in all haste to depart from the place of his burial.
Chapter Ctoetoe: of jfulgertttus, TBisfjop of DttiCOli. The very same miracle, which I told you concerning the division of the rain, happened likewise to the great veneration of another Bishop. For a certain ^crculanus of IPetusium old Priest, who yet liveth, was then present when it happened, and saith that Fulgentius, Bishop of Otricoli, was in disgrace with that cruel tyrant Totilas: and there- fore, as he was passing that way with his army, the Bishop did carefully beforehand by his chaplains send him certain presents, by that means, if it were possible, to mitigate his furious mind. But the tyrant contemned them, and in great rage commanded his soldiers hardly to bind the Bishop, and to keep him safe until he had heard his ex- amination, The merciless Goths executed his cruel com- mandment: and setting him upon a piece of ground, they made a circle round about him, out of which they commanded him not to stir his foot. Whiles the man of God stood there in great extremity of heat, environed round about with those Goths, suddenly there fell such thunder and lightning, and such plenty of rain, that his keepers could not endure that terrible storm: and yet for all that, not one drop fell within the circle, where the man of God, Fulgentius, stood. Which strange news being told to that tyrannical king, his barbarous mind was brought to have him in great reverence, whose torment before he desired and so cruelly thirsted after his blood. Thus almighty God, to bring down the lofty minds of carnal men, doth work miracles by such as they most con- temn: that truth, proceeding from the mouths of his u humble servants, may subdue those, which of pride do extol and advance themselves against the doctrine of truth. I Chapter Cbirteen: of Ijpcrculanus, OBig&op of Ipetusium. Not long since, the virtuous Bishop Floridus told me a notable miracle, which was this. “The great holy man,” quoth he, “ Herculanus, who brought me up, was Bishop of Perusium, exalted to that dignity from the state of a monk: in whose time the perfidious king Totilas besieged it for seven years together, and the famine within was so great that many of the townsmen Cfje Dialogues of %t ©regotp forsook the place: and before the seventh year was ended, the army of the Goths took the city. The commander of his camp dispatched messengers to Totilas, to know his pleasure what he should do with the Bishop, and the rest of the citizens: to whom he returned answer, that he should, from the top of the Bishop’s head to his very foot, cut off a thong of his skin, and that done, to strike off his head: and as for the rest of the people, to put them all to the sword. When he had received this order, he commanded the reverent Bishop Herculanus to be carried to the walls, and thereto have his head strooken off, and when he was dead, that his skin should be cut from the very crown down to the very foot, as though indeed a thong had been taken from his body; after which barbarous fact they threw his dead corpse over the wall. Then some upon pity, joining the head to the body, did bury him, together with an infant that was there found dead. Forty days after, Totilas making pro* clamation that the inhabitants, which were gone, should without all fear come back again: those, which upon extremity of hunger departed, returned home to their houses, and calling to mind the holy life of their Bishop, they sought for his body, that it might, as he deserved, be buried in the church of St. Peter. And whe)n they came to the place where it lay, they digged, and found the body of the infant that was buried together with him, putrefied and full of worms: but the Bishop’s body was so sound as though it had been newly put into the earth, and that which is more to be admired, and deserveth greater reverence, his head was so fast joined to his body as though it had never been cut off, neither did any sign of his beheading appear at all. Then they viewed like- wise his back, whether that were also whole and sound, and they found it so perfect and well, as though never any knife had touched the same.”
Who would not wonder at such miracles of them t M \ a £ Benedetto Bonjigli THE TRANSLATION OF ST. HERCOLANUS ( Accadentia, Perugia ) Aiinari 31saac of Spoleto that be dead: wrought, no question, for the spiritual good of the living?
Chapter JFoutteen: of tfre servant of <$oD, 3[saac.
©tefforp, At such time as the Goths first invaded Italy, there was, near to the city of Spoleto, a virtuous and holy man called Isaac: who lived almost to the last days of the Goths, whom many did know, and especially the holy virgin Gregoria, which now dwelleth in this city, hard by the church of the blessed and perpetual Virgin Mary: which woman, in her younger years, desiring to live a nun’s life, fled to the church from marriage, already agreed upon by her friends, and was by this man de- fended: and so, through God’s providence, obtained to have that habit which so much she desired, and so, leaving her spouse upon earth, she merited a spouse in heaven. Many things also I had by the relation of the reverent man Eleutherius,who was familiarly acquainted with him; and his virtuous life doth give credit to his words. This holy man Isaac was not born in Italy; and therefore I will only speak of such miracles as he did living here in our country. At his first coming out of Syria to the city of Spoleto, he went to the church, and desired the keepers that he might have free leave to pray there, and not to be enforced to depart when night came. And so he began his devotions, and spent all that day in prayer, and like- wise the night following. The second day and night he bestowed in the same manner, and remained there also the third day: which when one of the keepers of the church perceived, who was a man of a proud spirit, he took scandal by that, whereof he ought to have reaped great profit. For he began to say that he was an hypo- crite and cozening companion, who in the sight of the world remained at his prayers three days and three nights together: and forthwith running upon the man of God, he strook him, to make him by that means with shame to depart the church as an hypocrite, and one that desired to be reputed an holy man. But to revenge this injury, a wicked spirit did presently possess his body, who cast him down at the feet of the man of God, and began by his mouth to cry out: €t Isaac doth cast me forth, Isaac doth cast me forth.” For what name the strange man had, none at that time did know, but the wicked spirit told it, when he cried out that he had power to cast him out. Straightways the man of God laid himself upon his body, and the cursed devil that was entered in, departed in all haste. News of this was by and by Mown over the whole city, and men and women, rich and poor, came run- ning, every one striving to bring him home to their own house: some for the building of an Abbey, did humbly offer him lands, others money, and some such other helps as they could. But the servant of almighty God, refusing to accept any of their offers, departed out of the city, and not far off he found a desert place, where he built a little cottage for himself: to whom many repairing began by his example to be inflamed with the love of everlasting life, and so, under his discipline and government, gave themselves to the service of almighty God. And when his disciples would often humbly insinuate, that it were good for the necessity of the Abbey to take such livings as were offered, he, very careful to keep poverty, told them constantly, saying: “A monk that seeketh for livings upon earth is no monk”: for so fearful he was to lose the secure state of his poverty, as covetous rich men are careful to preserve their corruptible wealth.
In that place, therefore, he became famous for the spirit of prophecy: and his life was renowned far and near, for the notable miracles which he wrought. For upon a day, towards evening, he caused his monks to lay a certain number of spades in the garden. The night following, when according to custom they rose up to their prayers, he commanded them, saying: “ Go your ways, and make pottage for our workmen, that it may be ready very early 3!saac of ^poleto 3!saac of ^poleto in the morning.” And when it was day, he bad them bring the pottage which they had provided; and going with his monks into the garden, he found there so many men working as he had commanded them to lay spades: for it fell so out, that certain thieves were entered in to spoil and rob it; but God changing their minds, they took the spades which they found there, and so wrought from the time of their first entrance, until the man of God came unto them: and all such parts of the ground as before were not manured, they had digged up and made ready. When the man of God was come, he saluted them in this wise: “ God save you, good brethren: you have laboured long, wherefore now rest yourselves then he caused such provision as he had brought to be set before them, and so after their labour and pains refreshed them. When they had eaten that was sufficient, he spake thus unto them: “Do not hereafter any more harm: but when you desire anything that is in the garden, come to the gate, quietly ask it, and take it a God’s blessing, but steal no more”: and so bestowing upon them good store of worts, he sent them away. And by this means it fell out that they which came into the garden to do harm, de- parted thence not doing any damage at all, and besides had the reward of their pains, and somewhat also of charity bestowed upon them.
At another time, there came unto him certain strange men a begging, so torn and tattered, that they had scant any rags to cover them, humbly beseeching him to help them with some clothes. The man of God, hearing their demand, gave them no answer: but secretly calling for one of his monks, bad him go into such a wood, and in such a place of the wood to seek for an hollow tree, and to bring unto him that apparel which he found there. The monk went his way, and brought closely to his master that which he had found. Then the man of God called for those poor naked men, and gave them that apparel, Cf)e Dialogic of ©tegotp saying: “ Put on these clothes to cover your naked bodies withal.” They, seeing their own garments, were wonderfully confounded: for thinking by cunning to have gotten other men’s apparel, with shame they re- ceived only their own.
Again, at another time, one there was that commended himself to his prayers, and sent him by his servant two baskets full of meat: one of the which, as he was in his journey, he took away, and hid in a bush till his return back again; and the other he presented to the man of God, telling him how his master had sent him that, heartily commending himself to his prayers. The holy man took that which was sent very kindly, giving the messenger this good lesson: “ 1 pray thee, my friend, to thank thy master, and take heed how thou dost lay hand upon the basket, for a snake is crept in, and therefore be careful, lest otherwise it doth sting thee.” At these words the messenger was pitifully confounded, and though glad he was that by this means he escaped death, yet somewhat grieved that he was put to that shame. Coming back to the basket, very diligent and careful he was in touching it; for as the man of God had told him, a snake in very deed was got in. This holy man, therefore, albeit he were incomparably adorned with the virtue of abstinence, contempt of worldly wealth, the spirit of prophecy, and perseverance in prayer: yet one thing there was in him which seemed reprehensible, to wit, that sometime he would so exceed in mirth, that if men had not known him to have been so full of virtue, none would ever have thought it.
What, I beseech you, shall we say to that? for did he willingly give himself sometime to such recreation: or else excelling in virtue, was he, contrary to his own mind, drawn sometime to present mirth?
©tCjJOtp* God’s providence, Peter, in bestowing of his gifts, is wonderful: for often it falleth out, that upon 3lsaac of §>poleto whom he vouchsafeth the greater, he giveth not the less: to the end that always they may have somewhat to mis- like in themselves: so that desiring to arrive unto perfec- tion and yet can not: and labouring about that which they have not obtained, and can not prevail: by this means they become not proud of those gifts which they have received, but do thereby learn that they have not those greater graces of themselves, who of themselves cannot overcome small faults. And this was the cause that, when God had brought his people into the land of promise, and destroyed all their mighty and potent enemies, yet did he long time after reserve the Philisteans and Chananites, that, as it is written, He might in them try Israel } For sometime as hath been said, upon whom he bestoweth great gifts, he leaveth some small things that be blame- worthy, that always they may have somewhat to fight against, and not to be proud, though their great enemies be vanquished, seeing other adversaries in very small things do put them to great trouble: and therefore it falleth out strangely, that one and the self same man is excellent for virtue, and yet of infirmity sometime doth offend, so that he may behold himself on the one side strong and well furnished, and on another open and not defended: that by the good thing which he seeketh for, and is not able to procure, he may with humility preserve that virtue which already he hath in possession. But what wonder is it that we speak this concerning man, when as heaven itself lost some of his citizens, and other some continued sound in God’s grace: that the elect Angels of God, seeing others through pride to fall from heaven, might stand so much the more steadfast, by how much with humility they preserved God’s grace received? They, therefore, took profit by that loss which heaven then had, and were thereby made to persevere more con- stantly in God’s service for all eternity. In like manner 1 Judges 3, i.
it fareth with each man’s soul, which sometime for pre- serving of humility, by a little loss it attaineth to great spiritual perfection.
Peter, i am very well pleased with that you say.
Chapter jfifteen: of tfje servants of ©on OEutpictus ano jflorentius. «J ©regorg. Neither will I pass over that with silence, which I heard from the mouth of that reverent Priest, Sanctulus, one of the same country: and of whose report I am sure you make no doubt, for you know very well his life and fidelity.
At the same time, in the province of Nursia there dwelt two men, observing the life and habit of holy con- versation: the one was called Euthicius and the other Florentius; of which Euthicius bestowed his time in spiritual zeal and fervour of virtue, and laboured much by his exhortations, to gain souls to God; but Florentius led his life in simplicity and devotion. Not far from the place where they remained, there was an Abbey, the governor whereof was dead, and therefore the monks made choice of Euthicius, to take the charge thereof: who, condescending to their petition, governed the Abbey many years. And not to have his former oratory utterly destitute, he left the reverent man Florentius to keep the same; who dwelt there all alone, and upon a day, being at his prayers, he besought almighty God to vouchsafe him of some comfort in that place; and having ended his devotions, he went forth, where he found a bear standing before the door, which by the bowing down of his head to the ground, and shewing in the gesture of his body no sign or cruelty, gave the man of God to under- stand that he was come thither to do him service, and himself likewise did forthwith perceive it. And because he had in the house four or five sheep which had no keeper, he commanded the bear to take charge of them, saying: “Go and lead these sheep to the field, and at twelve of the clock come back again”: which charge he JTlotenttus ano (Eutbicius took upon him, and did daily come home at that hour: and so he performed the office of a good shepherd, and those sheep, which before time he used to devour, now fasting himself, he took care to have them safely kept. And when God’s servant determined to fast until three of the clock, then he commanded the bear to return with his sheep at the same hour; but when he would not fast so long, to come at twelve. And whatsoever he com- manded his bear, that he did, so that bidden to return at three of the clock, he would not come at twelve; and commanded to return at twelve, he would not tarry till three. And when this had continued a good while, he began to be famous far and near for his virtue and holy life. But the old enemy of mankind by that means which heseeth the good to come unto glory, by the same doth he draw the wicked through hatred to procure their own misery; for four of Euthicius’ monks, swelling with envy that their master wrought not any miracles, and that he who was left alone by him was famous for so notable a one, upon very spite went and killed his bear. And therefore, when the poor beast came not at his appointed hour, Florentius began to suspect the matter: but expect- ing yet until the evening, very much grieved he was that the bear, whom in great simplicity he called his brother, came not home. The next day, he went to the field, to seek for his sheep and his shepherd, whom he found there slain; and making diligent inquisition, he learned quickly who they were that had committed that uncharitable fact. Then was he very sorry, bewailing yet more the malice of the monks than’ the death of his bear; whom the reverent man Euthicius sent for, and did comfort him what he might: but the holy man Florentius, wonder- fully grieved in mind, did in his presence curse them, saying: “ 1 trust in almighty God, that they shall in this life, and in the sight of the world, receive the reward of their malice, that have thus killed my bear which did Cfje Dialogues of %t ©tegotg them no harm”; whose words God’s vengeance did straight follow, for the four monks that killed the poor beast were straight so strooken with a leprosy, that their limbs did rot away, and so they died miserably: whereat the man of God, Florentius, was greatly afraid, and much grieved, that he had so cursed the monks; and all his life after he wept, for that his prayer was heard, crying out that himself was cruel, and that he had murdered those men. Which thing I suppose almighty God did, to the end that he should not, being a man of great sim- plicity, upon any grief whatsoever, afterward presume to curse any.
What? is it any great Sin, if in our anger we curse others?
©tCgOtp* Why do you ask me whether it be a great sin, when as St. Paul saith: Neither cursers shall possess the kingdom of God? 1 Think, then, how great the sin is, which doth exclude a man out of heaven.
What if a man, haply not of malice, but of negligence in keeping his tongue, doth curse his neigh- bour?
©tCgOtp* If before the severe judge idle speech is reprehended, how much more that which is hurtful. Consider, then, how damnable those words be, which proceed of malice, when that talk shall be punished which proceedeth only from idleness.
I grant it be most true.
(StCgOtp* The same man of God did another thing which I must not forget. For, the report of his virtue reaching far and near, a certain Deacon, that dwelt many miles off, travelled unto him, to commend himself to his prayers. And coming to his cell, he found it round about full of innumerable snakes; at which sight being wonderfully afraid, he cried out, desiring Florentius to pray: who came forth, the sky being then very clear, 1 i Cor. 6, io.
JHotentiuff ano dEutfjicius and lifted up his eyes and his hands to heaven, desiring God to take them away in such sort as he best knew. Upon whose prayers, suddenly it thundered, and that thunder killed all those snakes. Florentius, seeing them all dead, said unto God: “Behold, O Lord, thou hast destroyed them all, but who shall now carry them away? ” And straight as he had thus spoken, so many birds came as there were snakes killed, which took them all up, and carried them far off, discharging his habita- tion from those venomous creatures.
IPfctCt. Certainly he was a man of great virtue and merit, whose prayers God did so quickly hear.
©tfcjJOt]?. Purity of heart and simplicity, Peter, is of great force with almighty God, who is in purity most singular, and of nature most simple. For those servants of his, which do retire themselves from worldly affairs, avoid idle words, labour not to lose their devotion, nor to defile their soul with talking, do especially obtain to be heard of him, to whom, after a certain manner, and as they may, they be like in purity and simplicity of heart. But we that live in the world, and speak often- times idle words, and that which is worse, sometime those that be hurtful: our words and prayers are so much the farther off from God, as they be near unto the world: for we are drawn too much down towards the earth, by continual talking of secular business: which thing the prophet Esaye did very well reprehend in himself, after he had beheld the King and Lord of armies, and was penitent, crying out: Woe be to me for being silent, because I am a man that have defiled lips: and he sheweth straight after the reason why his lips were defiled, when he saith: I dwell in the midst of a people that hath defiled lips} For sorry he was that his lips were defiled, yet concealeth not from whence he had them, when he saith, that he dwelt in the midst of a people C&e Dialogues of ©tegotp that had defiled lips. For very hard it is that the tongues of secular men should not defile their souls, with whom they talk; for when we do sometime con- descend to speak with them of certain things, by little and little we get such a custom, that we hear that spoken with pleasure which is not meet to be heard at all, so that afterward we are loath to give that over, to which at the first, to gratify others, we were brought against our wills. And by this means we fall from idle words to hurtful speeches, and from talk of small moment to words of great importance: and so it cometh to pass that our tongue is so much the less respected of God when we pray, by how much we are more defiled with foolish speech, because, as it is written: He that turneth away his ear that he hear not the law, his prayer shall be execrable} What marvel, then, is it, if, when we pray, God doth slowly hear us, when as we hear God’s com- mandments, either slowly or not at all? And what marvel if Florentius, when he prayed, was quickly heard, who obeyed God in observing his command- ments?
Peter, The reason alleged is so plain, that nothing with reason can be said against it.
(Sregorp, But Euthidus, who was companion to Florentius in serving of God, was famous also for miracles after his death. For the inhabitants of that city do speak of many: but the principal is that which, even to these times of the Lombards, almighty God hath vouchsafed to work by his coat: for when they had any great drougth the citizens, gathering themselves together, did carry that, and together with their prayers offer it in the sight of our Lord. And when they went with that through the fields, praying to God, forthwith they had such plenty of rain as the dryness of the ground required: whereby it was apparent, what virtue 0@atcius of amount e@atsico and merits were in his soul, whose garment shewed outwardly did pacify the anger of almighty God.
Chapter ^irteen: of l^atcius, tbe e^onfc of 0@ount ^atsico. €[ Not long since, there was a reverent man in Campania, called Marcius, who lived a solitary life in the mountain of Marsico: and many years together did he continue in a narrow and straight cave: whom many of our acquaintance knew very well, and were present at such miracles as he did, and many things concerning him have I heard from the mouth of Pope Pelagius of blessed memory, my predecessor, and also of others, who be very religious men. His first miracle was that, so soon as he made choice of that cave for his habitation, there sprung water out of the hollow rock, which was neither more nor less than served for his necessity: by which almighty God did shew what great care he had of his servant, seeing miraculously, as in ancient time he had before done to the children of Israel, he caused the hard rock to yield forth water. But the old enemy of mankind, envying at his virtues, went about by his ancient slight to drive him from that place: for he entered into a serpent, his old friend, and so thought to have terrified him from thence. For the serpent alone would come into the cave where he lived also alone, and when he was at his prayers, it would cast itself before him, and when he took his rest, it would lie down by his side. The holy man was nothing at all dismayed at this: for sometime he would put his hand or leg to his mouth, saying: “ If thou hast leave to sting me, I hinder thee not ”: and when he had lived