandon, on the pretext of governing, the cell he had been using, but, living there spiritually for himself, should visit the brethren for the sake of admonition only on the chief feasts. For the manner of life of abbots which we see was so hateful to the blessed man that he would rejoice no less if he could pluck an abbey out of anyone's hand than if it were granted him to call any most powerful man of the world to the order of holy life. But, as it is said through Solomon: As vinegar upon nitre, so is he that sings songs to a perverse heart (Prov. XXV), that man, made worse from bad by the venerable man's preaching, to the countesses,

Editors' notes and page, col. 992

Page

running head: (not visible; cut off at the top edge of the image)
marginal letters: A ‹stremo quemdam monachum›; B ‹remeare. Sic nimirum›; C ‹quo fures ad rem›; D ‹potuisset evellere›
old-edition numerals: 467 after ‹regiminis›

PL 144:993

loci dominas protinus adiit, et ut ligna, quibus Romualdi cellae debebant construi, minutatim inci⟨d⟩i praeciperent, sacrilega machinatione suggessit. Eo itaque modo alta paradisi cedrus de terrenorum hominum silvis ejecta est.

the ladies of the place, went at once, and with a sacrilegious contrivance suggested that they order the timbers from which Romuald's cells were to be built to be cut into small pieces. In this way, then, the lofty cedar of paradise was cast out of the woods of earthly men.

CAPUT XLVI.

CHAPTER XLVI.

De miraculo quod fecit in Aqua-bella curans presbyterum.

Of the miracle that he worked at Aqua-bella in healing a priest.

Inde vero progrediens, non longe ab Apennino monte, in loco qui dicitur Aqua-bella, manere constituit. Illic sane dum saeculares quidam cum discipulis ejus habitationum tecta construerent, Romualdus autem, quia jam prae sen⟨e⟩ctute laborare non poterat, et solus hospitium custodiret, presbyter quidam intolerabilem dolorem in dentibus sentiens, opus aedificii invitus reliquit, et postulata a fratribus licentia redire domum miserabiliter ejulans coepit. Cumque per Romualdum transitum reversionis haberet, interrogatus cur abscederet, mox casum suae passionis innotuit. Huic Romualdus hianti, locum ubi patiebatur digito tetigit, dicens: Ignitam, inquit, subulam, ne labrum laedat, in calamum mitte, et hic pone: sic dolor aufugiet. Vix presbyter unius jugeris spatio ultra progressus est, et confestim, omni dolore deposito, ad opus quod reliquerat, sanus et incolumis repedavit, claris nimirum vocibus exclamans, et dicens: Gratias tibi agimus, omnipotens Deus, qui regionem nostram splendore tanti sideris illustrare dignatus es. Vere angelus Dei, vere propheta sanctus, et lux magna occulta mundo in finibus nostris apparuit. Haec et alia multa in Dei laudem vociferans, vix a beati viri discipulis tacere compulsus est. Nam si talia verba ad Romualdi aures qualibet occasione pertingerent, gravissima cor ejus indignatione ferirent.

Going on from there, he settled to stay not far from the Apennine range, in a place called Aqua-bella. There, while certain laymen were building the roofs of the dwellings with his disciples, and Romuald, since he could no longer labour for old age, was keeping the guest-house alone, a certain priest, feeling an unbearable pain in his teeth, unwillingly left the work of building, asked the brethren's leave, and began to go home, wailing pitifully. And when his way back took him past Romuald, he was asked why he was leaving, and at once made known the nature of his suffering. As he gaped, Romuald touched the place where he was suffering with his finger, saying: "Put a red-hot awl," he said, "into a reed, so that it does not hurt the lip, and set it here: so the pain will flee." The priest had gone scarcely the space of one acre further when at once, all his pain laid aside, he came back sound and whole to the work he had left, crying out indeed with a loud voice and saying: "We give Thee thanks, almighty God, Who hast deigned to light up our region with the splendour of so great a star. Truly an angel of God, truly a holy prophet, a great light hidden from the world, has appeared in our borders." Shouting these and many other things in praise of God, he was with difficulty compelled by the blessed man's disciples to be silent. For if such words should by any chance reach Romuald's ears, they would strike his heart with the gravest indignation.

CAPUT XLVII.

CHAPTER XLVII.

Item miraculum de fago prope cellam ejus incisa.

Likewise a miracle of the beech cut down near his cell.

Alio quoque tempore, dum in quadam eremo valde speciosa et egregia, cui nomen est Camaldulensis, quam ipse aedificaverat, in cellam resideret, magnam aliquam fagum, quae prope cellam ejus astabat, incidi praecepit. Erat autem fagus ita cellae acclivis et imminens, ut juxta humanam opinionem, si cecidisset, totum mox aedificium indubitanter

At another time also, while he was dwelling in his cell in a certain hermitage, very fair and excellent, whose name is Camaldoli, which he himself had built, he ordered a great beech which stood near his cell to be cut down. Now the beech leaned towards the cell and overhung it so that, by human reckoning, had it fallen, the whole building would at once undoubtedly

Editors' notes and page, col. 993

Footnotes

(302) ‹anchor: not visible in image› · call in col 993 (inferred from print order)

Vallis Castri locus est in Camerinensi agro, ejusdemque loci dominas fuisse Camerini comitissas facile censendum est.

Vallis Castri is a place in the territory of Camerino, and it may readily be judged that the countesses of Camerino were the ladies of that place.

(printed under page 502)

(303) ‹anchor: not visible in image› · call in col 993 (inferred from print order)

Aqua-Bella eadem est, quæ Vallis Umbrosa, diœcesis Fesulanæ, ubi percelebre constructum fuit monasterium a D. Joanne Gualberto post ejus a Camaldulo discessum, quod congregationi Vallis Umbrosæ ordinis S. Benedicti nomen dedit.

Aqua-Bella is the same as Vallombrosa, in the diocese of Fiesole, where a very celebrated monastery was built by St John Gualbert after his departure from Camaldoli, which gave its name to the Vallombrosan congregation of the order of St Benedict.

(printed under page 502)

(304) ‹anchor: quadam eremo valde› · call in col 993

In editione anni 1513 et in illa Fontisboni legitur valde speciosissima. In Vaticano codice, sicut et in exemplari a Mabillonio edito in Actis sanctorum ord. S. Bened., desunt verba nonnulla, ac solummodo legitur : Alio vero tempore magnam quamdam fagum, quæ prope cellam ejus astabat, incidi præcepit.

In the edition of 1513 and in that of Fonte Avellana one reads valde speciosissima ("most exceedingly beautiful"). In the Vatican codex, as also in the copy edited by Mabillon in the Acta sanctorum ordinis S. Benedicti, some words are missing, and one reads only: At another time he ordered a certain great beech which stood near his cell to be cut down.

(printed under page 502)

(305) ‹anchor: cui nomen est› · call in col 993

Editiones aliquæ habent, cui nomen est Camaldulum; quasi campus Malduli, a quodam Maldulo loci domino. Verum tunc etiam campus amabilis nuncupabatur, ut in Bullis Alexandri II, dat. anno 1072, et Gregorii VII, anno 1074 et alibi. Ex hac eremo, quæ inter Apenninos montes sita est, Arretinæ diœceseos, nomenclaturam accepit Camaldulensis Benedictina congregatio, utpote quæ præ cæteris eremis atque monasteriis a D. Romualdo vel fundatis, vel etiam ad regularem normam revocatis, nobilissima semper exstitit, ac est.

Some editions have cui nomen est Camaldulum ("whose name is Camaldulum"), as if campus Malduli, "the field of Maldulus", from a certain Maldulus, lord of the place. But at that time it was also called campus amabilis, "the lovely field", as in the bulls of Alexander II, dated in the year 1072, and of Gregory VII, in the year 1074, and elsewhere. From this hermitage, which lies among the Apennine mountains in the diocese of Arezzo, the Camaldolese Benedictine congregation took its name, since above the other hermitages and monasteries either founded by St Romuald or recalled by him to the rule, it always was, and is, the most renowned.

(printed under page 502)

Page

running head: 993 VITA S. ROMU[ALDI] (right of head cut off in image)
marginal letters: A ‹loci (302) dominas protinus adiit›; B ‹opus aedificii invitus reliquit›; C ‹occulta mundo in finibus›; D ‹nionem, si cecidisset›
old-edition numerals: 468 after ‹occasione›

PL 144:994

obrueret. Cumque operarii vellent jussa perficere, sed ruinam arboris formidarent; ille ut nequaquam timeretur instabat. Itaque cum, impactis circumquaque securibus, in ipsa jam arboris viscera veniretur, arbor autem super beatum virum non jam dubio impetum minaretur, coepere omnes rogare et vocibus clamosis vehementer insistere ut, si cellam postponeret, semetipsum exiens conservaret. Ille autem, nequaquam eorum clamoribus acquiescens, ut coeptum cito perficerent definite praecepit, facto signo crucis contra eam. Postremo fagus, gravissimo sonitu corruens, ita aliorsum est ex divina virtute projecta, ut, cunctis mirantibus, cella omnino remaneret illaesa. Omnes igitur tanto obstupefacti miraculo, laetas ad coelum voces tollunt, et immensas Deo gratias referunt.

have been overwhelmed. And when the workmen wished to carry out his orders but dreaded the fall of the tree, he pressed them, saying it was by no means to be feared. So when, the axes having been driven in all round, they were now coming into the very heart of the tree, and the tree threatened its onrush, no longer doubtfully, upon the blessed man, all began to beg him and to urge him vehemently with clamorous voices that, if he would let the cell go, he should go out and save himself. But he, by no means yielding to their outcry, commanded them decidedly to finish quickly what they had begun, having made the sign of the cross against it. At last the beech, crashing down with a very heavy sound, was thrown aside in another direction by divine power, so that, to the wonder of all, the cell remained wholly unharmed. All, therefore, astounded by so great a miracle, raise joyful voices to heaven, and render boundless thanks to God.

CAPUT XLVIII.

CHAPTER XLVIII.

De ilice lapsa super rusticum, et eum non laedente.

Of the holm-oak that fell upon a peasant and did not hurt him.

Sed quid nos de divina circa venerabilem virum custodia dicimus, cum et alios saepe per ejus praesentiam ex magnis ereptos fuisse periculis non ignoramus? Ex quibus videlicet unum hic memorare sufficiat, ut plures fuisse prudens lector agnoscat. Aliquando namque ipse cum operariis manens, nimiae magnitudinis ilicem in monte Petrano faciebat incidi. Quae videlicet arbor in praerupto montis declivio pendens, in ima vergebat. Rusticus autem quidam paulo inferius stabat. Cum igitur praecisa arbor graviter corruens, per devexum montis volveretur in praeceps, mox repertum rusticum repentino impetu coepit ad inferiora rotare. Cuncti protinus dolentes exclamant, et jam non solum esse hominem mortuum, sed totum quoque dilaceratum ejus corpus existimant. Sed, mira divina virtus! ita mox sanus et incolumis repertus est, ac si super eum non arbor sed arboris folium cecidisset. Hinc jure perpenditur sancti viri meritum quantum apud Deum pondus habuerit, in cujus conspectu gravissima arboris moles pondus habere nescivit.

But why do we speak of the divine protection about the venerable man, when we know that others too were often snatched from great dangers through his presence? Of these let it suffice to record one here, so that the prudent reader may recognize that there were more. For once, staying with the workmen himself, he was having a holm-oak of excessive size cut down on Monte Petrano. This tree, hanging over a steep slope of the mountain, leaned towards the depths. Now a certain peasant was standing a little below. When, therefore, the tree, cut through and crashing heavily, rolled headlong down the slope of the mountain, it at once caught the peasant in its path and with a sudden rush began to roll him downwards. All at once cried out in grief, and thought not only that the man was dead but that his whole body was torn to pieces. But — wonderful divine power! — he was presently found sound and unharmed, as if not a tree but a leaf of a tree had fallen on him. Hence it is rightly weighed how much weight the holy man's merit had with God, in whose sight the very heavy bulk of a tree knew not how to have weight.

CAPUT XLIX.

CHAPTER XLIX.

De contumelia quam passus est a suis discipulis in Sytria.

Of the insult which he suffered from his disciples at Sitria.

Postmodum vero Romualdus, cum Apenninum desereret, montem Sytriae habitaturus ascendit. Cavendum autem summopere est ne quis,

Afterwards Romuald, leaving the Apennines, went up the mountain of Sitria to dwell there. But great care must be taken lest anyone,

Editors' notes and page, col. 994

Footnotes

(306) ‹anchor: not visible in image› · call in col 994 (inferred from print order)

Desunt in codice Vaticano hæc verba, facto signo crucis contra eam.

These words are missing in the Vatican codex: facto signo crucis contra eam ("having made the sign of the cross against it").

(printed under page 502)

(307) ‹anchor: cum Apenninum desereret› · call in col 994

Vat. cod., deseruit.

Vatican codex: deseruit ("he left").

(printed under page 502)

(308) ‹anchor: montem Sytriæ› · call in col 994

Sitriæ mons non longe est ab Avellanensi asceterio, ubi olim celebre monasterium S. Mariæ exstabat, cujus hodie pauca visuntur vestigia, nam a commendatario abbate possidetur.

Mount Sitria is not far from the hermitage of Fonte Avellana; there once stood a celebrated monastery of St Mary, of which few traces are seen today, for it is held by a commendatory abbot.

(printed under page 502)

Page

running head: VITA S. ROMUALDI. 994
marginal letters: A ‹bitanter obrueret›; B ‹et immensas Deo gratias›; C ‹retur in praeceps›; D ‹ascendit. Cavendum autem›
old-edition numerals: 469 after ‹repertum›

PL 144:995

cum audierit quia vir sanctus tot loca mutaverit, pii operis pondus vitio levitatis ascribat. Haec namque mutationum ejus causa procul dubio fuerat quia ad venerabilem virum, ubicunque degeret, turba hominum pene innumerabilis concurrebat. Ratio ergo poscebat ut, cum unius loci spatium plenum habitatoribus cerneret, illic priore constituto, ad replendum mox aliud festinaret. In Sytria vero quot contumelias, quot scandala a suis discipulis passus sit, non est nostrae facultatis evolvere. Ex quibus videlicet unum hic ponimus, caetera brevitatis studio praeterimus. Habebat namque quemdam discipulum, Romanum nomine, qui nobilis quidem fuerat genere, sed omnino degener actione. Hunc itaque vir sanctus cum pro suae carnis immunditia non modo verbis argueret, sed saepe etiam verberibus gravissimis coerceret, ausus est diabolicus vir titulum illi ejusdem reatus opponere, et impudenter contra sancti Spiritus templum sacrilego ore ⟨l⟩atrare, dicens videlicet sanctum virum una secum ex eadem contagione peccasse. Mox itaque discipuli omnes adversus eum irati, omnes infesti, alii clamant senem impium laqueo debere suspendi, alii dignum judicant cum ipsa cellula ignibus concremari. Quod utique valde mirabile fuit, praesertim spirituales viros ex decrepito sene, et ultra quam centenario tam nefarium scelus credere potuisse; cui etiam si voluntas adesset, natura tamen et frigidus sanguis et ariditas attenuati corporis hoc penitus denegaret. Sed credendum est procul dubio ad augendum sancti viri meritum hoc sibi tam gravis adversitatis coelitus accidisse flagellum. Nam et ipse asserebat, hoc in eremo unde nuper abscesserat, veraciter agnovisse, et ad hoc dehonestatis improperium subeundum alacriter advenisse. Ille autem Sarabaita reprobus, qui sancto viro crimen intenderat, episcopatum postmodum Nucerinum per Simoniacam haeresim acquisivit, et per biennium illum occupans, in primo anno incensam aedem cum libris et tintinnabulis ac caeteris sacris ornamentis, exigentibus suis meritis, vidit; in secundo autem dignitatem cum vita, divina illum feriente sententia, miserabiliter perdidit.

when he hears that the holy man changed so many places, should ascribe the weight of a holy work to the fault of fickleness. For this beyond doubt had been the cause of his changes: that wherever he lived, an almost countless crowd of men flocked to the venerable man. Reason therefore demanded that, when he saw the room of one place full of inhabitants, he should set a prior there and hasten presently to fill another. But how many insults, how many scandals he suffered from his disciples at Sitria it is not within our power to unfold. Of these we set down one here; the rest we pass over for the sake of brevity. For he had a certain disciple, Romanus by name, who was noble indeed by birth but wholly degenerate in conduct. When the holy man not only reproved him in words for the uncleanness of his flesh but often also restrained him with very heavy blows, the diabolical man dared to lay against him a charge of the same guilt, and shamelessly to bark with sacrilegious mouth against the temple of the Holy Spirit, saying, namely, that the holy man had sinned together with him by the same defilement. At once, therefore, all the disciples were angry with him, all hostile: some cry out that the impious old man ought to be hanged with a noose, others judge him worthy to be burnt with fire together with his very cell. This was certainly most astonishing: that spiritual men especially could have believed so wicked a crime of a decrepit old man, more than a hundred years old; for even if the will had been present in him, yet nature, and cold blood, and the dryness of a wasted body would have utterly denied it. But it is beyond doubt to be believed that this scourge of so grievous an adversity befell him from heaven to increase the holy man's merit. For he himself also affirmed that in the hermitage from which he had lately departed he had truly come to know of this, and had come eagerly to undergo this reproach of dishonour. But that reprobate Sarabaite, who had brought the charge against the holy man, afterwards acquired the bishopric of Nocera through the Simoniacal heresy, and holding it for two years, in the first year saw the church burnt, with its books and bells and the other sacred ornaments, as his deserts required; and in the second, divine sentence striking him, he wretchedly lost his dignity together with his life.

CAPUT L.

CHAPTER L.

De divina jussione ad Romualdum ut missam celebraret et psalmos exponeret.

Of the divine command to Romuald that he should celebrate Mass and expound the psalms.

Imposuerunt itaque discipuli sancto viro quasi de commisso crimine poenitentiam, et celebrandi sacra mysteria penitus abstulere licentiam. Quod ille praejudicium libenter amplectens, et poenitentiam velut revera obnoxius criminis observavit, et ad sacrosanctum altare per sex fere menses accedere non praesumpsit.

So the disciples imposed a penance on the holy man as though for a crime committed, and entirely took away his permission to celebrate the sacred mysteries. He, gladly embracing this prejudgement, both kept the penance as if truly guilty of the crime, and for about six months did not presume to approach the most holy altar.

Editors' notes and page, col. 995

Footnotes

(309) ‹anchor: ultra quam centenario› · call in col 995

Ita per extensum legitur in codice Vaticano, ac ubique. Quare nescio quo monimento tam apertam Damiani significationem circa divi Romualdi ætatem refellant ii qui ad tantum septuaginta annos ipsius Romualdi vitam reduxerunt.

So it is read written out in full in the Vatican codex, and everywhere. Wherefore I do not know on what record those who have reduced the life of Romuald himself to only seventy years refute so plain an indication of Damian's concerning the age of St Romuald.

(printed under page 503)

(310) ‹anchor: Ille autem Sarabaita› · call in col 995

Genus monachorum, qui mentiri Deo per tonsuram noscuntur, etc. ut ait S. Benedictus in cap. 1 regulæ. Vide et Damianum nostrum in epist. 9, lib. v.

A kind of monks who "are known to lie to God by their tonsure", etc., as St Benedict says in chapter 1 of the Rule. See also our Damian in letter 9, book V.

(printed under page 503)

(311) ‹anchor: episcopatum postmodum Nucerinum› · call in col 995

Nuceria civitas est Umbriæ, quæ Camellaria dicitur, ad differentiam alterius Nuceriæ paganorum nuncupatæ, quæ in Campaniæ provincia sita est.

Nuceria (Nocera) is a city of Umbria, which is called Camellaria, to distinguish it from the other, named Nuceria paganorum, which lies in the province of Campania.

(printed under page 503)

Page

running head: 995 S. PETRI DAMIANI OPP. PARS SEU TOMU[S] (right of head cut off in image)
marginal letters: A ‹cum audierit quia vir sanctus›; B ‹bis argueret, sed saepe›; C ‹meritum hoc sibi tam gravis›; D ‹braret et psalmos exponeret›
old-edition numerals: 470 after ‹flagellum.›

PL 144:996

Tandem vero, sicut ipse postmodum eisdem suis discipulis retulit, divinitus sibi jussum est ut, si divinam timeret gratiam perdere, jam indiscretam simplicitatem omnino postponeret, et sacra missarum solemnia fiducialiter celebraret. Postera igitur die sacrificare incipiens, cum ad secunda missae secreta perventum esset, in exstasim raptus, tam longo temporis spatio siluit, ut omnes qui aderant mirarentur. Interrogatus autem postmodum cur in offerendo sacrificio tantas moras praeter solitum habuisset, respondit: Raptus, inquit, in coelum oblatus sum ante Deum, et continuo mihi divina voce praeceptum est ut, secundum hunc intellectum quem mihi Deus immisit, psalmos exponerem et pro modulo mei sensus chartulis per ordinem commendarem. Ego, autem nimio et inenarrabili terrore constrictus, respondere nihil aliud potui, nisi tantummodo: Fiat, fiat. Unde postea vir sanctus totum Psalterium, et nonnulla prophetarum cantica luculenter exposuit, et, licet corrupta grammaticae regula, sanum tamen sensum ubique servavit.

At length, however, as he himself afterwards related to these same disciples of his, he was commanded by God that, if he feared to lose the divine grace, he should now wholly set aside his undiscerning simplicity and confidently celebrate the sacred solemnities of Masses. So on the next day, beginning to offer the sacrifice, when he had come to the second secrets of the Mass he was rapt into ecstasy and was silent for so long a space of time that all who were present wondered. Asked afterwards why in offering the sacrifice he had made such delays beyond his custom, he answered: "Rapt into heaven," he said, "I was brought before God, and at once I was commanded by the divine voice that, according to this understanding which God had put into me, I should expound the psalms and, according to the measure of my mind, commit them in order to little sheets. But I, gripped by an exceeding and unutterable terror, could answer nothing else but only: Let it be, let it be." Hence afterwards the holy man expounded the whole Psalter and some of the canticles of the prophets lucidly, and though the rule of grammar was corrupt, he kept the sense sound throughout.

CAPUT LI.

CHAPTER LI.

De anima Romualdi, quae delata est ante Deum candida velut nix.

Of Romuald's soul, which was brought before God white as snow.

Interrogaverunt eum aliquando discipuli, dicentes: Magister, cujus esse aetatis anima cernitur, vel in qua figura ad judicium praesentatur? Respondit: Scio hominem in Christo, cujus anima delata est ante Deum splendida velut nix, humana quidem effigie, statura vero perfectae aetatis. Inquisitus iterum quis ille esset, indignans et confundens eos dicere noluit. Mox discipuli rem ad eum, ut veraciter erat, inter se invicem referunt, et ipsum fuisse hominem certa manifestatione cognoscunt.

His disciples once questioned him, saying: "Master, of what age is the soul seen to be, or in what form is it presented for judgement?" He answered: "I know a man in Christ whose soul was brought before God shining like snow, in human likeness indeed, but of the stature of full age." Asked again who that man was, he was indignant, and putting them to confusion, would not say. Presently the disciples refer the matter among themselves to him, as it truly was, and know by certain manifestation that he himself had been the man.

CAPUT LII.

CHAPTER LII.

De nimia districtione vitae quam in Sytria tenuit.

Of the exceeding strictness of life which he kept at Sitria.

In Sytria denique vir venerabilis per septem fere annos inclusus mansit, et silentium continuum inviolabiliter tenuit. Verumtamen tacente lingua et praedicante vita, vix usquam, tantum laborare aliquando potuit, vel in convertendis hominibus, sive ad poenitentiam concurrentibus. Vivebat autem, vergente jam senectute, nimis districte, videlicet cum jam et ipsi perfecti viri solent remissius vivere, et aliquid sibi de sui propositi rigore laxare. Nam per unius Quadragesimae spatium nihil aliud neque in cibo, neque in potu penitus habuit, nisi de modica farina et paucis herbis sorbitiunculam faciens, ex ea ad imitationem Hilarionis vixit. Quinque vero hebdomadibus nihil aliud comedens, ad modicum se infusi ciceris astrinxit. Et ita Romualdus per multa alia vivendi genera, quid sua virtus posset, per

At Sitria, then, the venerable man remained enclosed for about seven years and kept unbroken silence inviolably. Yet with his tongue silent and his life preaching, scarcely anywhere at any time could he labour so much, whether in converting men or with those who flocked to him for penance. Now, as he was already declining into old age, he lived very strictly, namely at the time when even perfect men are wont to live more slackly and to relax something of the rigour of their purpose. For throughout the space of one Lent he had nothing else at all in food or drink, but making a little gruel of a small amount of flour and a few herbs, he lived on it in imitation of Hilarion. And for five weeks, eating nothing else, he restricted himself to a little soaked chickpea. And so Romuald, through many other kinds of living, what his strength could do, through

Editors' notes and page, col. 996

Footnotes

(312) ‹anchor: sanum tamen sensum ubique servavit› · call in col 996

Hic venerabilis codex ab ipso B. Romualdo conscriptus modo etiam in Camaldulensi Sacrario asservatur; de quo vide Mabill., in Itinere Italico.

This venerable codex, written by Blessed Romuald himself, is kept even now in the sacristy of Camaldoli; on which see Mabillon, in the Iter Italicum.

(printed under page 503)

(313) ‹anchor: quid sua› · call in col 996

Lege nostri Petri opusc. xv, cap. 16.

Read our Peter's opusculum XV, chapter 16.

(printed under page 503)

Page

running head: [PA]RS SEU TOMUS II. — SANCTORUM VITAE. 996 (left of head cut off in image)
marginal letters: A ‹sumpsit. Tandem vero›; B ‹darem. Ego autem nimio›; C ‹quis ille esset, indignans›; D ‹Quadragesimae spatium nihil›
old-edition numerals: 471 after ‹servavit.› (before CAPUT LI.)

PL 144:997

haec et illa se jugiter exercendo, tentabat. Studebat quippe discretus Christi miles ad novum se certamen semper accingere, et cum jamjam cadere videretur, adhibita mox misericordia vacillans corpusculum relevare. Duo autem vel etiam tria quandoque habebat cilicia propter nascentem corporis importunitatem, quae lavari nullatenus permittebat, sed ea potius ad imbrem projiciens, post triginta dies mutare consueverat. Novaculam autem nunquam in suum caput patiebatur ascendere, sed ipse sibi perraro solebat excrementa capillorum et barbae forcipibus attondere. Si quando vero eum ex aliquo esculentiori cibo gulae vitium titillaret, mox accurate illum praeparari praecipiens, ori et naribus apponebat, et solum captans odorem, dicebat: O gula, gula, quam dulcis, quam suavis modo tibi saperet iste cibus! sed vae tibi! ex eo nunquam gustabis: et sic intactum ad cellarium remittebat.

by exercising himself continually in this and that, was putting to the test. For the discerning soldier of Christ was ever eager to gird himself for a new contest, and when he seemed on the very point of falling, at once to apply mercy and lift up his tottering little body. And at times he had two or even three hair shirts, on account of the trouble arising in the body; these he by no means allowed to be washed, but rather throwing them out into the rain, he was accustomed to change them after thirty days. He never let a razor go up on his head, but very rarely he used himself to clip the growth of his hair and beard with shears. And if ever the vice of gluttony tickled him with some daintier food, at once ordering it to be carefully prepared, he would set it to his mouth and nostrils and, catching only the smell, would say: "O gullet, gullet, how sweet, how pleasant this food would now taste to you! But woe to you! you shall never taste of it": and so he would send it back untouched to the cellarer.

CAPUT LIII.

CHAPTER LIII.

De miraculo quo Gregorium insufflando sanavit.

Of the miracle by which he healed Gregory by breathing on him.

Sed quanquam vir sanctus tantam erga se servaret austeritatem, semper tamen hilarem vultum, semper serenam faciem ostendebat. Nam frater quidam, Gregorius nomine, gravissimum capitis dolorem se perpeti aliquando conquestus est. Qui cum ad beati viri cellulam, ubi et alii fratres tunc erant, cum nimia lamentatione venisset, mox ut eum vir venerabilis vidit, hunc dolorem nequaquam humorum inaequalitati, sed insidiis antiqui hostis indubitanter ascripsit, et mox quasi deridens eum, ut erat semper alacri vultu, per fenestram cellulae sibi insufflavit in frontem, et ut caeteri omnes qui aderant similiter facerent, innuit. Hoc autem facto ita sanatus est ut nullum penitus sentiret in suo capite doloris remansisse vestigium. Arbitror quod idcirco vir sanctus hoc facere voluit quia per Spiritum sanctum, qui in ejus pectore praesidebat, effugandum esse iniquissimum hostem doloris immissorem credidit. Ad evitandam vero propriam laudem et ludum finxit et socios quaesivit. Nam et Redemptor noster insufflasse legitur, cum Spiritum sanctum apostolis dedisse perhibetur (Joan. XX).

But although the holy man kept such austerity towards himself, he always showed a cheerful countenance, always a serene face. For a certain brother, Gregory by name, once complained that he was suffering a most grievous pain in the head. When he had come with excessive lamentation to the blessed man's cell, where other brethren also were at the time, as soon as the venerable man saw him he ascribed this pain without hesitation not to an imbalance of the humours but to the snares of the ancient enemy; and at once, as if mocking him, as he was always of a lively countenance, he breathed on his forehead through the window of the cell, and signed to all the others present to do likewise. When this was done he was so healed that he felt no trace at all of the pain remaining in his head. I think that the holy man chose to do this because he believed that through the Holy Spirit, who presided in his breast, the most wicked enemy who had sent the pain was to be put to flight. But to avoid his own praise he both feigned a game and sought companions. For our Redeemer too is read to have breathed when He is said to have given the Holy Spirit to the apostles (John 20).

CAPUT LIV.

CHAPTER LIV.

De insano, quem osculo curavit.

Of the madman whom he cured with a kiss.

Vir quidam capitis patiebatur insaniam, ita ut, sensu rationis amisso, vel quid ageret vel quid diceret funditus ignoraret. Huic Romualdus nihil aliud fecit, nisi solummodo osculum praebuit, et protinus illum ad incolumitatem pristinam revocavit, et cum inquieto homine dum pacem fecit, ad mentis eum suae pacem reduxit. Referebat autem postmodum ille qui curatus fuerat, dicens: Quia cum sacra beati viri labia tangere merui, statim prodire ex ore ejus quasi vehementis aurae spiritum sensi, qui totam faciem meam, et ipsum denique sinciput perflans, omnem cerebri aestuantis ardorem protinus effugavit.

A certain man suffered from madness of the head, so that, having lost the sense of reason, he knew not at all either what he did or what he said. Romuald did nothing else to him but only gave him a kiss, and at once recalled him to his former soundness; and while he made peace with the restless man, he led him back to the peace of his own mind. And he who had been cured related afterwards, saying: "When I was found worthy to touch the holy lips of the blessed man, at once I felt come out of his mouth a breath as of a strong wind, which, blowing through my whole face and then the very crown of my head, at once put to flight all the burning of my seething brain."

Editors' notes and page, col. 997

Footnotes

(314) ‹anchor: not visible in image› · call in col 997 (inferred from print order)

Vat. cod., urgeretur.

Vatican codex: urgeretur ("he was pressed / afflicted").

(printed under page 504)

(315) ‹anchor: not visible in image› · call in col 997 (inferred from print order)

Elephantia seu elephantiasis lepræ species est, de qua Celsus, aliique.

Elephantia, or elephantiasis, is a kind of leprosy, of which Celsus and others write.

(printed under page 504)

Page

running head: 997 VITA S. ROMUAL[DI] (right of head cut off in image)
marginal letters: A ‹haec et illa se jugiter›; B ‹gula, gula, quam dulcis›; C ‹semper alacri vultu›; D ‹Vir quidam capitis patiebatur›
old-edition numerals: 472 after ‹remittebat.› (before CAPUT LIII.)

PL 144:998

CAPUT LV.

CHAPTER LV.

Item de Gregorio, quem de gravi morbo aqua frigida liberavit.

Likewise of Gregory, whom he freed from a grave sickness with cold water.

Alio quoque tempore, idem qui supra Gregorius tam virosam et marcidam tolerabat in cruribus scabiem, ut jam ex elephantiae morbo crederet tam gravem prodire tumorem. Huic Romualdus hoc praecipuum medicinae genus indixit, videlicet ut crura per tres dies frigida aqua perfunderet, promittens quia hoc modo sanitatem pristinam recuperaret. Quod tamen ille adimplere studuit, nimirum magis necessitate jussionis quam recipiendae fiducia sospitatis. Mirum satis, et solum divinae potentiae referendum! confestim tibiarum tumor deponitur, virus omne siccatur, et penitus omni languore deposito frater sanus per omnia redditur. Credi ergo rationabiliter potest quia eodem spiritu Romualdus discipulo ut ter aquis tumentia crura perfunderet jussit quo Eliseus Naaman leprosum lavari septies in Jordane mandavit (IV Reg. V).

At another time also, the same Gregory as above was suffering in his legs a scab so foul-smelling and putrid that he now believed so grave a swelling arose from the disease of elephantiasis. Romuald prescribed for him this special kind of medicine, namely that he should pour cold water over his legs for three days, promising that in this way he would recover his former health. This he took care to fulfil, truly more from the necessity of the command than from confidence of regaining his health. Wonderful indeed, and to be ascribed to the divine power alone! At once the swelling of the shins goes down, all the poison dries up, and, all sickness wholly laid aside, the brother is restored sound in every respect. It can reasonably be believed, then, that Romuald ordered his disciple to pour water three times over his swollen legs by the same spirit by which Elisha commanded Naaman the leper to be washed seven times in the Jordan (2 Kgs. 5).

CAPUT LVI.

CHAPTER LVI.

De discipulo, quem Romam euntem per spiritum cognovit, et de illo qui, sibi derogans, reclusorium fregit.

Of the disciple whom he knew in the spirit to be going to Rome, and of the one who, disparaging him, broke out of his reclusory.

Nonnulli tamen carnales videlicet homines, eum malitiose reprehendere et ejusdem dicta vel facta non timebant levitatis vitio deputare. Quidam namque ejus discipulus in alia procul eremo morabatur, qui propinquorum necessitati aliquando condescendens, pro eorum utilitate tandem velut invitus Romam ire Quadragesimali tempore acquievit. Quod mox vir sanctus per spiritum recognoscens, velut indignans scripsit astanti cuidam fratri quod videlicet ille bonus vir pro hujusmodi negotio Romam ire praesumpsit. Ille autem admirans unde hoc magister agnosceret, cum quo videlicet nemo aliunde veniens colloquium habuisset, rem sollicite perquisivit, et ita esse, sicut vir venerabilis dixerat, comprobavit. Pergit ille ad alium suum condiscipulum, videlicet Ingelbertum, qui inclusus manebat, et magistrum haec dixisse, et sine dubio prophetiae spiritum habere prorsus affirmat. Ille autem, detestans et penitus denegans, fratrem corripuit, et quia hoc falsum esset, imprecationis se vinculis obligavit, dicens: Si ille hoc per prophetiae spiritum, et non magis per diabolum dixit, non me omnipotens Deus in hoc reclusorio perseverare permittat. Dictum, factumque est. Nam vix paucis diebus transactis, Ingelbertus, fracto reclusorio, sine magistri licentia abiit, et eum in hac vita, sicut dicitur, nunquam ulterius vidit.

Yet some carnal men, it seems, did not fear to find fault with him maliciously and to put down his words or deeds to the vice of fickleness. For a certain disciple of his was living far off in another hermitage, who, once yielding to the need of his kinsfolk, at length, as though unwillingly, consented for their advantage to go to Rome in the season of Lent. The holy man, at once recognizing this in the spirit, wrote as if indignant to a certain brother standing by that this good man had presumed to go to Rome on business of that kind. But he, wondering whence the master knew this, since no one coming from elsewhere had held converse with him, inquired into the matter carefully, and verified that it was so, as the venerable man had said. He goes to another fellow-disciple of his, namely Ingelbert, who was living enclosed, and affirms outright both that the master had said these things and that without doubt he had the spirit of prophecy. But Ingelbert, abhorring it and utterly denying it, rebuked the brother, and bound himself with the bonds of an imprecation that this was false, saying: "If he said this by the spirit of prophecy, and not rather by the devil, may almighty God not permit me to persevere in this reclusory." No sooner said than done. For scarcely a few days had passed when Ingelbert broke out of his reclusory and went away without the master's leave, and, as it is said, never saw him again in this life.

CAPUT LVII.

CHAPTER LVII.

De Gaudentio, et Berardo, et monacho sanato.

Of Gaudentius, and Berardus, and a monk who was healed.

Alius frater, Gaudentius nomine, abbatis videlicet hujus Monasterii S. Vincenti pater, cum magno fervore conversus, ardentiori postmodum

Another brother, Gaudentius by name, the father namely of the abbot of this monastery of St Vincent, having entered religion with great fervour, afterwards with more ardent

Editors' notes and page, col. 998

Footnotes

(316) ‹anchor: S. Vincenti› · call in col 998

De monasterio S. Vincentii de Petra Pertusa (continues)

On the monastery of St Vincent of Pietra Pertusa (continues)

(printed under page 504)

Page

running head: [VIT]A S. ROMUALDI. 998 (left of head cut off in image)
marginal letters: A ‹CAPUT LV.›; B ‹deposito frater sanus›; C ‹mam ire Quadragesimali›; D ‹gavit, dicens: Si ille›
old-edition numerals: 473 after ‹promittens›; 474 after ‹S.›

PL 144:999

spiritu in Dei est servitio conversatus. Hic aliquando a B. Romualdo licentiam petiit, qua vellet cuncta jam pulmenta dimittere, et, pane cum aqua contentus, pomis quoque sive crudis oleribus victitare. Hoc igitur impetrato, cum in eodem proposito infatigabiliter permaneret, Tedaldus quidam alius frater, infirmitati illius indiscrete compatiens, adire magistrum studuit, et quia frater ille tam grave pondus portare non posset, hanc ejus obstinationem frangi omnino debere suggessit. Romualdus autem, ut puta vir simplicis animi, Tedaldi verbis assensum dedit, et Gaudentio talis vitae licentiam abstulit. Ille vero graviter ferens, nequaquam amplius cum Tedaldo in eremo in qua eos Romualdus posuerat passus est habitare, sed Ingelberto, qui a Romualdo disjunctus fuerat, se subdidit, et ab eo consensum praedictae conversationis accepit. Hic itaque Gaudentius non multo post tempore defunctus est, et in coemeterio B. Vincentii juxta corpus Berardi venerabilis viris, qui aeque Romualdi discipulus fuerat, est sepultus. Romualdus autem, quia ille in praevaricatione inobedientiae vitam finierat, orationem pro eo fieri penitus interdixit. Aliquanto autem post tempore monachus quidam praedicti coenobii, dum matutinam synaxim cum reliquis fratribus celebraret, repente tam acrem dolorem sentire in dentibus coepit ut jam in choro ad psallendum stare omnino non posset. Qui protinus exiens, super sepulcrum se Berardi atque Gaudentii lamentando jactavit, et medelam sibi per eos provenire sperans, medium se inter utrumque constituit, dumque ibi aliquandiu jacens oraret, mox eum somnus oppressit. Illico sane videt Berardum sacerdotalibus ornamentis splendidissime decoratum, tenentem in manibus librum aureis litteris scriptum, ante altare scilicet stantem et missarum solemnia celebrantem. At cernit Gaudentium moerentem, tristem demisso vultu, post tergum Berardi procul assistere, et, velut excommunicatum, sacris appropinquare mysteriis non audere. Qui mox locutus est ei, dicens: Vides, inquit, frater, illum Berardi librum mirabiliter deauratum? Ego quoque talem per omnia nunc haberem, nisi illum mihi, heu, heu! Tedaldus monachus abstulisset. Statimque frater evigilans, sanus et incolumis, fugato omni dolore, surrexit. Deinde laetus visionem suam fratribus per ordinem retulit. Quod Romualdus audiens illico praecepit fratribus ut jam Gaudentio fraternam charitatem impenderent, atque pro eo enixius orarent. Unde non sine ratione colligitur quod ille qui privatus societate

spirit lived thereafter in the service of God. He once asked leave of Blessed Romuald to give up all cooked dishes from then on and, content with bread and water, to live also on fruits or raw vegetables. Having obtained this, when he persevered tirelessly in the same resolve, a certain other brother, Tedaldus, sympathizing without discernment with his weakness, made a point of going to the master and suggested that, since that brother could not carry so heavy a burden, this obstinacy of his ought by all means to be broken. Romuald, being, as you might say, a man of simple mind, gave assent to Tedaldus's words and took from Gaudentius the leave for such a life. He, taking it hard, would no longer endure to live with Tedaldus in the hermitage in which Romuald had placed them, but submitted himself to Ingelbert, who had separated from Romuald, and received from him consent to the aforesaid way of life. This Gaudentius died not long afterwards, and was buried in the cemetery of Blessed Vincent beside the body of Berardus, a venerable man, who had likewise been a disciple of Romuald. But Romuald, because he had ended his life in the transgression of disobedience, wholly forbade prayer to be made for him. Some time later a certain monk of the aforesaid monastery, while he was celebrating the morning office with the other brethren, suddenly began to feel so sharp a pain in his teeth that he could no longer stand in choir at all to sing the psalms. Going out at once, he threw himself lamenting upon the grave of Berardus and Gaudentius, and hoping that healing would come to him through them, he placed himself midway between the two; and while he lay there praying for some while, sleep presently overcame him. At once indeed he sees Berardus most splendidly adorned with priestly vestments, holding in his hands a book written in golden letters, standing, that is, before the altar and celebrating the solemnities of Mass. And he perceives Gaudentius, mourning and sad, with downcast face, standing far off behind Berardus's back, and, as one excommunicated, not daring to approach the sacred mysteries. He at once spoke to him, saying: "Do you see, brother," he said, "that book of Berardus's, wonderfully gilded? I too would now have one like it in every respect, had not — alas, alas! — the monk Tedaldus taken it from me." And at once the brother awoke and rose sound and whole, all pain put to flight. Then, joyful, he related his vision to the brethren in order. Romuald, hearing this, at once commanded the brethren to bestow brotherly charity on Gaudentius from then on, and to pray for him the more earnestly. Hence it is gathered not without reason that he who, deprived of the fellowship

Editors' notes and page, col. 999

Footnotes

(317) ‹anchor: inter utrumque constituit› · call in col 999

Hæc verba, et medelam sibi per eos provenire sperans, medium se inter utrumque constituit, in Vaticano codice desiderantur.

These words, et medelam sibi per eos provenire sperans, medium se inter utrumque constituit ("and hoping that healing would come to him through them, he placed himself between the two"), are wanting in the Vatican codex.

(printed under page 505)

Page

running head: 999 S. PETRI DAMIANI OPP. PARS SEU TOMUS (right of head cut off in image)
marginal letters: A ‹spiritu in Dei est servitio›; B ‹disjunctus fuerat, se subdidit›; C ‹inter utrumque constituit›; D ‹laetus visionem suam›
old-edition numerals: 475 after ‹colligitur›

PL 144:1000

Romualdi, librum quem meruerat, perdidit, jam ejus gratiae restitutus, et orationibus sublevatus, eumdem librum recuperare meruit: et quem Tedaldus non nisi per Romualdum abstulerat, jam Romualdus orando pro illo cum omnibus simul fratribus reddat.

of Romuald, lost the book he had earned, now restored to his favour and lifted up by prayers, was found worthy to recover the same book: and what Tedaldus had taken away only through Romuald, Romuald now, praying for him together with all the brethren, restores.

CAPUT LVIII.

CHAPTER LVIII.

De discipulo in lecto Romualdi a daemonibus verberato.

Of a disciple beaten by demons in Romuald's bed.

Aliquando vir venerabilis cujusdam causa necessitatis in viam ire disponens, uni discipulorum cellam commisit, et usque ad suum reditum in ea illum manere praecepit. Ille vero temerarius, dum debiti honoris reverentiam magistro non servat, audacter in ejus strato jacere non dubitat. Ecce autem in ipsa nocte maligni spiritus super eum immaniter irruunt, gravissimis eum verberibus atterunt, et projectum de lecto pene seminecem derelinquunt. Merito namque tam superbos suae offensionis ultores pertulit, qui in talem virum postposita humilitate peccavit, et dum pio magistro non exhibuit reverentiam, ex duris et impiis sensit manibus disciplinam. Similiter quoque postmodum venerabilis vir iter acturus, alium in eadem cella discipulum dereliquit. Cui cum discipulus diceret: Magister, ego in lecto tuo non jaceo, quia quod alii contigit, mihi etiam consequenter evenire formido, ille respondit: Fili mi, jace et dormi securus; ille enim in eo recubans, idcirco in manus inimicorum incidit, quia parvitatis meae licentiam non accepit, tu autem accepto consensu, in Deo spem pone, et sine pavore quiesce. Qui videlicet in eo, sicut jussus fuerat, jacuit, et nullum omnino casum adversitatis incurrit.

Once the venerable man, arranging to go on a journey for the sake of some need, entrusted his cell to one of the disciples and ordered him to remain in it until his return. But he, rash man, not keeping the reverence of due honour towards his master, does not hesitate boldly to lie on his bed. But behold, in that very night evil spirits rush upon him savagely, wear him down with very heavy blows, and, having thrown him from the bed, leave him half dead. And rightly did he suffer such proud avengers of his offence, who, setting humility aside, sinned against such a man; and since he did not show reverence to a kindly master, he felt discipline from hard and impious hands. Likewise afterwards too, when the venerable man was about to make a journey, he left another disciple in the same cell. When the disciple said to him: "Master, I will not lie in your bed, for I fear that what befell the other will in consequence happen to me also," he answered: "My son, lie down and sleep secure; for that one, lying in it, fell into the hands of enemies because he had not received the leave of my littleness; but you, having received consent, put your hope in God and rest without fear." And he lay in it, as he had been bidden, and met with no mishap of adversity whatever.

CAPUT LIX.

CHAPTER LIX.

De muliere in amentiam versa, et Romualdi benedictione sanata.

Of a woman turned to madness and healed by Romuald's blessing.

Saecularis quidam vir, Arduinus nomine, Romualdo se ad suscipiendum sanctae conversationis habitum tradidit; deinde domum, ut sua quaeque disponeret, remeavit. Cumque eum uxor sua venientem vidisset, femineo nimirum furore succensa, exclamavit adversus eum, dicens: Sic, bone vir, ab haeretico illo et antiquo seductore nunc venis, et me miseram et destitutam omni humano solatio derelinquis? Et hoc dicto, protinus in amentiam vertitur. et ita furere et conquassari coepit ac si patenter a daemonio vexaretur. Habebat autem vir sanctus hujusmodi consuetudinem, ut si quando fratres in viam dirigeret, benedictionem illis, sive panem, sive pomum, seu quodcunque

A certain layman, Arduinus by name, gave himself up to Romuald to receive the habit of the holy way of life; then he went back home to set his affairs in order. And when his wife saw him coming, inflamed indeed with a woman's fury, she cried out against him, saying: "So, good man, you come now from that heretic and old seducer, and abandon me, wretched and bereft of all human comfort?" And having said this, she is at once turned to madness, and began so to rage and to be shaken as if she were plainly being troubled by a demon. Now the holy man had a custom of this kind, that whenever he sent brethren on a journey, a blessing for them, whether bread, or fruit, or whatever

Editors' notes and page, col. 1000

Page

running head: [PA]RS SEU TOMUS II. — SANCTORUM VITAE. 1000 (left of head cut off in image)
marginal letters: A ‹cietate Romualdi, librum›; B ‹ipsa nocte maligni spiritus›; C ‹cepto consensu, in Deo›; D ‹protinus in amentiam vertitur›
old-edition numerals: (none)

PL 144:1001

aliud daret. Unde discipuli, ut experti multoties fuerant, certum tenebant quod si ex benedictione magistri, cuilibet aegroto porrigerent, ad salutem illum incolumem revocarent. Nam et ex aqua, unde manus ejus abluebantur, plures languidi saepe restituti sunt sanitati. Quod tamen cautissime oportebat fieri, ne si vir sanctus hoc aliquatenus deprehenderet, in gravissimam tristitiam deveniret. Cum igitur diu jam femina miserabiliter vexaretur, quidam fratres qui aderant, de benedictione panis quam a magistro susceperant, ei particulam tradiderunt. Deinde cum hoc mulier comedisset, mox mente sedata, ab omni redditur insaniae furore liberrima. Quae protinus omnipotenti Deo et Romualdo famulo ejus recuperatae sanitatis gratias retulit, et viro suo conversionis licentiam ulterius non negavit.

else it might be, he would give. Hence the disciples, as they had experienced many times, held it certain that if they offered something of the master's blessing to any sick person, they would call him back to sound health. For even by the water with which his hands were washed many sick people were often restored to health. This, however, had to be done most cautiously, lest, if the holy man in any way found it out, he should fall into the deepest sadness. So when the woman had now long been wretchedly troubled, certain brethren who were present gave her a morsel of the blessing of bread which they had received from the master. Then, when the woman had eaten it, at once, her mind calmed, she is rendered entirely free from all the fury of madness. She at once gave thanks for her recovered health to almighty God and to Romuald His servant, and no longer refused her husband leave to enter religion.

CAPUT LX.

CHAPTER LX.

De daemoniaco ab eo curato.

Of a demoniac cured by him.

Alio quoquo tempore puer quidam daemoniacus ad beatum virum delatus est. Cui ille nihil aliud fecit nisi pro benedictione sibi panis particulam tradidit. Qua mox puer ille refectus, confestim est a daemonio liberatus. Jure quippe postquam benedictio Romualdi male possessum corpus intravit, inde confestim malignus spiritus cauteriatus exivit.

At another time also a certain demoniac boy was brought to the blessed man. He did nothing else to him but gave him a morsel of bread as a blessing. As soon as the boy had been fed with it, he was at once freed from the demon. Rightly indeed, after Romuald's blessing entered the wrongly possessed body, the evil spirit went out from it at once, scorched.

CAPUT LXI.

CHAPTER LXI.

De diabolo, qui Romualdo mortem minatus cellae parietem fregit.

Of the devil who, threatening Romuald with death, broke the wall of his cell.

Nunquam tamen diabolus a sancti viri poterat impugnatione quiescere. Et quia occulta jam adversus eum fraude nil poterat, non cessabat virus suae malitiae visibiliter demonstrare. Aliquando namque vir venerabilis dum in cella consisteret, ecce malignus spiritus, ut est revera teterrimus, hispidus, horribilis, immensum coepit sancto viro terrorem incutere, et cum nimio furoris impetu mortem sibi minitans intentare. Cumque Romualdus auxilium de coelo imperterritus quaereret, et ut sibi Christus succurreret fiducialiter exclamaret, mox antiquus hostis aufugiens ipsum cellae parietem tanto iracundiae felle percussit quod gravem fagi tabulam unius cubiti spatio, vel eo amplius fidit. In habitaculo igitur patenter ostendit quanta adversus habitatorem flamma crudelitatis exarsit, et quodammodo scriptum reliquit in pariete quod occultum gerebat in mente.

Yet the devil could never rest from attacking the holy man. And since by hidden fraud he could now do nothing against him, he did not cease to show the poison of his malice visibly. For once, while the venerable man was staying in his cell, behold, the evil spirit, as he truly is, most foul, shaggy, horrible, began to strike immense terror into the holy man and, with an excessive onrush of fury, to threaten him with death. And when Romuald, undaunted, sought help from heaven and cried out confidently that Christ might succour him, at once the ancient enemy, fleeing, struck the very wall of the cell with such gall of anger that he split a heavy plank of beech for the space of one cubit, or even more. In the dwelling, therefore, he plainly showed how great a flame of cruelty had blazed up against its dweller, and in a manner left written on the wall what he bore hidden in his mind.

CAPUT LXII.

CHAPTER LXII.

Item de diabolo, qui exterrens equum Romualdum mergere voluit.

Likewise of the devil who, by terrifying his horse, sought to drown Romuald.

Aliquando etiam dum venerabilis vir cum suis discipulis equitaret, ecce malignus spiritus rubei

Once also, while the venerable man was riding with his disciples, behold, the evil spirit, [in the form] of a red

Editors' notes and page, col. 1001

Footnotes

(318) ‹anchor: malignus spiritus cauteriatus› · call in col 1001

Cauteriatus, nempe adustus, vide Glossarium Cangii.

Cauteriatus, that is, adustus ("scorched, branded"); see Du Cange's Glossarium.

(printed under page 506)

(319) ‹anchor: not in col 1001; the note concerns a monastery› · call in col 1002 (col 1001 carries only call 318)

Incompertus est hactenus situs hujus monasterii. De quodam Martino Vallisbonae abbate, qui post B. Ambrosium Camaldulensem peroravit in Ferrariae concilio anno 1438, die VIII Januarii, mentio fit in Actis concilii Florentini ab Horatio Justiniano editis, par. I, n. 20.

The site of this monastery is so far unknown. A certain Martin, abbot of Vallisbona, who spoke after Blessed Ambrose of Camaldoli at the Council of Ferrara in the year 1438, on 8 January, is mentioned in the Acts of the Council of Florence edited by Orazio Giustiniani, part I, no. 20. [Small type blurred in the scan; "Vallisbonae" and the year read with some doubt.]

(printed under page 506)

Page

running head: 1001 VITA S. ROMUAL[DI] (right of head cut off in image)
marginal letters: A ‹cunque aliud daret›; B ‹et viro suo conversionis›; C ‹Nunquam tamen diabolus›; D ‹ptum reliquit in pariete›
old-edition numerals: 476 after ‹aegroto›

PL 144:1002

canis effigiem simulans, cum magno impetu obviam irruit, et equum cui insidebat, ita ut pene vir sanctus mergeretur, exterruit. Interrogati discipuli si eum vidissent, exhorrescentem quidem equum conspexisse se asserunt, sed nil tale eis apparuisse testantur. Ille vero ait: Miser ille, qui olim praeclarus angelus fuisse cognoscitur, nunc se in immundi specie canis ostendere non veretur.

dog, feigning that shape, rushed at him with a great onset and so terrified the horse he was sitting on that the holy man was almost drowned. The disciples, asked whether they had seen him, declare that they had indeed seen the horse shying in terror, but testify that nothing of the kind had appeared to them. But he said: "That wretch, who is known once to have been a glorious angel, is not now ashamed to show himself in the form of an unclean dog."

CAPUT LXIII.

CHAPTER LXIII.

Item de diabolo, qui, orta inter discipulos Romualdi discordia, vegetem percutiebat.

Likewise of the devil who, when discord arose among Romuald's disciples, kept beating a cask.

Rursus alio tempore cum monasterium Ancillarum Dei, quod est in Vallebona, construere decrevisset, discordia mox inter sancti viri discipulos oritur, quia videlicet alii nolunt, alii vero, ut fieret, vehementer insistunt. Cumque ante venerabilem virum utraeque dissidentium partes diversa utentes allegatione contenderent, coepit diabolus ante portellam cellae quasi malleo vegetem sine cessatione percutere; et per reboantem silvam crebris audiebatur tunsionum ictibus intonare. Deinde cum jam omnes unanimiter monasterium fieri concordassent, ecce malignus spiritus cunctis audientibus, ululare, plorare et flebiles non cessabat voces emittere. Postremo autem, cum jam divisi ad suum quisque reverteretur hospitium, prosequebatur eos antiquus hostis cum tanta tempestate et turbine, et quasi omnia ventorum genera commovens, totam silvam radicitus evellere putaretur. Quidam vero fratrum increpans eum dixit: Praecipio tibi in nomine sanctae Trinitatis, immunde spiritus, ut desinas venire post nos. Et ita fugatus est. Jure quippe auctor discordiae, composita pace, compulsus est in fletum prorumpere, qui prius audiebatur crescente rixa gaudere; et qui tunc quasi circulum vacui vasis abstrahere et partes, quibus compactum fuerat, dissipare tentavit, constrictis jam in vinculo pacis et charitatis compage discipulis, tristis abscessit.

Again, at another time, when he had decided to build a monastery of Handmaids of God, which is at Vallebona, discord at once arises among the holy man's disciples, since some, namely, are unwilling, while others urge vehemently that it be done. And when both parties of the dissenters were contending before the venerable man, using different pleas, the devil began, before the little door of the cell, to beat a cask as if with a hammer without ceasing; and through the echoing wood he was heard to thunder with frequent strokes of pounding. Then, when all had now unanimously agreed that the monastery should be built, behold, the evil spirit, in the hearing of all, did not cease to howl, to wail, and to utter tearful cries. At last, when, having separated, each was now returning to his own lodging, the ancient enemy pursued them with such a storm and whirlwind, and as if stirring up every kind of wind, that he was thought to be tearing up the whole wood by the roots. But one of the brethren, rebuking him, said: "I command you in the name of the Holy Trinity, unclean spirit, to stop coming after us." And so he was put to flight. Rightly indeed was the author of discord, once peace was made, compelled to break out into weeping, who before was heard to rejoice as the quarrel grew; and he who then tried, as it were, to pull off the hoop of an empty vessel and scatter the staves of which it had been put together, went away sad, since the disciples were now bound fast in the bond of peace and the joint of charity.

CAPUT LXIV.

CHAPTER LXIV.

De districta vita quae in Sytria ducebatur.

Of the strict life that was led at Sitria.

Taliter autem in Sytria vivebatur ac si ex similitudine non solum nominis, sed etiam operis, altera denuo Nitria videretur, omnes siquidem nudis pedibus incedentes, omnes inculti, pallidi et nimia omnium rerum extremitate contenti. Nonnulli vero damnatis januis clausi, ita mortui videbantur mundo, velut in sepulcro jam positi. Vinum ibi nemo noverat, nec si etiam gravissimam quisquis aegritudinem pateretur. Sed cur ego de monachis loquor, cum et ipsi monachorum famuli, ipsi quoque custodes pecorum jejunarent, silentium tenerent, disciplinas inter se invicem facerent, et de quibuslibet verbis poenitentiam flagitarent? O aureum

Such was the life at Sitria that, from a likeness not only of name but also of work, it seemed a second Nitria anew: for all went about barefoot, all unkempt, pale, and content with the utmost scantiness of all things. Some indeed, shut in behind condemned doors, seemed so dead to the world as if already laid in the tomb. No one there knew wine, not even if anyone suffered the gravest sickness. But why do I speak of the monks, when even the monks' servants themselves, even the keepers of the flocks, fasted, kept silence, gave one another the discipline, and asked for penance for any words whatever? O golden

Editors' notes and page, col. 1002

Footnotes

(320) ‹anchor: not visible in image› · call in col 1002 (inferred from print order)

Hujus vocis melior explicatio videtur esse illa, quam tradit Cangius ad vocem Veges, nempe dolii vinarii, quod sine cessatione percutiebat, sive jaciebat ante portellam cellæ diabolus.

The better explanation of this word seems to be the one Du Cange gives under the word Veges, namely a wine cask, which the devil struck without ceasing, or threw down, before the little door of the cell. [Most of this note is badly blurred in the scan; the reading is reconstructed and needs checking against a better image.]

(printed under page 506)

(321) ‹anchor: in Sytria› · call in col 1002

In Vaticano codice legitur tunc in Sytria.

In the Vatican codex one reads tunc in Sytria ("then in Sitria").

(printed under page 506)

(322) ‹anchor: de quibuslibet› · call in col 1002

In cod. cod. de quibuslibet otiosis verbis.

In the codex [so printed, "cod. cod."; probably for "Vat. cod."]: de quibuslibet otiosis verbis ("for any idle words whatever").

(printed under page 506)

Page

running head: [VIT]A S. ROMUALDI. 1002 (left of head cut off in image)
marginal letters: A ‹canis effigiem simulans›; B ‹vehementer insistunt›; C ‹mine sanctae Trinitatis›; D ‹mundo, velut in sepulcro›
old-edition numerals: 477 after ‹cum›; 478 after ‹videbantur›

PL 144:1003

Romualdi saeculum quod, etsi tormenta persecutorum non noverat, spontaneo tamen martyrio non carebat! Aureum, inquam, saeculum, quod inter montium, silvarum feras tot coelestis Hierusalem cives alebat. Cum vero ibi fratres jam tanti essent ut omnes illic habitare vix possent, tunc Romualdus, monasterio ibi constructo et abbate praeposito, inviolatum servans silentium Bifurcum secessit ad habitandum. Illic enim volens abbatem spiritualiter vivere, et rectitudinis vitam tenere, multam ab eo passus est persecutionis injuriam.

the age of Romuald, which, though it knew not the torments of persecutors, yet did not lack a voluntary martyrdom! A golden age, I say, which among the wild beasts of mountains and forests nourished so many citizens of the heavenly Jerusalem. But when the brethren there were now so many that they could scarcely all live in that place, then Romuald, having built a monastery there and set an abbot over it, keeping his silence unbroken, withdrew to Bifurcum to dwell. For there, wishing the abbot to live spiritually and to hold to a life of uprightness, he suffered at his hands much injury of persecution.

CAPUT LXV.

CHAPTER LXV.

De prophetia Romualdi et colloquio ejus cum Henrico rege.

Of Romuald's prophecy and his conversation with King Henry.

Interea imperator Henricus de ultramontanis partibus in Italiam veniens, misit beato viro deprecatoriam legationem, ut ad eum venire dignaretur, promittens se facturum quaecunque praeciperet, si suum ei colloquium non negaret. Cumque venerabilis vir prorsus abnueret silentium frangere, coeperunt omnes discipuli unanimiter illum obsecrare, dicentes: Magister, vides quia nos qui te sequimur, tanti jam sumus quod hic congruenter habitare non possumus; vade ergo, si placet, et imperatori magnum aliquod monasterium quaere, et multitudinem te sequentium ibi constitue. Quibus vir sanctus, nescio si accepta jam revelatione, aut subita Dei inspiratione fidenter scripsit: Scitote quia montis Amiati monasterium ex dono regis habebitis; considerate tantummodo quem illic abbatem constituere debeatis. Igitur inviolato silentio perrexit ad regem. Cui rex protinus assurgens, ex magno cordis affectu in hanc vocem erupit, dicens: O utinam anima mea esset in corpore tuo! Quem mox, ut loqueretur, suppliciter obsecrans, ipso die hoc impetrare non potuit.

Meanwhile the emperor Henry, coming into Italy from the lands beyond the mountains, sent the blessed man an embassy of entreaty, that he would deign to come to him, promising that he would do whatever he commanded, if only he did not deny him his conversation. And when the venerable man utterly refused to break his silence, all the disciples with one accord began to beseech him, saying: "Master, you see that we who follow you are now so many that we cannot fittingly live here; go then, if it please you, and seek some great monastery of the emperor, and settle there the multitude of those who follow you." To them the holy man, whether he had already received a revelation or by a sudden inspiration of God I do not know, wrote confidently: "Know that you will have the monastery of Monte Amiata by the king's gift; only consider whom you ought to appoint abbot there." So, with his silence unbroken, he went to the king. The king at once rose to meet him and out of great affection of heart broke into these words, saying: "O would that my soul were in your body!" And though he then humbly besought him to speak, he could not obtain this that day.

Postera autem die, Romualdo ad palatium veniente, ecce Teutonicorum multitudo certatim hinc inde concurrunt, capita salutantes humiliter flectunt, villos quoque pelliceae vestis, qua erat indutus, anxie decerpentes, pro sacris reliquiis in patriam portaturi studiose recondunt. Quae videlicet res venerabilem virum tanto moerore dejecit ut, nisi discipulis obstantibus acquiesceret, ad cellam protinus repedaret. Ingressus igitur ad regem, non pauca sibi locutus de restituendo jure Ecclesiarum, de violentia potentum, de oppressione pauperum, et post multa unum sibi pro suis discipulis monasterium petiit. Cui postmodum rex montis Amiati monasterium tradidit et abbatem, quia multis erat malis obnoxius,

But the next day, as Romuald was coming to the palace, behold, a multitude of Germans ran together eagerly from this side and that; in greeting they humbly bowed their heads, and also, anxiously plucking tufts from the fur garment he was wearing, they carefully stowed them away to carry home to their country as sacred relics. This thing cast the venerable man into such grief that, had he not yielded to his disciples who stood in the way, he would have gone straight back to his cell. Having gone in, then, to the king, and spoken with him at no little length about restoring the right of the churches, about the violence of the powerful, about the oppression of the poor, after much else he asked of him one monastery for his disciples. To him the king afterwards handed over the monastery of Monte Amiata, and the abbot, because he was liable for many evils,

Editors' notes and page, col. 1003

Footnotes

(323) ‹anchor: not visible in image› · call in col 1003 (inferred from print order)

Ibidem via ν'.

In the same place: via … [The last word is illegible in the scan; read here with doubt. Check against a better image.]

(printed under page 507)

(324) ‹anchor: not visible in image› · call in col 1003 (inferred from print order)

Baronius hunc Henrici in Italiam adventum ad annum 1022 assignat.

Baronius assigns this coming of Henry into Italy to the year 1022. [The year is blurred in the scan.]

(printed under page 507)

(325) ‹anchor: rex montis› · call in col 1003

Non de celeberrimo S. Salvatoris monasterio, quod modo Cistercienses monachi incolunt, sed de alio S. Petri ad Vivum nuncupato in agro Senensi, et in regione montis Amiati sito, hic sermo esse videtur; de cujus donationis pagina a S. Henrico imperatore divo Romualdo anno 1004 elargita, mentio est in notis ad monumenta addita ad epistolam de Pandectis, pag. 228, Cl. V. Guidonis Grandii abbatis Camaldulensis.

The subject here seems to be not the very celebrated monastery of San Salvatore, which Cistercian monks now inhabit, but another, called S. Petri ad Vivum, in the territory of Siena and situated in the region of Monte Amiata. The charter of its donation, bestowed by the emperor St Henry on St Romuald in the year 1004, is mentioned in the notes to the documents added to the Epistola de Pandectis, p. 228, of the most distinguished Guido Grandi, abbot of the Camaldolese.

(printed under page 507)

Page

running head: 1003 S. PETRI DAMIANI OPP. PARS SEU TOM[...] (right part of head cut off in the image)
marginal letters: A ‹Romualdi saeculum quod, etsi tormenta persecuto-›; B ‹tibus in Italiam veniens, misit beato viro de-›; C ‹debeatis. Igitur inviolato silentio perrexit ad regem.›; D ‹potentum, de oppressione pauperum, et post multa›
old-edition numerals: 479 after ‹discipulis›

PL 144:1004

foras ejecit. Ubi vir sanctus quanta adversa perpessus sit, non solum ab eo qui ejectus fuerat, sed etiam ab illo quem ipse ex suis discipulis abbatem constituerat, ille quidem perferre patientissime potuit, nos referre, etiamsi adesset facundia, non valemus. Sed qualiter illum Deus in cunctis adjuverit, uno exemplo monstrare sufficiat, ut prudenti cuilibet quid etiam in reliquis evenerit innotescat.

he cast out. How many adversities the holy man suffered there, not only from him who had been cast out, but also from the one whom he himself had appointed abbot from among his own disciples, he indeed was able to bear most patiently; we, even if eloquence were at hand, are not able to recount. But how God helped him in all things, let it suffice to show by one example, so that any prudent person may come to know what befell in the rest as well.

CAPUT LXVI.

CHAPTER LXVI.

De monacho, quem diabolus strangulare coepit, sed Romualdus eripuit.

Of the monk whom the devil began to strangle, but Romuald rescued.

Monachus quidam vesano adversus eum furore succensus, pilum latenter exacuit, et eum reponens, ut beatum virum interficeret, exspectare congrui occasionem temporis coepit. Nocte vero dum depressus sopore quiesceret, ecce videt malignum spiritum in se immaniter irruentem, qui retortam in collum ejus mittens, tanta ferocitate conabatur guttur ejus astringere ut jam ille cogeretur funditus expirare. Tunc monachus in extremo jam spiritu positus, Romualdum ut sibi succurreret obsecravit. Qui, ut monacho videbatur, protinus advolans, de manibus eum iniqui hostis eripuit. Hic igitur mox experrectus ad pedes venerabilis viri prostratus advolvitur, ut allisionem cervicis aspiciat deprecatur; confiteri etiam crimen suae malitiae non veretur. Postremo conservatae vitae sibi gratias retulit, et poenitentiam tanti reatus accepit. Et ita qui Romualdo vitam insidiatur eripere, jam per eumdem sanctissimum virum, et suam meruit conservare, cui inferre mortem studuit, per eum suae periculum mortis evasit.

A certain monk, inflamed against him with a mad fury, secretly sharpened a javelin and, putting it away, began to wait for the opportunity of a fitting time to kill the blessed man. But at night, while he lay at rest, weighed down by sleep, behold, he sees an evil spirit rushing savagely upon him, who, throwing a twisted cord about his neck, strove with such ferocity to tighten it on his throat that he was now being forced to breathe his very last. Then the monk, now at his last breath, besought Romuald to come to his help. And he, as it seemed to the monk, flew to him at once and snatched him out of the hands of the wicked enemy. So this man, soon awakened, threw himself prostrate at the feet of the venerable man, begged him to look at the bruising of his neck, and was not afraid even to confess the crime of his own malice. Finally he gave him thanks for his life preserved, and received penance for so great a guilt. And so he who lies in wait to take Romuald's life deserved, through that same most holy man, to preserve his own as well; and through him on whom he had been eager to bring death, he escaped the danger of his own death.

CAPUT LXVII.

CHAPTER LXVII.

De Romualdo, qui circumclusus aquis, cibum sibi deferendum coelitus agnovit.

Of Romuald, who, shut in by waters, knew by revelation from heaven that food would be brought to him.

Habebat autem Sanctus consuetudinem, cum monasterium teneret, ut, nisi cum jejunaret ad communem mensam cum fratribus quotidie veniens, unum quidem pulmentum comederet; postmodum vero lectioni, vel quid etiam apud unumquemque ageretur, intentus, de reliquis non gustaret. Quadragesimali vero tempore, nisi necessitate inevitabili cogeretur, in cellula jugiter morabatur. Dum igitur praedictum coenobium vir beatissimus regeret, quadragesimali jam propinquante jejunio, quaerebat cum discipulis per vicina montium loca, ubi eremum facere potuisset. Dumque longas in quaerendo moras protraherent, repente aquis undique circumfluentibus ita conclusi sunt, ut nec ipsi jam redire, nec de monasterio quisquam ad eos posset

Now the saint had the custom, while he held the monastery, that, except when he was fasting, he came daily to the common table with the brethren and ate one dish only; but afterwards, intent on the reading, or on what was being done by each one, he did not taste of the rest. In the Lenten season, unless compelled by unavoidable necessity, he stayed continually in his little cell. While, then, the most blessed man was ruling the aforesaid monastery, with the Lenten fast already approaching, he was searching with his disciples through the neighbouring places in the mountains for where he might make a hermitage. And while they drew out long delays in the search, suddenly they were so shut in by waters flowing round on every side that neither could they themselves now go back, nor could anyone from the monastery

Editors' notes and page, col. 1004

Footnotes

(326) ‹anchor: not visible in image› · call in col 1004 (inferred from print order)

Pilum est armorum genus hastile cum ferro trigonalem figuram acuminatam extollente, juxta Vegetium. Verum in Glossario Cangii, edit. II, habetur exemplum pro lanceolæ cujusdam significatione, qua facilius latenter uti potest.

Pilum is, according to Vegetius, a kind of shafted weapon with an iron head rising to a sharpened, three-sided point. But in Du Cange's Glossarium, second edition, there is an example of its meaning a sort of small lance, which can more easily be used covertly.

(printed under page 507)

(327) ‹anchor: not visible in image› · call in col 1004 (inferred from print order)

Nempe funem.

That is, funem ("a rope").

(printed under page 507)

(328) ‹anchor: vitam insidiatur› · call in col 1004

Vat. cod., insidiabatur.

Vatican codex: insidiabatur ("was plotting").

(printed under page 507)

(329) ‹anchor: autem Sanctus› · call in col 1004

Cod. Vat., vir sanctus.

Vatican codex: vir sanctus ("the holy man").

(printed under page 507)

Page

running head: [...]RS SEU TOMUS II. — SANCTORUM VITAE. 1004 (left part of head cut off in the image)
marginal letters: A ‹foras ejecit. Ubi vir sanctus quanta adversa perpes-›; B ‹depressus sopore quiesceret, ecce videt malignum spi-›; C ‹servare, cui inferre mortem studuit, per eum suae›; D ‹quaerebat cum discipulis per vicina montium loca,›
old-edition numerals: 480 after ‹pulmentum›

PL 144:1005

aliquatenus transvadare. Vivebant autem ex aliquantis castaneis quas secum detulerant. Cumque dies Dominicus advenisset, et alia cibi spes nulla jam superesset, coeperunt fratres pauculas, quae remanserant, castaneas deglubere, et jam quodammodo dubitantes ultimum ex eis convivium praeparare. Romualdus autem, ut erat semper alacri vultu, fidenter ait quia, nisi Deus sibi panem per aliquem mitteret, ipso die nullatenus manducaret. Discipuli vero mirantes inter se, in qua spe hoc ille praesumeret, certi tamen quia magister incaute aliquid vovere non posset, cibum jam tantae solemnitati congruum coeperunt fiducialiter exspectare. Sexta igitur diei hora jam propinquante, ecce tres viri onusti pane, et vino et aliis cibis adveniunt, qui se de longinquis partibus cum multo labore pervenisse dicunt. Tunc itaque spiritali omnes repleti gaudio benedicentes Deum, pariter cibum sumunt et beatum virum per revelationem hoc coelitus agnovisse indubitanter agnoscunt.

wade across to them in any way. They were living on a few chestnuts which they had brought with them. And when the Lord's day had come, and no other hope of food now remained, the brethren began to peel the very few chestnuts that were left and, now in some measure doubting, to prepare from them their last meal. But Romuald, as he was always of cheerful countenance, said confidently that unless God sent him bread by someone, he would on no account eat that day. The disciples, wondering among themselves in what hope he presumed this, yet sure that their master could not vow anything rashly, began confidently to await food befitting so great a feast. So, as the sixth hour of the day was now drawing near, behold, three men arrive laden with bread and wine and other foods, who say they have come from distant parts with much toil. Then, all filled with spiritual joy and blessing God, they take the food together, and acknowledge without doubt that the blessed man had known this from heaven by revelation.

CAPUT LXVIII.

CHAPTER LXVIII.

De pisce qui inventus est in arenti rivo meritis Romualdi.

Of the fish that was found in a dried-up stream by the merits of Romuald.

Quodam tempore venit vir venerabilis Sytriam. Qui cum adhuc jejunus esset, et fratres ut pote in arduis montibus piscem, quem ei ad comedendum apponerent, non haberent, coeperunt inter se quodammodo confusi erubescere, et quid pro tam venerabili hospite acquirere potuissent, anxie cogitare. Tunc frater quidam, puto divinitus inspiratus, ad siccum pene rivum, qui juxta praeterfluebat, cum festinatione cucurrit, ubi nimirum et aquae exiguum erat; piscis vero illic visus nunquam penitus fuerat. Coepit itaque frater Deum devote deposcere, ut qui Israelitico populo aquam potuit ex arida petra producere (Num. XX; Exod. XVII), ipse sibi dignaretur piscem in arenti rivulo demonstrare. Confestim igitur, missa manu in exigua aqua, piscem reperit, qui beato viro ad refectionem abundanter sufficere potuit. Deo scilicet servo suo providente convivium, inventum est in saxoso et arido monte, velut in piscosa valle, vivarium. Sed quia de vita beati viri haec, quae nimirum pauca de multis dicta sunt, sufficere credimus, jam ad transitum veniamus.

At one time the venerable man came to Sitria. And since he was still fasting, and the brethren, being as they were on steep mountains, had no fish to set before him to eat, they began, somewhat abashed, to blush among themselves, and to consider anxiously what they could procure for so venerable a guest. Then a certain brother, divinely inspired, I think, ran in haste to an almost dry stream that flowed past near by, where indeed there was only a little water, and where a fish had never at all been seen. So the brother began devoutly to beseech God that He Who was able to bring forth water from the dry rock for the people of Israel (Num. 20; Exod. 17) would deign to show him a fish in the dried-up brook. At once, then, putting his hand into the scanty water, he found a fish which was able to suffice abundantly for the blessed man's refreshment. God, that is, providing a meal for His servant, a fishpond was found on a stony and arid mountain as though in a valley teeming with fish. But since we believe that these things, which are indeed few out of many told of the life of the blessed man, are sufficient, let us now come to his passing.

CAPUT LXIX.

CHAPTER LXIX.

De transitu Romualdi.

Of the passing of Romuald.

Vir denique sanctus per multa alia habitavit loca, multa alia praecipue a suis discipulis perpessus est mala, plura quoque per eum sunt facta miracula, quae nos describere ideo praetermittimus, quia longioris styli prolixitatem vitamus. Post cuncta igitur habitationum suarum loca, cum jam fin⟨em⟩ ⟨suum⟩ imminere conspiceret, tandem ad monasterium quod in Valle de Castro construxerat, rediit, ibique propinquantem obitum indubitanter exspectans, cellam sibi cum oratorio aedificari, in qua recluderetur,

Finally the holy man dwelt in many other places, suffered many other evils, chiefly from his own disciples, and many more miracles were done through him as well, which we pass over describing for this reason, that we avoid the prolixity of a longer pen. After all the places of his dwellings, then, when he saw that his end was now at hand, he at length returned to the monastery that he had built in Val di Castro, and there, awaiting without doubt his approaching death, [to have] a cell with an oratory built for himself, in which he might be shut in,

Editors' notes and page, col. 1005

Footnotes

(330) ‹anchor: pervenisse› · call in col 1005

Ibidem, pervenisse ad eos.

In the same place: pervenisse ad eos ("had reached them").

(printed under page 508)

(331) ‹anchor: cum oratorio› · call in col 1005

S. Blasio illud dedicasse, unde et eremus S. Blasii dicta, per milliare a Valle Castrensi coenobio distans, habetur.

He is held to have dedicated it to St Blaise, whence also the hermitage is called St Blaise's; it lies a mile distant from the monastery of Val di Castro.

(printed under page 508)

Page

running head: 1005 VITA S. ROMUAL[...] (right part of head cut off in the image)
marginal letters: A ‹aliquatenus transvadare. Vivebant autem ex aliquan-›; B ‹ginquis partibus cum multo labore pervenisse dicunt›; C ‹siccum pene rivum, qui juxta praeterfluebat, cum›; D ‹Vir denique sanctus per multa alia habitavit loca,›
old-edition numerals: 481 after ‹aqua,›

PL 144:1006

et silentium usque ad mortem servaret, instituit. Sane viginti annis ante finem vitae suae, discipulis suis manifeste praedixerat, quia in praedicto monasterio oporteret eum quiescere, nulloque astante vel funeri exsequias dependente, expediret eum spiritum exhalare. Facto itaque reclusorio, cum mens ejus in eo esset, ut mox includi deberet, coepit corpus ejus magis magisque molestiis ingravescere, et deorsum jam velut non tam languore quam decrepiti longaevitate senii declinare. Nam a medio fere anno nimia sibi flegmatis abundantia cum ipso laesi pulmonis marcore defluxerat, et gravi eum tussis anhelatione vexabat. Non tamen propter hoc vir sanctus, vel lecto decumbere, vel in quantum possibile erat, soliti rigorem jejunii acquieverat relaxare. Quadam igitur die coepit paulatim corporis virtute destitui et ingruente molestia gravius fatigari. Sole itaque jam ad occasum vergente, praecepit duobus fratribus qui astabant, ut foras exirent, cellulae post se januam clauderent; celebraturi vero sibi matutinos hymnos ad eum diluculo remearent. Cumque illi de ejus fine solliciti velut inviti exirent, non statim ad quiescendum properant, sed ne magistrum obire contingeret anxii, pretiosi thesauri talentum prope cellulam latentes observant. Aliquandiu igitur commorantes, cum deinceps curiosis auribus attentius auscultarent, et neque motum corporis, neque sonum vocis audirent, jam quod evenerat veraciter opinantes, impulsa janua, velociter irruunt, lumen accendunt, et beata anima in coelum rapta, supinum jacere sanctum cadaver inveniunt. Jacebat itaque velut neglecta tunc coelestis margarita, in summi postmodum regis aerarium honorifice reponenda. Nimirum qui sic obiit, ut praedixit, illuc transivit quo speravit. Vixit autem vir beatissimus centum viginti annis, ex quibus viginti expendit in saeculo, tres duxit in monasterio, nonaginta septem in eremitico transegit proposito. Nunc igitur inter vivos coelestis Hierusalem lapides ineffabiliter rutilat, cum ignitis beatorum spirituum turmis exsultat, candidissima stola immortalitatis induitur, et ab ipso rege regum vibrante in perpetuum diademate coronatur.

and keep silence until death, he arranged. Indeed, twenty years before the end of his life he had plainly foretold to his disciples that he must rest in the aforesaid monastery, and that it would be his lot to breathe out his spirit with no one standing by or paying the last rites to his body. So when the enclosure had been made, and his mind was set on being shut in it soon, his body began to grow heavier and heavier with ailments, and now to decline downwards, as it were not so much from sickness as from the length of decrepit old age. For from about the middle of the year an excessive abundance of phlegm had flowed down upon him together with the very wasting of an injured lung, and was troubling him with a heavy, gasping cough. Yet not on this account had the holy man consented either to lie down on a bed or, so far as was possible, to relax the rigour of his accustomed fasting. One day, then, he began little by little to be bereft of bodily strength and, as the affliction pressed upon him, to be more heavily wearied. So, with the sun now sinking to its setting, he directed the two brethren who were standing by to go outside and close the door of the little cell behind them, and to come back to him at daybreak to celebrate the morning hymns with him. And when they went out as though unwillingly, anxious about his end, they do not hurry at once to rest, but, anxious lest it should befall their master to die, they keep watch in hiding near the little cell over the talent of a precious treasure. So, after staying some while, when thereafter they listened more attentively with straining ears and heard neither movement of the body nor sound of the voice, now rightly supposing what had happened, they push open the door, rush in quickly, kindle a light, and find the holy corpse lying on its back, the blessed soul having been caught up into heaven. Thus the heavenly pearl lay then as if neglected, to be laid up afterwards with honour in the treasury of the supreme King. Truly he who died thus, as he had foretold, passed over to where he had hoped. Now the most blessed man lived a hundred and twenty years, of which he spent twenty in the world, passed three in a monastery, and completed ninety-seven in the hermit's way of life. Now, therefore, he shines ineffably among the living stones of the heavenly Jerusalem, he exults with the fiery hosts of the blessed spirits, he is clothed with the most white robe of immortality, and by the King of kings Himself he is crowned with a diadem flashing for ever.

CAPUT LXX.

CHAPTER LXX.

De daemoniaco per particulam cilicii ejus sanato.

Of a demoniac healed by a small piece of his hair shirt.

Post sacratissimum autem viri venerabilis obitum, quanta miraculorum signa per eum Deus ostenderit, quis quaeret transacta legere, cum frequenter valeat et nova videre? Quia igitur ea quae apud sepulcrum ejus fiunt, miracula tanta sunt, ut melius putemus cuncta silentio praeterire quam pauca narrare; duo solummodo, quae per eumdem beatissimum confessorem alibi facta sunt, sufficiat nobis exponere. Denique frater quidam, qui sancti viri discipulus fuerat, parvam basilicam pro anima sua monasterio dederat, ad quam videlicet basilicam extremitatem

But after the most sacred death of the venerable man, how great signs of miracles God has shown through him—who will seek to read of things past, when he is often able to see new ones as well? Since, then, the miracles that are done at his tomb are so great that we think it better to pass them all over in silence than to tell a few, let it suffice us to set out only two which were done elsewhere through the same most blessed confessor. A certain brother, then, who had been a disciple of the holy man, had given a small church to the monastery for his soul, to which church, that is, the end

Editors' notes and page, col. 1006

Page

running head: [...]A S. ROMUALDI. 1006 (left part of head cut off in the image)
marginal letters: A ‹deretur, et silentium usque ad mortem servaret,›; B ‹relaxare. Quadam igitur die coepit paulatim corporis›; C ‹rapta, supinum jacere sanctum cadaver inveniunt.›; D ‹Post sacratissimum autem viri venerabilis obitum,›
old-edition numerals: 482 after ‹viginti›

PL 144:1007

manicae praescissam ex beati viri cilicio misit, et sub altari honorifice recondi praecepit. Quam tamen gerulus sub altari, sicut jussus fuerat, collocare neglexit, sed missam in rima parietis incaute dereliquit. Factum est postea ut daemoniacus quidam ad praedictam duceretur ecclesiam. Cumque astans in medio, huc illucque rotans caput, cuncta undique circumspiceret, tandem torvos oculos in ipsum parietem terribiliter coepit infigere, et intentus illuc, ubi sancti cilicii jacebat particula, crebris non cessabat vocibus exclamare: Ille me ejicit, ille me ejicit; et ita clamans, protinus ab eo expulsus est. Hinc ergo jure perpenditur, quid per semetipsum apud divinam clementiam impetrare non possit, ante cujus brevissimam vestimenti particulam daemon stare non potuit; et qui talia absens exhibet, quid per corporis praesentiam non exercet?

of a sleeve cut off from the blessed man's hair shirt he sent, and ordered it to be laid up with honour beneath the altar. The bearer, however, neglected to place it beneath the altar as he had been ordered, but, putting it into a crack in the wall, carelessly left it there. It came about afterwards that a certain demoniac was brought to the aforesaid church. And as he stood in the middle, rolling his head this way and that, and looked all round on every side, at length he began terribly to fix his grim eyes on that very wall, and, staring at the place where the small piece of the holy hair shirt lay, he did not cease to cry out with repeated shouts: "He is casting me out, he is casting me out!" And as he cried thus, [the demon] was at once driven out of him. Hence, then, it is rightly weighed what he cannot obtain by himself from the divine clemency, before the tiniest scrap of whose clothing a demon could not stand; and he who, absent, displays such things, what does he not perform by the presence of his body?

CAPUT LXXI.

CHAPTER LXXI.

De villico, qui vaccam rapuit, et statim exstinctus est.

Of the steward who seized a cow and was at once struck dead.

Alio quoque tempore Castaldius quidam pauperculae mulieri vaccam violenter abstulit, et eam vociferantem multisque precibus obsecrantem audire contempsit. Illa protinus accurrens, duos gallinarum pullos ad ecclesiam quam supra memoravimus, detulit, et eos secum ante altare projiciens, hujusmodi verbis clamare flebiliter coepit: Hem! S. Romualde, exaudi miseram, ne despicias desolatam, et redde mihi gubernatricem meam injuste sublatam. Mira res! Vix adhuc villicus cum ipsa rapina a domo mulieris abierat, et continuo emissione sagittae percussus, vaccam in eodem loco dimisit, deinde domum perveniens, protinus expiravit.

At another time also a certain gastald violently took a cow from a poor little woman, and disdained to listen to her as she cried out and besought him with many entreaties. She at once ran and brought two chickens to the church we have mentioned above, and, casting them down with herself before the altar, began to cry out tearfully in words like these: "Ah! St Romuald, hear a wretched woman, do not despise one left desolate, and give me back my provider, unjustly taken away." A wonderful thing! The steward had scarcely yet gone from the woman's house with his very plunder when, straightway struck as by the shot of an arrow, he let the cow go in that same place, and then, reaching home, at once expired.

Editors' notes and page, col. 1007

Footnotes

(332) ‹anchor: not visible in image› · call in col 1007 (inferred from print order)

Hoc nomine a Longobardis villarum, seu prædiorum vel locorum custodes et administratores appellabantur; imo et non raro ipsi castrorum, urbium et alicujus etiam provinciæ præfecti: Lege Glossar. Cangii.

By this name the Lombards called the keepers and stewards of farms, that is, of estates or places; indeed, not seldom also the governors of fortresses, of cities, and even of a province. Read Du Cange's Glossarium.

(printed under page 509)

(333) ‹anchor: ipsa rapina› · call in col 1007

In Vaticano codice sic legitur : Cum ipsa rapina emissione sagittæ a domo mulieris abierat, et continuo percussus, vaccam, etc.

In the Vatican codex it reads thus: Cum ipsa rapina emissione sagittæ a domo mulieris abierat, et continuo percussus, vaccam, etc. ("He had gone from the woman's house with the very plunder, by the loosing of an arrow, and at once struck, the cow", etc.).

(printed under page 509)

Page

running head: 1007 S. PETRI DAMIANI OPP. PARS SEU TOMU[...] (right part of head cut off in the image)
marginal letters: A ‹manicae praescissam ex beati viri cilicio misit, et sub›; B ‹stare non potuit; et qui talia absens exhibet, quid›; C ‹tinuo emissione sagittae percussus, vaccam in eodem›; D (none visible in this column)
old-edition numerals: 483 after ‹injuste›

PL 144:1008

CAPUT LXXII.

CHAPTER LXXII.

De corpore Romualdi sano post quinquennium invento.

Of the body of Romuald found sound after five years.

Post quinquennium vero a sancti viri obitu, data monachis ab apostolica sede licentia, ut supra venerabile corpus ejus altare construerent, Azo quidam frater silvam petiit, quatenus modicam capsam faceret, quae sancti confessoris ossa et pulverem tantummodo capere potuisset. Nocte igitur insecuta, dormienti cuidam fratri venerabilis quidam senex apparuit, quem protinus interrogans, ait: Ubi est hujus monasterii prior? Quod cum ille se scire negaret, illico senex addidit: Pro fabricanda, inquit, capsa ire in silvam studuit, sed beati viri corpus in tam exiguum vasculum non intrabit. Postera igitur die prior, composita capsa, revertitur, et mox a fratre, qui visionem viderat, quae illum causa ad silvam invitasset, inquiritur. Quod cum ille velut labore defessus dicere noluisset, illico frater, et sui causam itineris retulit, et quod ipse viderat, exponendo per ordinem non celavit. Defosso igitur tumulo, ita propemodum totum sancti viri corpus sanum illibatumque reperiunt, velut tunc fuerat, cum sepulturae illud primitus tradiderunt, excepto quod tenuis quaedam mucoris lanugo in quibusdam ejus membris excrevisse videbatur. Rejecta igitur modica capsa quae facta fuerat, illico vas aptum ad mensuram beati corporis praeparant, et in eo sanctarum reliquiarum patrocinia recondentes, desuper altare solemniter consecrant. Obiit autem vir beatissimus Romualdus decimo tertio Kalendarum Juliarum, regnante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et gloriatur per infinita saecula saeculorum. Amen.

But five years after the holy man's death, when leave had been given to the monks by the Apostolic See to build an altar over his venerable body, a certain brother, Azo, went to the forest to make a small casket which could hold only the bones and dust of the holy confessor. On the following night, then, a certain venerable old man appeared to one of the brethren as he slept, and at once questioned him, saying: "Where is the prior of this monastery?" And when he said he did not know, the old man immediately added: "He has taken care," he said, "to go into the forest to make a casket; but the blessed man's body will not go into so small a vessel." So the next day the prior returns with the casket made, and he is at once asked by the brother who had seen the vision what cause had drawn him to the forest. And when he, as though worn out by his labour, would not say, the brother at once both told him the reason for his journey and did not conceal what he himself had seen, setting it out in order. So when the tomb had been dug open, they find almost the whole body of the holy man sound and unimpaired, as it had been when they first committed it to burial, except that a certain thin down of mould seemed to have grown on some of his limbs. So, setting aside the small casket that had been made, they at once prepare a vessel fitted to the measure of the blessed body, and, laying up in it the protection of the holy relics, they solemnly consecrate an altar above it. Now the most blessed man Romuald died on the thirteenth day before the Kalends of July, in the reign of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and is glorified for endless ages of ages. Amen.

Editors' notes and page, col. 1008

Footnotes

(334) ‹anchor: Kalendarum Juliarum› · call in col 1008

Hac die in Camaldulensi congregatione et nonnullis etiam in locis divi Romualdi festivitas agitur; verum ab universali Ecclesia septimo Februarii die (qui translationis est corporis S. Romualdi) celebratur, cum SS. Gervasii et Protasii officio dies 29 junii sit impedita.

On this day the feast of St Romuald is kept in the Camaldolese congregation and in some other places as well; but by the universal Church it is celebrated on the seventh of February (the day of the translation of St Romuald's body), since the day [in June] is taken by the office of SS. Gervase and Protase. [The note prints "29 junii"; the feast of Gervase and Protasius is 19 June, the day of Romuald's death (XIII Kal. Jul.), so "29" is probably a misprint for 19.]

(printed under page 509)