Compiled by Jacobus de Voragine, Archbishop of Genoa, 1275 First
Edition Published 1470
From the Temple Classics Edited by F.S. ELLIS First issue of
this Edition, 1900 Reprinted 1922, 1931
Here followeth the Life of S. Rocke
S. ROCKE was born in Montpelier, which is a town of great name upon the border of
France, and was born of noble progeny. His father was lord of Montpelier, and was
named John, and was come of the noble house of France. And though he was noble of birth,
and rich of lordship, he was also virtuous in all humanity. He had a wife of noble kindred
and fair of visage named Libera, which both devoutly served our Lord Jesu Christ,
and lived in divine love and holy works. And how well that they thus had lived long,
yet had they no child ne heir, wherefore they oft made their prayers, and vowed
pilgrimages. And on a day most specially, the wife made her prayers to our Blessed Lady,
praying devoutly for to have a child, and was in very contemplation, in which she
heard the voice of an angel saying: O Libera, God hath heard thy prayer, and thou shalt receive of him grace of thy petition. And anon she went to her husband and told him as
she had heard of the angel. And then they, hereof joyful, accomplished the act of
matrimony, and she conceived, and at time was delivered of a son, which in his baptism was
named Rochus or Rocke.And this Rocke had impressed in the shoulder on his left side a
cross, which was a token that he should be acceptable and beloved of God, which thing when
his father and mother saw they blessed God, and his mother herself nourished and gave suck
to the child, and fed it and committed and did gladly the other business of a nurse. Which
devout mother fasted twice in the week, and the blessed child Rocke abstained him twice
also, when his mother fasted in the week, and would suck his mother but once that day,
which was to all a great wonder, and that day he was gladder, merrier, and sweeter than
the other. And after, when he came to five years of age, he disposed him to the works of
penance, and was much obedient to father and mother. And in the twelfth year of his age he
fasted many and divers fastings for Christ's love. And the more his members grew, the more
the cross, that tofore was spoken of, appeared larger and more apparent.
In that time the father of S. Rocke was sick and saw his last end approach, and
called to him his son Rocke, and said: O mine only son Rocke, thou seest well that I shall
shortly finish my life; alway the will of God be fulfilled, and four things, with my
lordship and heritage, I leave to thee, and command thee to accomplish. First, like
as thou hast begun that thou serve busily God. Secondly, that thou remember poor people,
widows and orphans. Thirdly, I constitute and ordain thee governor and dispenser of all my
treasures, that thou dispend them in charitable and meek works. And fourthly that, with
all diligence thou haunt and frequent the hospitals of sick and poor men. These foresaid
things Rocke promised to his father to fulfil them to his power. And anon after his father
died, whom Rocke buried honourably, and laid in a sepulture, and in the twentieth
year of his age he buried also his devout mother. And in few days he executed the
testament of his father effectually, and visited religious places of poor people; wretches
oppressed, and sick men, he cured by counsel and works; widows and orphans he comforted;
and poor maidens to marry he relieved. And in these good offices and works he dispended
his father's goods. And when he had finished his father's commandments he decreed to leave
the country of Montpelier and to make and seek other divers pilgrimages, and clad him with
the habit of a pilgrim, and covered his head with a bonnet, a scrip on his shoulder, and a
pilgrim's staff in his right hand, and so departed.
And after many desert places he came to Rome, but tofore he came into a town called in
Latin Aquapendens, where as was a common and hard pestilence, which, when Rocke knew of
many by the way, he desirously went unto the hospital of that town, called Water-hanging,
and gat with great prayers and labour of one Vincent, which had the rule of the hospital,
that he might there, day and night, serve the sick people. Vincent was afeard and dreaded
lest Rocke, which was a young flowering man should be smitten with pestilence. But after
that he came, them that were sick he blessed in the name of Christ, and as soon he had
touched the sick men they were all whole. And they said and confessed as soon as and this
holy man Rocke was come in. All they that were vexed and sick, and the fire of pestilence
had infected, he extincted it and delivered all the hospital of that sickness. And after
he went through the town, and each house that was vexed with pestilence he entered, and
with the sign of the cross and mind of the passion of Jesu Christ he delivered them all
from the pestilence. For whomsoever Rocketouched, anon the pestilence left him. And when
the town of Water-falling was delivered from the contagion of the pestilence, Rocke went
to the city of Cesena which is a great city of Italy, which no less pestilence vexed, and
he in a short space delivered it from the pestilence. And from thence he came to Rome,
which was then so full of pestilence that unnethe in all the town could not be found one
house void thereof. In those days there was at Rome a cardinal of the title of Angleria,
which is a province of Lombardy, and the blessed Rocke came into this cardinal's place.
And as he stood tofore him a little, suddenly a marvellous comfort and hope entered into
the courage of the cardinal. He understood the young man Rocke to be right dear with God,
for his cheer, his manners, and his attemperance showed it, wherefore he commended him to
Rocke that he should deliver him from the pestilence and conserve him. And then Rocke did
sign in the cardinal's forehead and made with his finger a cross. And anon an apparent
sign and a very cross was seen impressed in his forehead, and so the cardinal was
preserved from the pestilence. Nevertheless, for the novelty of the thing, he prayed S.
Rocke that the token of the cross should be taken away, lest thereby it should be to the
people a new spectacle. Then Rocke exhorted the cardinal that he should bear the
sign of the cross of our Redeemer, in memory of his passion, in his forehead perpetually,
and worship it reverently, by which sign he was delivered from the hard pestilence. The
cardinal then brought S. Rocke to the pope, which anon saw that is godly, a bright ray and
heavenly, shining out of the forehead of Rocke. And after, when his divine virtue
was known to the pope, Rocke obtained of him full remission of sin. Then the cardinal
began to inquire of Rocke of his lineage and of his country, but Rocke affecting no
mortal glory, hid his lineage and received again of the pope his blessing and departed
from him. And abode at Rome with the same cardinal three years continually, and laboured
in visiting and helping the poor people and them that were sick of the pestilence. And
after three years the cardinal, being old, died, and Rocke forsook Rome and came to the
town of Armine, a noble city of Italy, which also he delivered from the said pestilence.
And when that town was delivered, he went to the city of Manasem in Lombardy, which was
also sore oppressed with sick men of the pestilence, whom with all his heart he served
diligently, and by the help of God made that town quit of the pestilence. And from thence
went to Piacenza, for he understood that there was great pestilence. Rocke was ever of
great study how he might, in the name of Jesu and of his passion, deliver mortal men from
the hurt of pestilence. And so an whole year he visited the houses of poor men, and they
that had most need, to them he did most help, and was always in the hospital. And when he
had been long in the hospital of Piacenza, and had helped almost all the sick men therein,
about midnight he heard in his sleep an angel thus saying:
O Rocke, most devout to Christ, awake and know that thou art smitten with the
pestilence, study now how thou mayst be cured. And anon he felt him sore taken with the
pestilence under his both arms, and he thereof gave than kings to our Lord. And he was so
sore vexed with the pain, that they that were in the hospital were deprived of their sleep
and rest of the night, wherefore S. Rocke arose from his bed and went to the utterest
place of the hospital, and lay down there abiding the light of the day. And when it was
day the people going by saw him, and accused the master of the hospital of offence, that
he suffered the pilgrim to lie without the hospital, but he purged him of that default,
saying that: The pilgrim was smitten with the pestilence as ye see, and unwitting to us he
went out. Then the citizens incontinent put out S. Rocke from the city and suburbs, lest
by him the city might be the more infected. Then S. Rocke, sore oppressed with fervent
pain of the pestilence, suffered patiently himself to be ejected out of Piacenza, and went
into a certain wood, a desert valley not far from Piacenza, always blessing God. And there
as he might he made him a lodge of boughs and leaves, always giving thankings to our Lord,
saying: O Jesu, my Saviour, I thank thee that thou puttest me to affliction like to thine
other servants, by this odious ardour of pestilence, and most meek Lord, I beseech thee to
this desert place, give the refrigery and comfort of thy grace.And his prayer finished,
anon there came a cloud from heaven by the lodge that S. Rocke had made within
boughs, whereas sprang a fair and bright well, which is there yet unto this day. Whose
water S. Rocke drank, being sore athirst, and thereof had great refreshing of the great
heat that he suffered of the pestilence fever.
There was nigh unto that wood a little village in which some noblemen dwelled; among
whom there was one well beloved to God named Gotard,which had great husbandry, and had a
great family and household. This Gotard held many hounds for hunting, among whom he had
one much familiar, which boldly would take bread from the board. And when Rocke lacked
bread, that hound, by the purveyance of God, brought from the lord's board bread unto
Rocke. Which thing when Gotard had advertised oft that he bare so away the bread, but he
wist not to whom ne whither, whereof he marvelled, and so did all his household. And the
next dinner he set a delicate loaf on the board, which anon the hound by his new manner
took away and bare it to Rocke. And Gotard followed after and came to the lodge of S.
Rocke, and there beheld how familiarly the hound delivered the bread to S. Rocke. Then
Gotard reverently saluted the holy man and approached to him, but S. Rocke, dreading lest
the contagious air of the pestilence might infect him, said to him: Friend, go from me in
good peace, for the most violent pestilence holdeth me. Then Gotard went his way and left
him, and returned home, where, by God's grace, he said thus to himself all still: This
poor man whom I have left in the wood and desert, certainly is the man of God, sith this
hound without reason bringeth to him bread. I therefore, that have seen him do it, so
ought sooner to do it, which am a Christian man. By this holy meditation Gotard returned
to Rocke and said: Holy pilgrim, I desire to do to thee that thou needest, and am advised
never to leave thee. Then Rocke thanked God which had sent to him Gotard, and he informed
Gotard busily in the law of Christ. And when they had been awhile together the hound
brought no more bread. Gotard asked counsel how he might have bread, for more and more he
hungered and asked remedy of S. Rocke. S. Rocke exhorted him after the text, saying: In
the sweat of thy visage thou shalt eat thy bread, and that he should return to the town,
and leave all his goods to his heirs, and follow the way of Christ and demand bread in the
name of Jesu. Then Gotard was ashamed to do so where he was known, but at the last by the
busy admonition of S. Rocke, Gotard went to Piacenza, whereas he had great knowledge, and
begged bread and alms at the door of one of his gossips. That same gossip threatened
sharply Gotard, and said he shamed his lineage and friends by this foul and indecent
begging, and put him away, being wroth and scorning him. For which cause Gotard was
constrained to beg busily at the doors of other men of the city. And the same day the
gossip that so had said to Gotard was taken sore with the pestilence, and many others that
denied alms to Gotard. And then anon the city of Piacenza was infect with contagious
pestilence, and Gotard returned to the wood and told to S. Rocke all that was happed.
And S. Rocke told to Gotard tofore, that his gossip should hastily die, which was done
indeed. And S. Rocke, moved with pity and mercy, being full sick, went into Piacenza,
being full of pestilence, and left Gotard in the wood. And though S. Rocke were sore vexed
with the pestilence, yet he with great labour went to Piacenza and with touching and
blessing he helped and healed them all, and also cured the hospital of the same city. And
he being sore sick and almost lame returned again to Gotard into the wood. And many that
heard that he and Gotard were in the place of the desert valley,came to them whom they
found all with Rocke, and tofore them all he did these miracles. The wild beasts which
wandered in the wood, what hurt, sickness or swelling they had, they ran anon to S. Rocke,
and when they were healed they would incline their heads reverently and go their way. And
a little while after Gotard, and his fellows, for certain necessities and errands,
returned into Piacenza and left that time S. Rocke alone in the valley. And S. Rocke made
his prayers to Almighty God that he might be delivered from the wounds of pestilence, and
in this prayer he fell asleep. And in the meanwhile returned Gotard from the city, and
when he came and joined him to Rocke sleeping, he heard the voice of an angel saying: O
Rocke, friend of God, our Lord hath heard thy prayers, lo, thou art delivered from the
pestilence, and art made all whole, and our Lord commandeth that thou take the way toward
thy country. With this sudden voice Gotard was astonished which never tofore knew the name
of Rocke. And anon Rocke awoke, and felt himself all whole by the grace of God like as the
angel said. And Gotard told unto Rocke how he had heard the angel and what he had said.
Then S. Rocke prayed Gotard that he should keep his name secret and to tell it to no man,
for he desired no worldly glory. Then after a few days S. Rocke with Gotard and his
fellows abode in the desert, and informed them all in godly works, and they then began to
wax holy, wherein he exhorted them and confirmed, and left them in that desert valley. And
S. Rocke, as a pilgrim doing penance, entended, burning in the love of God, toward his
country and came to a province of Lombardy called Angleria, and applied him toward
Almaine, where the lord of his province made war with his enemy, whose knights took S.
Rocke as a spy, and delivered him to their lord as a traitor. This blessed saint, always
confessing Jesu Christ, was deputed unto a hard and strait prison, and the blessed Rocke
patiently went into prison and suffered it gladly. Where day and night remembering the
name of Jesu, he commended him to God, praying that the prison should not disprofit him,
but that he might have it for wilderness and penance. And there he abode five years in
prayers.
In the end of the fifth year, when God would that his soul should be brought into the
fellowship of his saints, and be always in the sight of God, he that bare meat to S. Rocke
into the prison, as he was accustomed every day, he saw a great light and shining in the
prison, and S. Rocke kneeling on his knees praying, which all these things he told to his
lord. And the fame hereof ran all about the city, so that many of the citizens ran to the
prison because of the novelty of this thing. And there saw and beheld it and gave laud
thereof to Almighty God, and accused the lord of cruelty and woodness. Then at the last,
when S. Rocke knew by the will of God that he should finish his mortal life, he called to
him the keeper of the prison, and prayed him that he would go to his lord, and to exhort
him in the name of God and of the glorious Virgin Mary, that he would send to him a
priest, of whom ere he died he would be confessed, which thing was anon done. And when he
had confessed him to the priest and devoutly taken his blessing, he prayed him that he
might abide alone three days next following for to be in his contemplation, by which he
might the better have mind of the most holy passion of our Lord. For Rocke felt well then
that the citizens prayed the lord for his deliverance, which things the priest told to the
lord. And so it was granted to S. Rocke to abide there alone three days. And in the end of
the third day the angel of God came to S. Rocke, saying thus: O Rocke, God sendeth me for
thy soul, of whom in this last part of thy life that what thou now desirest thou shouldest
now ask and demand. Then S. Rocke prayed unto Almighty God with his most devout prayer,
that all good christian men which reverently prayed in the name of Jesu to the blessed
Rocke might be delivered surely from the stroke of pestilence. And this prayer so made, he
expired and gave up the ghost.
Anon an angel brought from heaven a table divinely written with letters of gold into
the prison, which he laid under the head of S. Rocke. And in that table was written that
God had granted to him his prayer, that is to wit, that who that calleth meekly to S.
Rocke he shall not be hurt with any hurt of pestilence. And then after the third day the
lord of the city sent to the prison that S. Rocke should be delivered out of it. And they
that came to the prison found S. Rocke departed from this life, and saw through all the
prison a marvellous light, in such wise that without doubt they believed him to be the
friend of God. And there was at his head a great taper burning, and another at his feet,
by which tapers all his body was light. Furthermore, they found under his head the
foresaid table, by which they knew the name of the blessed Rocke by authority, which name
known, the mother of the lord of that city knew many years tofore S. Rocke to be the son
of the lord John of Montpelier, which was brother germain to this lord of whom we have
said, which thing, and all that was done, was because they knew not his name. Then they
knew him to be nephew to the lord, and also by the sign of the cross which S. Rocke bare,
as tofore is said that he had it when he was born out of his mother's belly. Then they
being thereof penitent, and in great wailing and sorrow, at the last with all the people
of the city they buried S. Rocke solemnly and religiously, which soon after the holy saint
was canonised by the pope gloriously. And in his glorious name and honour they builded a
great and large church. Then let us reverently with devotion pray unto this glorious saint
S. Rocke, that by his intercession and prayer we may be delivered from the hard death of
pestilence and epidemic, and that we may so live in this life and be penitent for our
sins, that after this short life we may come unto everlasting life in heaven. Amen. The
feast of S. Rocke is always holden on the morn after the day of the Assumption of our
Lady, which life is translated out of Latin into English by me, William Caxton.
Here followeth the Life of S. Bernard,
the mellifluous doctor, and first of the interpretation of his name.
Bernard is said of ber, that is, a pit or well, and nardus, which, as the gloss saith
upon Cantica, is an humble herb and of hot nature and well smelling. He was hot inburning
love, humble in conversation, a well in flowing doctrine, a pit in deepness of science,
and well smelling in sweetness of fame. His life hath written Abbot William of S.
Theodoric, and the fellow of S. Bernard, and Hernaldus the abbot of Bonevalle. S. Bernard
was born in Burgundy in the castle of Fontaine of noble lineage and much religious. Whose
father hight Celestin, and was a noble knight in the world and much religious to God. And
his mother was named Aleth. She had seven children, six males and one female. The
men children she nourished all for to be monks, and the daughter for to be a nun. And
anon, as she had a child she offered it to God with her own hands. She would refuse
strange breasts, for like as she fed them with her motherly milk, so fed she them with
nature of goodness.And as long as they grew and were under her hand she nourished them
more for desert than for the court. For she fed them with more common and grosser meats,
like as she would have sent them right forth into desert. And as she bare the third son,
which was Bernard, in her belly, she saw in her sleep a dream which was a demonstrance of
things to come. Her seemed that she had in her belly a whelp, all white and red upon the
back, barking in her belly. And when she had told her dream to a holy man, he answered to
her, prophesying: Thou art mother of a right noble whelp, which shall be a warden of the
house of God, and shall give great barkings against the enemies. For he shall be a noble
preacher, and shall guerish much people by the grace of his tongue.
And as Bernard was yet a little child he was sick of the headache, and there came a
woman to him for to charm him, and thereby to assuage the grievous ache of his head, but
he put her from him, crying by right great indignation, and the mercy of God failed not to
his infancy in good love, for he arose and felt that he was delivered hereof. In the
blessed night of the nativity of our Lord, when the child Bernard abode in the church the
office of matins, and coveted to know what hour Jesu Christ was born, the child Jesus
appeared to him as he had been born again out of his mother's belly, wherefore, as long as
he lived, he supposed that hour to be the hour of the nativity of our Lord. And ever after
as long as he lived was given to him in that hour more perfect wit, and speech more
abundant in such things as appertain to the sacrament. And after that he made a noble
work, among all his other works, of the laud and praising of God and his blessed mother.
In the which work he expounded the lesson evangelic, how the angel Gabriel was sent to the
Virgin Mary. And when the ancient enemy saw the purpose of the child full of health he
bent against him many gins of temptation. And on a time when he had holden his eyes and
fixed them upon a woman, he had anon shame in himself and was a cruel venger of himself.
For he leapt anon into a pond full of water, and frozen, and was therein so long that
almost he was frozen. And by the grace of God he was cooled from the heat of carnal
concupiscence.
About that time, by the instigation of the devil, a maid laid her in his bed by him all
naked there where he slept, and when he felt her, he let her lie in that side of the bed
she had taken, and turned him to that other side and slept. And she tarried a space of
time, and felt him and kittled him, and would have drawn him to her intent. And at the
last, when she felt him immoveable, though she were unshamefaced, yet she was ashamed, and
all confused, arose and went her way. Another time as he was harboured in the house of a
lady, she considered the beauty of this young man and was greatly achauffed and strongly
desired his company. And then she ordained a bed out from the others. And in the night she
arose without shame and came secretly to him. And when he felt her he cried: Thieves!
thieves! And she fled, and lighted a candle herself and sought the thief, and none was
found, and then each man went to his bed again. But this unhappy woman rested not, but
arose again and went to the bed of Bernard, as she did tofore, and he cried: Thieves!
thieves ! And the thief was sought but was not found, ne published of him that knew her
well. And yet was she chased the third time, and then with great pain she ceased what for
dread and despair. And on the morn as they went by the way, his fellows reproved him of
that he had so dreamed of thieves, and enquired of him what it was. And he answered:
Verily, I have suffered this night the assailings of a thief, for mine hostess enforced to
take away from me treasure not recoverable. And then he bethought himself that it was not
sure thing to dwell with the serpent, and thought for to flee it. And then he ordained him
to enter into the order of Cistercians. And when his brethren knew it they would have
taken him from that purpose, and our Lord gave to him so great grace that they might not
turn him from his conversion, but he brought all his brethren and many others to religion.
Nevertheless, Gerard, his brother, a noble knight, supposed always that they were
vain words and refused always his monestements and treachings. And then bernard,
burning in the faith and in the spirit of brotherly love of charity, said: My brother, I
know well that one sharp travail shall give understanding to thine ears. And after that he
put his finger on his side, and said to him: One day shall come, and that soon, that a
spear shall pierce thy side, and shall make way to thine heart, for to take the counsel
that thou now refusest. And a short time after Gerard was taken of his enemies, and was
hurt on the side in the place where his brother had set his finger, and was put in prison
fast bounden. And then came to him Bernard, and they would not suffer him to speak to him.
And he cried on high: Gerard, brother, know thou that we shall go shortly and enter into
the monastery. And that same night the bonds of Gerard brake and fell off, and the door
opened by himself, and he fled out, and said to his brother that he had changed his
purpose and would be a monk. And this was in the year of the incarnation of our Lord
eleven hundred and twelve, in the fifteenth year of the order of Citeaux. The servant of
God, Bernard, at the age of twenty-two years entered into the order of Citeaux with more
than thirty fellows. And as Bernard issued with his brethren out of his father's house,
Guy, that was the eldest, saw Nivard, his younger brother, which was a little child and
played with the children, and said to him: Nivard, brother, all the possession of our
heritage shall appertain to thee. And the child answered not as a child, and said: Ye
shall then have heaven, and leave to me only the earth, this part is not evenly ne
righteously divided. And after, the child abode a little while with his father, but
afterward he followed his brethren.
When the servant of God, Bernard, was entered in to the order, he was so esprised
and in all things occupied in God that he used no bodily wits. He had been a year
in the cell of novices, and yet he wist not whether there were any windows in the house or
no, and oft-times he had entered and gone out of the church whereas in the head were three
windows, and he supposed there had been but one. And the abbot of Citeaux sent of his
brethren for to edify the house of Clerevaux, and made Bernard there abbot, which was
there long in great poverty, which oft made his pottage with leaves of holm. And the
servant of God waked over man's power, and said that he lost no time but when he slept,
and said that the comparison of sleep and of death were like semblable, so they that sleep
be like as death were with men, and like as dead men be seen sleeping to God. He was
unnethe drawn to any meat for delight of appetite, but only for dread of failing, and he
went to take his meat like as he should have gone to a torment. And he was always
accustomed, when he had eaten, to weet if he had eaten too much or more than he was
accustomed, and if he had so done he would punish himself so that he refrained his
mouth, that he lost a great part of the savour and tasting of his meat. For sometimes he
drank oil when it was given him by error instead of drink. He said that the water was good
alone and refreshed him well, and he perceived not that he drank oil, but when his
lips were anointed some told him thereof. And some time and other while he ate the
fat of raw flesh instead of butter. He said that all that he had learned of holy scripture
he had learned it in woods, in fields, most by meditation and praying, and confessed that
he had none other masters but oaks and holm-trees, this confessed he among his friends. At
the last he confessed that sometime, when he was in meditation or praying, him thought
that all holy scriptures appeared to him expounded. On a time, as he rehearseth in
Canticis, that he would put among the words such as the Holy Ghost counselled him, and
whiles he made that treatise he would think, of good courage, what he should do when that
were made. And then a voice came to him, saying: Till thou hast accomplished this work
thou shalt do none other. He had never pleasure in clothing; he said that filths were in
demonstrance of negligence, and outrageous clothing was folly, a man but glorifying
himself in respect of outward vain glory. He had in his heart always this proverb, and oft
said it: Who doth that no other man cloth, all men wonder on him. He ware many years the
hair, and as long as he might hide it he ware it. And when he saw that it was known, he
left it anon and took him to common vesture. He laughed never but if he made greater force
to laugh than to refrain him. He was wont to say that the manner of patience was in three
manners, of injuries of words, of damage of things, and of misdoing of the body. On a time
he wrote a letter to a bishop, friendly, and admonished him amiably, and he was much
wroth, and wrote to him a letter saying thus at the beginning: Greeting to thee that hast
the spirit of blasphemy. To whom he answered: I suppose not to have the spirit of
blasphemy, ne have said evil to any man, but only to the prince the devil. An abbot sent
to him six hundred marks of silver for to make a convent, but all the money was robbed by
thieves by the way. And when S. Bernard heard thereof he said none other thing but:
Blessed be God that hath spared me from this charge. A canon regular came to him and
prayed him much that he Bernard would receive him to be a monk, and he would not accord it
to him, but counselled him to return to his church. He said to him: Why hast thou so much
in thy books praised perfection if thou wilt not show it, and deliver it to him that
coveteth it? If I had thy books I would all torend them. And Bernard said to him: Thou
hast not read in any of them but that thou mightest be perfect in thy cloister; I praise
in all my books the correction of manners and not the mutation of places. And the canon
being all araged leapt to him and smote him on the cheek, that it was red and swollen. And
they that were by arose against this cursed man for to have smitten this cursed man, but
Bernard came between, crying and conjuring by the name of Jesu Christ that they should not
touch him, ne do him none harm. He had a custom to say to the novices that would enter
into religion: Leave there without your body, ye that will enter into religion, leave the
body without that ye have taken from the world, and join you to them that be here within,
let the spirit enter only, for the flesh profiteth no thing.
S. Bernard's father went into the monastery and dwelled there a certain time, and after
died in good age. The sister was married in to the world, and on a time she arrayed and
apparelled her in riches and delights of the world, and went into the monastery for to
visit her brethren in a proud estate and great apparel. And he dreaded her as she had been
the devil, or his net for to take souls, ne would not go out for to see her. And when she
saw that none of her brethren came against her, one of her brethren, that was porter, said
to her that she was a foul ordure stinking, wraped in gay array. And then she melted all
in tears, and said: If I be a sinner, God died for sinners, and because I am a sinful
woman I come to ask counsel of them that be good. If my brother despise my flesh, he that
is servant of God ought not to despise my soul; let my brother come, and what he shall
command me I shall do. And she held that promise. And he came with his brethren, and
because she might not depart from her husband, he taught her to despise the glory of the
world, and showed to her how she should ensiew the steps of her mother. And then when she
came home again she was so sore changed, that in the middle of the world she led the life
of a hermit, and all estranged from the world. In the end she vanquished her husband by
prayers, and was assoilled by the bishop of her vow and entered into a monastery.
On a time S. Bernard was sore sick, so that him seemed he should give up his spirit,
and was at his end as him seemed in a trance, and him thought that he was tofore God in
judgment and there was the devil on that other side, which put on him many accusations and
reproaches, and when he had all said, Bernard said without fear, dread, or wrath: I
confess me that I am not worthy to have the kingdom of heaven by mine own merits, but our
Lord which holdeth me by double right as his heritage and by the merits of his passion. By
that one he is content, and that other he giveth to me, by which gift I ought not to be
confounded, but it appertaineth to me by right. And thus he was confused and the vision
failed, and the man of God came to himself and destrained his body by so great travail of
fastings and wakings, that he languished in continual malady, that he might not follow the
convent but with pain.
On a time he was so grievously sick that all the brethren prayed for him, so that he
felt him a little alleged and eased of his pain. Then he did do assemble all his brethren,
and said: Wherefore hold ye so wretched a man? Ye be stronger and have vanquished, I pray
you, spare me and let me go. This holy man was elect of many cities for to be a bishop,
specially of the city of Milan, and refused it not follily, ne granted thereto, but said
to them that required that he was not his own, but deputed to other. And by the counsel of
this holy man, the brethren so provided by the authority of the pope, that none might take
him from them which was their joy to have him.
On a time when he visited the order of Charterhouse, and when the brethren were well
edified by him, one thing there was that moved a little the prior of the place, and that
was, the saddle that S. Bernard rode on was over precious and showed little poverty of the
brethren, and the prior told it to one of the brethren. And the brother said it to S.
Bernard, and he marvelled and asked what saddle it was, and sent for it. For he wist not
what saddle it was, how well he had ridden upon it from Clerevaux to the Charterhouse. He
went all a long day by the lake of Lausanne and saw not the lake ne took heed of it, and
at even as his fellows spake of that lake, he demanded where was that lake. And when they
heard that, they marvelled strongly, for certainly the humbleness of his heart vanquished
in him the height of name. For the world could never enhance him so high, but be alone
humbled himself the more; he was reputed sovereign of all, and he accounted himself Ieast
and most low. And at the last he confessed that when he was among his sovereign honours
and favours ot the people, him seemed that there was another man changed in him, or as he
had been in a dream. And there where he was among the most simple brethren he used most
amiable humility, there he joyed, there found he himself, and that he was returned in to
his own person. He was always found tofore the hours, or reading, or writing, or in
meditation, or in edifying his brethren by word. On a time as he preached to the people,
and that they all understood devoutly his words, such a temptation arose in his heart:
Verily, now preachest thou well, now art thou well heard of the people, and art reputed
wise of them all. And the holy man feeling him to be put in this temptation, rested and
tarried a while, and thought whether he might say more or make an end. And anon he was
comforted by divine aid, and answered softly to him that tempted him: I neither began by
thee, ne shall I end by thee; and so performed surely all his sermon.
A monk that had been a ribald in the world and a player, tempted by a wicked spirit,
would return again to the world. And as S. Bernard retained him, he demanded him whereof
he should live. And he answered to him that he could well play at the dice, and should
well live thereby. And S. Bernard said to him: If I deliver to thee any good, wilt thou
come again every year that I may part half gain with thee ? And he had great joy thereof,
and promised him so to do. And then S. Bernard said that there should be delivered to him
twenty shillings, and he went withal. And this holy man did this for to draw him again to
the religion, as he did after. And he went forth, and lost all, and came again all
confused tofore the gate. And when S. Bernard knew him there, he went to him joyously and
opened his lap for to part the gain. And he said: Father, I have won nothing, but have
lost your chattel; receive me, if it please you, to be your chattel. And S. Bernard
answered to him sweetly: If it be so, it is better that I receive thee, than lose both
thee and that other.
On a time S. Bernard rode upon an horse by the way, and met a villein by the way, which
said to him that he had not his heart firm and stable in praying. And the villein or
uplandish man had great despite thereof, and said that he had his heart firm and stable in
all his prayers. And S. Bernard, which would vanquish him and shew his folly, said to him:
Depart a little from me, and begin thy paternoster in the best entent thou canst. And if
thou canst finish it without thinking on any other thing, without doubt I shall give to
thee the horse that I am on. And thou shalt promise to me by thy faith that if thou think
on any other thing thou shalt not hide it from me. And the man was glad and reputed the
horse his, and granted it him, and went apart and began his paternoster. And he had not
said the half when he remembered if he should have the saddle withal. And therewith he
returned to S. Bernard and said that he had thought in praying, and after that he had no
more will to advance him.
There was monk of his named brother Robert, nigh to himself as to the world, had been
deceived in his childhood by the enticement of some persons, and was sent to the abbey of
Cluny, and the honourable man left him awhile there. And he would call him again by
letters; and as he indited the letter by clear day, and another monk wrote it, a rain came
suddenly upon them. And he that wrote would have hid the parchment from the rain, and S.
Bernard said: This work is the work of God, write on hardily and doubt thee nothing. And
then he wrote the letter in the midst of the rain without being wet, and yet it rained all
about them; for the virtue of charity took away the moisture of the rain from them.
A great multitude of flies had taken a church that he had do make, so that they did
much harm to all them that came thither. And he said: I curse and excommunicate them, and
on the morn they were found all dead. He was on a time sent from the pope to Milan for to
reconcile the church, and when he had so done and was returned, a man of Milan brought to
him his wife which was demoniac. And anon the devil began to missay him through the mouth
of the wretched woman, and said: Thou eater of porret, ween thou to take me out of mine
house? Nay, thou shalt not! And the holy man, S. Bernard, sent him to S. Syrus in his
church, and the said S. Syrus gave the honour to his host and healed her not, and thus was
she brought again to S. Bernard. And then the devil began to cry, and said: Neither Syrus
ne Bernard shall put me out. And S. Bernard said: Syrus ne Bernard shall not put thee out,
but our Lord shall put thee out. And as soon as he made his prayer the wicked spirit said:
Ha ! ha! how gladly would I issue from hence, for I am here tormented grievously. But I
may not, for the great Lord wills it not. And the holy man said: Who is that Lord? and he
said, Jesus of Nazareth. And S. Bernard said: Sawest thou him ever? And he answered: Yea.
S. Bernard said: Where sawest thou him? And he said: In his glory. And S. Bernard asked
him: And wert thou in glory? And he said: Yea. How wentest thou from thence? And he said:
With Lucifer many of us fell. All these he said by the mouth of the woman, that every man
heard. Then said to him the holy man: Wouldst not thou go again into that glory? And he
said, mowing marvellously: It is too late. Then the holy man prayed, and the wicked spirit
issued out of that woman, but when the man of God was departed thence, the wicked spirit
entered again. And her husband came after the holy man and told him what was happed. And
he made to bind a writing about her neck containing these words: I command thee in the
name of our Lord Jesu Christ that thou be not so hardy to touch more this woman, and he
durst never after touch her.
There was a piteous woman in Guienne, which was vexed with a devil that dwelled in her
and vexed her marvellously six years during, in using her to his lechery. And the holy
man, S. Bernard, came in to the parts. And the devil menaced her, if she went to him that
it should not profit her. And if she went, he that was her love should be to her a cruel
persecutor. But she went surely to the holy man, and told to him, weeping strongly, what
she suffered. And he said: Take this staff which is mine, and lay it in thy bed, and if he
may do anything let him do it, and she did so and laid it in her bed. And he came anon,
but he durst not go to his work accustomed, ne presumed to approach her bed, but he
threatened her right eagerly that, when he was gone, he would avenge
him right cruelly on her. And when she had said this to Bernard, he assembled the
people that every each should hold a candle burning in his hand, and came to this devil,
and with all them that were there he cursed him and excommunicated him, and defended that
never after he should so do to her ne to none other. And thus was she all delivered of
that illusion. And when on a time as this holy man went as a legate in to that province
for to reconcile the duke of Guienne to the church, and he refused to be reconciled in
all manners, the holy man went to the altar for to sing mass, and the duke abode without
the church as excommunicate. And when he had said Pax domini, he laid the body of our Lord
upon the paten, and bare it without the church, and went out with a face flaming and
burning, and assailed the duke by fearful words, saying: We have prayed thee and
thou hast despised us, lo! here is the son of the Virgin which is come to thee, which
is Lord of the church whom thou persecutest. This is thy judge, in the name of whom all
knees bow, in the hands of whom thy soul shall come, despise him not as thou hast his
servants, resist him if thou mayst. Then anon the duke waxed all stiff and was impotent in
all his members, and then he fell down at his feet. And the holy man put his foot at him,
and commanded him to arise and to hear the sentence of God. He then trembling arose, and
accomplished anon that the holy man commanded.
On a time as this holy S. Bernard entered into Almaine for to appease a great discord,
there was an archbishop that sent an honorable clerk against him. And when the clerk said
to him that he had been sent from his master against him, the holy man answered to him and
said: Another lord hath sent thee. And he marvelled and said that he was sent of none
other, but of his lord the archbishop. And S. Bernard said: Son, thou art deceived, our
Lord Jesu Christ, which hath sent thee, is a greater master. And when the clerk understood
him he said: Sire, weenest thou that I will be a monk? Nay, I thought it never, ne it came
never in my heart, yet after in the same voyage he forsook the world and received the
habit of this holy man, S. Bernard.
He took also on a time into the order a noble knight, and when he had followed S.
Bernard a little time he began to be grievously tempted, and when a brother saw him so
heavy, he inquired the cause of his heaviness. And he answered him: I wot well that I
shall never be glad. And the brother told it to S. Bernard, and he prayed to God much
ententively for him, and anon that brother that was so pensive and so heavy, seemed more
joyous than the other, and more glad than he had been tofore heavy. And the brother blamed
him because he had said that he should never be joyous. And he answered and said: I wot
well I said I should never be glad, but I say now that I never shall be sorrowful.
When S. Malachi, bishop of Ireland, of whom he wrote the life, full of virtues, passed
out of this world out of his monastery blessedly to our Lord Jesu Christ, and S. Bernard
offered to God for him sacrifice of health, he saw the glory of him by revelation of our
Lord, and by the inspiration of God he changed the form of prayer after the communion,
saying thus with joyous voice: God, that hast accompanied S. Malachi by his merits with
thy saints, we pray thee to give to us that we that make the feast of his precious death,
may follow the examples of his life. And when the chanter heard him,he said to him, and
showed that he erred. And he said: I err not, but I know well what I say, and then went to
the body and kissed his feet. And in a time that the Lent approached he was visited of
divers knights. And he prayed them that at the least in these holy days they should
abstain them from their vanities, their jollities, and doing outrages, and they in no wise
would agree thereto. And then he bade make ready wine, and said to them: Drink ye the
health of your souls, and when they had drunk the wine they were suddenly changed and went
to their houses, and they that had denied to do a little time, they gave to God after, all
the time of their life, and led a right holy life. At the last the holy S. Bernard,
approaching to the death, said blessedly to his brethren: I require and command you to
keep three things, the which I remember to have kept to my power as long as I have been in
this present life. I have not willed to slander any person, and if any have fallen I have
hid it as much as I might. I have ever trusted less mine own wit than any others. If I
were hurt, I never required vengeance of the hurter. I leave to you charity, humility, and
patience. And after that he had done many miracles, and had made one hundred and
seventy-one monasteries, and had ordained many books and treatises, he accomplished the
days of his life the sixty-third year of his age, in the year of our Lord eleven hundred
and fifty six. He slept in our Lord among the hands of his sons, and his glory showed his
departing hence to much people.
He appeared to an abbot in a monastery and admonished him that he should follow him,
and he so did. And then S. Bernard said: We be come to the mount of Lebanon, thou shalt
abide here, and I shall ascend up on high. And he asked him wherefore he would go up, and
he said: For to learn, I will go up. And he being greatly admarvelled, said: What wilt
thou learn, father, of whom we believe that there is none to thee like, ne holden so wise
in science as thou art? And he said: Here is no science, ne here is no knowledge of truth,
but there above is plenty of science, and on high is the very knowledge of truth. And with
that word he vanished away. And then that abbot marked that day, and found that S. Bernard
was then passed to our Lord, which showed for him many miracles and innumerable. To whom
be given laud and praising everlasting. Amen.
Of S. Timothy, and interpretation of
his name.
Timothy is as much to say as holding dread. Or of timor, that is dread, and theos,
a word of Greek, which is deus in Latin and God in English, as the dread of God.
Of S. Timothy.
S. Timothy was taken under Nero of the provost of Rome, and was grievously beaten, and
had quicklime put in his throat and upon his wounds. And he rendered thankings to God with
all his heart. And then two angels came to him, saying: Lift up thine head to heaven. And
then he beheld and saw the heaven open, and Jesu Christ, which held a double crown, and
said tn him. Thou shalt receive this of my hand. Anda man named Apollinarius saw this
thing and did him to be baptized. And therefore the provost commanded that they twain
together, persevering in the confession of our Lord, should be beheaded about the year of
our Lord fifty-six.
Here followeth of S. Symphorien.
Symphorien was born in the city of Augustidinense. And he being a young child shone
in so great abundance of virtues, that he surmounted the life of the ancients. And as the
paynims hallowed the feast of Venus, Symphorien was there and would not worship the image
tofore Heraclius the provost. And then he was long beaten, and after set in prison. And
they would have constrained him to do sacrifice, and promised to him many gifts. He
answered and said: Our Lord can well reward the merits, and also he can well punish the
sins. Then the life that we owe to God of debt, let us pay with goodwill. Slow penance is
to understand, sinners enhardened be anointed with the sweetness of honey which
engendereth venom and thoughts evil believing. Your covetise tofore all things possesseth
nothing, for it is bounden to the arts of the devil, and shall be withholden in the bounds
of the cursed and evil winning. And your joys, when they begin to shine, shall be broken
like glass. And then the judge, fulfilled with wrath, gave sentence, and commanded that
Symphorien should be slain. And as he was led to the place of his martyrdom, his mother
cried from the wall of her house, and said: Son! son ! remember thee of the life
perdurable, look upward and behold him that reigneth
in heaven. The life shall not be taken away from thee, but it shall be changed into a
better. And then he was anon beheaded, and his body taken of christian men and was
honourably buried. And so many miracles were showed at his tomb that it was held in great
honour of the paynims. Gregory of Tours rehearseth of the place where his blood was shed:
A christian man bare away three stones which were besprent with his blood, and put them in
a case of silver, and tables of tree enclosed about it, and bare them into a castle, which
castle was all burnt with fire. And that case was found whole and safe in the middle of
the fire. And he suffered death about the year of our Lord two hundred and seventy.
Here beginneth the Life of S. Bartholomew the Apostle, and first the exposition of his name.
Bartholomew is expounded the son of abovehanging the waters, or son of overhanging the sea. He is said of bar, that is as much to say as son, and tholos, which is as
much to say as sovereignty, and of moys, that is to say water. And hereof is said
Bartholomew, as a son hanging over the waters. That is of God, which enhanceth the minds
of doctors on high, for to shed and bespring beneath the waters of doctrine. And it is a
name of Syriac and not of Hebrew. And the first three suspendings that he had, ought to be
noted: He was suspended or taken up from the love of the world, and he was suspended, that
is to say ententive, in heavenly love, and he was suspended, that is to say wrapped, in
the grace and in the aid of God. Not by his merits his life shone, but by the aid of God.
Of the second came the deepness of his wisdom, of which deepness of wisdom Denis saith, in
his mystical theology: The divine Bartholomew, of whom is much divinity and right little,
and that the gospel is broad and great, and also it is short. And after the entent of S.
Denis, Bartholomew will show that all things may be affirmed and showed of God under one
consideration, and by another consideration may be more properly denied.
Of S. Bartholomew the Apostle.
S. Bartholomew, the apostle, went into India, which is in the end of the world. And
therein he entered into a temple where an idol was which was named Astaroth, and he, as a
pilgrim, abode there. In that idol dwelt a fiend that said that he could heal all manner
sicknesses, but he lied, for he could not make them whole, but might better them but for a
while. And the temple was full of sick people, and could have no answer of that idol,
wherefore they went in to another city whereas another idol was worshipped named Berith,
and they demanded him wherefore Astaroth gave to them no answer. And Berith said: Your god
is bound with chains of fire that he neither dare draw breath ne speak after that
Bartholomew, the apostle of God, entered into the temple. And they said to him: Who is
that Bartholomew? And the devil said: He is the friend of God Almighty, and he is come
into this province for to avoid all the gods of India. And then they said: Tell us some
tokens and signs that we may know him and find him. And the devil said to them: He hath
his hairs black and crisp, his skin white, eyes great, his nostrils even and straipht, his
beard long and hoar a little, and of a straight and seemly stature. He is clad in a white
coat, and a white mantle, which in every corner hath gems of purple and precious stones
therein. And it is sith twenty-six years that his clothes never waxed old ne foul. He
prayeth and worshippeth God on his knees a hundred times a day, and a hundred times by
night. The angels go with him, which never suffer him to be weary ne to be an hungered, he
is always of like semblant, glad and joyous. He seeth all things tofore, he knoweth all
things, he speaketh all manner languages, and understandeth them, and he knoweth well what
I say to you. And when ye seek him, if he will he may show himself to you, and if him list
not, not shall ye find him. And I pray you, when ye find him, that ye pray him that he
come not hither, that his angels do not to me as they have done to my fellow. Then they
went and sought him diligently and busily two days, and found him not.
On a day, one that was beset with a devil cried, and said: Apostle of God, Bartholomew,
thy prayers burn me. And the apostle said: Hold thou thy peace and come thence. And anon
he was delivered. And when Polemius, king of that region, heard this thing, which had a
daughter lunatic, he sent to the apostle, praying that he would come to him and heal his
daughter. And when the apostle was come to him and saw that she was bound with chains, and
bit all them that went to her, he commanded to unbind her. And the ministers durst not go
to her. And he said: I hold the devil fast bound that was in her, and therefore be not
afeard; and then anon she was unbound and delivered. And then would have presented to the
apostle camels charged with gold and silver and precious stones, but he could not be found
in no manner. And on the morrow following, the apostle appeared to the king, alone in his
chamber, and said to him: Wherefore soughtest thou me yesterday with gold and silver and
precious stones? Those things be necessary to them that covet things worldly, but I desire
no things terrien ne carnal. Then S. Bartholomew began to say many things, and inform the
king of our redemption, and among other things how Jesu Christ vanquished the devil by
marvellous and convenable puissance, justice, and wisdom. For it was convenable that he
that overcame the son made of the earth, that was Adam, while he was yet a virgin, should
be overcome of the son of the virgin. He overcame him then mightily, when he threw him
puissantly out of his lordship which had thrown out by force our forefather. And thus,
as he that overcometh some tyrant, sendeth his fellows tofore for to set up his sign over
all, and to cast out tyrants, in like wise Jesu Christ sent his messengers over all for to
take away the honour and the worshipping of the devil righteously. For it is right that he
that vanquished man by eating, and held him, that he should be overcome by a man fasting,
and hold man no longer. For it is rightful that he which by the art of the devil was
despised, that by the art of Jesu Christ he should be vanquished. And like as the falcon
taketh the bird, right so took he Jesu Christ in desert because he fasted, and would assay
if he had hunger; and if he had hunger, that he might have deceived him by meat, and if he
had no hunger, then knew he well without doubt that he was God. But he might not know him,
for he had hunger, and consented nothing to him ne to his temptations.
And when he had preached the sacraments of the faith, he said to the king that, if he
would receive baptism, he would show him his god bounden with chains. And the day
following, when the bishops sacrificed within the palace of the king, the devils began to
cry and say: Cease, ye cursed wretches, to do sacrifice to us, lest ye suffer worse than I
that am bounden with chains of fire by the angels of Jesu Christ, whom the Jews crucified
and supposed to have brought to death. Which death, that is our queen, he hath imprisoned,
and hath bound our prince in chains of fire. And anon then they set cords on the image for
to pull down and overthrow the idol, but they might not. The apostle then commanded the
devil that he should issue and go out and break the idol all to pieces, and he issued out
and destroyed and brake all the idols of the temple. And anon the apostle made his prayer,
saying: O God of Abraham, God of Isaac, and God of Jacob, which hast given to us such
power that we enlumine the blind, and cleanse the lepers, I desire and require that this
multitude might be healed, and they all answered, Amen. And forthwith all the sick people
were cured and healed. And then the apostle did do hallow and dedicate that temple, and
commanded the devil to go in to the desert. Then the angel of our Lord appeared there, and
flew round about the temple, and ensigned and graved with his finger the sign of the cross
in four corners of the temple, saying: Our Lord saith this: Like as I have you cured and
made you clean of all your sickness, so let this temple be made clean of all filth and
ordure. but I shall show him of all filth and ordure. But I shall show him to you that
dwelleth therein tofore, to whom the apostle hath commanded to go in to desert. And doubt
ye not to see him, but make in your forehead such a sign as I have graven in these stones.
And then he showed to them an Ethiopian more black than thunder, the face sharp, the beard
long, his hairs hanging unto his feet, his eyes flaming as hot fire, and cast out sparkles
of fire, and casting out of his mouth flames of sulphur, and his hands bound with chains
of fire behind his back. And then the angel said to him: Because that thou hast heard that
the apostle hath commanded, and hast broken all the idols of the temple, I shall unbind
thee; go in to such a place whereas dwelleth no man, and be thou there unto the day of
judgment. And when he was unbound he went his way with a great braying and howling, and
the angel of our Lord mounted up to heaven in the sight of them all. And then was the king
baptized, with his wife and his children and all his people, and left his realm and was
made disciple of the apostle.
Then all the bishops of the idols assembled them together and went to Astrages the
king, and brother to Polemius, and complained of the loss of their gods and of the
destruction of their temples, and of the conversion of his brother made by art magic.
Astrages was wroth and sent a thousand men armed to take the apostle, and when he was
brought tofore him, the king said to him: Art thou not he that hast perverted my brother?
And the apostle answered to him: I have not perverted him, but I have converted him; and
the king said to him: Like as thou hast made my brother forsake his god and believe in thy
God, so shall I make thee forsake thy God, and thou shalt sacrifice to my god. And the
apostle said : I have bound the god that thy brother adored, and showed him bound, and
constrained him to break his false image, and if thou mayst do so to my God, thou mayst
well draw me to thine idol, and if not, I shall all to-break thy gods, and then believe
thou in my God. And as he said these words, it was told the king that his god Baldach was
overthrown and all to-broken, and when the king heard that, he brake and all to-rent his
purple in which he was clad, and commanded that the apostle should be beaten with staves,
and that he should be flayed quick, and so it was done. Then the christians took away the
body and buried it honourably. Then the king Astrages and the bishops of the temples were
ravished with fiends and died, and the king Polemius was ordained bishop, and accomplished
the oflfice of a bishop twenty-two years much louably, and after that rested in peace full
of virtues.
There be divers opinions of the manner of his passion. For the blessed Dorotheus saith
that he was crucified, and saith also: Bartholomew preached to men of India, and delivered
to them the gospel after Matthew in their proper tongue. He died in Alban, a city of great
Armenia, crucified the head downward. S. Theoderus saith that he was flayed, and it is
read in many books that he was beheaded only. And this contrariety may be assoiled in this
manner, that some say that he was crucified and was taken down ere he died, and for to
have greater torment he was flayed and at the last beheaded.
In the year of our Lord three hundred and thirty-one, Saracens assailed Sicily, and
destroyed the isle of Lipari whereas the body of S. Bartholomew lieth, and brake up the
sepulchre and threw the bones hither and thither. And it is said that his body came in
such wise from India thither into that isle. When the paynims saw that this body and his
sepulchre were greatly honoured for the miracles that befell, they had thereof great
despite, and laid them in a tomb of lead, and threw them into the sea, and by the will of
God they came into this isle. And when the Saracens had departed and thrown the bones here
and there, and were departed thence, the apostle appeared to a monk and said to him: Arise
up, and go and gather together my bones that be departed. And he said to him: By what
reason shall I gather together thy bones, and what honour ought we to do to them,
when thou sufferest us to be destroyed? And the apostle said to him: Our Lord hath spared
this people here a long while by my merits, but for their sins that they have sinned,
which cry vengeance unto heaven, I have not con get pardon ne forgiveness for them. And
then the monk said: How shall I among so many bones find thine? And the apostle said to
him: Thou shalt gather them by night, and them that thou shalt find shining thou shalt
take up. And the monk went, and found them all as he had said, and took them up, and
brought them with him in to a ship, and sailed with them to Benevento, which is chief city
of Apulia, and thus were they transported thither. And it is said now that they be at
Rome, howbeit they of Benevento say they have the body.
There was a woman that brought a vessel full of oil for to put in the lamp of S.
Bartholomew, and how well she inclined the vessel for to pour out the oil, there would
none issue out, how well she touched with her finger the oil clear. And then one cried and
said: I trow this oil be not agreeable to the apostle that it should be in his lamp,
wherefore they put it in another lamp and it issued anon.
When that the emperor Frederick destroyed Benevento, and he had commanded that all the churches that there should be destroyed, and enforced them to bear away the goods from
that city into another place, there was a man which found men all white shining, and him
seemed that they spake together of some secret thing, and he marvelled strongly who they
were and demanded them, and then one of them answered and said: This is Bartholomew, the
apostle, with the other saints which had churches in this city, that speak and ordain
together in what manner and by what pain this emperor should be justified, that hath cast
them out of their tabernacles. And they have now confirmed among them by firm sentence
that he, without tarrying, shall go to the judgment of God for to answer thereupon. And
anon the emperor died an evil death.
It is in a book read of the miracles of saints that, a certain master hallowed solemnly
the feast of S. Bartholomew, and the devil in the form of a maid appeared to this master
that preached. And when he saw her, he bade her to come and dine with him, and when they
were set at the table she enforced her much for to draw him to her love. And then S.
Bartholomew came to the gate and prayed that he might come in for the love of S.
Bartholomew, and she would not, but sent him bread, and he would none take, but prayed the
master by his message that he should say what thing that he supposed was most proper in a
man. And he answered: To laugh. And the maid said: Nay, it is sin in which a man is
conceived, born and liveth in sin. And S. Bartholomew answered that he had well said, but
she had more profoundly answered. And the pilgrim demanded after at the master, where the
place was contaimng the space of a foot where had God made greatest miracle. And he said,
the sign of the cross, in which God had made many miracles. And she said: Nay, it is the
head of a man, in which the little world is. And the apostle allowed the sentence of that
one and of that other, and then he demanded the third time: How far it was from the
sovereign siege or seat in heaven unto the lowest and deepest place of hell. And the
master said that he wist not; and she said: I know it well, for I fell down from that one
to that other, and it behoveth that I show it to thee. And the devil fell down into hell
with a great bruit and howling, and then they sent for the pilgrim, and he was vanished
and gone and away and they could not find him. And in like wise nigh according to this is
read of S. Andrew.
The blessed Ambrose saith thus in the preface that he made of this apostle in abridging
his legend: Jesu Christ, thou hast vouchsafed to show to thy disciples, preaching, many
things of thy divine Trinity in marvellous manner, and thy majesty, among whom thou hast
sent the blessed Bartholomew honour by right great prerogative in to a far country. And
how be it that he was all far from human conversation, nevertheless he deserved by the
increasing of his predications to mark and think in thy sign the beginning of that people.
Ah! by what louings is the marvellous apostle to be honoured. And when the hearts of the
people of his neighbours sufficed not to him to receive his seed, he through-pierced like
in fleeing in to the last countries of the lands of India, and entered in to the temple
where there was great company of sick people without number, and made the devil so mute
that he gat no remembrance to them that adored him, and the maid that was lunatic by
torment of the devil he did unbind and delivered her all whole to her father. Oh, how
great was this miracle of holiness, when he made the fiend, enemy to the lineage human, to
break and destroy his own idol, and to bring it to nought. Oh, how worthy is he to be
numbered to the heavenly company to whom the angel appeared, to praise the faith of him by
his miracles, and came from the sovereign hall and showed to all the people the devil
chained, and right foul, and the sign of the cross impressed in the stone bearing health.
And the king and the queen were baptized, with the people of their cities. And at the last
the tyrant brother of Polemius, new in faith by the relation of the bishops of the temple,
made the blessed apostle, constant in the faith, to be beaten, flayed, and receive right
foul death. And as he denounced the mischief of death, he had and bare with him, in to the
glory of heaven, victory of his glorious strife.
And the blessed Theodore, abbot and noble doctor, saith of this apostle in this manner
among other things. The blessed apostle Bartholomew preached first in Licaonia, and after
in India, and at the last in Alban, a city of great Armenia, and there he was first flayed
and afterward his head smitten off, and there he was buried. And when he was sent of our
Lord to preach, as I suppose, he heard how our Lord said to him: Go, my disciple, to
preach, void out of this country, and go fight and be capax of perils. I have first
accomplished and finished the works of my father, and am first witness, fill thou the
vessel that is necessary and follow thy master, love thy lord, give thy blood for his
blood, and thy flesh for his flesh, and suffer that which he had suffered, let thine
armour be debonairty in thy sweatings, and suffer sweetly among wicked people and be
patient among them that perish thee. And the apostle recoiled not, but as a true servant
and obeissant to his master went forth joying, and as a light of God illumining in
darkness the work of holy church, like as the blessed S. Austin witnesseth in his book,
that, like a tiller of Jesu Christ, he profiteth in spiritual tilling. S. Peter the
apostle taught the nations, but S. Bartholomew did great miracles. Peter was crucified the
head downward, and Bartholomew was flayed quick, and had his head smitten off. And they
twain increased greatly the church by the gifts of the Holy Ghost. And right as a harp
giveth a right sweet sound of many strings, in like wise all the apostles gave sweet
melody of the unity divine, and were established by the king of kings. And they departed
among them all the world, and the place of Armenia was the place of Bartholomew, that is
from Ejulath unto Gabaoth. There thou mayst see him, with the plough of his tongue, ear
the fields unreasonable, sowing in the deepness of the heart the word of the faith, and in
planting the vines of our Lord and trees of paradise. And to every each setting
medicinally the remedies of the passions, rooting out pernicious thorns, cutting down
trees of felony, and setting about hedges of doctrine. But what reward yielded the tyrants
to their curate? They gave to him dishonour for honour, cursing for benediction, pains for
gifts, tribulation for rest, and right bitter death for restful life. And sith that he had
suffered many torments, he was of them discoriate and flayed quick, and died not, and yet
for all that he had them not in despite that slew him, but admonished them by miracles,
and taught them by demonstrances, that did him harm. But there was nothing that might
refrain their bestial thoughts, ne withdraw them from harm. What did they afterwards? They
enforced them against the holy body, and the malades and sick men refused their mediciner
and healer, the city refused him that enlumined their blindness, governed them that were
in peril, and gave life to them that were dead. And how cast they him out? Certainly, they
threw the body into the sea in a chest of lead, and that chest came from the region of
Armenia with the chests of four other martyrs, for they did also miracles and were thrown
with him into the sea. And the four went before a great space of the sea, and did service
to the apostles like as servants in a manner, so far that they came into the parts of
Sicily in an isle that is named Lipari, like as it was showed to a bishop of Ostia which
then was present. And these right rich treasures came to a right poor woman. And these
right precious margarets came to one not noble, the bright shining light came to one right
heavy. And then the other four came in to other lands, and left the holy apostle in that
isle, and he left the other behind him. And that one which was named Papian went into a
city of Sicily, and he sent another, named Lucian, into the city of Messina. And the other
twain were sent into the land of Calabria, S. Gregory into the city of Columna, and Achate
into a city named Chale, where yet at this day they shine by their merits. And then was
the body of the apostle received with hymns, louings, and candles honourably, and there
was made and builded a fair church in the honour of him. And the mountain of Vulcan is
nigh to that isle, and was to it much grievous because it received fire, the which
mountain was withdrawn by the merits of this holy saint from that isle seven miles,
without to be seen of any body, and was suspended toward the sea. And yet appeareth it at
this day to them that see it, as it were a figure of fire fleeing away. Now then,
therefore, I salute thee, Bartholomew, blessed of blessed saints, which art the shining
light of holy church, fisher of fishes reasonable, hurter of the devil which hurted the
world by his theft. Enjoy thee, sun of the world, enlumining all earthly things, mouth of
God, fiery tongue pronouncing wisdom, fountain springing goodly, full of health, which
hallowest the sea by thy goings and ways not removable, which makest the earth red with
thy blood, which repairest in heaviness, shining in the middle of the divine company clear
in the resplendishour of glory. And enjoy thee in the gladness of joy insatiable. Amen.
And this is that Theodore saith of him.
Here followeth the Life of S. Austin, or Augustine, Doctor, and first the exposition of his name.
Austin, this name was sorted to him for the excellence of his dignity, or for the
fervent love that he had, or for the exposition of his name. For the excellence of his
dignity; for like as the emperor Augustus precelled all other kings, right so he excelled
all other doctors, after that Remigius saith: The other doctors be compared to stars and
this to the sun. As it appeareth in the epistle that is sung of him: He shineth in the
temple of God like to the sun shining. Secondly, for the fervent love, for like as the
month of August is hot by heat, so is he enchauffed of the fire of the divine love,
wherefore he saith himself in the book of Confessions: Thou hast throughpierced my heart
with thy charity. Also in the same: Thou hast brought me in to a desirous affection
withinforth which cannot be assuaged. And I wot not to what sweetness it is made in me; I
wot not to what it shall be, I wot well it shall not be in this life. Thirdly, for the
exposition of the name. Augus is as much to say as growing, and stin is a city, and ana is
as much to say as sovereign, and then Augustin is as much to say as, increasing the city
sovereign. And it is sung of him: This is he that may well increase the city of God. Or it
is said in the glossary: Austin is said great, blessed, and clear; he was great in his
life, clear in his doctrine, and blessed in glory. Possidonius, bishop of Calamente,
compiled his life, as Cassiodore saith in the book of noble men.
Of S. Austin, Doctor and Bishop.
S. Austin the noble doctor was born in Africa in the city of Carthage, and was come
of noble kindred. And his father was named Patrick and his mother Monica. He was
sufficiently instructed in the arts liberal, so that he was reputed for a sufficient
philosopher and a right noble doctor, for he learned all by himself, without master, in
reading the books of Aristotle and all other that he might find of arts liberal. And he
understood them, as he himself witnesseth in the book of Confessions, saying: All the
books that be called of the arts liberal, then, I, most wretched servant of all covetises,
read them all by myself alone, and understood all them that I might read, and all them of
the craft of speaking and of devising, all them of divisions of figures, of music and of
numbers. I read and understood them without great difficulty, and without teaching of any
man, this knowest thou, my Lord God. For the hastiness of mine understanding and the gift
of learning is of thee only, and cometh of thy name, but I have not sacrificed to thee
therefore, and therefore science without charity edifieth not, but swelleth in the error
of Manicheans, which affirm that Jesu Christ was fantastic, and reny the resurrection of
the flesh. And in the same error Austin fell, and abode therein nine years, whiles he was
an adolescent, and was brought to believe the truffes and japes tnat say that the fig tree
weepeth when his figs or leaves be taken away. And when he was nineteen years of age, he
began to read in the book of philosophy, in which he was taught to despise the vanities of
the world. And because that book pleased him well, he began to be sorry that the name of
Jesu Christ, which he had learned of his mother, was not therein. And his mother wept oft,
and enforced her much to bring him to the verity of the faith.
And as it is read in the book of Confessions, she was in a place much heavy, and her
thought that a fair young man was tofore her, that enquired of her the cause of her
heaviness, and she said: I weep here the loss of my son Austin, and he answered: Be thou
sure, for where thou art he is. And she saw her son beside her, and when she had told this
to Austin, he said to his mother: Thou art deceived mother, it was not said so but: Where
that I am thou art; and she said contrary: Son, it was not said so to me, but where I am thou art. And then the mother ententively prayed and required a bishop instantly that
he would pray for her son Augustin. And he, being overcome, said to her by the voice of a
prophet: Go thy way surely, for a son of so many tears may not by possibility perish.
And when he had certain years taught rhetoric in Carthage he came to Rome secretly,
without the knowledge of his mother, and assembled there many disciples. And his mother
had followed him unto the gate to make him abide, or else that she should go with him, and
he abode that night, but he departed secretly on the morn. And when she apperceived it,
she replenished the ears of our Lord with clamour, and went in the morning and at even to
the church, and prayed God for her son.
In that time, they of Milan required a doctor of rhetoric of Symmachus the prefect of
Rome, that he might read rhetoric at Milan. And that time Ambrose, servant of God, was
bishop of that city, and Augustin was sent at the prayer of them of Milan. And his mother
might not rest, but did much pain to come to him, and found him that he neither was very
Manichean, ne very catholic. And then it happed that Augustin began to haunt with S.
Ambrose, and oft heard his predications, and was much ententive to hear if anything were
said against the Manicheans or other heresies.
On a time it happed that S. Ambrose disputed long against the error Manichean, and
condemned it by open and evident reasons and by authorities, so that this error was all
put out of the heart of Augustin. And what befell to him afterward he rehearseth in the
book of his Confessions, and saith When I knew thee first thou beatedst away the infirmity
of my sight, shining in me forcibly. And I trembled for dread of good love, and I found
myself right far from thee in a region of unlikelihood, like as I heard thy voice from
heaven on high, saying: I am meat of greatness increased and thou shalt eat me, thou shalt
not change me in thee as meat of thy flesh, but thou shalt be changed in me. And as he
rehearseth there, the life of Jesu Christ pleased him much well, but he doubted yet to go
in such distresses, but our Lord anon put in his mind that he should go to Simplician, in
whom all divine grace shone, for to refrain his desires, and for to say to him what manner
was convenable to live, for to go in the way of God in which that other went. For all that
was done displeased him save the sweetness of God and the beauty of the house of God,
which he loved. And Simplician began to exhort him, and S. Augustin exhorted himself and
said: How many children and maidens serve in the church of God to our Lord: and mayst not
thou do that they do in themselves and not in their God? Wherefore tarryest thou? Cast
thyself on him and he shall receive thee and reward thee. And among these words Victorin
came to his mind. Then Simplician was much glad, and told to him how Victorin was yet a
paynim, and deserved to have a great image to his likeness in the market of Rome, and how
he ofttimes said that he was a christian man. To whom Simplician said: I shall not believe
it but if I see thee in the church. And he answered merrily: The walls make not a man
christian. At the last, when he came into the church, he brought to him secretly a book
wherein the credo of the mass was, and bade him read. And he ascended upon high, and with
voice on high propounced it, whereof Rome marvelled, and the church was joyful, and all
cried suddenly: Victorin! Victorin! And anon they held their peace for joy. And after that
there came from Africa a friend of Augustin which was named Poncian, and recounted to him
the life and miracles of the great Anthony, that had died lately under Constantine the
emperor. And by the ensamples Austin enforced him strongly, so that he assailed his fellow
Alipius as well with cheer as mind, and cried strongly: What suffer we? what hear we?
Untaught people and foolish, ravish and take heaven, and we with our conning and doctrines
plunge and sink into hell, and because they go tofore we be ashamed to follow them. And
then he ran into a garden, and, as he saith himself, he cast himself down under a fig-tree
and wept right bitterly, and gave out weeping voice because he had tarried so long from
day to day, and from time to time. And was greatly tormented, so that he had no manner in
himself for sorrow of his long tarrying, like as he writeth in the book of his Confessions
and said: Alas! Lord, how thou art high in high things and deep in deepness, and departest
not ne goest out of the way, and unnethe we come to thee. Ah! Lord, he said, call me, move
me, change me, and enlumine me, ravish me and make sweet and soft all mine empeshments and
lettings, as it appertaineth, for I dread them sore, I have loved thee over late, thou
beauty so old and so new, I over late have loved thee. Thou wert within and I was without,
and there I sought thee and in the beauty and fairness that thou hast made I fell all
deformed and foul. Thou wert with me, but I was not with thee. Thou hast called and cried
and hast broken my deafness. Thou hast enlumined, cleared, and hast put away my blindness.
Thou hast replenished me with fragrant odours and I haste me to come to thee. I have
tasted thee, and am hungry and desire thee. Thou hast touched me, and I am burnt in the
voice of louing thy peace.
And as he wept thus bitterly, he heard a voice saying: Take and read, and anon he
opened the book of the apostle, and cast his eyes on the first chapter and read: Clothe ye
you in our Lord Jesu Christ. And anon all the doubts of darkness were extinct in him. And
in the meantime he began to be so greatly tormented with toothache, that almost, he saith,
he was brought to believe the opinion of Cornelius the philosopher, which putteth that the
sovereign weal of the soul is in wisdom, and the sovereign weal of the body is in
suffering no pain ne sorrow. And his pain was so great and vehement that he had lost his
speech, wherefore as he writeth in the book of his Confessions, he wrote in tables of wax
that all men should pray for him that our Lord should assuage his pain, and he himself
kneeled down with the other, and suddenly he felt himself whole. And then he signified by
letters to the holy man, S. Ambrose, that he would send to him word, which of the books of
holy writ appertaineth best to read in, for to be made most convenable to the christian
faith. And he sent to him answer: Isaiah the prophet, because that he was seen to be the
shower and pronouncer of the gospel and of calling of men. And when Augustin understood
not all the beginning, and supposed all the remnant to be otherwise than it was to read,
he deferred to read them till he were more conning in holy writ.
And when the day of Easter came and Austin was thirty years old, he and his son which
was named Adeodatus, a child of noble wit and understanding, whom he had gotten in his
youth when he was a paynim and a philosopher, with Alipius his friend, by the merits of
his mother, and by the preaching of S. Ambrose received baptism of S. Ambrose. And then,
as it is read, S. Ambrose said: Te deum laudamus, and S. Austin answered: Te dominum
confitemur, and so they two together ordained and made this hymn and sung it unto the end.
And so witnesseth it Honorius in his book which is named, The Mirror of the Church. And in
some other old books, the title of this hymn or psalm is entitled: The canticle of Ambrose
and of Augustin. And anon he was marvellously confirmed in the faith catholic, and forsook
all the hope that he had in the world, and renounced the schools that he ruled. And he
showeth in his book of Confessions how he was from thenceforth achauffed in the love of
God, saying: Lord, thou hast throughpierced my heart with thy charity, and I have borne
thy words fixed in mine entrails, and the ensamples of thy manners which thou hast made of
black, white and shining, and of dead, living, and of corrupt thoughts thou makest fair
and high understanding in heavenly things. I mounted up into the hill of weeping, and thou
gavest to me, singing the canticle of grees, sharp arrows and coals wasting, ne I was not
in the days fulfilled in thy marvellous sweetness, for to consider the height of the
divine counsel upon the health of the lineage human. How much have I wept in thy hymns and
canticles sweetly sounding, and by the voice of thy church I have been moved eagerly. The
voices have run in mine ears, and thy truth hath dropped in mine heart, and then tears
have run down and I was well eased with them. Then these hymns were established to be sung
in the church of Milan. And I cried with an high cry of mine heart: O in pace, O in id
ipsum, O thou that sayst I shall sleep in that same and take rest, thou art the same, for
thou art not changed, and in thee is rest, forgetting all labours. I read all that psalm,
and I burned, which sometime had been a barker bitter and blind, against the letters
honied with the sweetness of heaven and enlumined with thy light. And upon such scriptures
I held my peace and spake not. O Jesu Christ my helper, how sweet is it suddenly made to
me to lack the sweetnesses of truffes and japes, which were far from me to leave and
forsake, and now to leave and forsake them is to me great joy. Thou hast cast them out
from me, and thou which art sovereign sweetness hast entered into me for them, which art
sweeter than any sweetness or delices, more clear than any light, and more secret than any
secret counsels, and more high than all honour, and there is none more high than thou. And
after this he took Nebridius and Evodius, and his mother, and returned again into Africa.
But when they came to Tiberina, his sweet mother died, and after her death Austin
returned unto his proper heritage, and there entended with them that bode with him in
fastings and in prayers. He wrote books, and taught them that were not wise, and the fame
and renown of him spread over all. And in all his books and works he was holden
marvellous. He refused to come to any city whereas was no bishop lest he should be let by
that office.
And in that time was in Hippo a man full of great virtues, which sent to Augustin, that
if he would come to him that he might hear the good of his mouth, he would renounce the
world. And when S. Augustin knew it he went hastily thither. And when Valerian, bishop of
Hippo, heard his renomee and fame, he ordained him a priest in his church, howbeit that he
refused it much and wept. And some reputed his tears to be made by pride, and said to him,
in comforting him, that it was time that he were a priest, though he were worthy to a
greater office, nevertheless he approached to the bishopric. And anon he established a
monastery of clerks, and began to live under the rule of the apostles, out of which
monastery were ten chosen to be bishops. And because the said bishop was a Greek and but
little lettered in Latin tongue and taught, he gave power to Augustin for to preach
against the manner of the church oriental. And therefore many bishops despised him, but he
raught not if he did it to be done by the said Augustin, that which he could not do
himself. In that time he con-vanquished Fortunatus the priest, a Manichean, which was a
heretic, and many other heretics, which namely were rebaptized Donatists and Manicheans;
all these he confounded and overcame. Then the blessed Valerian doubted lest Augustin
should be taken away from him, for to be made and required to be a bishop in another city.
And he would have gladly offered to him his bishopric, but he supposed that he would have
fled into some secret place, thereas he should not have been found. And then he impetred
of the archbishop of Carthage that he might cease and leave his bishopric, and that he
would promise Augustin to be bishop of the church of Hippo, but when Augustin heard that,
he refused it utterly in all manners. Nevertheless he was constrained and so co-acted that
he took at the last the cure of the bishopric, which thing, he said, that he ought not to
be ordained, the bishop living, and said, and wrote, for the inhibition of the general
council, the which he learned after, that it was ordained in the council of the bishops,
that all the statutes of the fathers ought to be said to ordain of them that ordained
them. And it is read that he said after of himself: I ne feel our Lord so angry with me in
no thing as that I am not worthy to be set in the dignity of the governance of the church.
His clothing, and hosing, and shoeing, and all his other adornments and array, were not
over foul ne over fair, but they were of sufficient, moderate, and competent habit. And he
said of himself: I am ashamed of precious clothing, and therefore, when any is given to me
I sell it, for clothing may not be common, the price is common. He used always his table
sparing; he used always pottage and wortes for sick folk, and oftimes he had flesh for
guests and sick people, and he loved better at his table lessons and disputations than
meat, and had these verses written at his table:
Quisquis amat dictis absentum rodere vitam,
Hanc mensam indignam noverit esse sibi:
that is to say: Whosoever loves to missay any creature that is absent, it may be said
that this table is denied to him at all. For, on a time. as a man had loosed his tongue to
missay of a bishop familiar with him, he rebuked him cruelly, and said that, he should
leave off or raze away these verses, or go from the table.
On a time when he had bidden to dinner some of his friends, one of them entered into
the kitchen, and found yet all the meat cold that they should have at dinner; and anon he
returned to Austin and said: What have ye for our dinner? And Austin answered to him: I
noot ne can no skill of such meats; and then he said: I shall not then dine with you. And
then Augustin said that three things he had learned of S. Ambrose: the first is that, he
should never demand wife for another man, the second that, he should never not lend his
horse to him that would ride, and the third, that he should go to no feast. The cause of
the first, lest they accord not and be not of one will, and curse him that brought them
together. The cause of the second, lest the rider take harm in his riding and blame him
that lent him the horse. The cause of the third, lest at the feast he lose the manner of
temperance.
He was of so great purity and humility, that the right little sins which we repute for
none he confessed them to God, as it appeareth in the book of his Confessions, and accused
himself meekly to our Lord. For he accused himself there, that when he was a child, how he
played at the ball when he should go to school. Also of that he would not learn of his
father and mother and of his masters, but by constraint. Also, when he was a child, of
that he read gladly the fables of Æneas and complained Dido which died for love. Also of
that he had stolen meat from the table out of the celyer of his father and mother that he
had given to children that played with him, and of that, that the plays and games he had
victory by fraud. Also he confessed him of stealing of pears off a pear tree standing nigh
his vineyard when he was sixteen years old. In the same book he accused him of that little
delectation which sometime he felt in eating, and said: Thou hast taught me that I should
take nourishing of meat like a medicine, but when I go to rest with full belly, then I go
in the way in which the snare of concupiscence assaileth me. And how well that the cause
of eating and drinking be cause of health, she adjoineth with her a perilous chamberer,
that is joyousty, which enforceth her oft to perish, so that by the cause it is oft cause
of that I would do for health. Drunkenness is far from me; I beseech thee, Lord, have
mercy on me, that it approach not me. And, Lord, who is he, but sometime he is ravished
out of his meats? Who that it be that is not, certainly is much perfect, it am not I, for
I am a sinful man. Also he held himself suspect of smelling, saying: Of unlawful smelling
I intermit me not overmuch, but when they be present, I require them not, and if I have
them I refuse them not, nor I covet them not as me seemeth, when I lack them I shall not
be deceived. No man, saith he, ought to be sure in this life, for it is called all
temptation, that is to wit, that he may be made of the worse the better, and not of the
better the worse. And he confessed him also of hearing, saying: The delights and
voluptuosities of mine ears have bowed and subdued me, but thou hast unbound and delivered
me, for when it happed me that the song more moved me than the thing sung, I confess me
sore to have sinned, and then I would that I had not heard him that so sang. And then he
accused him of seeing; of that he saw sometime gladly the hound running, and when he went
sometime by adventure by the fields, he beheld gladly hunting, and when he was at home he
beheld oftimes the spincoppes or spiders taking flies by the nets of their cobwebs. Hereof
he confessed him to our Lord, for sometime they took from him good thoughts, and letted
him of some good works. And he accused him of the appetite of praising and of the moving
of vain glory, saying that he would be praised of men. And thou blamest him, he shall not
be defended of men when thou judgest him, nor be withdrawn when thou shalt damn him. For
man is praised for some gift that thou hast given to him; nevertheless he enjoyeth more of
that he is praised, than he doth of the gift that thou hast given. We be tempted every day
with these temptations without ceasing, for quotidian furnace is our tongue human.
Nevertheless I would well that the name of every good deed should increase by the help of
a strange mouth. But the tongue increaseth it not, but blame minisheth it. I am sorry
sometime of my praisings, when they be praised in me in which they displease me, for so
some manners be esteemed better than they be.
This holy man confounded right valiantly the heretics, insomuch that they preached
openly that it were no sin to slay Augustin, and said that he ought to be slain like a
wolf, and they affirmed that God pardoned all the sins to them that slew him, and he was
oftimes awaited of them, and when he went in to any places, they set spies, but, by the
grace of God, they were deceived of their voyage and might not find him.
He remembered always the poor people, and succoured them freely of that he might have,
and sometimes he commanded to break the vessels of the church for to give to the poor
people, and dispend it among the needy. He would never buy house, nor field, nor town, and
refused many heritages that were fallen to him, wherefore, he said, that they appertained
to the children of the dead people, and to them that were next of their. kin, and it
sufficed him enough that which fell to him by the church. And yet he was not ententive for
the love of such goods, but day and night he thought in divine scriptures. He had never
study in new fabrics nor buildings, but eschewed to set thereon his courage, which ever he
would have free from all bodily griefs, so that he might more freely entende, and more
continually, to the lesson. Nevertheless he would not forbid them that would edify, if
that he saw them not do it disattemperately.
He praised them strongly that had desire to die, and remembered much oft thereupon the
ensamples of three bishops. For when Ambrose was at his end, he was prayed that he should
get longer space of his life by his prayers. He answered: I have not lived so that I am
ashamed to live among you, and I am not afraid to die, for I have a good Lord; which
answer Augustin praised marvellously, and also he said of another bishop, that it was said
to him that he was yet much necessary to the church, and that he should pray to God for
the deliverance of his sickness. And he said: If I did never well but seldom, wherefore
should he deliver me now? And of another bishop, that he said that Cyprian told when he
was in grievous sickness and prayed that God would send him health, a youngling appeared
to him, and looked sternly on him, and said to him by disdain: Thou doubtest to suffer,
thou wiliest not to die, what shall I do to thee?
He would never have that any woman should dwell with him, neither his own sisters, nor
the daughters of his brother, which served God together. For he said, though of his sister
nor of his nieces might none evil suspicion grow; nevertheless because that such persons
might not be without other that served them, and also other might come to them, and of
such might the thoughts be moved to temptations, or might be defamed by evil suspicion of
men. He would never speak alone with any women but if some one were present in secret. He
gave never no goods to his kin, nor to his cousins, nor he recked whether they abounded or
were needy. He would never, or seldom, pray for any, neither by letters nor by words,
remembering a certain philosopher to whom his friends had not given much to in the time of
his fame; and oft he said: Oft the puissant that is required giveth verily. When he spake
for his friend he attempered so the manner of his duty, that he was not overhasting
himself, but the courtesy of the sayer deserved to be heard. He would gladlier hear causes
of unknown men than of his friends, for between them he might freely know the default, and
of them to make one his friend for whom by right he might give sentence, and of his
friends he was sure to lose one, that was, him against whom he gave the sentence. He was
desired to preach the word of God in many churches, and there he preached and converted
many from errors. When he preached he had a custom sometime to depart him from his
purpose, and then he said that God had ordained that for the profit of some person; as it
appeared to a Manichean, which in a sermon of Augustin whereas he departed from his matter
and preached against the same error, and thereby he was converted to the faith.
In that time that the Goths had taken Rome, and that the idolaters and false christian
men enjoyed them thereof, then made S. Augustin therefore the book of the City of God, in
which he showed first that righteous men were destroyed in this life, and the evil men
flourished. And the treatise of the two cities is Jerusalem and Babylon and of the kings
of them. For the king of Jerusalem is Jesu Christ, and he of Babylon is the devil, the
which two cities make two loves in them. For the city of the devil maketh a love to
himself, growing the same unto despite of God. And the city of God made a love growing
unto the despite of him.
In that time the Vandals about the year of our Lord four hundred and forty took all the
province of Africa, and wasted all, and spared neither man nor woman nor for order nor for
age, and after came to the city of Hippo and assieged it with great power. And under that
tribulation, Augustin before all other led a bitter and right holy life, for the tears of
his eyes were to him bread day and night, when he saw some slain, others chased away, the
churches without priests, and the city wasted with the inhabitants. And among these many
evils, by the sentence of a certain wise man he comforted himself, saying: Thou shalt not
be great in weening great things because that the woods and stones fall, and they that be
mortal die. He called them his brethren, and said: I
have prayed our Lord that either he take away from us these perils or send to us
patience, or take me out of this life that I be no more constrained to have so many
cursednesses or ill-haps. And the third thing that he required he had. For in the third
month of the siege he travailed in the fevers, and lay down on his bed. And when he
understood his departing he did do write the seven psalms of penance in a place against
the wall, and read them Iying in his bed and wept abundantly. And because he should entend
to God the more diligently, and that his entent should not be letted by nobody, ten days
tofore his death he suffered nobody to enter in to him but if it were his physician, or
else when his refection was brought him.
A certain sick man came because he should lay his hand on him and thereby to heal him
of his infirmity: and S. Augustin answered to him: Son, that which thou requirest of me
weenest thou that I may do such thing that I ne never did? If I might do it, I would then
heal myself. And the man required of him always, affirming that he was so commanded in a
vision to come to him. And then he prayed for him, and he received health. He healed many
sick people and did many other miracles. He counted in the book of the City of God another
miracle of twain fools, of which that one said: I have seen a virgin of Hippo which
anointeth her with oil, and anon the devil ravished and vexed her, and a priest prayed for
her weeping, and she was anon made all whole and the fiend issued from her, and of that
other miracle he saith in the same book: I know well that a bishop on a time prayed for a
child that he had never seen, and he was anon delivered of the devil. And it is no doubt
but that he said it of himself but he would not name himself because of humility. He saith
in the same book that a man should have been cut of the stone and men doubted that he
should die, and then the sick man prayed God weeping, and Austin prayed for him, and he
was healed without cutting or incision.
Then, when his departing approached, he enseigned his brethren that they should retain
in mind that no man, of what excellence that he were, ought not to die without confession,
ne without to receive his Saviour. And when he came to the last hour he felt him whole in
all his members, of good entendment, clear seeing and hearing, and in the year of his age
three score and six, and of his bishopric forty, he put himself in prayers with his
brethren, which praying he departed out of this life and went unto our Lord. And he made
no testament, for he was poor in Jesu Christ and had not whereof. And he flourished about
the year of our Lord four hundred. And thus S. Augustin right clear by light of wisdom,
fighting in defence of truth, of faith and of garrison of the church, surmounted all the
other doctors of the church, as well by engine, as by conning, flourishing without
comparison as well by example of virtues as by abundance of doctrine. Of whom the blessed
Remigius in recording of Jerome and other doctors saith thus: S. Augustin concluded all
the others by engine and by science. For howbeit that the blessed Jerome saith that he had
seen six thousand volumes of Origen, this same wrote so many that no man by day nor night
might not write his books ne yet read them. Volusian, to whom S. Augustin wrote, saith of
him, thus: It lacketh in the law of God all that Augustin knew not. S. Jerome saith thus
in an epistle that he wrote to the glorious S. Augustin: I have no conning to answer to
thy two great books, shining by all clearness of fair speaking, and certainly this that I
have said and have learned by engine and conning, and drawn out of the fountain of
scripture, is by thee declared and set forth, but I pray thy reverence thou suffer me a
little to praise thy engine. The blessed Isidore wrote thus of him in the book of twelve
doctors: The glorious S. Augustin, bishop, flying by the high mountains as an eagle, hath
pronounced by clear words many of the spaces of heaven, the bounds of the lands, and the
circle of the waters. And after it appeareth what reverence and love S. Jerome had to him
in the epistles that he sent to the holy father S. Augustin: I, Jerome, honour alway thy
blessedness by such honour as it appertaineth to love our Lord Jesu Christ dwelling in
thee. But and if it may be, let us now gather of thy praisings something. The blessed S.
Gregory saith thus of his books in an epistle that he sent unto Innocent, provost of
Africa: Because it hath liked to thee to send to us for the exposition of holy Job, we
rejoice us in thy study. But if thou wilt be made fat in science, read the sweet epistles
of thy patron and head S. Augustin our fellow, but think not that our wheat may be
compared to his rye. And the blessed Prosper saith of him: S. Augustin was quick in
engine, sweet in speech, wise in letters, and a noble worker in the labours of the church;
clear in daily disputations, in all his doings well ordered, sharp in assoiling questions,
right appert in confounding heretics, and right catholic in expounding of our faith, and
subtle in expounding the canon of scripture.
And after that the strange people had occupied that country long, and had corrupted the
holy places, the good christian men took the body of S. Augustin and brought it into
Sardinia. And after that, two hundred and eighty years, one Liprand, a devout king of the
Lombards, sent solemn messengers thither for to bring the relics of S. Augustin to Pavia,
which gave great good for it, and brought the body unto Genoa. And when the devout king
heard thereof he had great joy, and went for to meet with it at the said city, and
received it honourably. And on the morn when they would have led the body away, they might
not remove it in no manner till that the king had avowed that, if he would let him be
borne thence, he would make there a church in the honour of him; and when he had done so,
anon without any difficulty it was led and taken from thence.
And on that day following there fell a miracle in a town named Cassel, in the bishopric
of Tyrdone, in the same wise; and there he builded another church in the honour of him.
And the same town with all the appurtenances he gave to them that served in the same
church, to possess for evermore. And because the king would please the saint, and doubted
that he would be in some other place than the king would have, wherever the king harboured
by night with the body, he made there a church in the honour of him, and thus was brought
to Pavia with great joy; and was laid honourably in the church of S. Peter which is called
Cieldore, or heaven of gold in English. S. Bernard, on a night as he was at matins, he
slumbered a little, and the lessons of S. Augustin were read. And then he saw a right fair
young man standing before him, and so great abundance of water coming out of his mouth
that him seemed all the church was full thereof. And then he awoke, and wist well that it
was S. Augustin, which had fulfilled that church with his doctine.
There was a man, which had great devotion to S. Augustin, gave great good to a monk
that kept the body of S. Augustin for to have a finger of the glorious saint. And this
monk took this money and delivered to him the finger of another dead man, wrapped in silk,
and feigned that it was the finger of the glorious S. Austin. And the good man received it
much honourably and in great reverence, and honoured it every day devoutly and touched
withal his eyes and his mouth, and oft embraced it against his breast. And God by his
mercy, that beholdeth all things, and the faith of this man, gave to him for that finger
the very proper finger of S. Augustin, and when he came into his country, there were many
miracles showed thereby. The renown and fame thereof came to Pavia of this finger, and the
monk aforesaid affirmed always that it was the finger of another dead man. The sepulchre
was opened for to know the truth, and it was found that there lacked one of the fingers of
the glorious saint. And when the abbot had knowledge of this thing, he put out the monk of
that office, and tormented and punished him sore. Many other miracles hath God showed by
his life, and also after his death, which were overlong to write in this book, for they
would, I suppose, contain a book as much as all this and more, but among other
corrections, I will set herein one miracle, which I have seen painted on an altar of S.
Austin at the black frirs at Antwerp, howbeit I find it not in the legend, mine exemplar,
neither in English, French, ne in Latin. It was so that this glorious doctor made and
compiled many volumes, as afore is said, among whom he made a book of the Trinity, in
which he studied and mused sore in his mind, so far forth that on a time as he went by tbe
sea-side in Africa, studying on theTrinity, he found by the sea-side a little child which
had made a little pit in the sand, and in his hand a little spoon. And with the spoon he
took out water of the large sea and poured it into the pit. And when S. Augustin beheld
him he marvelled, and demanded him what he did. And he answered and said: I will lade out
and bring all this water of the sea into this pit. What? said he, it is impossible, how
may it be done, sith the sea is so great and large, and thy pit and spoon so little? Yes,
forsooth, said he, I shall lightlier and sooner draw all the water of the sea and bring it
into this pit than thou shalt bring the mystery of the Trinity and his divinity into thy
little understanding as to the regard thereof; for the mystery of the Trinity is greater
and larger to the comparison of thy wit and brain than is this great sea unto this little
pit. And therewith the child vanished away. Then here may every man take ensample that no
man, and especially simple lettered men, ne unlearned, presume to intermit ne to muse on
high things of the godhead, farther than we be informed by our faith, for our only faith
shall suffice us. Then herewith I make an end of the life of this glorious doctor S.
Austin, to whom let us devoutly pray that he be a mediator and advocate unto the blessed
Trinity, that we may amend our sinful life in this transitory world, that when we shall
depart we may come to everlasting bliss in heaven. Amen.
Here followeth the Decollation
of S. John Baptist.
It is read that the decollation of S. John Baptist was established for four causes,
like as it is found in the Book of Office. First, for his decollation; secondly, for the
burning and gathering together of his bones; thirdly, for the invention and finding of his
head; and fourthly, for the translation of his finger and dedication of the Church. And
after some people this feast is named diversely, that is to say, decollation, collection,
invention, and dedication. First, this feast is hallowed for his decollation which was
made in this manner. For, as it is had in Historia Scholastica, Herod Antipas, son of the
great Herod, went to Rome and passed by the house of Philip his brother, and began to love
the wife of his brother, which was named Herodias, wife of the same Philip, his brother.
After that Josephus saith, she was sister of Herod Agrippa. And when he returned, he
refused and repudiated his own wife, and secretly wedded her to his wife, the which thing
his wife knew well, that he had wedded his brother's wife. And this first wife of Herod
was daughter of Areth, king of Damascus, and therefore she abode not the coming home of
her husband, but went to her father as soon as she might. And when Herod returned, he took
away the wife of Philip his brother, and wedded her, and left his own. And there moved
against him therefore Herod Agrippa, and the king Areth and Philip became his enemies. And
S. John said to him that he had not done well to do so, because after the law it
appertained not to him to have and hold the wife of his brother living. And Herod saw that
John reproved him of this thing so cruelly, as Josephus saith, because he reproved him of
blame. He assembled great people for to please his wife, and did do bind and put S. John
in prison, but he would not slay him for doubt of the people, which much loved John, and
followed him for his predication. And Herod and Herodias, coveting occasion against S.
John how they might make him die, ordained between them secretly that, when Herod should
make the feast of his nativity the daughter of Herodias should demand a gift of Herod for
dancing and springing at the feast tofore the principal princes of his realm, and he
should swear to her by his oath that he shall grant it her. And she should ask the head of
S. John, and he would give it to her for keeping of his oath, but he should feign as he
were angry because of making of the oath. And it is read in the History Scholastic that he
had this treachery and great fantasy in him where it is said thus: It is to be believed
that Herod treated first secretly with his wife of the death of S. John. And under this
occasion saith Jerome in the gloss: And therefore he sware for to find occasion to slay
him, for if she had required the death of his father or mother, he had not given it to her
ne consented it. And when the feast was assembled, the maid was there springing and
dancing tofore them all, in such wise that it pleased much to all. And then sware the king
that he would give to her whatsomever she required, though she demanded half his kingdom.
And then she, warned by her mother, demanded the head of S. John Baptist. Nevertheless,
Herod by evil courage feigned that he was angry because of his oath, and as Rabanus saith:
That he had sworn follily, that he must needs do. But he made no sign of sorrow save in
the visage, for he was joyous in his heart; he excused the felony of his oath, showing
that he did it under the occasion of pity. Then the hangman came and smote off his head
and delivered it to the maid, the which she laid in a platter and presented it at the
dinner to her mischievous mother. And then Herod was much abashed when he saw it. And S.
Austin rehearseth in a sermon that he made on the occasion of the decollation, by way of
example, that there was an innocent man and a true which had lent certain money to another
man which denied it him when he asked it. And the good man was moved, and constrained him
by his oath to swear whether he owed him or no, and he sware that he owed him nought, and
so the creditor lost that he had lent. And then he saith that, in the next day following
the creditor was ravished and brought tofore the judgment, and it was asked him: Why
calledst thou that man for to be believed by his oath? And he said: Because he denied my
debt. And the judge said: It had been better to thee to lose thy debt than he should lose
his soul by making of a false oath as he did. And then this man was taken and grievously
beaten, so that when he awoke the tokens of his wounds appeared on his back, but he was
pardoned and forgiven. And after this Austin saith that S. John was not beheaded on this
day when the feast of his decollation is hallowed, but the year tofore, about the feast of
Easter, and because of the passion of Jesu Christ and of the sacrament of our Lord it is
deferred unto this day, for the less ought to give place to the more and greater. And of
that, S. John Chrysostom saith: John the Baptist beheaded is become master of the school
of virtues and of life, the form of holiness, the rule of justice, the mirror of
virginity, the ensample of chastity, the way of penance, pardon of sin, and discipline of
faith. John is greater than man, peer unto the angels, sovereign holiness of the law of
the gospel, the voice of the apostles, the silence of the prophets, the lantern of the
world, the foregoer of the Judge, and moyen of all the Trinity. And this so great a man
was put to martyrdom, and gave his head to the adulterer, and was delivered to the
springing maid.
Herod then went not away all unpunished, but he was damned into exile. For as it is
contained in the History Scholastic, Herod Agrippa was a noble man but he was poor, and
for his overmuch poverty he was in despair, and entered into a certain tower for to suffer
death there by famine and hunger. But when Herodias, his sister, heard thereof, she prayed
Herod Tetrarch that he would bring him thence and minister to him. And when he had done so
they dined together, and Herod Tetrarch began to chauffe him by the wine which he had
drunk, and began to reprove Herod Agrippa of the benefits that he had done to him. And
that other sorrowed sore, and went to Rome and was received into the grace of Gaius the
emperor, and he gave to him two lordships, that is to say of Lisania and Abilina, and
crowned him, and sent him king into the Jewry. And when Herodias saw her brother have the
name of a king, she prayed her husband with great weepings that he should go to Rome and
buy him the name of a king. He abounded greatly in riches, and entended not to her desire,
for he had liefer be idle in rest than to have honour laborious. But at the last he was
overcome by her busy prayers, Baptist and went to Rome with her. And when Herod Agrippa
knew it, he sent letters to the Cæsar, that Herod Antipas, or the Tetrarch, had made
friendship with the king of Persia and alliance, and that he would rebel against the
empire of Rome. And in token of this thing he signified to him that he had in his
garrisons armours enough for to garnish with seven thousand men. And when the emperor had
read these letters he was much glad, and began to speak of other things first, afar from
his purpose, and among other things he demanded him if he had in his cities great
abundance of armours as he heard say, and he denied it not to him. Then the emperor
believed well that which Herod had sent him in writing, and was angry toward him, and sent
him into exile. And because his wife was sister to Herod Agrippa, whom he much loved, he
gave to her leave to return to her country, but she would go with her husband into exile,
and said that he that had been in great prosperity, she should not leave him in his
adversity. And then were they brought to Lyons, and there ended their lives miserably.
This is in the History Scholastic.
Secondly, this feast was established and hallowed for the burning of his bones and
gathering together on this day, like as some say they were burnt, and were gathered up of
good christian men. And then suffered he the second martyrdom when his bones were burnt,
and therefore the church halloweth this feast also as his second martyrdom, as it is read
in the History Scholastic. For when his disciples had borne his body in to the city
Sebasten of Palestine, they buried it between Elisæum and Abdias, and at his tomb many
miracles were showed. Then Julian the apostate commanded that his bones should be burnt,
and they ceased not to do their woodness then; they took them and burnt them into powder
and winnowed them in the fields. And Bede saith in his Chronicles that when they had
gathered his bones they drew them afar that one from that other, and by this wise he
suffered the second martyrdom. But they say that know it not, that the day of his nativity
his bones were gathered all about and were burnt. And whiles they were ingathering, as it
is said in Scholastica Historia, there came monks from Jerusalem which covertly put them
among the gatherers, and took a great part of them and bare them to Philip, bishop of
Jerusalem. And he sent them afterwards to Athanasius, bishop of Alexandria, and long time
after Theophilus, bishop of the same city, laid them in the temple of Serapis, when he had
hallowed and purged it from filth, and sacred it a church in the honour of S. John
Baptist, and this is that the History Scholastic saith. But now they be worshipped
devoutly at Genoa, like as Alexander the third, and Innocent the fourth, witnesseth for
truth, and approve it by their privileges. And like as Herod which beheaded him was
punished for his trespass, so Julian the apostate was smitten with divine vengeance of
God, whose persecution is contained in the history of S. Julian tofore rehearsed after the
Conversion of S. Paul. Of this Julian the apostate, of his nativity, of his empire, of his
cruelty and of his death, is said plainly in Historia Tripartita.
Thirdly, this feast is hallowed for the invention of his head or finding thereof. For,
as some say, his head was found on this day. And, as it is read in the History Scholastic:
John was bound and imprisoned, and had his head smitten off within the castle of Arabia
that is named Macheronta. And Herodias did do bear the head in to Jerusalem, and did do
bury it secretly thereby whereas Herod dwelled, for she doubted that the prophet should
rise again if his head were buried with the body. And as it is had in the History
Scholastic: In the time of Marcian the prince, which was the year of our Lord three
hundred and fifty-three, John showed his head to two monks that were come to Jerusalem.
And then they went to the palace which was longing to Herod and found the head of S. John
wrapped in an hair, and as I suppose, they were of the vestments that he ware in desert.
And then they went with the head toward their proper places. And as they went on their way
a poor man which was of the city of Emissene came and fellowshipped with them, and they
delivered him the bag in which was the holy head. Then this man was warned in the night
that he should go his way and flee from them with the head, and so he went with the head,
and brought it into the city of Emissene. And there as long as he lived he worshipped the
head in a cave, and had always good prosperity. And when he should die he told and showed
it to his sister, charging her to tell it to nobody by her faith, and she kept it all her
life, as he had done tofore long time. After that, long time, the blessed John Baptist
made revelation of his head to S. Marcellus, monk, that dwelled in that cave, in this
manner. Him seemed, in his sleeping, that many companies singing went thither, and said:
Lo! here is S. John Baptist. Whom one led on the right side and another on the left side,
and blessed all them that went with him. To whom when Marcellus came, he raised him up and
took him by the chin, and kissed him. And Marcellus demanded him and said: My lord, from
whence art thou come to us? And he said: I am come from Sebasten. And then when Marcell
was awaked, he marvelled much of this vision. And the night following, as he slept, there
came a man to him which awoke him, and when he was awaked he saw a right fair star which
shone amidst of the cell through the house. And he arose and would have touched it, and it
turned suddenly on that other side. And he began to run after it till that the star abode
in the place where the head of S. John was, and there he dalf and found a pot, and the
holy head therein. And a monk that would not believe that it was the head of S. John, laid
his hand upon the pot, and forthwith his hand burned and cleaved so to the pot, that he
could not withdraw it there from in no manner, and his fellows prayed for him. And then he
drew off his hand, but it was not whole. And S. John appeared to him and said: When my
head shall be set in the church, touch thou then the pot and thou shalt be whole, and so
he did and received his health, and was whole as it was before. Then Marcellus showed this
to Julian, bishop of the same city, and they bare it reverently into the city and showed
it honourably. And from that time forth the feast of his decollation was there hallowed,
for it was found the same day. And after this it was transported into the city of
Constantinople. And as it is said in the History Tripartita, that Valens the emperor
commended that it should be laid in a chariot for to be brought to Constantinople. And
when it came to Chalcedon, the chariot would go no farther, how well that they set in more
beasts to draw it, wherefore they must leave it there. But afterwards Theodosius would
bring it thence, and found a noble woman set for to keep it, and he prayed her that she
would suffer him to bear away the head. And she consented because that she supposed that
like as Valens might not have it thence, that in like wise he should not conne have it
thence. Then the emperor took it and embraced in his arms much sweetly the holy head, and
laid it within his purple, and bare it in to the city of Constantinople and edified there
a right fair church and set it therein. This saith the History Tripartita.
After this, in the time that king Pepin reigned, it was transported in France in
Poictou, and there by his merits many dead men were raised to life. And in like wise as
Herod was punished that beheaded S. John, and Julian the apostate that burnt his bones, so
was Herodias which counselled her daughter to demand the head of S. John. And the maid
that required it died right ungraciously and evil, and some say that Herodias was
condemned in exile, but she was not, ne she died not there, but when she held the head
between her hands she was much joyful, but by the will of God the head blew in her visage,
and she died forthwith. This is said of some, but that which is said tofore, that she was
sent in exile with Herod, and miserably ended her life, thus say saints in their
chronicles and it is to be holden. And as her daughter went upon the water she was drowned
anon, and it is said in another chronicle that the earth swallowed her in, all quick, and
may be understood as of the Egyptians that were drowned in the Red Sea, so the earth
devoured her.
Fourthly, this feast was hallowed for the translation of his finger and the dedication
of his church. For his finger with which he showed our Lord, as it is said, might not be
burnt. And this said finger was found of the said monks, which afterwards as it is had in
Historia Scholastica, S. Thecla brought it over the mountains, and set it in the church of
S. Martin, and this witnesseth Master John Beleth, saying that the said S. Thecla brought
the same finger from beyond the sea into Normandy and there builded a church in the honour
of S. John, which church, as it is said, was dedicated and hallowed this same day,
wherefore it was stablished of our holy father the pope, that this day should be hallowed
through the world. And Gobert saith that a much devout lady towards S. John was in France,
which much prayed to our Lord that he should give to her some relics of the said S. John,
and when she saw that it profited not in praying to God, she began to take affiance in
God, and avowed that she would fast and never eat meat till she had of him some relic. And
when she had fasted certain days she saw upon the table tofore her a finger of marvellous
whiteness, and she received with great joy that gift of God. Then after, came thither
three bishops, and each of them would have part of the finger. Then by the grace of God
the finger dropped three drops of blood upon a cloth by which they knew that each of them
had deserved to have a drop. And then Theodolina, queen of the Lombards, founded at
Modena, beside Milan, a noble church in the honour of S. John Baptist.
And like as Paul witnesseth in the history of Lombards: And the time passed unto
Constance the emperor which would have taken Italy from the Lombards, and he demanded of a
holy man which had a spirit of prophecy, how he should do with the battle which he had
enterprised. And that man was all night in prayer and came to the emperor and answered to
him and said: The queen hath do made a church of S. John Baptist and prayeth continually
for the Lombards, and therefore thou mayst not surmount them, but the time shall come that
that place shall be despised, and then they shall be overcome. Which was accomplished in
the time of Charlemagne.
On a time came a man of great virtue, as S. Gregory saith in his dialogue, whose name
was Sanctilus and had received in his keeping a deacon that was taken of the Lombards by
such a condition that if he fled he should have his head smitten off. The said Sanctilus
constrained the deacon to flee, and delivered him, and when the deacon was gone they took
the same Sanctilus and led him forth to be beheaded. And they chose a strong tyrant to do
it, and he had no doubt to smite off his head at one stroke. And then the said Sanctilus
stretched forth his neck, and the strong butcher lifted up his arm with the sword, and
Sanctilus cried: S. John receive my soul, and then anon the arm of the butcher was so
stiff that he could not bring it down again, ne bow it in no manner. And then that butcher
made his oath that he would never after in his life smite no christian man. And the good
man Sanctilus prayed for him and anon the arm came down and was all whole. Then let us
pray unto this holy saint John Baptist, to be a moyen between God and us, that we may so
live virtuously in this life that when we shall depart, we may come to everlasting life in
heaven. Amen.
Here followeth of S. Felix, and first
of his name.
Felix is said of fero, fers, that is to say as to bear, and of this word lis,
litis, which is as much to say as strife. For he bare strife for the faith of our Lord
Jesu Christ against all the miscreants and the idols, and destroyed them all by his
blowing.
Of S. Felix.
S. Felix was a priest and so was his brother, and was named also Felix. And they were
presented to Maximian and to Diocletian, which were emperors, for to sacrifice unto the
gods, of whom the oldest of them, as soon as he was brought into the temple of Serapis for
to do sacrifice unto the idols, he blew in his visage, and as soon as he had done so the
idol fell to the earth and all tobrake. And then he was led to the idol of Mercury, on
which he blew also, and it fell down then to the earth. And after he was led to the third
image, which was of Diana, and did like as he had to that other. And then he was tormented
with the great torment of eculeus, that is a torment which is made like a cross. Then he
was brought, after, to the tree of sacrifice, for to sacrifice there. And the holy man
kneeled down and prayed, and blew against the tree, and in continent the tree turned the
root upward and fell down, and in the falling destroyed the simulachre with the altar and
temple. And when the provost heard that, he commanded that he should there be beheaded,
and that the body should be left to hounds and beasts. And there sprang a man in the
middle among them confessing him freely to be a christian man, and both of them kissing
other were there beheaded together. The christian men not knowing his name called him
Adauctum, because he went so hardily to S. Felix, and said he was a christian man, when he
suffered martyrdom. And there were they beheaded both twain together. Then christian men
took the bodies and buried them in the pit where the tree fell. And after, the paynims
would have taken them out, and anon they were taken of the devil. And they suffered death
about the year of our Lord two hundred and eighty-seven.
Here followeth of S. Savien, and first
of his name.
Savien may be said of sale, which is as much to say as bitter, for he was bitter toward
God, for he was a paynim. And sith he was peaceable to him when he was converted to him by
the peace of christian faith, and was bitter to himself. For he had liefer have died than
not to understand the letter, for he might not understand paynim speech. And he was right
bitter to his father for he would never obey him ne adore his gods.
Of S. Savien.
S. Savien and Savina his sister were children of Savininus, a right noble paynim. and
was twice married. He had Savien of his first wife, and of the second he had Savina, his
daughter, and gave to them both that name. On a time Savien read this verse: Asperges me,
domine, and anon he demanded what it was to say, but he might not understand what it was
to say, and he entered into his chamber and ware the hair, and kneeled within his chamber,
and said to himself that he had liefer die than that he should not understand the sense of
that verse. Then the angel appeared and said to him: Torment thee not, for thou hast found
grace anenst our Lord Jesu Christ. And to the end that thou be more white, make thee
clean, it behoveth thee to be baptized, and then thou shalt understand and know that which
thou requirest to know now. And then he was joyous and glad by the word of the grace of
God. And then he had in despite the idols and would not adore them. Then he was reproved
and strongly chidden of his father, who said him oft: Why honourest thou not our gods? It
is better that thou die alone than we all be wrapped in the death. And then Savien fled
secretly away, and went unto the city of Trecassina, and as he went over the river of
Secana he prayed our Lord that he might be baptized there, and so he was, and then our
Lord said to him: Thou hast found now that which thou hast sought so long with great
labour.
And anon he pight his staflf in the earth and made his prayer to God; and his staff
flourished and brought forth leaves tofore them all that were there, in so much that a
thousand one hundred and eight men believed in our Lord God. And when Aurelian the emperor
heard hereof he sent many knights to take him, whom they found praying, and dreaded for to
approach him. And when the emperor saw that they returned not, he sent more after than he
did before, and when they came they found the others praying with him. And when he arose
from prayer they said to him: The emperor desireth to see thee, and sendeth for thee by us
that thou shouldest come to him. And this holy good man went much humbly to him, and when
he was tofore the emperor he required of him if he were christian or not. And he said:
Yes. Then the emperor, being full of woodness, bade him to sacrifice to his gods, or else
he would make him to die an evil death. Savien refused it. And anon he commanded to bind
him by the hands and by the feet, and to beat him with staves of iron. And then Savien
said to him: Increase the torments if thou mayst hardily, for I doubt not, ne fear not
thee, ne the torments that thou dost to me. And then the emperor being all wroth commanded
that he should be brought into the middle of the city, and there be bounden upon a bench,
and make a great fire thereunder, and cast oil therein, that he might be burnt and
broiled. And he being within the flame, the emperor beheld him, and saw that he was joyous
therein as he had been in a bain, whereof he was much abashed, and said to him: Evil
beast, sufficeth it not enough to thee the souls that thou hast deceived, though thou not
essay to deceive by thy art magic? To whom Savien said: There be many souls yet, and also
thyself, which shall by me believe in our Lord Jesu Christ. And then the emperor blamed
the name of Jesu Christ, and commanded that he should be bound on the morn at a stake and
be shot at with arrows. The arrows abode hanging in the air on the right side and on the
left, and none of them hurt him. And when the emperor knew that he had none harm, he
weened to have been enraged, and commanded that the next day following he should be
brought to him, and after, he demanded him: Where is thy God? Now let him come hither and
deliver thee from these arrows. And as soon as he had said so, one of the arrows sprang
into the eye of the emperor, and smote out his eye, and the emperor was angry, and
commanded to put him in prison, and that on the next morning early he should be beheaded.
And then Savien prayed our Lord that he might be brought into the place whereas he was
baptized, and then the chains with which he was bound all to-brake and the doors of the
prison were opened. And he went out of the prison and went tofore all the knights that
kept him, and they in no manner apperceived him, and went into the same place. And when
the emperor heard say that he was escaped, he commanded that he should be pursued and that
his head should be smitten off. And when S. Savien apperceived that the knights followed,
and that he approached the water, he made the sign of the cross and went upon the water
like as he should have gone upon the earth dry, and went unto the place whereas he was
baptized. Then the knights followed him, and were much abashed of that they had seen him
go on the water. And when they were nigh him, they doubted much to smite at him, and he
said to them: Smite me when ye will all surely, and bear of my blood to your emperor, and
let him rub his eye therewith, and he shall be whole, to the end that he know the virtue
of God. And after this they smote his head off, and he rose up and bare it thence nine
and-forty paces, and there was buried. And after that the knights bare of his blood to the
emperor, wherewith he anointed his eyes, and anon he had his sight and was all whole, and
then he said: His God is good and mighty. And there was by, a woman that heard what the
emperor said which woman had been blind by the space of forty years. And then she made her
to be borne thither, and as soon as she had touched his sepulchre and made her prayer,
anon she received health and her sight again. And he suffered death about the year of our
Lord two hundred and seventy, in the calends of February, and the history of his sister is
here set in because that the feast of her is on the same day.
And Savina, his sister, wept every day for her
brother and sacrificed for him to the idols. And in the end the angel appeared to her in
her sleep and said: Savina, weep no more, but leave all that thou hast, and thou shalt
find thy brother in great honour. Then she awoke and said to her fellow: My sweet love,
hast thou heard nothing? and she said: Yes, lady, for I have seen a man that spake to
thee, but I wot not what he said. And then she said to her: Wilt thou not accuse me? And
she said: No, lady, but do what thou wilt so that thou slay not thyself. And thus they
both went away that morning and when her father wist it that she was gone, he was much
sorrowful, and did do seek her long. And then he lift up his eyes to heaven, and said If
thou art very God of heaven, I pray thee destroy mine idols which may not save me ne my
children. And anon our Lord made it for to thunder and break all the idols, and much
people saw it, which believed in our Lord. Then the blessed Savina went to Rome, and there
she was baptized of the blessed Eusebius the pope, and dwelled there five years and healed
two lame men and two blind men. And then the angel appeared to her in her sleep and said
to her: What is this that thou dost, that hast left thy riches and livest here in delices?
Arise and dine, and after go into the city of Trecane that thou mayst find there thy
brother. And then she said to her chamberer: It behoveth us no longer to abide here; and
she said: Lady, whither will ye go? All the people here love you well, and will ye go die
in a place whereas the people know you not? And she said: God shall purvey for us; and
then she took a loaf of barley bread and went unto the city of Ravenna, and entered into
the house of a rich man whose daughter was bewailed as dead. And she required the maid of
the house that she might be lodged there, and she said: How mayst thou be lodged here when
the daughter of herein is dead, and all be sorrowful? And she said to her: For me she
shall not die; and then she entered in, and took the hand of the maid and raised her up
all whole. And the mother would have retained her there, but she in no wise would agree
thereto, but departed. And the daughter lived, and arose on the morn. And when Savina with
her chamberer arrived a mile nigh unto Trecane, she said to her chamberer that she would
there rest a little. And there came a noble man from the city named Licerius, and demanded
them, saying: Of whence be ye? To whom Savina said: I am of this city. And he said: Why
liest thou when thy speech sheweth thee to be a pilgrim? And she said: Verily I am a
pilgrim, and seek Savien my brother whom I have long lost. And he said to her: That man
for whom thou demandest was but late slain for the name of Jesu Christ, and is buried in
such a place. And then she put her in praying, and said: Lord, which hast always kept me
in chastity, suffer me then no more to travail by these hard and weary journeys, ne my
body to be removed out of this place, and, Lord, I recommend to thee my chamberer, which
hath suffered so much pain for me. And for my brother whom I may not here see, I beseech
thee to make me worthy to see him in thy reign. And when she had finished her prayer she
passed out of this world, and went to our Lord. When her chamberer saw that her mistress
was dead, she began to weep because she had nothing necessary to bury her with. The said
man then sent a crier through the city, that all, great and small, should come to see the
strange woman that was there dead; and incontinent all the people ran, and she was buried
honourably. And this same day is the feast of S. Savina that was wife of S. Valentine,
knight, which was beheaded under Adrian the Emperor, because he would not sacrifice to the
idols.
Here followeth the Life of S. Lowe,
and first of the interpretation of his name.
Lowe or lupe is some sickness in the leg, which behoveth a medicine, for it is a
malady that rogneth and useth the flesh. And also it is said a manner of fish that is on
the water and on the land, and it may not drown by no force of water. And thus may be
expounded S. Lowe, for he used and strained his proper flesh by penance. For he was like
the lupe of the water and of the earth, for he dwelled in the waters of delices, of
riches, and of temptations, and might not drown among these waters in no wise.
Of S. Lupe or Lowe.
S. Lupe or Lowe was born at Orleans, and was of the royal lineage, and by the splendour
of his great and many miracles and virtues, he was made Archbishop of Sens. And he gave
all that he had to poor people, and on a day when all was given, it happed that he had
bidden many men to dine with him. And then his ministers said that there was not wine half
enough for the dinner. And he answered to them: He that feedeth the birds of heaven shall
perform his charity of wine. And anon after came a messenger to the gate, that said to
them, that there were arrived tofore the gate an hundred mues of wine.
On a time, they of the court said evil of him, because that he had with him a virgin of
our Lord, which was daughter of his predecessor. And as they said, he loved paramours, and
spake much despitously and over disattemperately. And when he had heard these things, he
took the virgin, and kissed her tofore all the detractors and evil sayers, and said that,
ne strange ne evil words annoy ne hurt no man when his own conscience defileth him not.
And because he knew well that she loved well Jesu Christ, and purely, therefore this holy
man loved her with a right pure thought.
On a time when the King Clothair was King of France, and entered in to Burgundy, he
sent his steward against them of Sens for to assiege the city. Then Lupe entered in to the
church and began to ring the clock, and when the enemies heard it, they had so great dread
that they supposed never to have escaped from thence, but that they should have died all,
but if they fled, and at the last the steward of Burgundy was taken. And when he was
taken, there was another steward sent in to Burgundy, and came to Sens. And because S.
Lupe had given to him no gifts he had great despite, and defamed him to the king, so that
the king sent him into exile, and there he shone by miracles and virtues. And in the
meanwhile, they of Sens slew a bishop which had taken the place of S. Lupe, and after,
they impetred of the king that S. Lupe returned from exile. And when the king saw that he
was wrongly done to, he was changed by the grace of God that, he kneeled tofore the saint
and required pardon, and re-established him again in his church, and gave to him many fair
gifts.
On a time as he came to Paris, a great company of prisoners came against him, their
bonds broken and all the doors of the prison open. On a Sunday as he sang mass, a precious
stone fell down from heaven into his chalice, the which he gave to the king, which he held
for a noble relic.
On a time the King Clothair heard say that the clocks of S. Stephen of Sens had a
marvellous sweetness in their sound, and sent for them and took them from thence, and did
do bring them to Paris, because he would hear the sound of them. But it displeased much to
S. Lupe, and as soon as they were out of the city they lost all the sweetness of their
sound, and when the king heard that, he commanded that they should be brought again into
their place. And as soon as they were seven miles nigh unto the town, they began to
reprise the sound like as they had tofore. And S. Lupe went against them and received them
with great joy and honour, for he had lost them with great sorrow tofore.
On a night as he prayed, he had over great thirst by the false movings of the devil.
And he demanded cold water for to drink, and he knew well the treachery of the enemy, and
when he held the vessel in which he should drink, he set a platter upon it and shut the
devil fast therein, and he began all the night to howl and bray. And in the morning the
holy man conjured him that, he that was comen by night to tempt him, by day he let him go
all confused.
On a time, as he by night visited the churches, as he was accustomed, as he returned
home he heard his clerks brawling and chiding because they would do fornication with
women, which anon entered into the church and prayed for them, and anon all the pricking
of temptation went from them, and they came tofore him and demanded pardon and
forgiveness. At the last, he being ennobled in many virtues, slept in peace in our Lord.
He flourished about the year of our Lord six hundred and ten.
Here beginneth the Life of S. Mammertin,
and first of the interpretation of his name.
Mammertin is said of mamma, which is as much to say as a pap, and of tine, that is
to say taste, for like as taste that falleth from the pap into the mouth of the child, and
is first nature of blood, and after it is converted into the sweetness of milk, in like
wise was he nourished, first in blood, that is to say in sin, and after, he converted
himself anon into the pap of his heart in the sweetness of God.
Of S. Mammertin.
Mammertin was first a paynim and worshipped idols, and it happed on a time he lost
his one eye and his hand was dried up. And he supposed that he had angered his gods, and
went towards the temple for to adore the idols; and there met him on the way a religious
man named Savien, which demanded of him how this infirmity happed to come to him, and he
said: I have angered my gods, and therefore I go adore them, to the end that if they be
angry they may become debonair to me. To whom he answered: Brother, thou errest, for thou
weenest that the devils be gods, but go unto S. Germain, bishop of Auxerre, and if thou
wilt believe his counsel thou shalt be whole anon. Then anon he took his way to go
thither, and went to the sepulture of S. Amadour, bishop, and of moo other saints; and
because of the great rain that fell that night, he went into the cell which was set on the
tomb of S. Concord. And as he slept he saw a marvellous vision. Him thought there came a
man to the door of the cell and called S. Concord, and said that he should come to the
feast that S. Amadour and S. Peregrine and other saints made, and he answered again out of
the tomb that he might not now come, for his guest whom he must keep, for the serpents
that were there would else slay him. And he went and told to the others what he had said,
and anon he returned again, and said: Holy S. Concord, arise and come, and bring with thee
Vivian the deacon and Vivian the sub-deacon for to do their office, and Alexander shall
keep thy guest. Then it seemed to Mammertin that S. Concord took him by the hand and led
him with him. And when S. Amadour saw him he demanded of him: Who is this that is come
with thee? And he said: It is my guest. And he said: Put him out, for he is all foul and
may not be here with us. And when he should be put out, he kneeled tofore them, and gat
grace of S. Amadour, which commanded him to go to S. Germain. Then he awoke and came to S.
Germain, and kneeled tofore him and required pardon, and told to him all that was happed.
And they went then together to the tomb of S. Concord, and lifted up the stone and saw
many serpents, which were ten foot long, and would have flown away, but S. Germain
commanded that they should go into such a place there as they should neither grieve ne
hurt man. And then Mammertin was baptized, and was made all whole, and was made a monk in
the monastery of the blessed S. Germain, and was abbot after S. Elodien.
And in his time S. Marine was there, a monk whose obedience S. Mammertin would prove,
and committed him to keep the foulest office of the monastery, and made him herdman of the
oxen and kine in an isle that was there, but he was of so great holiness that wild birds
came to him and were nourished of his hands, and he delivered a wild boar from the hounds
and let him go his way. There came thieves and robbed him, on a time, of all that he had,
and took away all his clothes save a mantle. And when they were gone he called them again
and said: Return and come again for I have founden here a penny in my mantle, peradventure
it is necessary to you, which anon returned and took away the mantle with the penny and
left him naked. And then as they went hastily towards their withdraught and secret places,
they went all that night, and in the morning they found them at his cell, whom he saluted
and received them benignly, and washed their feet, and ministered to them such as he had;
then they were astonished and repented them, and each of them was converted to the faith.
On a time young monks that dwelled with S.Mammertin had set snares for to take a bear
which was accustomed to eat their sheep. And the bear fell in the snare and was taken,
which S. Mammertin Iying in his bed knew, and arose out of his bed, and finding him in the
snare, said: What dost thou here, thou wretch? flee hence lest thou be taken, and loosed
him and let him go.
And when this holy man was dead and his body was borne to Angiers, as they came by a
town, they might not remove him thence in no manner, unto the time that a man that was
there in prison came out suddenly and brake his two bonds, and ran freely to the corpse
and helped to bear it into the city, where it is buried honourably in the church of S.
Germain in much great reverence.
Here followeth the Life of S. Giles,
and first the interpretation of his name.
Giles in English, and Egidius in Latin. And it is said of E, that is without, and
geos, that is the earth, and dya, that is clear or godly. He was without earth, by
despising of earthly things, clear by enlumining of science, divine or godly by love,which
assembleth the lover to him that is loved.
Of S. Giles.
S. Giles was born in Athens, and was of noble lineage and royal kindred. And in his
childhood he was informed in holy lettrure. And on a day as he went to the church, he
found a sick man which lay all sick in the way and demanded alms of S. Giles, which gave
him his coat. And as soon as he clad him withal he received full and entire health. And
after that, anon his father and his mother died, and rested in our Lord, and then S. Giles
made Jesu Christ heir of his heritage. On a time as he went to the church a man was
smitten with a serpent and died, and Giles came against this serpent, and made his orison,
and chased out of him all the venom. There was a man which was demoniac in the monastery
with other people, and troubled them that heard the service of God. Then Giles conjured
the devil that was in his body, and anon he issued out, and anon he was all whole.
Then Giles doubted the peril of the world, and went secretly to the rivage of the sea,
and saw there mariners in great peril and like to perish in the sea. And he made his
prayer, and anon the tempest ceased, and anon the mariners came to land and thanked God.
And he understood by them that they went to Rome, and he desired to go with them, whom
they received into their ship gladly, and said they would bring him thither without any
freight or hire. And then he came to Arles, and abode there two years with S. Cezarien,
bishop of that city, and there he healed a man that had been sick of the fevers three
years. And after, he desired to go into desert, and departed covertly, and dwelled there
long with a hermit that was a holy man. And there by his merits he chased away the
sterility and barrenness that was in that country, and caused great plenty of goods. And
when he had done this miracle he doubted the peril of the glory human, and left that
place, and entered farther into desert and there found a pit, and a little well, and a
fair hind, which without doubt was purveyed of God for to nourish him, and at certain
hours ministered her milk to him.
And on a time servants of the king rode on hunting, and much people and many hounds
with them. It happed that they espied this hind, and they thought that she was so fair
that they followed her with hounds, and when she was sore constrained she fled for succour
to the feet of S. Giles, whom she nourished, and then he was much abashed when he saw her
so chauffed, and more than she was wont to be. And then he sprang up and espied the
hunters. Then he prayed to our Lord Jesu Christ that like as he sent her to him, to be
nourished by her, that he would save her. Then the hounds durst not approach her by the
space of a stone cast, but they howled together, and returned to the hunters, and then the
night came, and they returned home again and took nothing. And when the king heard say of
this thing he had suspicion what it might be, and went and warned the bishop, and both
went thither with great multitude of hunters, and when the hounds were on the place
whereas the hind was, they durst not go forth as they did before, but then they all
environed the bush for to see what there was, but that bush was so thick that no man ne
beast might enter therein for the brambles and thorns that were there. And then one of the
knights drew up an arrow follily for to make it afeard and spring out, but he wounded and
hurt the holy man, which ceased not to pray for the fair hind. And after this the hunters
made way with their swords and went into the pit, and saw there this ancient man, which
was clothed in the habit of a monk, of a right honourable figure and parure, and the hind
Iying by him. And the king and the bishop went alone to him, and demanded him from whence
he was, and what he was, and why he had taken so great a thickness of desert, and of whom
he was so hurt; and he answered right honestly to every demand; and when they had heard
him speak they thought that he was a holy man, and required him humbly pardon. And they
sent to him masters and surgeons to heal his wound, and offered him many gifts, but he
would never lay medicine to his wound, ne receive their gifts, but refused them. And he
prayed our Lord that he might never be whole thereof in his life, for he knew well that
virtue should profit to him in infirmity. And the king visited him oft, and received of
him the pasture of health. And the king offered to him many great riches, but he refused
all. And after, he admonished the king that he should do make a monastery, whereas the
discipline of the order of monks should be, and when he had do make it, Giles refused many
times to take the charge and the crosier. And at the last he was vanquished by prayers of
the king and took it.
And then king Charles heard speak of the renown of him, and impetred that he might see
him, and he received him much honourably, and he prayed him to pray for him; among other
things because he had done a sin so foul and villainous that he durst not be shriven
thereof to him ne to none other. And on the Sunday after, as S. Giles said mass and prayed
for the king, the angel of our Lord appeared to him, and laid a schedule upon the altar
where the sin of the king was written in by order, and that was pardoned him by the
prayers of S. Giles, so that he were thereof repentant and abstained him from doing it any
more, and it was adjoined to the end that, who that required S. Giles for any sin that he
had done, if he left it that it should be pardoned to him. And after the holy man
delivered the schedule to the king, and he confessed his sin and required pardon humbly.
Then S. Giles returned thence with honour, and when he came to the city of Nemausense,
he raised the son of a prince that was dead. And a little while after he denounced that
his monastery should be destroyed of enemies of the faith. And after he went to Rome and
gat privileges of the pope to his church, and two doors of cypress, in which were the
images of SS. Peter and Paul, and he threw them into the Tiber at Rome, and recommended
them to God for to govern. And when he returned to his monastery he made a lame man to go,
and found the two doors of cypress at the gate of his monastery, whereof he thanked God
that had kept them without breaking in so many adventures as they had been, and sith he
set them at the gates of the church for the beauty of them, and for the grace that the
church of Rome had done thereto. And at the last our Lord showed to him his departing out
of this world, and he said it to his brethren, and admonished them to pray for him, and so
he slept and died goodly in our Lord. And many witness that they heard the company of
angels bearing the soul of him into heaven. And he flourished about the year of our Lord
seven hundred.
Here followeth the Nativity
of our Blessed Lady.
The nativity of the blessed and glorious Virgin Mary, of the lineage of Judah and of
the royal kindred of David took her original beginning. Matthew and Luke describe not the
generation of Mary but of Joseph, which was far from the conception of Christ. But the
custom of writing was of such ordinance that the generation of women is not showed but of
the men. And verily the blessed Virgin descended of the lineage of David, and it is
certain that Jesu Christ was born of this only Virgin. It is certain that he came of the
lineage of David and of Nathan, for David had two sons, Nathan and Solomon among all his
other sons. And as John Damascene witnesseth that of Nathan descended Levy, and Levy
engendered Melchion and Panthar, Panthar engendered Barpanthar, Barpanthar engendered
Joachim, Joachim engendered the Virgin Mary, which was of the lineage of Solomon. For
Nathan had a wife, of whom he engendered Jacob, and when Nathan was dead Melchion, which
was son of Levy and brother of Panthar, wedded the wife of Nathan, mother of Jacob, and on
her he engendered Eli, and so Jacob and Eli were brethren of one mother but not of one
father. For Jacob was of the line of Solomon and Eli of the line of Nathan, and then Eli
of the line of Nathan died without children, and Jacob his brother, which was of the line
of Solomon, took a wife and engendered and raised the seed of his brother and engendered
Joseph.
Joseph then by nature is son of Jacob by descent of Solomon. That is to wit, Joseph is
the son of Jacob, and after the law he is son of Eli which descended of Nathan. for the
son that was born, was by nature his that engendered him, and by the law he was son of him
that was dead, like as it is said in the History Scholastic. And Bede witnesseth in his
chronicle that, when all the generations of the Hebrews and other strangers were kept in
the most secret chests of the temple, Herod commanded them to be burnt, weening thereby to
make himself noble among the others. If the proofs of the lineages were failed, he should
make them believe that his lineage appertained to them of Israel. And there were some that
were called dominics, for because they were so nigh to Jesu Christ and were of Nazareth,
and they had learned the order of generation of our Lord, a part of their grandsires'
fathers, and a part by some books that they had in their houses and taught them forth as
much as they might. Joachim spoused Anne, which had a sister named Hismeria, and Hismeria
had two daughters, named Elizabeth, and Elind. Elizabeth was mother to John Baptist, and
Eliud engendered Eminen. And of Eminen came S. Servatius, whose body lieth in Maestricht,
upon the river of the Meuse, in the bishopric of Liège. And Anne had three husbands,
Joachim, Cleophas, and Salome; and of the first she had a daughter named Mary, the Mother
of God, the which was given to Joseph in marriage, and she childed our Lord Jesu Christ.
And when Joachim was dead, she took Cleophas, the brother of Joseph, and had by him
another daughter named Mary also, and she was married to Alpheus. And Alpheus her husband
had by her four sons, that was James the Less, Joseph the Just, otherwise named Barsabee,
Simon, and Jude. Then the second husband being dead, Anne married the third named Salome,
and had by him another daughter which yet also was called Mary, and she was married to
Zebedee. And this Mary had of Zebedee two sons, that is to wit, James the More, and John
the Evangelist. And hereof be made these verses:
Anna soles dici tres concepisse Marias,
Quas genuere viri Joachim, Cleophas Salomeque.
Has duxere viri Joseph, Alpheus, Zebedeus.
Prima parit Christum, Jacobum secunda minorem,
Et Joseph justum peperit cum Simone Judam,
Tertia majorem Jacobum volucremque Johannem.
But it is marvellous for to see how the blessed Virgin Mary might be cousin of
Elizabeth as it is tofore said. It is certain that Elizabeth was Zachary's wife, which was
of the lineage of Levi, and after the law each ought to wed a wife of his own lineage. And
she was of the daughters of Aaron, as S. Luke witnesseth, and Anne was of Bethlehem, as S.
Jerome saith, and was of the tribe of Judah. And then they of the line of Levi wedded
wives of the line of Judah, so that the line royal and the line of the priests were always
joined together by cousinage. So that as Bede saith: This cousinage might be made sith the
first time, and thus to be nourished from lineage to lineage, and thus should it be
certain that the blessed Virgin Mary descended of the Ioyal line, and had cousinage of the
priests. And our blessed Lady was of both lineages, and so our Lord would that these two
lineages should entresemble together for great mystery. For it appertaineth that he should
be born and offered for us, very God, and very king, and very priest, and should govern
his true christian men fighting in chivalry of this life, and to crown them after their
victory, the which thing appeareth of the name of Christ, for Christ is as much to say as
anointed. For in the old law there was none anointed but priests and kings, and we be said
christian men of Christ, and be called the lineage chosen of kings and priests. But
because it is said that the men took wives of their lineage only, that was because the
distribution of the sorts should not be confounded. For the tribe of Levy had not his sort
with the other, and therefore might they well marry them with the women of that tribe or
where they would, like as S. Jerome rehearseth in his prologue. When he was a child he had
a little book of the history of the nativity of the Virgin Mary, but as he remembered a
long time after, he translated it by the prayer of some persons, and found that Joachim,
which was of Galilee of the city of Nazareth, espoused S. Anne of Bethlehem, and they were
both just and without reproach or reprehension in the commandments of our Lord, and
divided all their substance in three parts: that one part was for the temple, that other
they gave to the poor and pilgrims, and the third was for themselves and their meiny to
live with, and thus lived twenty years in marriage without having any lineage. And then
they avowed to our Lord that if he sent to them any lineage they should give it to him,
for to serve him. For which thing they went every year into Jerusalem in three principal
feasts, so that in the feast of Encenia, that was the dedication of the temple, then
Joachim went unto Jerusalem with his kindred, and came to the altar with the others and
would have offered his offering. And when the priest saw him, he put him apart by great
despite, and reproved him because he came to the altar of God, and said to him that it was
convenable that a man cursed in the faith should not offer to our Lord, ne he that was
barren should be among them that had fruit, as he that had none to the increase of the
people of God. And then Joachim, all confused for this thing, durst not go home for shame,
because they of his lineage and his neighbours which had heard it should not reprove him.
And then he went to his herdmen, and was there long, and then the angel appeared to him
only, and comforted him with great clearness, and said to him that he should not doubt ne
be afraid of his vision, and said: I am the angel of our Lord sent to thee for to denounce
to thee that thy prayers have availed thee and been heard, and thy alms be mounted tofore
our Lord. I have seen thy shame and heard the reproach. That thou art barren is to thee no
reproach by right, and God is venger of sin and not of nature. And when he closeth the
belly or womb, he worketh so that he openeth it after, more marvellously. And the fruit
that shall be born shall not be seen to come forth by lechery, but that it be known that
it is of the gift of God. The first mother of your people was Sara, and she was barren
unto the ninetieth year, and had only Isaac, to whom the benediction of all people was
promised. And was not Rachel long barren? And yet had she not after Joseph, that held all
the seigniory of Egypt? which was more strong than Samson, and more holy than Samuel? And
yet were their mothers barren. Thus mayst thou believe by reason and by ensample that the
childings long abiden be wont to be more marvellous. And therefore Anne thy wife shall
have a daughter, and thou shalt call her Mary, and she, as ye have avowed, shall be from
her infancy sacred unto our Lord, and shall be full of the Holy Ghost sith the time that
she shall depart from the womb of her mother, and she shall dwell in the temple of our
Lord, and not without, among the other people, because that none evil thing shall be had
in suspicion of her, and right as she shall be born of a barren mother, so shall be born
of her marvellously the son of a right high Lord. Of whom the name shall be Jesus, and by
him shall health be given to all the people. And I give to thee the sign, that when thou
shalt come to the golden gate at Jerusalem, thou shalt meet there Anne thy wife, which is
much amoved of thy long tarrying, and shall have joy of thy coming. And then the angel,
when he had said this, he departed from him. And as when Anne wept bitterly and wist not
whither her husband was gone, the same angel appeared to her, and said all that he had
said to her husband, and gave to her for a sign that she should go into Jerusalem, to the
golden gate, and there she should meet with her husband which was returned. And thus by
the commandment of the angel they met, and were firm of the lineage promised, and glad for
to see each other, and honoured our Lord and returned home, abiding joyously the promise
divine. And Anne conceived and brought forth a daughter, and named her Mary.
And then when she had accomplished the time of three years, and had left sucking, they
brough her to the temple with offerings. And there was about the temple, after the fifteen
psalms of degrees, fifteen steps or grees to ascend up to the temple, because the temple
was high set. And no body might go to the altar of sacrifices that was without, but by the
degrees. And then our Lady was set on the lowest step, and mounted up without any help as
she had been of perfect age, and when they had performed their offering, they left their
daughter in the temple with the other virgins, and they returned into their place. And the
Virgin Mary profited every day in all holiness, and was visited daily of angels, and had
every day divine visions.
Jerome saith in an epistle to Chromatius and to Heliodorus that the blessed Virgin Mary
had ordained this custom to herself that, from the morning unto the hour of tierce, she
was in orison and prayer, and from tierce unto nones she entended to her work, and from
nones she ceased not to pray, till that the angel came and gave to her meat. And in the
fourteenth year of her age, the bishop commanded in common that the virgins that were
instituted in the temple, and had accomplished the time of age, should return to their
houses and should after the law be married. All the others obeyed his commandment, but
Mary answered that she might not do so because her father and mother had given her all to
the service of our Lord. And then the bishop was much angry because he durst not make her
to break her avow against the scripture, that saith: Avow ye vows and yield them to God.
And he durst not break the custom of the people. And then came a feast of the Jews, and he
called all the ancient Jews to council, and showed to them this thing. And this was all
their sentence: That in a thing so doubtable, that counsel shall be asked of our Lord. And
then went they all to prayer, and the bishop, that was gone to ask counsel of our Lord.
Anon came a voice out of the oracle and said that, all they that were of the house of
David that were convenable to be married and had no wife, that each of them should bring a
rod to the altar, and his rod that flourished, and, after the saying of Isaiah, the Holy
Ghost sit in the form of a dove on it, he should be the man that should be desponsate and
married to the Virgin Mary. And Joseph, of the house of David, was there among the others,
and him seemed to be a thing unconvenable, a man of so old age as he was to have so tender
a maid, and whereas others brought forth their rods he hid his. And when nothing appeared
according to the voice of God, the bishop ordained for to ask counsel again of our Lord.
And he answered that, he only that should espouse the virgin had not brought forth his
rod. And then Joseph by the commandment of the bishop brought forth his rod, and anon it
flowered, and a dove descended from heaven thereupon, so that it was clearly the advice of
every man that he should have the virgin. And then he espoused the Virgin Mary, and
returned into his city of Bethlehem for to ordain his meiny and his house, and for to
fetch such things as were necessary. And the Virgin Mary returned unto the house of her
father with seven virgins, her fellows of her age, which had seen the demonstrance of the
miracle.
And in those days the angel of our Lord appeared to the Virgin praying, and showed to
her how the Son of God should be born of her. And the day of the nativity was not known in
long time of good christian men, and as master John Beleth saith that, it happed that a
man of good contemplation every year in the sixth ides of September was in prayer, and he
heard a company of angels that made great solemnity. And then he required devoutly that he
might have knowledge wherefore every year only on that day he heard such solemnity and not
on other days. And then he had a divine answer that, on that day the blessed Virgin Mary
was born into this world, and that he should do it to be known to the men of holy church,
so that they should be concordable to the heavenly court in hallowing this solemnity. And
when he had told this to the sovereign bishop the pope, and to the others, and had been in
fastings, in prayers, and sought in scriptures and witnesses of old writings, they
established this day of the nativity of the glorious Virgin to be hallowed generally of
all christian men, but the utas sometime was not hallowed ne kept. But Innocent the
fourth, of the nation of Genoa, ordained and instituted the said utas to be observed. And
the cause was this:
After the death of Pope Gregory, anon the citizens of Rome enclosed all the cardinals
in the conclave because they should purvey lightly for the church, but they might not
accord in many days, but suffered of the Romans much sorrow. Then avowed they to the Queen
of Heaven that if they might go quiet from thence they should establish to hallow the
octaves of the nativity which they had long negligently left. And they then by one accord
chose Celestin, and were delivered, and accomplished then their avow by Innocent, for
Celestin lived but a little time, and therefore it might not be accomplished by him. And
it is to wit that the church halloweth three nativities, the nativity of our Lord, the
nativity of the blessed Virgin Mary, and the nativity of S. John Baptist. And these three
signify three nativities spiritual, for we be born again with S. John Baptist in the water
of baptism, and with Mary in penance, and with our Lord Jesu Christ in glory. And it
behoveth that nativity of baptism go tofore contrition, and that of joy also. For the two
by reason have vigils, but because that penance is accounted for vigil, therefore that of
our Lady behoveth no vigil, but they have all utas, for all haste them unto the eighth
resurrection.
There was a knight much noble and devout unto our Lady which went to a tourneying, and
he found a monastery in his way which was of the Virgin Mary, and entered into it for to
hear mass, and there were masses one after another, and for the honour of our Lady he
would leave none but that he heard them all. And when he issued out of the monastery he
hasted him appertly. And they that returned from the tourney met him, and said to him that
he had ridden right nobly. And they that hated him affirmed the same, and all they
together cried that he had right nobly tourneyed, and some went to him and said that he
had taken them. Then he, that was wise, avised him
that the courteous Virgin and Queen had so courteously honoured him, and recounted all
that was happened, and then returned he to the monastery, and ever after abode in the
service of our Lord, the son of the blessed Virgin.
There was a bishop which had the blessed Virgin Mary in sovereign honour and devotion,
and there he saw the virgin of all virgins, which came to meet him, and began to lead him
by sovereign honour to the church that he went to, and two maidens of the company went
tofore singing and saying these verses:
Cantemus domino, sociæ, cantemus honorem,
Dulcis amor Christi resonet ore pio.
That is to say: Sing we fellows to our Lord, sing we honour. Sing we with a voice
debonair that sweet love which ought to please him. And that other company of virgins sang
and rehearsed again the same. Then the two first singers began to sing this that
followeth:
Primus ad ima ruit magna de luce superbus,
Sic homo cum tumult, primus ad ima ruit.
That is to say: The first pride fell low from great light. So the first man, for his
eating of the apple, fell low also. And so brought they to the church with procession the
said bishop, and the two tofore began alway, and the others followed.
There was a widow whose husband was dead, and had a son whom she loved tenderly, and
that son was taken with enemies and put in prison fast bound. And when she heard thereof,
she wept without comfort, and prayed unto our blessed Lady with right devout prayers that
she would deliver her son, and at the last she saw that her prayers availed her not, and
entered then into the church whereas the image of our Lady was carved, and stood tofore
the image and areasoned it in this manner, saying: O blessed Virgin, I have prayed oft
thee for my son that thou shouldst deliver him, and thou hast not helped me his wretched
mother, and I pray also thy son to help me and yet I feel no fruit. And therefore like as
my son is taken from me so shall I take away thine, and set him in prison in hostage for
mine. And in this saying she approached near and took away from the image the child that
she held in her lap, and wrapped it in clean clothes and shut it in her chest, and locked
it fast right diligently, and was right joyful that she had so good hostage for her son,
and kept it much diligently. And the night following, the blessed Virgin Mary came to the
son of the same widow, and opened to him the door of the prison, and commanded him to go
thence, and said to him: Son, say to thy mother that she yield to me again my son sith I
have delivered her son. And he issued and came to his mother, and told to her how our
blessed Lady had delivered him, and she was joyful, and took the child and came to the
church and delivered him to our Lady, saying: Lady I thank you, for ye have delivered to
me my son, and here I deliver to you yours again, for I confess that I have mine.
There was a thief that often stole, but he had always great devotion to the Virgin
Mary, and saluted her oft. It was so that on a time he was taken and judged to be hanged.
And when he was hanged the blessed Virgin sustained and hanged him up with her hands three
days that he died not ne had no hurt, and they that hanged him passed by adventure
thereby, and found him living and of glad cheer. And then they supposed that the cord had
not been well strained, and would have slain him with a sword, and have cut his throat,
but our blessed Lady set on her hand tofore the strokes so that they might not slay him ne
grieve him, and then knew they by that he told to them that the blessed Mother of God
helped him, and then they marvelled, and took him off and let him go, in the honour of the
Virgin Mary, and then he went and entered into a monastery, and was in the service of the
Mother of God as long as he lived.
There was a clerk that loved much the blessed Nativity Virgin, and said his hours every
day ententively. And when his father and mother were dead, they had none other heir so
that he had all the heritage, and then he was constrained of his friends that he should
take a wife and govern his own heritage. And on a day it happed that they entended to hold
the feast of his marriage, and as he was going to the wedding he came to a church, and he
remembered of the service of our blessed Lady, and entered in and began to say his hours.
And the blessed Virgin Mary appeared to him and spake to him a little cruelly: O fool and
unhappy, why hast thou left me that am thy spouse and thy friend, and lovest another woman
tofore me? Then he, being moved, returned to his fellows and feigned all, and left to
accomplish the sacrament of marriage. And when midnight came he left all and fled out of
the house, and entered into a monastery and there served the Mother of God.
There was a priest of a parish, which was of honest and good life, and could say no
mass but mass of our Lady, the which he sang devoutly in the honour of her, wherefore he
was accused tofore the bishop, and was anon called tofore him. And the priest confessed
that he could say none other mass, wherefore the bishop reproved him sore as unconning and
an idiot, and suspended him of his mass, that he should no more sing none from then
forthon. And then our blessed Lady appeared to the bishop and blamed him much because he
had so entreated her chaplain, and said to him that he should die within thirty days if he
re-established him not again to his office accustomed. Then the bishop was afeard, and
sent for the priest and prayed him of forgiveness, and bade him that he should not sing
but of our Lady.
There was a clerk which was vain and riotous, but always he loved much our Lady, the
Mother of God, and said every day his hours. And he saw on a night a vision that, he was
in judgment tofore our Lord, and our Lord said to them that were there: What judgment
shall we do of this clerk? devise ye it for I have long suffered him, and see no sign yet
of amendment. Then our Lord gave upon him sentence of damnation, and all they approved it.
Then arose the blessed Virgin and said to her son: I pray thee, debonair son, of thy mercy
for this man, so that thou assuage upon him the sentence of damnation, and that he may
live yet, by the grace of me, which is condemned to death by his merits. And our Lord said
to her: I deliver him at thy request for to know if I shall see his correction. Then our
Lady turned her toward him and said: Go, and sin no more lest it happen worse to thee.
Then he awoke, and changed his life, and entered into religion, and finished his life in
good works.
In the year of our Lord five hundred and thirty-seven, there was a man named Theophilus
which was vicar of a bishop, as Fulbert saith, that was bishop of Chartres. And this
Theophilus dispended all wisely the goods of the church under the bishop; and when the
bishop was dead, all the people said that this vicar should be bishop. But he said the
office of vicar sufficed him, and had liefer that than to be made bishop, so there was
there another bishop made, and Theophilus was against his will put out of his office. Then
he fell in despair, in such wise that he counselled with a Jew how he should have his
oflice again, which Jew was a magician, and called the devil, and he came anon. Then
Theophilus, by commandment of the devil, renied God and his Mother, and renounced his
christian profession, and wrote an obligation with his blood and sealed it with his ring,
and delivered it to the devil, and thus he was brought into his office again. And on the
morn Theophilus was received into the grace of the bishop by the procuration of the devil,
and was re-established in the dignity of his office. And afterwards, when he advised
himself, he repented and sorrowed sore of this that he had done, and ran with great
devotion unto the Virgin Mary, with all devotion of his thought, praying her to be his aid
and help. And then on a time our blessed Lady appeared to him in vision, and rebuked him
of his felony, and commanded him to forsake the devil, and made him to confess Jesu Christ
to be son of God, and to knowledge himself to be in purpose to be a christian man, and
thus he recovered the grace of her and of her son. And in sign of pardon that she had
gotten him, she delivered to him again his obligation that he had given to the devil, and
laid it upon his breast so that he should never doubt to be servant of the devil, but he
enjoyed that he was so delivered by our blessed Lady. And when Theophilus had heard all
this he was much joyful, and told it to the bishop and tofore all the people that was
befallen him, and all marvelled greatly, and gave laud and praising unto the glorious
Virgin, our Lady, S. Mary. And three days after he rested in peace. There be many other
miracles which our blessed Lady hath showed for them that call upon her, which were over
long to write here, but as touching her nativity this sufficeth. Then let us continually
give laud and praising to her as much as we may, and let us say with S. Jerome this
response: Sancta et immaculate virginitas. And how this holy response was made, I purpose,
under correction, to write here. It is so that I was at Cologne, and heard rehearsed there
by a noble doctor that, the holy and devout S. Jerome had a custom to visit the churches
at Rome. And so he came into a church where an image of our blessed Lady stood in a chapel
by tbe door as he entered, and passed forthby without any salutation to our Lady, and went
forth to every altar and made his prayers to all the saints in the church, each after
other, and returned again by the same image without any saluting to her. Then our blessed
Lady called him and spake to him by the said image, and demanded of him the cause why he
made no salutation to her, seeing that he had done honour and worship to all the other
saints of whom the images were in that church. And then S. Jerome kneeled down and said
thus: Sancta et immaculate virginitas, quibus te laudibus referam nescio. Quia quem celi
capere non poterant, tuo gremio contulisti. Which is to say: Holy and undefiled virginity,
I wot never what laud and praisings I shall give to thee. For him that all the heavens
might not take ne contain, thou hast borne in thy womb. So sith this holy man thought
himself insufficient to give to her laud, then what shall we sinful wretches do but put us
wholly in her mercy, acknowIedging us insufficient to give to her due laud and praising?
But let us meekly beseech her to accept our good intent and will, and that by her merits
we may attain after this life to come to her in everlasting life in heaven. Amen.
Of S. Adrian, Martyr, and first of his
name.
Adrian is said of A, which is as much to say as without, and of ydros, that is
water. For after that he confessed to be christian, he was without water of sin. Or he may
be said of andor, that is to say light, and dian, that is to say God. For he was illumined
with light divine by passion of martyrdom.
Of S. Adrian, Martyr.
Adrian suffered death under Maximian, emperor. For when the said Maximian was in the
city of Nicodemia, whereas he sacrificed to the idols, and by his commandment they sought
all christian men, some sought them for dread, and some for love, and some for promise of
sllver, so that neighbour brought his neighbour to martyrdom, and cousin his cousin. Among
whom three and thirty were taken of them that they sought, and brought tofore the king.
And the king said to them: Have ye not heard what pain is ordained against the christian
men? And they said to him: We have heard the commandment of thy folly. Then the king was
angry and commanded that they should be beaten with raw sinews, and their mouths beaten
with stones, and that each of their tongues should be pierced with iron, and that they
should be bound and closed in prison. And then Adrian, which was first in the office of
knighthood, said to them: I conjure you by your God that ye tell to me the reward that ye
entend to have for these torments. And the holy man said that never eye saw, nor ear
heard, ne heart of man might think, those things that our Lord maketh ready for them that
love him perfectly. And Adrian leapt in the middle among them and said: Account ye me with
them here, for I am a christian man. And when the emperor heard that, and that he would do
no sacrifice, he did do bind him and threw him in prison. And when Natalie his wife knew
that her husband was in prison for the faith of Jesu Christ she was glad, and ran to the
prison, and kissed the chains that her husband was bound with, and also of the others, for
she was christian secretly, but she durst not publish it for dread of the persecution. And
she said to her husband: Blessed art thou, my lord Adrian, for thou hast found the riches
which thy father and mother never left to thee, which have need of them that possess many
things, and shall have thereof great need when they shall have no time to borrow ne to
take; when that one shall not deliver that other from pain, ne the father the son, ne the
mother the daughter, ne the servant the master, ne one friend another friend, ne riches
them that own them. And when she had admonished him that he should despise all worldly
glory and friends and kindred, and that always he should have his heart unto celestial
things, Adrian said to her: Go now, my sister, the time of our passion hasteth, of which
thou shalt see our end. Then she recommended her husband unto the other saints that they
should comfort him, and then she returned unto her house. And after, Adrian hearing when
the day of his passion should be, gave gifts to the keepers of the prison, and delivered
to them the other saints in pledge, and went to his house for to call Natalie, like as he
had promised by oath that she should be present at their passion. And a man that saw him
come, ran tofore him, and said to Natalie: Adrian is delivered, see, lo! where he cometh.
And when she heard it she believed it not, and said: And who may deliver him from his
bonds? God forbid that he be loosed of his bonds, and departed from the saints. And as she
said these words, a child of the meiny came, that said: Certes, my Lord is let go. And she
supposed that he had fled from his martyrdom, and wept bitterly, and when she saw him she
shut hastily the door against him. Let him be far from me, said she, that is fallen away
from God, and God forbid that I speak to the mouth of him that renied his Lord. And then
she turned to him and said: O thou wretch without God, who constrained thee to emprise and
take which thou mayst not perform? Who hath taken thee from the saints, or who hath
deceived thee for to depart from them? Say to me, wherefore art thou fled tofore thou
sawest the battles? How art thou hurt? Certain it is of none arrow that was shot to thee.
Certes, I should have marvelled if any of the people of the felons, and without God, had
been offered to God, and how unhappy and how caitiff am I ! What shall I do that am joined
to him that is of the lineage of felons? It is not granted to me to be the wife of a
martyr but for a time, but now I shall be called the wife of a renegade and transgressor,
my joy certainly hath little endured, and it shall be to me a reproach long time. And in
hearing this thing the blessed Adrian enjoyed him strongly, and marvelled much of his wife
that was so young and right fair, noble, and married but fourteen months without more, how
she might say this, and therefore he was the more ardent to martyrdom, and heard gladly
these words. But when he saw her overmuch tormented, he said to her: Open the door to me,
Natalie, my love and lady, for I have not fled the martyrdom as thou weenest, but I am
come to call thee, as I promised to thee. And she believed it not, but said to him: See
how this traitor renegade deceiveth me, why liest thou? that other Judas! Flee, thou
unhappy, from me or I shall slay myself; and then thou shalt be full sorry. And while she
tarried to open the door, he said: Open anon, for I must go, and then thou shalt see me no
more, and then shalt thou weep that thou hast not seen me tofore my death. I have laid to
pledge for me the holy martyrs, and if the ministers seek me and they find me not, they
shall cause the saints to suffer their martyrdom and mine also. And when she heard that,
she opened the door, and they then embraced and kissed each other, and went together to
the prison, and there Natalie cleansed, seven days during, the wounds of the saints with
precious cloths. And then the emperor commanded them to be brought to him, and they were
so broken with the pains that they might not go, but were borne as beasts. And Adrian
certainly was bound, his hands behind him, and spake to Natalie, and was borne upon the
torment of eculee and presented to Cæsar. And Natalie joined her to him, and said to him:
My lord, beware that thou tremble not for none adventure when thou shalt see the torments,
thou shalt not suffer here but a little, but thou shalt be anon enhanced with the angels.
And then Adrian would not sacrifice, and was beaten right grievously. And then Natalie ran
to the saints that were in the prison, and said: My lord hath begun his martyrdom. And the
king warned him that he should not blame his gods; and he answered: If I be thus tormented
that blame them that be no gods, how shalt thou be tormented that blasphemest him that is
very God! And the king said to him: These other traitors have taught thee these words. To
whom Adrian said: Why callest thou them traitors, which be doctors and enseign the life
perdurable? And Natalie ran to the others with great joy, and told the words that her
husband had said. And then the king did him to be beaten with four strong men. And Natalie
anon reported to the other martyrs that were in the prison all the martyrdom, the answers,
and the pains of her husband, and he was so sore beaten that his entrails sprang out of
his belly, and then he was bound with iron, and put in prison with the other. And Adrian
was a young man, lusty and much fair, of eight-and-twenty years of age. And when Natalie
saw her husband lie grovelling upon the earth, and all to-broken, she laid her hand on his
head in comforting him, and said: Thou art blessed, my lord, for thou art made worthy to
be of the number of saints; thou art blessed, my light, when thou sufferest for him that
suffered death for thee: go then forth, my sweet love, that thou mayst see his glory. And
when the emperor heard that many women ministered to the saints in prison, he commanded
that they should no more be suffered to enter. And when Natalie heard that, she shaved her
head and took the habit of man, and served the saints in the prison and made the other
women do so by the ensample of her. And she prayed her husband when he should be in glory that he would pray for her, that she might keep her undefiled in this world, or rather to
be taken out thereof. And when the king heard what the women had done, he commended to
bring forth an anvil or a stithie, so that the holy martyrs should have their legs and
arms all to-frusshed and broken thereon, and die the sooner. And then Natalie doubted that
her husband should be afeard for the torments of the others, and prayed the ministers that
they would begin with him. Then they hewed off his legs and thighs, and Natalie prayed
them that they would smite off his hands, and that he should be like to the other saints
that had suffered more than he, and when they had hewn them off he gave up his spirit to
God. The other saints held forth their feet with their free will, and passed to our Lord.
And the king commanded that the bodies should be burnt. And Natalie hid in her bosom the
hand of S. Adrian. And when the bodies of the saints were thrown into the fire, Natalie
would have with them sprung into the fire and be burnt, and suddenly anon there came a
great rain and quenched the fire, so that the bodies of the saints had none harm. And the
christian men took counsel together, and did do bear the bodies to Constantinople till
that the peace was given to the church, that they were fetched again with honour. And they
suffered death about the year of our Lord two hundred and four score.
Natalie then abode and dwelled in her house, and retained the hand of S. Adrian, and
for to have comfort thereof she kept it always at her bed's head. And after the judge saw
Natalie so fair, so rich, and so noble, by leave of the emperor he sent women to her
because she should consent to him by marriage. To whom Natalie answered: Who is he that
may do me so much honour that I may be joined to him by marriage? but I require you that I
may have term of three days to array and make me ready. And this she said to the end that
she might flee away. Then began she to pray our Lord that he would keep her from touching
of man. And then suddenly she fell asleep, and one of the martyrs appeared to her and
comforted her sweetly, and commanded her that she should go to the place where the holy
bodies were. And when she awoke she took the hand of Adrian only with her, and entered
into a ship with many christian men, and when the judge heard it he followed after with
many knights, and then the wind came contrary to them, and drowned many, and constrained
the others to return. And then in the night the devil appeared to them in guise of a
mariner in a ship of phantasm, and said to them: From whence come ye, and whither go ye?
And the christian men said: We come from Nicomedia and go unto Constantinople. And he
said: Ye err, go towards the left side and ye shall sail more right. And he said so
because he would have drowned them in the sea. And as they followed the stars, anon
suddenly Adrian appeared to them in a boat, and bade them sail as they did before, and
told to them that it was a wicked spirit that had spoken to them, and then he went tofore
them and showed them the way; and when Natalie saw him go tofore them she was replenished
with joy, so that tofore day they came to Constantinople. And when Natalie entered into
the house where the martyrs were, she put the hand of Adrian to the body. And when she had
made her prayers she slept. And S. Adrian appeared to her and saluted her, and commanded
her that she should come with him to joy perdurable. And when she awoke she told to them
that were there her vision, and took her leave, and after gave up her spirit to Almighty
God. And then the good christian men took her body and laid it with the bodies of the
martyrs.
Here followeth the Life of S. Gorgone.
SS. Gorgone and Dorothy were in Nicomedia, chief in the palace of Diocletian, and
renounced their chivalry for to follow their everlasting king. And confessed with a high
voice that they were christian; and when the emperor heard that, he was strongly angry,
and it did him much displeasure and grievance for to lose such men, which he had nourished
in his palace, and were noble of manner and of lineage. And when he saw that he might not
turn them by menaces ne by fair words, he did do strain and pain them in the torment of
eculee and did all to-rend and break them with scourges and hooks of iron, and to cast in
their wounds salt and vinegar, which entered in to their entrails. And they suffered it
joyously. Then he made them to be roasted upon a gridiron, and they lay thereupon as they
had lain upon a bed full of flowers and suffered none harm. And after this the emperor
commanded that they should be hanged with cords, and their bodies to be given to hounds
and wolves to be devoured. And so they yielded up their spirits to Almighty God, but their
bodies abode untouched, and were taken up and buried by good christian men. And they
suffered death the year of our Lord two hundred and eighty. Then many years after, the
body of S. Gorgone was transported to Rome, and the year of our Lord seven hundred and
seventy four the bishop of Metz, nephew of king Pepin, transported the same body to France
and laid it honourably in the monastery of Gorgociense.
Here begin the Lives of SS. Prothus and Jacinctus and Eugenia, and first of their names.
Prothus is said of prothos, that is to say first, and of panthos, which is as much
to say as presentation. For he was of the first of his lineage presented to God by good
works, and by martyrdom. Jacinctus is as much to say as lying within, or a precious stone
named Jacincte; for he played in the torments and therefore he is in joy above, as a
precious Jacincte. Eugenia is said of eu, which is as much to say as good, and gigno
gignis, that is to engender, and so Eugenia is as much to say as well engendering. For she
engendered to Jesu Christ good lineage, that was father and mother, and many others, which
by her were engendered to the christian faith.
Of SS. Prothus and Jacinctus.
Prothus and Jacinctus were gentlemen of noble lineage and were fellows in the study of
philosophy with Eugenia, daughter of Philip, of the most noble lineage of the Romans.
Which Philip had taken of the senate the provostry of Alexandria, and had led with him
Claudia his wife, his sons Avitus and Sergius, and his daughter Eugenia. And Eugenia was
perfect in all the liberal arts and letters. Prothus and Jacinctus had studied with her,
and were come to perfection of those sciences. And Eugenia, in the fifteenth year of her
age, was required to be married of one Aquilinus, son of the consul Aquilinus, and she
answered that her behoved to be married and choose a husband full of good manners and not
of high lineage. And then came to her hand the doctrine of S. Paul, and she began in her
courage to be made christian by good manners. And then at that time the christian men were
well suffered to dwell beside the city of Alexandria. And as she went playing and walking
by the town, she heard christian men sing a verse of the psalter which saith: All the gods
of the miscreants be devils, our Lord certainly made the heavens. Then said she to Prothus
and Jacinctus, that had studied with her in the arts liberal: We have overpassed the
arguments and syllogisms of the philosophers by study corruptible, the arguments of
Aristotle, and ideas of Plato, and the enseignments of Socrates, and shortly all that the
poet sang and made, or the philosopher thought, it is all closed by his sentence; let us
then be brethren and follow we our Lord Jesu Christ. And this counsel pleased them. And
then she took the habit of a man, and came to the monastery where Helenus was abbot, which
would in no wise suffer that any woman should come to him. And this Helenus had on a time
disputed against a heresy, and when that he saw that he might not sustain the force of the
arguments, he did do burn a great fire for to prove his faith, and said: We shall see now
which is the right faith, and he himself entered first into the fire and came out again
without hurt or grief, but the heretic would not enter into the fire, and was confused and
put away. And when Eugenia was gone to him, and had said that she was a man, he said to
her: Thou sayest truly and well that thou art a man, for thou workest virtuously. And the
condition of her was showed to him then of God, and she received the habit with Prothus
and Jacinctus, and did her to be called of all brother Eugene. And when her father and
mother saw her chair come home empty and void, then they did do seek their daughter over
all but she might not be found, and then went they to diviners and soothsayers and
demanded them where their daughter was become. And they answered that she was ravished of
the gods among the stars, and therefore her father made an image of his daughter and
commanded that all the people should worship her. And she dwelled among the company of
brethren in the dread of God; and when the provost of the church was dead, she was made
provost. And then in Alexandria was a lady noble and rich which was named Melancia, whom
S. Eugenia anointed with oil and delivered her of a quartan, in the name of God, and she
sent to her many gifts which she would not receive. And the said lady supposed that
Eugenia had been a man, and visited her oft and beheld the greatness and beauty of her
body, in such wise that she was strongly esprised and chauffed in her love, and was
greatly troubled how she might do to make Eugene to have to do with her. And then she
feigned her to be sick and sent for this brother Eugene to come and have pity on her, and
when she was come she told to her in what manner she was taken in his love, and how she
burned in desiring him, and prayed her that she would lie thy her and have to do carnally,
and embraced her and kissed her and exhorted her to do sin. And Eugenia had great horror
and abomination of her, and said: Thou art by right called Melancia, for it is an evil
name and fulfilled of treason, thou art said black and dark, daughter of darkness, friend
of the devil, light of pollution, nourishing of lechery, anguishing daughter of
sempiternal death. And when she saw her deceived of that she coveted, she doubted that
Eugenia should discover her felony, and began first to cry that Eugenia would there have
enforced her, and then she went to the provost Philip and complained, saying that a young
man, a false christian, was come to me because of medicine, and took me and would have
enforced me by strength for to have sinned with him, if I had not been holpen and
delivered by a chamberer which was in my chamber. And when the provost heard this he was
greatly moved, and sent for a multitude of people, and made Eugenia to be brought with the
other servants of Jesu Christ bound in iron, and established a day when they all should be
delivered to beasts for to be devoured, and then were they called tofore the provost,
which said to Eugenia: Say to me, thou right cursed wretch, if your God hath taught you to
do such works as for to corrupt and defile the women forcibly against their will? And then
Eugenia, which had the head inclined because she would not be known, said that our Lord
had taught and enseigned chastity entirely, and promised to them that kept it the life
perdurable. And we may well show that Melancia is false and lieth, but it is better to us
to suffer than she should be vanquished and punished, and that the fruit of our patience
perish not. But notwithstanding, let her chamberer be brought forth here, she is the
witness of our felony, so that the leasings of her may be reproved. And when she was come,
she being learned of her lady, opposed against Eugenia, and said that he would have taken
her by force, and also all the other of the meiny, corrupted by the lady, witnessed that
it was so. And Eugenia said: The time is passed of silence, and the time to speak is now.
I will no longer suffer that this shameless creature put more blame guiltless on the
servant of Jesu Christ, ne that she glorify not in her malice ne in her falsity. And
because that truth surmounteth her leasing, and that wisdom surmounteth her malice, I
shall show the truth for none advantage, but for the glory of our Lord. And then she took
her coat and rent it unto her girdle above, and said that she was a woman, as it appeared,
and also said to the provost: Thou art my father and Claudia is my mother, and the twain
that sit with thee, Avitus and Sergius, be my brethren, and I am Eugenia, thy daughter,
and these twain be Prothus and Jacinctus. And when the father heard that, he knew well his
daughter, and then he and her mother embraced her and wept tenderly for joy. And then they
clothed Eugenia with clothes of gold and enhanced her on high. And after this came a fire
from heaven and burnt Melancia and all her meiny. Then Eugenia converted to the faith her
father, mother, brethren, and all the meiny, and therefore left the father the provostry,
and was ordained bishop of the christian people. And as he was in prayer and orison he was
slain of the miscreants and paynims. Then Claudia, with her sons and Eugenia, returned to
Rome, and there converted much people unto the faith of Jesu Christ. Then by the
commandment of the emperor there was a great stone bound to the neck of Eugenia, and she
was thrown into Tiber, but the stone brake and she went without harm upon the water. Then
she was thrown into a burning furnace, but the furnace was quenched by miracle and became
cold. And then she was put into a dark prison, but a great shining light made it all clear
and light. And when she had been there ten days without meat, our Lord Jesu Christ
appeared to her, and brought to her a right white loaf and said to her: Take this meat of
my hand, I am thy saviour whom thou hast loved with all thy thought. And on that day that
I descend into the earth I shall receive thee. Then on the day of the nativity of our
Lord, the tormentor was sent to her and he smote off her head.
And after that she appeared to her mother, and said to her that she should follow her
on the Sunday after. And when the Sunday came Claudia put herself to prayer and gave her
spirit to God, and then Prothus and Jacinctus were drawn to the temple for to do
sacrifice, and they by their prayers all to-brake the idol; and when they would in no wise
do sacrifice, they accomplished their martyrdom in suffering their heads to be smitten
off. And suffered death under Valerianus and Gallus about the year of our Lord two hundred
and fifty-seven, by whose merits let us pray Almighty God to have mercy on us and bring us
to his bliss. Amen.
Here followeth the Exaltation
of the Holy Cross.
The exaltation of the Holy Cross is said, because that on this day the Holy Cross and
faith were greatly enhanced. And it is to be understood that, tofore the passion of our
Lord Jesu Christ, the tree of the cross was a tree of filth, for the crosses were made of
vile trees and of trees without fruit, for all that was planted on the mount of Calvary
bare no fruit. It was a foul place, for it was the place of the torment of thieves, it was
dark, for it was in a dark place and without any beauty. It was the tree of death, for men
were put there to death, It was also the tree of stench, for it was planted among the
carrions. And after the passion the cross was much enhanced, for the vilety was
transported into preciousness. Of the which the blessed S. Andrew saith: O precious Holy
Cross, God saw thee. His barrenness was turned into fruit, as it is said in the Canticles:
I shall ascend up into palm tree, et cetera. His ignobility or unworthiness was turned
into sublimity and height. The cross, that was torment of thieves, is now borne in front
of the emperors, his darkness is turned into light and clearness; whereof Chrysostom
saith: The cross and the wounds shall be more shining than the rays of the sun at the
judgment. His death is converted into perdurability of life, whereof it is said in the
preface that, from whence that the death grew, from thence the life resourded, and the
stench is turned into sweetness, Canticorum I.
This exaltation of the Holy Cross is solemnised and hallowed solemnly of the church,
for the faith is in it much enhanced. For the year of our Lord six hundred and fifteen,
our Lord suffered his people much to be tormented by the cruelty of the paynims. And
Cosdroe, king of the Persians, subdued to his empire all the realms of the world; and he
came into Jerusalem and was afeard and adrad of the sepulchre of our Lord, and returned,
but he bare with him the part of the Holy Cross that S. Helena had left there. And then he
would be worshipped of all the people as a god, and did do make a tower of gold and of
silver, wherein precious stones shone, and made therein the images of the sun and of the
moon and of the stars, and made that by subtle conduits water to be hid, and to come down
in manner of rain. And in the last stage he made horses to draw chariots round about, Iike
as they had moved the tower, and made it to seem as it had thundered. And thus this cursed
man abode in this temple, and delivered his realm to his son, and did do set the cross of
our Lord by him, and commanded that he should be called god, of all the people. And as it
is read in libro de mitrali officio: The said Cosdroe, resident in his throne as a father,
set the tree of the cross on his right side instead of the sun, and a cock on the left
side instead of the Holy Ghost, and commanded that he should be called father. And then
Eraclius the emperor assembled a great host and came for to fight with the son of Cosdroe
by the river of Danube; and then it pleased to either prince that each of them should
fight one against that other upon the bridge, and he that should vanquish and overcome his
adversary should be prince of the empire without hurting either of both hosts, and so it
was ordained and sworn, and that whosomever should help his prince should have forthwith
his legs and arms cut off and to be plunged and cast into the river. And then Eraclius
commended him all to God and to the Holy Cross with all the devotion that he might, and
then they fought long. And at the last our Lord gave the victory to Eraclius and subdued
to him his empire. The host that was contrary, and all the people of Cosdroe, obeyed them
to the christian faith, and received the holy baptism. And Cosdroe knew not the end of the
battle, for he was adored and worshipped of all the people as a god, so that no man durst
say nay to him. And then Eraclius came to him, and found him sitting in his siege of gold,
and said to him: For as much as after the manner thou hast honoured the tree of the cross,
if thou wilt receive baptism and the faith of Jesu Christ, I shall get it to thee, and yet
shalt thou hold thy crown and realm with little hostages, and I shall let thee have thy
life. And if thou wilt not, I shall slay thee with my sword, and shall smite off thy head.
And when he would not accord thereto, he did anon do smite off his head, and commanded
that he should be buried because he had been a king. And he found with him one, his son,
of the age of ten years, whom he did do baptize, and lifted him from the font, and left to
him the realm of his father; and then did do break that tower, and gave the silver to them
of his host, and gave the gold and precious stones for to repair the churches that the
tyrant had destroyed, and took the Holy Cross and brought it again to Jerusalem. And as he
descended from the Mount of Olives and would have entered by the gate by which our Saviour
went to his passion, on horseback, adorned as a king, suddenly the stones of the gates
descended and joined them together in the gate like a wall, and all the people was
abashed. And then the angel of our Lord appeared upon the gate, holding the sign of the
cross in his hand, and said: When the king of heaven went to his passion by this gate, he
was not arrayed like a king, ne on horseback, but came humbly upon an ass, in showing the example of humility, which he left to them that honour him. And when this was said, he
departed and vanished away. Then the emperor took off his hosen and shoes himself, in
weeping, and despoiled him of all his clothes in to his shirt, and took the cross of our
Lord and bare it much humbly unto the gate. And anon the hardness of the stones felt the
celestial commandment and removed anon, and opened and gave entry unto them that entered.
Then the sweet odour that was felt that day when the Holy Cross was taken from the tower
of Cosdroe and was brought again to Jerusalem from so far country and so great space of
land, returned in to Jerusalem in that moment and replenished it with all sweetness. Then
the right devout king began to say the praisings of the cross in this wise: O crux
splendidior, et cetera. O cross more shining than all the stars, honoured of the world,
right holy and much amiable to all men, which only wert worthy to bear the ransom of the
world, sweet tree, sweet nails, sweet iron, sweet spear, bearing the sweet burdens, save
thou this present company that is this day assembled in thy laud and praisings. And thus
was the precious tree of the cross re-established in his place, and the ancient miracles
renewed. For a dead man was raised to life, and four men taken with the palsy were cured
and healed, ten lepers were made clean, and fifteen blind received their sight again.
Devils were put out of men, and much people and many were delivered of divers sickness and
maladies. Then the emperor did do repair the churches, and gave to them great gifts, and
after returned home to his empire. And it is said in the Chronicles that this was done
otherwise. For they say that when Cosdroe had taken many realms, he took Jerusalem and
Zacharias the patriarch, and bare away the tree of the cross. And as Eraclius would make
peace with him, the king Cosdroe sware a great oath that he would never make peace with
christian men and Romans if they renied not him that was crucified, and adored the sun.
And then Eraclius, which was armed with faith, brought his host against him, and destroyed
and wasted the Persians with many battles that he made to them, and made Cosdroe to flee
unto the city of Ctesiphont. And at the last Cosdroe had the flux in his belly, and would
therefore crown his son king, which was named Medasan, and when Syrois, his oldest son,
heard hereof he made alliance with Eraclius, and pursued his father with his noble people,
and set him in bonds, and sustained him with bread of tribulation and with water of
anguish, and at last he made to shoot arrows at him because he would not believe in God,
and so died. And after this thing he sent to Eraclius, the patriarch, the tree of the
cross, and all the prisoners. And Eraclius bare into Jerusalem the precious tree of the
cross, and thus it is read in many chronicles; also Siby saith thus of the tree of the
cross: That the blessed tree of the cross was three times with the paynims, as it is said
in the History Tripartite: O thrice blessed tree on which God was stretched. This
peradventure is said for the life of nature, of grace, and of glory, which came of the
cross.
At Constantinople a Jew entered into the church of S. Sophia and considered that he was
there alone, and saw an image of Jesu Christ, and took his sword and smote the image in
the throat, and anon the blood gushed out and sprang in the face and on the head of the
Jew. And he then was afeard, and took the image and cast it into a pit, and anon fled
away. And it happed that a christian man met him and saw him all bloody, and said to him:
From whence comest thou? Thou hast slain some man. And he said: I have not. The christian
man said: Verily, thou hast committed some homicide, for thou art all besprongen with the
blood. And the Jew said: Verily, the God of christian men is great, and the faith of him
is firm and approved in all things; I have smitten no man, but I have smitten the image of
Jesu Christ, and anon issued blood of his throat; and then the Jew brought the christian
man to the pit and there they drew out that holy image. And yet is seen on this day the
wound in the throat of the image; and the Jew anon became a good christian man and was
baptized.
In Syria, in the city of Beirout, there was a christian man which had hired an house
for a year and he had set the image of the crucifix by his bed, to which he made daily his
prayers, and said his devotions, and at the year's end he removed and took an other house,
and forgat and left the image behind him. And it happed that a Jew hired that same house,
and on a day he bade another Jew, one of his neighbours, to dinner, and as they were at
meat, it happed to him that was bidden, in looking on the wall, to espy this image which
was fixed to the wall, and began to grin at it for despite, and against him that bade him,
and also threatened and menaced him because he durst keep in his house the image of Jesus
of Nazareth; and that other Jew sware as much as he might that he had never seen it, ne
knew not that it was there, and then the Jew feigned as he had been appeased, and after,
went straight to the prince of the Jews and accused that Jew of that which he had seen in
his house. Then the Jews assembled and came to the house of him and saw the image of Jesu
Christ, and they took that Jew and beat him and did to him many injuries, and cast him out
half dead of their synagogue; and anon they defiled the image with their feet, and renewed
in it all the torments of the passion of our Lord, and when they pierced his side with the
spear, blood and water issued abundantly, insomuch that they filled a vessel which they
set thereunder. And then the Jews were abashed and bare this blood into their synagogue,
and all the sick men and malades that were guerished and made whole. And then the Jews
told and recounted things by order to the bishop of the country, and all they with one
will received baptism in the faith of Jesu Christ. And the bishop put this blood in ampuls
of crystal and of glass for to be kept, and then he called the christian man that had left
it in the house, and enquired of him who had so fair an image. And he said that Nicodemus
had made it, and when he died he left it to Gamaliel, and Gamaliel to Zaccheus, and
Zaccheus to James, and James to Simon, and had been thus in Jerusalem unto the destruction
of the city. And from thence it was borne into the realm of Agrippa, of christian men, and
from thence it was brought again into my country, and it was left to me by my parents by
rightful heritage. And this was done in the year of our Lord seven hundred and fifty. And
then all the Jews hallowed their synagogues into churches, and thereof cometh the custom
that churches be hallowed, for tofore that time the altars were but hallowed only. And for
this miracle the church hath ordained that the fifth kalends of December, or as it is read
in another place the fifth ides of November, should be the memory of the passion of our
Lord, wherefore at Rome the church is hallowed in the honour of our Saviour, whereas is
kept an ampul with the same blood. And there a solemn feast is kept and done, and there is
proved the right great virtue of the cross, unto the paynims, and to the misbehaved men in
all things. And S. Gregory recordeth in the third book of his dialogues that when Andrew,
bishop of the city of Fundana, suffered a holy nun to dwell with him, the fiend the enemy
began to imprint in his heart the beauty of her in such wise that he thought in his bed
wicked and cursed things. And on a day a Jew came to Rome, and when he saw that the day
failed and he might find lo lodging, he went that night and abode in the temple of Apollo.
And because he doubted of he sacrilege of the place, howbeit that he had no faith in the
cross, yet he marked and garnished him with the sign of the cross. Then at midnight when
he awoke, he saw a company of evil spirits, which went tofore one like as he had some
authority of puissance above the others by subjection, and then he saw him sit in the midst among the others, and began to enquire the causes and deeds of every each of these
evil spirits which obeyed him, and he would know what evil every each had done.
But Gregory passeth the manner of this vision because of shortness, but we find
semblably in the lives of Fathers that. as a man entered in a temple of the idols, he saw
the devil sitting and all his meiny about him. And one of these wicked spirits came and
adored him, and he demanded of him: From whence comest thou? And he said: I have been in
such a province, and have moved great wars, and made many tribulations, and have shed much
blood, and am come to tell it to thee. And Satan said to him: In what time hast thou done
this? And he said: In thirty days. And Satan said: Why hast thou been so long thereabout?
and said to them that stood by him: Go ye and beat him all to-lash him. Then came the
second and worshipped him, and said: Sire, I have been in the sea, and have moved great
winds and torments, and drowned many ships and slain many men. And Satan said: How long
hast thou been about this? And he said: Twenty-two days. And Satan said: How! hast thou
done no more in this time? And he commanded that he should be beaten. And the third came
and said: I have been in a city, and have moved strifes and debates in a wedding, and have
shed much blood, and have slain the husband, and am come to tell thee. And Satan asked: In
what time hast thou done this? And he said: In ten days. And he said: Hast thou done no
more in that time? And commanded them that were about him to beat him also. Then came the
fourth and said: I have been in the wilderness forty years, and have laboured about a
monk, and unnethe at the last I have thriven, and made him fall in the sin of the flesh.
And when Satan heard that, he arose from his seat and kissed him, and took his crown off
his head and set it on his head, and made him to sit with him, and said: Thou hast done a
great thing, and hast laboured more than all the others. And this may be the manner of the
vision that S. Gregory leaveth. When each had said, one started up in the middle of them
all, and said he had moved Andrew against the nun, and had moved the fourth part of his
flesh against her in temptation, and thereto that yesterday he drew so much his mind on
her that, in the hour of evensong he gave to her in japing a buff, and said plainly, that
she might hear it, that he would sin with her. Then the master commanded him that he
should perform that he had begun, and for to make him to sin he should have a singular
victory and reward among all the others. And then commanded he that they should go look
who that was that lay in the temple; and they went and looked, and anon they were ware
that he was marked with the sign of the cross. And they being afeard, cried and said:
Verily, this is an empty vessel, alas ! alas! he is marked. And with this voice all the
company of the wicked spirits vanished away. And then the Jew, all amoved, came to the
bishop and told to him all by order what was happened. And when the bishop heard this he
wept strongly, and made to void all the women out of his house. And then he baptized the
Jew.
S. Gregory rehearseth in his dialogues that a nun entered into a garden and saw a
lettuce, and coveted that, and forgat to make the sign of the cross, and bit it
gluttonously, and anon fell down and was ravished of a devil. And there came to her S.
Equicius, and the devil began to cry and to say: What have I done? I sat upon a lettuce
and she came and bit me. And anon the devil issued out by the commandment of the holy man
of God.
It is read in the History Scholastic that the paynims had painted on a wall the arms of
Serapis, and Theodosius did do put them out, and made to be painted in the same place the
sign of the cross. And when the paynims and priests of the idols saw that, anon they did
them to be baptized, saying that it was given them to understand of their elders that,
those arms should endure till that such a sign were made there in which were life. And
they have a letter of which they use that they call holy, and had a form that they said it
exposed, and signified life perdurable.
Here followeth the Life of S. John Chrysostom.
John Chrysostom was of Antioch, and was born of noble kindred, of whom the life, the
lineage, the conversation, and the persecution, is more plainly contained in the History
Tripartite. When he had been in the study of philosophy, he left it and gave himself to
the service of God, and was made a priest. And for the love of chastity he was reputed
old, for he entended more to the burning love of God than to the outerward debonairty, and
for the righteousness of his life he entended most to the things to come, and was deemed
proud of them that knew him not. He was noble in teaching, he was wise in expounding, and
right good in refraining of vain manners. Arcadius and Honorius reigned then in the
empire, and Damasus sat then in the see of Rome. And when Chrysostom was made bishop of
Constantinople, he began to correct hastily the life of clerks, and therefore all they
were moved and stirred to hate him, and eschewed him as he had been a madman, and spake
evil of him. And because he would not bid them to dine and eat with him, ne would not eat
with them, they said that he did it because he ate his meat so foul, and the other said
that he did it for the excellence and noblesse of his meats. And the truth was because
that his stomach was oft sore and grieved, wherefore he eschewed the great dinners and the
feasts. And the people loved him much for the good sermons that he made to them, and set
little by that his enemies said. Then Chrysostom began to reprove some of the barons, and
therefore the envy was the more against him. And yet he did other things that moved yet
more. For Eutropius, provost of the empire, which had the dignity of consul, would have
avenged him on some that fled to the church for succour, and studied that a law should be
ordained by the emperor that none should flee to the church, and that they that had been
therein tofore should be drawn out. And a little while after, Eutropius had trespassed to
the emperor, and fled anon to the church, and when the bishop heard thereof, he came to
him, which was hid under the altar, and made a homily against him, in the which he
reproved him right sharply. And therefore many were wroth, because he would do no mercy to
that cursed man, and yet he did nothing but chide. And when the emperor saw his will, he
made Eutropius to be borne out of the church, and did do smite off his head. And he
reproved sharply many men for divers causes, and therefore he was hateful to many. And
Theophilus, bishop of Alexandria, would have deposed John Chrysostom, and would have set
in his see Isidore the priest, and therefore he sought diligently cause to depose him. And
the people, that were fed marvellously with the doctrine of S. John, defended him
strongly. And John Chrysostom constrained the priests to live after the holy ordinances of
Holy Church, and said that they should not use the honour of priesthood, for they despised
the life of a priest and would not follow it. And John governed not only the bishopric of
Constantinople, but he ordained to the other provinces by authority of the emperor such
laws were much profitable. And then when he knew that yet the people sacrificed about the
other provinces to the devils, he sent thither monks and clerks, and made them destroy all
the temples of the idols.
In that same time was a man which was made master of the chivalry, and was named
Gaimas, of the lineage of Celtic barbarians, which strongly was lifted up, and by study of
tyranny was corrupt of the heresy Arian. And that same Gaimas prayed the emperor that he
would give to him a church within the city for him and his to make in their prayers. And
when the emperor had granted him, he came to John Chrysostom for to have a church as was
granted to him by the emperor, but John, which was strong in virtue and all embraced in
the love of God, said to the emperor: Promise not, ne give no such thing, ne holy thing
unto dogs. And dread thee nothing of this barbarian, but command that we both two be
called tofore thee, and take heed what shall be said between us both softly, for I shall
so refrain him that he shall no more dare demand such thing. And when the emperor heard
this he was glad, and the next day he did do call that one and that other. And as an
orator required for him, John said: The house of God is open in every place to thee,
whereas no man is warned to adore and pray. And he said: I am of another law, and make
request that I may have a temple for myself; for I have emprised many travails for the
common profit of Rome, and therefore I ought not to be warned of my petition. And John
said to him: Thou hast received many rewards which amount to more than thy pains, and hast
been made master of the knights, and clad with the adornments of consul, and it behoveth
thee to consider what thou wert late and what thou art now, and thy rather poverty, and
thy riches now, and what clothing thou usedest tofore, and what array thou wearest now.
And because that a little labour hath given to thee so great rewards, be not now
disagreeable to him that hath so much honoured thee. And by such manner words he stopped
his mouth and constrained him to be still. And as S. John governed nobly the city of
Constantinople, this same Gaimas coveted the empire, and because he might do nothing by
day he sent by night his barbarians for to burn the palace. And then it was well showed
how S. John kept the city, for a great company of angels, which had great bodies and were
armed, appeared to the barbarians and chased them away anon. And when they had told to
their lord that which was happed, he marvelled strongly, for he knew well that the host of
the other knights were spread in other cities. And then he sent them the second time, and
they were rechased again by the vision of the angels. And at the last he issued himself
with them and saw the miracle and fled, and supposed they had been knights that had by
day-time been within, and had watched by night. And then he went to Tarsus with great
strength, and wasted and destroyed all the country, so that all the people dreaded the
cruelty of the barbarians. And then the emperor committed to S. John the charge of his
legation, and he, not remembering the enmity between them, went forth joyously. And
Gaimas, which knew the truth of him, came to meet him on the way, for he knew well that he
came for pity, and took him by the hand, and kissed his mouth and his eyes, and commanded
his sons that they should kiss his holy knees. And he was of such virtue and so holy that
he constrained the most cruel men to dread him.
In this time when these things were done S. John flourished in Constantinople by
doctrine, and was holden marvellous of all them of the sect of the Arians, which then
increased greatly. And they had a church without the city, and on the Saturday and Sunday
they would sing within the gates, by night, hymns and anthems, and on the morn they would
go through the city singing anthems, and issued by the gates and entered into their
church, and ceased not to do thus in despite of christian men, and sung oft this song:
Where be they that say one only to be three things by his virtue? And then John doubted
that by this song simple men might be deceived, and ordained that the good christian
people should go by night with tapers, torches, and lanterns, singing glorious hymns of
the church that, the evil works of the others might be destroyed, and the faith of the
good men might be aflirmed. And did do make crosses of gold and of silver which were
borne, with tapers burning. And then the sect of the Arians, embraced with envy rebelled
unto the death, so that Brison, on a night, which was chamberlain of the emperor, was
smitten with a stone, who was ordained by S. John Chrysostom for to go with the hymns, and
of the people were many slain on that one party and on that other. Then the emperor moved
by these things, defended that the Arians should sing no more hymns in common. And after,
this holy man suffered great persecution for righteousness and true doctrine, and was
exiled and after repealed again. And yet after, for envy he was exiled again. And so,
after many a great labour and noble doctrine he ended his life, being in exile, the
fourteenth day of September. And when he was passed, a strong hail fell in Constantinople
upon the city and upon the suburbs, which did much harm, and then all the people said it
was done by wrath of God for the wrongful exiling and condemning of the holy man S. John
Chrysostom, and that was showed well by the death of the empress, his greatest enemy,
which died the fourth day after the hail. And when this noble doctor of the church was
passed out of this world, the bishops of the west would in no wise commune ne have to do
with the bishops of the east till that, the name of that holy man S. John was set among
the bishops his predecessors. And then Theodosius, a right good christian man, son of the
said emperor, which held the name and party of his grandsire, did do bring the holy relics
of this doctor in to the royal city with tapers and lights. Then Theodosius did do put and
bury the said body of S. John Chrysostom in the church of S. Sophia in the month of
January. And all the people went to meet with it, and accompanied it with torches and
lights. And then Theodosius worshipped devoutly the holy relics, and visited oft his
sepulchre, praying to the holy saint to pardon Arcadius his father, and Eudoxia his
mother, and to forgive them that they had done ignorantly against him. And they were dead
long tofore. This emperor was of so great debonairty that he judged no man to death that
had offended him, and said that his will was to call the dead to life again if he might.
It seemed that his court was a monastery, for therein were said continually matins and
lauds, and he read the books divine. And his wife was called Eudoxia, he had also a
daughter named Eudoxia whom he gare to wife to Valentinian, whom he made emperor. And all
these things be written more plainly in the History Tripartite. And this holy holy man S.
John Chrysostom passed about the year of our Lord three hundred and ninety.
Here followeth of S. Cornelius the Pope and Martyr, and
first the exposition of his name. And of S. Cyprian.
Cornelius is expounded, and is as much to say as, entending in prayer, and the gard, in
abiding things outrageous. Or Cornelius is said of cornu, which is as much to say as
strong, and of leos, that is people, that is the strength of people. Cyprian is said of
cypress, that tincture, and ana, that is high. Then Cyprian is as much to say as tincture
of height, for he had tincture of the grace, sovereign, and of virtues. Or Cyprian is said
of cypress, that is to say heaviness or heritage, for he had heaviness of his sins and
heritage of the heavenly joys.
Of S. Cornelius and S. Cyprian.
S. Cornelius succeeded to Fabian in the papacy, and was sent in exile of Decius Cæsar,
and his clerks with him. And there received letters of comfort from Cyprian, bishop of
Carthage. And at the last he was brought again from exile and presented to Decius. And
when he saw him fast in the faith, he commanded that he should be beaten with plummets of
lead, and that he should be brought to the temple of Mars for to do sacrifice, or else to
have his head smitten off. And as he was led, a knight prayed him that he would return to
his house because of Sallustia his wife, which had lain sick five years of the palsy. And
she was healed by his prayers, and one and twenty knights with her believed in God, and
were all brought to the temple of Mars by the commandment of Decius. And all they spit
against it and were all martyred with Cornelius. And they suffered death about the year of
our Lord two hundred and fifty-three. And Cyprian, bishop of Carthage, was present in the
same city and was brought tofore Patronus the consul, and when he could not turn him in no
wise from the faith of Christ, he sent him in exile. And from thence he was called again
of Angliricus proconsul, which came after Patronus, and received martyrdom by smiting off
his head. And when the sentence was given on him, he said: Graces and thankings be given
to God. And when he came to the place of his martyrdom he commanded his servants to give
to him that should smite off his head twenty-five pieces of gold. And then he took a linen
cloth and bound his eyes with his own hands, and thus he received the crown of martyrdom,
the year of our Lord two hundred and fifty-six.
Here followeth the Life of S. Eufemia,
and first of the interpretation of her name.
Eufemia is said of eu, that is good, and of femme that is a woman, that is to wit a
profitable, honest and delectable, for in this treble manner she is said good. She was
profitable to others by conversation, honest by ordinance of manners, and delectable to
God. Or Eufemia is said of euphoria as sweetness of sound. Sweet sound is made in three
manners, that is to wit, by voice, as in singing, by touching, as in a harp, and by
blowing as in pipes and organs. Thus was the blessed sweet sound to God in voice of
predication, in touching of good works, and in blowing of devotion.
Of S. Eufemia.
Eufemia was daughter of a senator, and saw christian men in the time of Diocletian so
sore tormented and all to-rent by divers torments, that she came to the judge and
confessed her to be christian. And she comforted by example the courages of other men, and
by her constancy. And when the judge slew the christian men, the one tofore another, and
made others to be present because they should be afeard of that they saw the others so
cruelly tormented and broken, and that they should sacrifice for dread and fear, and when
Eufemia saw even thus tofore her the holy saints, she was the more constant by the
steadfastness of the martyrs, and spoke to the judge, and said that she suffered wrong of
him. Then the judge was glad, weening that she would have consented to do sacrifice, and
when he demanded of her what wrong he had done to her, she said to him: For sith I am of
noble lineage, why puttest thou tofore me the strangers and unknown, and makest them go to
Christ tofore me? For it were my pleasure to go thither by martyrdom tofore them. And the
judge said to her: I had supposed thou wouldst have returned in thy thought, and I was
glad that thou haddest remembered thy noblesse. And then she was inclosed in the prison,
and the day following, without bonds, was brought tofore the judge. And then she
complained right grievously why against the laws of the emperors she was alone spared for
to be out of bonds. And then she was long beaten with fists, and after, sent again to
prison, and the judge followed her, and would have taken her by force for to have
accomplished his foul lust, but she defended her forcibly, and the virtue divine made the
hands of the Judge to be lame. And then the judge weened to have been enchanted, and sent
to her the provost of his house for to promise to her many things for to make her consent
to him, but he might never open the prison which was shut, neither with key ne with axes,
till he was ravished with a devil, crying and treating himself, that unnethe he escaped.
And then she was drawn out and set upon a wheel full of burning coals. And the artillour,
that was master of the torment, had given a token to them to turn it, that when he should
make a sound, that they all should turn it, and the fire should spring out and all
to-break and rend the body of the virgin; but by the ordinance of God the iron that the
artillour and master had in his hand, fell to the earth, and made the sound. And they
turned hastily so that the wheel burnt the master of the work and kept Enfemia without
hurt, sitting upon the wheel. And the parents of the artillour wept and put the fire under
the wheel and would have burnt Eufemia with the wheel, but the wheel was burnt, and
Eufemia was unbounden by the angel of God, and was seen to stand all whole, unhurt, in a
high place. And then Apulius said to the judge: The virtue of christian people may not be
overcome but by iron, therefore I counsel thee to do smite off her head. Then they set up
ladders, and as one would have set hand on her, he was anon smitten with a palsy, and was
borne thence half dead. And another named Sosthenes went up on high, but anon he was
changed in his courage and repented him and required her humbly pardon, and when he had
his sword drawn he cried to the judge that he had liefer slay himself than touch her whom
the angels defended. At the last, when she was taken thence, the judge said to his
chancellor that he should send to her all the young men that were jolly, for to enforce
and to make her do their will till she should fail and die. And then he entered in and saw
with her many fair virgins praying with her, and she made him to be christened with her
admonishments. And then the provost did do take the virgin by the hair and hung her
thereby, and she ever abode constant and immovable. And then he did do shut her in prison
without meat seven days, and pressed her there between four great stones as who should
press olives, but she was every day fed with an angel. And when she was between those two
hard stones she made her prayers, and the stones were converted into right soft ashes.
Then the provost was ashamed for to be vanquished of a maid; and then he made her to be
thrown into a pit whereas cruel beasts were, which devoured every man that came therein
and swallowed them in. And anon they ran to this holy virgin in fawning her, and joined
their tails together, and made of them a chair for her to sit on. And when the judge saw
that, he was much confounded, so that almost he died for anguish and sorrow. Then the
butcher came for to avenge the injury of his lord and smote his sword into her side, and
all to-hewed her and made her there the martyr of Jesu Christ our Lord. And the judge clad
him with clothes of silk, and hung on him ouches and brooches of gold, but when he should
have issued out of the pit, he was ravished of the beasts, and all devoured anon. And then
his people sought him long, and unnethe found they a little of his bones with his clothes
of silk and his ouches of gold. And then the judge ate himself for madness, and so was
found dead wretchedly. And Eusemia was buried in Chalcedonia, and by her merits all the
Jews and paynims of Chalcedonia believed in Jesu Christ. And she suffered death about the
year of our Lord two hundred and eighty. And S. Ambrose saith of this virgin thus: The
holy virgin, triumphant in virginity, retaining the mitre, deserved to be clad with the
crown, by whose merits the wicked enemy is vanquished, and Priscus, her adversary and
judge, is overcome. The virgin is saved from the furnace of fire, hard stones be converted
into powder, wild beasts be made meek and tame, and incline down their necks, and all
manner of pains and torments by her orations and prayers be overcome. And at the last,
smitten with a sword, she left the cloister of her flesh, and is joined to the celestial
company, glad and joyous. And, blessed Lord, this blessed virgin commendeth to thee thy
church, and, good Lord, let her pray to thee for us sinners, and this virgin, without
corruption flourishing, get unto us that our desires may be granted of thee.
Here beginneth the Life of S. Lambert,
and first of the interpretation of his name.
Lambertus is said of lampos in Greek, which is as much to say as burning, and of
thus, that is incense. That is to say incense burning to God. Or he may be said of
lampas, a lamp, which giveth light in the church. He was incense burning to God by
distress of conscience, and for to keep obedience. And he was light in the church by noble
predication, and by ensample of good operation.
Of S. Lambert.
Lambert was of a noble lineage, but he was more noble by holiness, and was informed in
lettrure in his first age. So, for his holiness, he was loved of all the people in such
wise that after his master Theodardus, he deserved to be promoted to be bishop of Utrecht.
Whom Childeric, king of France, loved much and had him always dear before other bishops.
But when the malice of the Jews grew, the felons put him out of his honour without cause,
and set Ferramund in his chair. And L ambert entered into a monastery, and was there and
conversed seven years goodly. On a night when he arose from prayer, he let wind go behind
by ignorance, and when the abbot heard it he said: He that hath done that, let him go out
to the cross barefoot. And anon Lambert went out to the cross barefoot in his hair, and
was there and went in the snow and in the frost when the brethren chauffed them after
matins. And the abbot demanded where Lambert was, and a brother said that he was gone to
the cross by his commandment. He did do call him, and then the abbot and his monks
required him to pardon them, but he not only pardoned them, but also preached to them the
virtue of patience. And after seven years Ferramund was put out, and S. Lambert was
brought again by the commandment of Pepin to his first see, and there he shone by word and
by ensample in all virtue. Then two wicked men addressed them against him and began to
rebuke and blame him strongly, and the friends of the same bishop slew them.
In that time Lambert began to blame strongly Pepin, for a common woman that he held.
And Dodo, a cousin of them that had been slain, and brother of the same common woman, and
officer of the king's hall, assembled a great fellowship and assieged all about the
bishop's place, and would avenge the death of his cousins on S. Lambert. And when a child
came to S. Lambert, which was in his prayers, and told him thereof, he, trusting well in
our Lord, thought he should well vanquish them, and took a sword. And when he had
remembered himself he threw away his sword, and judged himself better to vanquish in
suffering of death, than to leye his holy hands in the blood of the felons. And this holy
man warned his people that they should confess their sins, and suffer patiently death. And
anon the felons came upon them, and slew forthwith S. Lambert whom they found in orison
and prayer. And when they were gone, some of his men that escaped, bare the body to the
cathedral church secretly by water in a boat, and buried it with great heaviness of them
of the city, in the year of our Lord four hundred and ten.
Here beginneth the Life of S. Matthew,
and, first of the interpretation of his name.
Matthew was named by twain names, that was Matthew and Levy. Matthew is expounded a
hasty gift, or a giver of counsel, or it is said Matthew of magnus, and theos, that is
God, as it were a great God. Or of manus, that is a hand, and theos, that is God, as it
were the hand of God. He was a gift of hastiness by hasty conversion, a giver of counsel
by wholesome predication, great to God by perfection of life, and the hand of God by
writing of the gospel of God. Levy is interpreted assumyt, or applied, or put to, or set.
He was assumpt and taken away from gathering of tolls, he was applied to the number of the
apostles, he was put to the company of the evangelists, and set to the catalogue of
martyrs.
Of S. Matthew.
Matthew the apostle, preaching in Ethiopia, in the city that is said Nadaber, found
there two enchanters named Zaroes and Arphaxat, which enchanted the men by their art, so
that whom that they would, should seem that thy were prived of the health and office of
their members. Which were so elevated in pride that they made them to be honoured as gods.
Then Matthew the apostle entered into that city and was lodged with the eunuch of Candace,
the queen, whom Philip baptized. Then he discovered the faits and deeds of the enchanters
in this manner, that all that they did to men into hurt, that turned Matthew into health.
Then this eunuch demanded of S. Matthew how he spake and understood so many tongues. And
then Matthew told him how the Holy Ghost descended and had given to the apostles all
science of tongues. That like as they had emprised by their pride to make the tower unto
heaven which ceased by confusion of tongues that were changed, all in like wise the
apostles made a tower of sciences of tongues, and nothing of stones but of virtues, by the
which all that believe shall mount up into heaven.
Then came before them a man that said that the enchanters were come with two dragons,
which cast fire and sulphur by their mouths and nostrils, and slew all the men. Then the
apostle garnished him with the sign of the cross and went out surely to them, and anon as
these dragons saw him, anon they came and slept at his feet. Then said Matthew to the
enchanters: Where is your craft? Awake ye them if ye may; and if I would pray our Lord,
that which ye would have committed in me, I should soon execute on you. And when the
people were assembled, he commanded the dragons that they should depart without hurting of
any, and they went anon.
And the apostle there made a great sermon of the glory of paradise terrestrial, saying
that it appeared above all the mountains and was nigh unto heaven, and that there were
neither thorns ne rocks, and that the lilies and roses flourished always and waxed never
old; but the people were there always young, and the sound of angels sounded there always,
and the birds came anon as they were called. And said that out of this paradise was a man
cast, but he was called to the paradise of heaven by the nativity of our Lord. And as he
said these words to the people, anon a great noise arose, and a great weeping was made for
the son of the king which was dead, and when these enchanters might not raise him, they
made the king believe that he was ravished into the company of the gods, and that he
should make to him a temple and an image. And then the foresaid eunuch, keeper of the
queen Candace, made the enchanters to be kept, and sent for the apostle. And when the
apostle was come he made his prayer and raised the king's son anon. And then the king,
which was named Egippus, sent for all the men in his provinces saying to them: Come and
see ye God in the likeness of a man. And then the people came with crowns of gold and
divers manner of sacrifices, and would have sacrificed to him, and then S. Matthew beheld
them and said: What do ye men? I am not God, but I am servant of our Lord. And by the
commandment of him they made a great church of the gold and silver that they had brought,
which in thirty days space was edified and achieved. In which church the apostle sat three
and thirty years, and converted all Ethiopia to the faith of Christ. And then the king
Egippus, with his wife and his daughter, and all the people, were baptized. And then the
apostle hallowed to God Ephigenia the king's daughter, and made her mistress and governess
of more than two hundred virgins.
And after this, Hirtacus succeeded to the king, and coveted the said virgin Ephigenia,
and promised to the apostle half his realm if he would make her consent to be his wife;
and the apostle said to him that after the custom of his predecessor he should come on the
Sunday to the church, and Ephigenia being present with the other virgins, he should hear
what he should say of the goodness of lawful marriage. And then he departed with great
joy, and supposed that he would have stirred Ephigenia to his marriage. And when the
virgins and all the people were assembled, he spake long of good and lawful matrimony, and
was much allowed of the king, which supposed that he had said for to have joined the
virgin to him for to consent the marriage. Then when silence was made, he made rehearsal
of his sermon saying that marriage is good if it be truly held by good alliance. But ye
that be here, know ye well that if any servant would take the wife of a king wedded he
should not only run to the offence of the king, but above that he should deserve death,
and not for to wed her, but for that he in so taking the spouse of his lord should corrupt
the marriage joined. And thou the king that knew that Ephigenia is made the spouse of the
king perdurable, and is sacred with the holy veil, how mayst thou take the wife of a more
puissant king and couple her to thee by marriage? And when the king heard this he began to
enrage and departed all wood and frantic. And the apostle without dread confirmed all the
others to patience. And Ephigenia, Iying tofore him for dread, he blessed, and all the
other virgins also. And after the solemnities of the mass, the king sent a tormentor which
slew Matthew with a sword behind him, which was standing by the altar holding up his hands
into heaven, and so was consecrate a martyr. And then all the people would have gone into
the palace for to have slain the king, and with great pain were they holden of the priests
and deacons, and hallowed with great joy the martyrdom of the apostle. And the king then
sent to Ephigenia matrons and enchantresses, but for all them, when he saw that he might
not turn her courage ne draw her to him in no manner, he environed and beset the house of
her with a right great fire, for to burn her and all the other virgins. And then the holy
apostle appeared at the fire and put out the fire about the house, and it took the palace
of the king, so that it burnt and consumed all that was therein, that none escaped save
the king and his son only. And the son was ravished of the devil and began to cry and
confess his father's sins, and went to the sepulchre of the apostle. And the father was
made a foul mesel, and when he saw that he might not be cured, he slew himself with his
own hand with a sword. And the people then established for to be king, the brother of
Ephigenia whom the apostle had baptized, and reigned seventy years, and established his
son for to be king after him, and increased much the honour of christian men, and
replenished all Ethiopia with noble churches of our Lord. And then Zaroes and Arphaxat
fled into Persia from the day that the apostle raised the son of the king, but S. Simon
and S. Jude vanquished them there. And know ye that four things be principally considered
in the blessed S. Matthew. The first is the hastiness of obedience, for as soon as our
Lord called him, he left all and doubted nothing of the Lord, and left the reckonings of
his receipts imperfect, and joined him perfectly to our Lord Jesu Christ. And for this
hasty obedience some took occasion of error in themselves, like as S. Jerome recordeth in
the original upon the foresaid place, saying in that place: Porphyry and Julian Augustus
reproveth in the same place the folly of the story Iying, saying that as the story saith,
like as they followed suddenly the Saviour, that they would as hastily follow another man
that had called them. For there were showed so many virtues and so many tokens tofore,
that the apostles of our Lord believed verily without doubt. And certainly this
replenisher of the privy majesty shone in his blessed face at the first to them that saw
him, and he might by that sight and will draw them to him. If such virtue, as men say, is
in a precious stone which is named magnet, which draweth to him festues and straws, how
much more the creator of all things may draw to him whom he will. This said Jerome. The
second is his largess or his liberality. For anon he made to him a great feast in his
house, the which was not great by apparel of meats, but it was much great only by reason
of great desire, for he received with right great will and right great desire. And also it
was great by reason of service, for this feast was demonstrance of great mystery, which
mystery the gloss expoundeth upon S. Luke saying: He that receiveth our Lord Jesu Christ
in his house was fed withinforth plenteously of greater things than the other, that is to
wit of delectations, of good manners, and of good delights. And after he was great by
reason of his enseignments, for he showed great teachings and doctrines. And this was of
great mercy by desire, and not by sacrifice, as he said: Misericordiam volo et non
sacrificium, etcetera. And also they that be whole need no leech, and so it was great, for
there was Jesu Christ and his disciples. The third is humility which appeared to him in
two things, first he showed him a publican. The other evangelists, as saith the gloss,
because of shame, and for the honour of the evangelist, they set not their common name,
but as it is written: The just is first accuser of himself. And Matthew named himself
publican, first because that he showed that none converted ought not mistrust of health,
like as he was made of a publican, an apostle and evangelist. Secondly, because he was
patient in his injuries. For when the pharisees murmured that Jesu Christ was descended to
a man, sinner, Matthew might have answered: Ye be more wicked and more sinful that ween ye
be just and refuse the leech, for I may no more be said sinner that am gone to the leech
of health and hide not my sin ne wound. The fourth is the great solemnity of him in the
church of his gospels. His gospels be offer and more used in the church than the other
evangelists, like as the psalms of David and the epistles of Paul be rehearsed before
other scriptures, which be more offer recited in the church. And this is the reason that
James witnesseth that there be three manner of sins, that is to wit: the sin of pride, of
lechery, and of avarice. In the sin of pride sinned Saul, for Saul by the sin of pride
persecuted the church over proudly. David sinned in the sin of lechery, for he made
adultery, and for the adultery he slew Uriah, his true knight. And Matthew sinned in the
sin of avarice, for for covetousness he meddled him of villainous gain. For he was in a
port of the sea where he received the toll and custom of ships and merchandise. And
howbeit that they were sinners, yet always our Lord took their penance in gree and was
pleased therewith, so that he pardoned them not only their sins, but multiplied in them
his gifts of grace. For him that was a right cruel persecutor, he made a right true
preacher, and him that had been adulterer and homicide, he made a prophet, and him that
coveted so villainous gain, he made apostle and evangelist. And therefore these foresaid
three be oft recited that no man that would be converted should have despair of pardon
when such that were in so great sin, he beholdeth to have been in so great grace. And it
is to be considered that, after S. Ambrose, some things ought to be noted in the
conversion of S. Matthew, that is to wit somewhat of the party of the leech, and some of
the party of the sick to be healed. In the leech were three things, that is to wit, wisdom
by which he knew the root of the malady, and the bounty by which he ministered the
medicine, and the power by which he healed him so soon. Of these three saith S. Ambrose in
the person of the said Matthew: This master may take away the sorrow from my heart, and
the dread of the soul which knoweth the things hid and privy. And this is as touching to
the first. And as to the second: I have found a leech that dwelleth in heaven and sheddeth
in earth his medicine. And as to the third he said: He may well heal my wounds that
knoweth not his own. In this blessed sick man that was healed, that is to say S. Matthew,
three things be to be considered, after S. Ambrose. He took away first his malady, he was
always agreeable to his leech, and he was always clean and whole after he had received his
health. Then he said: Matthew, follow now thy leech merrily and gladly, and he joying
said: Now I am no publican, ne am not Levi, I have put away Levi sith I have received
Christ and follow him, and this is to the first. And as to the second, I hate my lineage
and flee my life and follow only the Lord. And as to the third he said: Who shall depart
me from the charity of our Lord God which is in me? Tribulation or anguish or hunger? As
who saith: Nothing. And the manner of healing, as Ambrose saith, was treble. First, Jesu
Christ bound him with bonds; secondly, he impressed in him charity; and thirdly, he
cleansed him from all rottenness. And Ambrose saith in the person of Matthew: I am bounden
with the nails of faith, and good life of charity. Secondly, I shall keep thy commandment
as imprinted in me by charity. And as to the third: Good Lord, come soon and open my
wounds lest any noieful humour corrupt ne rot the hid passions, and wash them that be foul
and cleanse them. His gospel that he had written with his own hand, was found with the
bones of S. Barnabas, the which gospel Barnabas bare with him, and laid them upon them
that were sick, and anon they were healed by the merits of the martyr, and were founden in
the year of our Lord five hundred.
Here followeth the Life of S. Maurice, and
first of his name.
Maurice is said of amarus, that is bitter, and cis, that is to say, vomiting odour, or
hard, or of us, that is to say, counsellor or hasty. Or it is said of mauron, which, after
Isidore, in Greek is said black. He had bitterness for his evil idolatry and dilation of
his country; he was vomiting by covetise of things superfluous; hard and firm to suffer
torments; counsellor by the admonishment of knights his fellows; hasty by ardour and
multiplying of good works; black by despising himself. And the blessed Eucherius wrote and
ordained his passion when he was Archbishop of Lyons.
Of S. Maurice or Moris.
Moris or Maurice was duke of the right holy legion of Thebans. They were named Thebans,
of Thebes their city. And that region is in the parts of the East beyond the parts of
Arabia, and it is full of richesses, plenteous of fruit, delectable of trees. The
indwellers of that region be of great bodies and noble in arms, strong in battle, subtle
in engine, and right abundant in wisdom. And this city had a hundred gates, of which is
said this verse: Ecce vetus Thebea centum jacet obruta portis; that is to say: The town of
Thebes with a hundred gates right strong is now overthrown. To them James the brother of
our Lord preached the gospel of our Lord. In that time Diocletian and Maximian, emperors,
would have utterly destroyed the faith of our Lord Jesu Christ, and sent such epistles
unto all the provinces where christian men dwelt. If anything behoved to be determined or
to be known, and all the world were assembled on that one party, and Rome alone were of
that one party, all the world should be as vanquished and overcome, and Rome only should
abide in the highness of science. And wherefore then, ye that be not but a little people,
and contrary to the commandment of her, refuse ye so follily the establishments of the
city of Rome? Wherefore receive ye the faith of the gods immortal, or else sentence
irrevocable of damnation shall be pronounced against you. And then the christian people
received these letters, and sent again their messengers all void without answer. And then
Diocletian and Maximian, moved by great ire and wrath, sent unto all the provinces and
commanded that they should come to Rome ready in arms of battle for to discomfit all the
rebels of the empire of Rome. Then the letters of the emperors were sent and directed to
the Thebans, which people after the commandment of God, they rendered to God that was due
to him, and to the Cæsar that was longing to him. Then assembled this chosen legion of
knights, that is to wit six thousand six hundred and sixty-six knights, and were sent to
the emperor for to help in their just and lawful battles, and not to bear arms against
christian men, but rather to defend them. And the noble man, Maurice, was duke of this
holy legion; and they that governed under him, which bare the banners, were named S.
Candidus, S. Innocent, S. Exsuperius, S. Victor, and S. Constantine, all these were
captains. Diocletian then sent against the Frenchmen, Maximian, which he had made fellow
with him in the empire, and delivered to him great strength without number, and adjoined
to him the legion of Thebans. And they had been exhorted of Marcel, the pope, that they
should rather suffer death than to corrupt the faith of Jesu Christ. And when this great
host without number had passed the mountains and came beneath, the emperor commanded that
all they that were with him should sacrifice to the idols, and on them that would not,
they should swear to run upon them as rebels, to be destroyed, and specially on christian
men. And when the holy knights heard that, they departed from the host eight miles
farther, and took there a certain place delectable, by the river of Rhone, which was named
Aganum. And when Maximian knew it, he sent knights to them, and commanded that they should
come hastily unto the sacrifices of the gods with the other; and they answered that they
might not so do because they held the faith of Jesu Christ. And then the emperor,
embraised with ire, said: The injury celestial is meddled with my despite, and the
religion Roman is despised with me. Now shall each contumacious knight feel not only for
me, but to avenge my gods. Then Cæsar commended his knights that they should go and
constrain them to do sacrifice to the gods, or else they should slay always the tenth man.
Then the holy saints stretched their heads with joy, and hasted that one tofore that other
to come to the death. And after, S. Maurice arose up and said to his fellows among other
things: Enjoy ye with us, and I thank you, for we be all ready for to die for the faith of
Jesu Christ. We have suffered our fellow knights to be slain, and I have suffered your
fellows to suffer death for Jesu Christ, and I have kept the commandment of God which said
to Peter: Put thy sword into the sheath. But now, because that we be enclosed with the
bodies of the knights our fellows, and have our clothes red of their blood, let us then
follow them by martyrdom. And if it please you, let us send this answer unto Cæsar: We be
thy knights, sir emperor, and have taken arms to the defence of the common weal; in us is
no treason ne dread, but in no wise we will forsake the law ne faith of Jesu Christ. And
when the emperor heard that, he commanded to behead yet the tenth man of them. And when
that was done, one of the bannerers, named Exsuperius, took the banner and stood among
them and said: Our glorious duke Maurice hath spoken of the glory of our fellow knights;
ne think not that I take arms for to resist such things, but let our right hands cast away
such fleshly arms, and let us arm us with virtues. And if it please you, let us remand
unto the emperor such words: We be knights of thine empire, but we confess us to be
servants of Jesu Christ; we owe unto thee chivalry, and unto him innocence, and of thee we
attend the reward of our labour, and of him we have the beginning of life. And we be ready
to receive for him all torments, and we shall not depart from his faith. Then Cæsar
commanded that his host should environ all that legion of knights, so that none should
escape. Then were environed the knights of Jesu Christ with knights of the devil, that one
of them should not escape, and were all to-hewn, and smitten off heads and hands, and
trodden under the feet of the horses, and were sacred martyrs of Christ. And they suffered
death in the year of our Lord two hundred and eighty. Nevertheless there escaped some by
the will of our Lord, and came into other regions, and preached the name of Jesu Christ,
and had in other places victory of martyrdom. And it is said that Solutor and Adventor and
Octavius went unto Turin, and Alexander to Pergamos, Secundus unto Ventimiglia, and
Victor, Constantine, and Ursin and others escaped. And when the butchers divided the prey
amongst them, and ate together, they saw an old man named Victor pass forth by, and they
bade him come and eat with them, and he began to demand them how they might eat with joy
among so many men slain and dead. And when he had heard that they were christian men,
sighing he wailed greatly, and said he had been well blessed if he had been slain with
them. And when they apperceived that he was a christian man, they anon ran upon him and
slew him.
After this, Maximian at Milan and Diocletian at Nicomedia in one day forsook their
purple clothing and laid it down for to lead a more simple life, and they that were
younger, as Constantine, Maximian, and Galerian, whom they had ordained Cæsarians, should
govern the empire. And as Maximian would again reign and command as a tyrant, he was
pursued of Constantius, his step-son, and finished his life by hanging. And after this the
holy body of Innocent, one of that legion which had been cast in the river of Rhone, was
found, and by Domitian of Genanence and Gratus of Autun and Prothase, of the same bishops,
in their church is honourably buried.
And there was a paynim, a workman that wrought to make the church with others, but he
wrought not but on the Sundays in the time when men sang and made solemnity of masses in
the said church; and there came to him a company of saints which ravished him, and beat
him, and also reproved him, because he wrought in masonry when others did the divine
service and office in the church, and then, he so corrected, ran to the church, to the
bishop, and required to be christened. And Ambrose saith thus of these martyrs in his
preface: The company of these true christian men enlumined with divine light, coming from
the farther ends of the world, which were armed with spiritual arms, and hied to their
martyrdom with stable faith and diligent constancy, whom the cruel tyrant for to fear them
tithed two times by the slaughter of the sword, and after, he seeing them constant in the
faith, commanded them all to have their heads smitten off. But they burned in so great
charity that they cast and threw away their arms and harness, and kneeling on their knees
received sufferably with a joyous heart the swords of them that martyred them, among whom
Maurice, embraced in the love and faith of Jesu Christ, received the crown of martyrdom.
Hæc Ambrosius.
There was a woman which delivered her son, to learn, unto the abbot of the church in
which the holy saints lie in. And the son died in short time after, wherefore the mother
wept without remedy. Then S. Maurice appeared to her and inquired why she wept so for her
son. And she answered that as long as she should live she should weep for him. And he said
to her: Weep no more for him as he were dead, for know thou for certain he is with us, and
if thou wilt prove it, arise tomorn and every day of thy life, and come to matins, and
thou shalt hear his voice among the monks singing. And ever after, during her life, she
came every day, and heard the voice of her son singing among the monks.
When the king Gaturanicus had given all that he had to poor men and to churches, he
sent a priest for to fetch to him of the relics of this holy company. And as he returned
with the relics, the tempest arose in the lake of Lausanne in such wise that the ship was
in peril; he set the chasse with the relics against the waves of water, and anon the
tempest ceased and the waves of the water were appeased.
It happed in the year of our Lord nine hundred and sixty-three, that some monks, by the
accord of Charles, had impetred and gotten of Nicholas the pope, the body of S. Urban,
pope, and of S. Tiburtius, martyr. And returning, they visited the church of the holy
martyrs, and impetred and gat of the abbot and monks that they transported the body of S.
Maurice and the head of S. Innocent unto Auxerre, into the church that S. Germain had
dedicated in the name of these martyrs, and brought it thither. Peter of Amiens rehearseth
that in Burgundy was a proud clerk and ambitious which had gotten a church of S. Maurice,
and usurped it by force against a mighty knight which was contrary and against him. And on
a time was sung a mass in the end of the gospel, that they that enhance them shall be
meeked, and they that meek them shall be enhanced. This said malerous and cursed clerk
laughed and said: That is false, for if I had humbled and meeked myself I had not had this
day so much riches as I have in the church. And as soon as he had said that, anon came
thunder and lightning from heaven in manner of a sword, and entered into his mouth out of
which issued the blasphemies, and anon he was extinct and died suddenly. Then let us
devoutly beseech Almighty God that by the merits of this holy martyr S. Maurice and his
holy fellowship the legion, which is six thousand six hundred and sixty-six, that suffered
martyrdom, as heretofore is rehearsed, we may after this transitory life come unto the
everlasting bliss in heaven, where he reigneth, world without end. Amen.
Here followeth the Life of S. Justina,
and first of her name.
Justina is said of justice, for by justice she rendered to every each that was his:
that is to wit, to God obedience; unto her superior prelate, reverence; to her like and
semblable, concord; to them that were beneath and inferior, discipline; to her enemies,
patience; unto wretches and to them in distress, compassion and works of pity; and to
herself, holiness.
Of S. Justina.
Justina the virgin was of the city of Antioch, daughter of a priest of the idols. And
every day she sat at a window by a priest which read the gospel, of whom at the last she
was converted. And when the mother of her had told it unto her father in his bed, Jesu
Christ appeared to them with his angels, saying: Come to me, I shall give to you the
kingdom of heaven. And when he awoke, anon they did them to be baptized with their
daughter. And this virgin was strongly grieved and vexed of Cyprian, and at the last she
converted him to the faith of Jesu Christ. And Cyprian from his childhood had been an
enchanter, for from the time that he was seven years old he was consecrated by his parents
to the devil. And he used the craft of necromancy, and made women to turn into juments and
beasts as them seemed, and many other things semblable. And he was covetous of the love of
Justina, and burnt in the concupiscence of her, and resorted to his art magic that he
might have her for himself, or for a man named Acladius, which also burnt in her love.
Then he called a devil to him, to the end that he might by him have Justina, and when the
devil came he said to him: Why hast thou called me? And Cyprian said to him: I love a
virgin, canst thou not so much that I may have my pleasure of her? And the devil answered:
I that might cast man out of Paradise, and procured that Cain slew his brother, and made
the Jews to slay Christ, and have troubled the men, trowest thou I may not do that thou
have a maid with thee, and use her at thy pleasure? Take this ointment and anoint withal
her house withoutforth, and I shall come and kindle her heart in thy love, that I shall
compel her to assent to thee. And the next night following the devil went and enforced him
to move her heart unto unlawful love. And when she felt it, she recommended herself
devoutly to God, and garnished her with the sign of the cross, and the devil, all afraid
of the sign of the cross, fled away from her, and came again to Cyprian and stood before
him. And Cyprian said to him: Why hast thou not brought to me this virgin? And the devil
said: I see in her a sign which feared me, that all strength is failed in me. Then Cyprian
left him, and called another devil more stronger than he was. And he said: I have heard
thy commandment and have seen the non-power of him, but I shall amend it and accomplish
thy will. Then the devil went to her, and enforced to move her heart in love, and inflame
her courage in things not honest. And she recommended her to God devoutly, and put from
her that temptation by the sign of the cross, and blew on the devil, and threw him anon
away from her. And he fled all confused and came tofore Cyprian, and Cyprian said to him:
Where is the maid that I sent thee for? and the devil said: I acknowledge that I am
overcome and am rebutted, and I shall say how, for I saw in her a sign horrible, and lost
anon all my virtue. Then Cyprian left him, and blamed him, and called the prince of the
devils. And when he was come he said: Wherefore is your strength so little, which is
overcome of a maid ? Then the prince said to him: I shall go and vex her with great
fevers, and I shall inflame more ardently her heart, and I shall arouse and bedew her body
with so ardent desire of thee that she shall be all frantic: and I shall offer to her so
many things that I shall bring her to thee at midnight. Then the devil transfigured
himself in the likeness of a maid, and came to this holy virgin, and said: I am come to
thee for to live with thee in chastity, and I pray thee that thou say what reward shall we
have for to keep us so. And the virgin answered: The reward is great, and the labour is
small. And the devil said to her: What is that then that God commanded when he said: Grow
and multiply and replenish the earth? Then, fair sister, I doubt that if we abide in
virginity that we shall make the word of God vain, and be also despising and inobedient,
by which we shall fall into a grievous judgment, where we shall have no hope of reward,
but shall run in great torment and pain. Then by the enticement of the devil the heart of
the virgin was smitten with evil thoughts, and was greatly inflamed in desire of the sin
of the flesh, so that she would have gone thereto, but then the virgin came to herself,
and considered who that it was that spake to her. And anon she blessed her with the sign
of the cross, and blew against the devil, and anon he vanished away and melted like wax,
and incontinent she was delivered from all temptation. A little while after, the devil
transfigured him in the likeness of a fair young man, and entered into her chamber, and
found her alone in her bed, and without shame sprang into her bed and embraced her, and
would have had a done with her. And when she saw this she knew well that it was a wicked
spirit, and blessed her as she had done tofore, and he melted away like wax. And then by
the sufferance of God she was vexed with axes and fevers. And the devil slew many men and
beasts, and made to be said by them that were demoniacs that, a right great mortality
should be throughout all Antioch, but if Justina would consent unto wedlock and have
Cyprian. Wherefore all they that were sick and languishing in maladies lay at the gate of
Justina's father and friends, crying that they should marry her and deliver the city of
that right great peril. Justina then would not consent in no wise, and therefore everybody
menaced her. And in the sixth year of that mortality she prayed for them, and chased and
drove thence all that pestilence. And when the devil saw that he profited nothing, he
transumed and transfigured him in the form of Justina for to defoul the fame of Justina,
and in mocking Cyprian he advanced him that he had brought to him Justina. And came to him
in likeness of her, and would have kissed him as if she had languished for his love. And
when Cyprian saw him and supposed that it had been Justina, he was all replenished with
joy, and said: Thou art welcome, Justina, the fairest of all women; and anon as Cyprian
named Justina, the devil might not suffer the name, but as soon as he heard it he vanished
away as a fume or smoke. And when Cyprian saw him deceived, he was all heavy and
sorrowful, and was then more burning and desirous in the love of Justina, and woke long at
the door of the virgin, and as him seemed he changed him sometimes into a bird by his art
magic, and sometimes into a woman, but when he came to the door of the virgin he was
neither like woman nor bird, but appeared Cyprian as he was. Acladius, by the devil's
craft, was anon turned into a sparrow, and when he came to the window of Justina, as soon
as the virgin beheld him, he was not a sparrow, but showed himself as Acladius, and began
to have anguish and dread, for he might neither fly ne leap, and Justina dreading lest he
should fall and break himself, did do set a ladder by which he went down, warning him to
cease of his woodness, lest he should be punished as a malefactor by the law. Then the
devil, being vanquished in all things, returned to Cyprian, and held him all confused
tofore him, and Cyprian said to him: And how art not thou overcome, what unhappy is your
virtue that ye may not overcome a maid, have ye no might over her, but she overcometh you
and breaketh you all to pieces? Tell me, I pray thee, in whom she hath all this great
might and strength. And the devil said: If thou wilt swear to me that thou wilt not depart
from me ne forsake me, I shall show to thee her strength and her victory; to whom Cyprian
said: By what oath shall I swear? And the devil said: Swear thou by my great virtues that
thou shalt never depart from me. And Cyprian said: I swear to thee by thy great virtues
that I shall never depart from thee. Then the devil said to him, weeping to be sure of
him: This maid maketh the sign of the cross, and anon then we wax feeble and lose all our
might and virtue, and flee from her, like as wax fleeth from the face of the fire. And
Cyprian said then to him: The crucified God is then greater than thou? And the devil said:
Yea, certainly he is greater than all others, and all them that we here deceive, he
judgeth them to be tormented with fire inextinguishable. And Cyprian said: Then ought I to
be made friend of him that was crucified, lest I fall hereafter into such pains. To whom
the devil said: Thou hast sworn by the might and virtues of my strengths, the which no man
may forswear, that thou shalt never depart from me. To whom Cyprian said: I despise thee,
and forsake thee and all thy power, and renounce thee and all thy devils, and garnish and
mark me with the sign of the cross, and anon the devil departed all confused.
Then Cyprian went to the bishop, and when the bishop saw him he weened that he were
come to put the christian men in error, and said: Let it suffice unto thee, Cyprian, them
that be without forth, for thou mayst nothing prevail against the church of God, for the
virtue of Jesu Christ is joined thereto, and is not overcome. And Cyprian said: I am
certain that the virtue of our Lord Jesu Christ is not overcome, and then he recounted all
that was happened, and did him to be baptized of him. And after, he profited much, as well
in science as in life. And when the bishop was dead, Cyprian was ordained bishop, and
placed the blessed virgin Justina with many virgins in a monastery, and made her abbess
over many holy virgins. S. Cyprian sent then epistles to martyrs and comforted them in
their martyrdom.
The earl of that country heard of the fame and renomee of Cyprian and Justina, and he
made them to be presented tofore him and demanded them if they would do sacrifice. And
when he saw that they abode steadfastly in the faith of Jesu Christ, he commanded that he
should be put in a caldron full of wax, pitch, and grease, burning and boiling. And all
this gave to them marvellous refreshing, and did to them no grief ne pain. And the priest
of the idols said to the provost of that place: Command me, sire, to stand and to be
tofore the caldron, and I shall anon overcome all their virtue. And then he came tofore
the caldron and said: Great is the god Hercules, and Jupiter the father of gods. And anon
the great fire issued from under the caldron and anon consumed and burnt him. Then Cyprian
and Justina were taken out of the caldron and sentence was given against them, and they
were both beheaded together. And their bodies were thrown to hounds and were there seven
days, and after they were taken up and translated to Rome, and as it is said, now they
rest at Placentia. And they suffered death in the seventh calends of October, about the
year of our Lord two hundred and eighty, under Diocletian.
Here follow the Lives of SS. Cosmo and Damian,
and first of their names.
Cosmo is said of cosmos, which is to say a form, shape, or ornation. Or, after Isidore,
cosmos in Greek is said clean in Latin. He was a form to others in example, he was ornate
in good virtues, and clean from all vices. Damian is said of dama, which is a beast humble
and meek. Or damianus is said of dogma, which is doctrine, and ana, that is above, or of
damum, that is sacrifice. Or Damianus is said as it were the hand of our Lord. He had
meekness in conversation, supernal doctrine in predication, his sacrifice was in
mortification of his flesh, and he was the hand of our Lord in medicinal curation and
healing.
Of the Saints Cosmo and Damian.
Cosmo and Damian were brethren germane, that is of one father and of one mother, and
were of the city Egea, and born of a religious mother named Theodora. They were learned in
the art of medicine, and of leechcraft, and received so great grace of God that they
healed all maladies and languors, not only of men but also cured and healed beasts. And
did all for the love of God without taking of any reward. There was a lady which had spent
all her goods in medicines, and came to these saints, and anon was healed of her sickness,
and then she offered a little gift to S. Damian, but he would not receive it. And she
sware and conjured him by horrible oaths that he granted to receive it, and not for
covetise of the gift, but for to obey to the devotion of her that offered it, and that he
would not be seen to despise the name of our Lord of which he had been conjured. And when
S. Cosmo knew it, he commanded that his body should not be laid after his death with his
brother's. And the night following our Lord appeared to S. Cosmo and excused his brother.
And when Lysias heard their renomee he made them to be called tofore him, and demanded
their names and their country. And then the holy martyrs said: Our names be Cosmo and
Damian, and we have three other brethren which be named Antimas, Leontius, and Euprepius,
our country is Arabia, but christian men know not fortune. Then the proconsul or judge
commanded them that they should bring forth their brethren, and that they should all
together do sacrifice to the idols. And when in no wise they would do sacrifice, but
despised the idols, he commanded they should be sore tormented in the hands and feet. And
when they despised his torments, he commanded them to be bound with a chain and thrown
into the sea, but they were anon delivered by the angel of our Lord, and taken out of the
sea, and came again tofore the judge. And when the judge saw them, he said: Ye overcome
our great gods by your enchantments; ye despise the torments and make the sea peaceable.
Teach ye me your witchcraft, and in the name of the god Adrian, I shall follow you. And
anon as he had said this two devils came and beat him greatly in the visage, and he crying
said: O ye good men, I pray you that ye pray for me to our Lord, and they then prayed for
him and anon the devils departed. Then the judge said: Lo! ye may see how the gods had
indignation against me, because I thought to have forsaken them, but I shall not suffer my
gods to be blasphemed. And then he commanded them to be cast into a great fire, but anon
the flame sprang far from them and slew many of them that stood by. And then they were
commanded to be put on a torment named eculee, but they were kept by the angel of our
Lord, and the tormentors tormented them above all men, and yet were they taken off without
hurt or grief, and so came all whole tofore the judge. Then the judge commanded the three
to be put in prison, and made Cosmo and Damian to be crucified, and to be stoned of the
people, but the stones returned to them that threw them, and hurt and wounded many of
them. Then the judge, replenished with woodness, made the three brethren to stand by the
cross, and commanded that four knights should shoot arrows to Cosmo and Damian, but the
arrows returned and hurt many, and did no harm to the martyrs. And when the judge saw
that, he was confused in all things, he was anguishous unto the death, and did do behead
all five brethren together.
Then the christian men doubted of the word that S. Cosmo had said, that his brother
should not be buried with him, and as they thought thereon there came a voice which cried
and said: They be all of one substance, bury them all together in one place. And they
suffered death under Diocletian about the year of our Lord two hundred and eighty-seven.
It happened that a husbandman after that he had laboured in the field about reaping of
his corn, he slept with open mouth in the field, and a serpent entered by his mouth into
his body. Then he awoke and felt nothing, and after returned into his house. And at even
he began to be tormented and cried piteously, and called unto his help the holy saints of
God, Cosmo and Damian, and when the pain and anguish increased he went to the church of
the saints, and fell suddenly asleep, and then the serpent issued out of his mouth like as
it had entered.
There was a man that should have gone a long voyage, and recommended his wife to Cosmo
and Damian, and left a token with her that, if he sent for her by that token she should
come to him. And the devil knew well the token, and transfigured himself in the form of a
man, and brought to the woman the sign of her husband and said: Thine husband hath sent me
from that city to thee for to lead thee to him. And yet she doubted for to go with him and
said: I know well the token, but because he left me in the keeping of the saints Cosmo and
Damian, swear to me upon their altar that thou shalt bring me to him surely, and then I
shall go with thee, and he sware like as she had said. Then she followed him. And when she
came in a secret place the devil would have thrown her down off her horse for to have
slain her. And when she felt that, she cried to God and to the saints Cosmo and Damian for
help, and anon these saints were there with a great multitude clothed in white, and
delivered her, and the devil vanished away. And they said to her: We be Cosmo and Damian,
to whose oath thou believedest, therefore we have hied us to come to thine help.
Felix, the eighth pope after S. Gregory, did do make a noble church at Rome of the
saints Cosmo and Damian, and there was a man which served devoutly the holy martyrs in
that church, who a canker had consumed all his thigh. And as he slept, the holy martyrs
Cosmo and Damian, appeared to him their devout servant, bringing with them an instrument
and ointment of whom that one said to that other: Where shall we have flesh when we have
cut away the rotten flesh to fill the void place? Then that other said to him: There is an
Ethiopian that this day is buried in the churchyard of S. Peter ad Vincula, which is yet
fresh, let us bear this thither, and take we out of that morian's flesh and fill this
place withal. And so they fetched the thigh of the sick man and so changed that one for
that other. And when the sick man awoke and felt no pain, he put forth his hand and felt
his leg without hurt, and then took a candle, and saw well that it was not his thigh, but
that it was another. And when he was well come to himself, he sprang out of his bed for
joy, and recounted to all the people how it was happed to him, and that which he had seen
in his sleep, and how he was healed. And they sent hastily to the tomb of the dead man,
and found the thigh of him cut off, and that other thigh in the tomb instead of his. Then
let us pray unto these holy martyrs to be our succour and help in all our hurts, blechures
and sores, and that by their merits after this life we may come to everlasting bliss in
heaven. Amen.
Here followeth of S. Forsey, and first
of his name.
Forsey is said of forma, that is the rule of vertu to others by example. Or he may
be said Forsey, like as sitting out of paradise as long as the battle of angels and of
devils dured for him. Or he is said of tors, which is clarte, and of sedio sedis to sit,
for he sitteth in the clearness perdurable.
Of S. Forsey.
Forsey was a bishop, and Bede writeth the history of him. And like as he shone in all
bounty and virtue, so at his last end he yielded up his spirit. And when he passed, he saw
two angels coming to him which bare his soul up to heaven; and the third angel came with a
white shield shining, and he went before. And after that he saw devils crying, and heard
how they said: Let us go tofore and make a battle tofore him. And when they were gone
tofore him they returned against him, and threw to him burning darts, but the angel that
went before received them with his shield. And then the devils set them against the
angels, and said that he had always said idle words, and therefore he ought not without
pain use the blessed life. And the angel said to them: If ye purpose not against him the
principal vices, he shall not perish for the small. And then the devil said: If God be
righteous this man shall not be saved, for it is written: If ye be not converted and made
like as one of my little children, ye shall not enter into the kingdom of heaven. To whom
the angel, excusing him, said. He had indulgence in his heart, but he obtained the custom
and usage. And the devil said: Like as he hath taken evil custom, so let him receive
vengeance by the sovereign judge. And the holy angel said: We shall be judged tofore God.
Then the devil was still; yet he arose again, and said: Unto now we trowed that God had
been true, for all those sins that be not purged in earth, he promised that they should
everlastingly be punished. This man received a vesture of a usurer and was not thereof
punished, where is then the righteousness of God? To whom the angel said: Hold your peace,
for ye know not the secret judgments of God. As long as a man hopeth to do his penance, so
long the mercy of God is ready to the man. The devil answered: Here is no place of
penance. To whom the angel said: Ye know not the profoundness of the judgments of God.
Then the devil smote him so grievously that, after, when he was re-established to life,
the token and trace of the stroke abode ever after. Then the devils took one that was
tormented in the fire and threw him on Forsey so that he burnt his shoulder, and then
Forsey saw well that it was the usurer of whom he had received the vestment. And the angel
said to him: Because thou receivedst it, he hath burnt thee, if thou hadst not received
the gift of him that is dead in sins, this pain should not have burnt thee, and thou hast
this pain of burning because thou receivedst of the vestment of him. And that other devil
then said: Yet must he pass by the strait gate whereas we may surmount and overcome him.
And said to the angel. God commanded to love his neighbour as himself. And the angel said:
This man hath done good works to his neighbours. And the adversary said: It sufficeth not
but if he hath loved them as himself. To whom the angel said. The fruit of love is to do
well, for God shall reward ever man after his works. And the enemy said: Because he hath
not fulfilled the words of love he shall be damned. Then the devils fighting were overcome
of the angels, and yet the devil said: If God be not wicked, this man shall not escape
without pain, for he promised to renounce and forsake the world, and he hath not done it.
Then the angel answered: He loved not those things that be of the world, but he loved well
to dispend them unto them that had need. And the devil answered: In whatsomever manner he
loved them it was against the commandment of God. And these adversaries thus vanquished,
yet the devil began again malicious accusations, saying: It is written: If thou show not
to the wicked man his wickedness, I shall require his blood of thine hand and this man
hath not showed worthily penance to the sinners. And the angel said. When the sinners
despise the word that they hear, then the tongue of the doctor is letted to speak. When he
seeth that his predication is heard and despised, then it appertaineth well to a wise man
to be still, when it is no time to speak. And this battle was right strong, so much that
they came tofore the angel of God, and that the good had overcome the adversaries. Then
this holy man was environed with great clearness, and as Bede saith one of the angels said
to him: Behold the world. Then he turned him, and saw a valley dark and tenebrous, and
four fires in the air above, which were far that one from that other. And the angel said
to him: These be four fires that burn, that one is the fire of leasings, for in baptism
all promise to renounce the devil and all his works, and they accomplish it not. The
second is of covetise, that is when the richesse of the world is set tofore heavenly
things. The third is of dissension, that is when men dare not offend their neighbours for
villainous and vicious things. The fourth is of wickedness and felony, when they despoil
them that be feeble and poor, by fraud and deceit, as by extortion and tyranny for nought.
And after, these fires assembled together in one, and he approached to it and doubted and
was afeard, and said to the angel: Sir, this fire approacheth to me. And the angel
answered: This that thou hast not set afire shall not burn thee, for this fire here
examineth the people after their merits, and like as the bodies burn by will not
convenable, right so burneth the fire by pain due. And at the last the soul was brought
again to his proper body, and his neighbours wept, which had supposed that he had been
dead. And after this he lived a certain time, and finished his life laudably in good
works.
Here followeth the feast of S. Michael the archangel, and first the exposition of his
name.
Michael is expounded sometimes as God. And oft-times, as S. Gregory saith, when a
thing of marvellous virtue is done, Michael is sent forth, so that he, by the deed and the
name, be given to understand that none may do that God may do, and therefore be attributed
to him many things of marvellous virtue. For like as Daniel witnesseth, he shall arise and
address in the time of Antichrist against him, and shall stand as a defender and keeper
for them that be chosen. He also fought with the dragon and his angels, and casting them
out of heaven, had a great victory. He also had a great plea and altercation with the
devil for the body of Moses, because he would not show it; for the children of Israel
should have adored and worshipped it. He received the souls of saints and brought them
into the paradise of exultation and joy. He was prince of the synagogue of the Jews, but
now he is established of our Lord, prince of the church of Jesu Christ. And as it is said,
he made the plagues of Egypt, he departed and divided the Red Sea, he led the people of
Israel by the desert and set them in the land of promission, he is had among the company
of holy angels as bannerer, and bearing the sign of our Lord, he shall slay by the
commandment of God, right puissantly, Antichrist that shall be in the Mount of Olivet. And
dead men shall arise at the voice of this same archangel. And he shall show at the day of
judgment the cross, the spear, the nails and the crown of thorns of Jesu Christ.
Of S. Michael.
The holy solemnity of S. Michael is said, appearing, dedication, victory and memory.
The apparition of this angel is manifold. The first is when he appeared in the Mount of
Gargan. This mountain is in Naples, which is named Gargan and is by the city named
Syponte. And in the year of our Lord three hundred and ninety, was in the same city of
Syponte a man which was named Garganus, which, after some books, had taken that name of
the mountain, or else the mountain took the name of the man. And he was right rich, and
had a great multitude of sheep and beasts, and as they pastured about the sides of the
mountains it happed that a bull left the other beasts, and went upon high on the mountain
and returned not home again with the other beasts. Then this rich man, the owner, took a
great multitude of servants, and did do seek this bull all about, and at the last he was
founden on high on the mountain by the entry of a hole or a cave. And then the master was
wroth because he had strayed alone from other beasts, and made one of his servants to
shoot an arrow at him. And anon the arrow returned with the wind and smote him that had
shot it, wherewith they of the city were troubled with this thing, and went to the bishop
and inquired of him what was to be done in this thing, that was so wonderful. And then he
commanded them to fast three days and to pray unto God. And when this was done S. Michael
appeared to the bishop, saying: Know ye that this man is so hurt by my will. I am Michael
the archangel, which will that this place be worshipped in earth, and will have it surely
kept. And therefore I have proved that I am keeper of this place by the demonstrance and
showing of this thing. And then anon the bishop and they of the city went with procession
unto that place, and durst not enter into it, but made their prayers withoutforth.
The second apparition was in the year of our Lord seven hundred and ten, in a place
which was named Tumba, by the seaside, six miles from the city of Apricens. S. Michael
appeared to the bishop of that city and commanded him to do make a church in the foresaid
place, like as it was made in the mount of Gargan, and in like wise should hallow the
memory of S. Michael there. And the bishop doubted in what place it should be made. And S.
Michael said to him in the place where he should find a bull hid of thieves. And yet he
doubted of the largeness of the place, and S. Michael appeared to him, and said that he
should make it of the brede that he should find that the bull had trodden and traced with
his feet. And there were two rocks which no man's power might remove. Then S. Michael
appeared to a man and commanded him that he should go to that same place and take away the
two rocks. And when he came, he removed the two rocks as lightly as they had weighed
nothing. And when the church was edified there, Michael set a piece of stone of marble
there, upon which he stood, and a part of the pall that he had laid on the altar of that
other church he brought thither to this church. And because they had great penury and need
of water, they made, by the admonishment of the angel, a hole in a stone of marble, and
anon there flowed out so much water that unto this day they be sustained by the benefit
thereof. And this apparition is solemnly hallowed the seventeenth kalends of November in
that place.
And there happed in the same place a miracle worthy to be put in remembrance. This
mountain is environed about with the sea-ocean, but on S. Michael's day it avoideth twice
and giveth way to the people. And as a great company of people went to the church, it
happed that a woman great with child, nigh her time of deliverance, was in the company,
and when they returned, the waves and water came with great force, so that the company for
dread fled to the rivage. And the woman great with child might not flee, but was taken and
wrapped in the floods of the sea, but S. Michael kept the wife all whole, and she was
delivered and childed among the waves in the middle of the sea. And she took the child
between her arms and gave it suck, and after, when the sea was withdrawn, she went a-land
all whole with her child.
The third apparition happed in the time of Gregory the pope. For when the said pope had
established the litanies for the pestilence that was that time, and prayed devoutly for
the people, he saw upon the castle which was said sometime: The memory of Adrian, the
angel of God, which wiped and made clean a bloody sword, and put it into a sheath. And
thereby he understood that his prayers were heard. Then he did do make there a church in
the honour of S. Michael, and that castle is yet named the Castle Angel. And yet another
apparition was in the Mount of Gargan when he appeared and gave victory to them of
Syponte, which is hallowed the eighth ides of July.
The fourth apparition is that which is in the Gerarchy of the same angels. For the
first apparition is said Epiphany, that is, the apparition of sovereigns, the second is
said Hyperphania, that is, the mean apparition, and that other is said Hypophania, that
is, the most low apparition. And Gerarchia is said of gerar, that is, holy, and of archos,
that is, a prince, and so Gerarchia is to say a holy principate, and every Gerarchia
containeth three orders of angels. For the sovereign Gerarchia after the assignation of S.
Denis containeth Cherubim, Seraphim, and the thrones: the middle containeth the
dominations, the virtues, and the potestates; and the last containeth the principates,
angels, and archangels. And the ordinance and disposition of them may be seen by semblable
and like in earthly principates. For of the ministers that be about a king, some work
immediately about the person of the king, as cubiculers, counsellors, and the assistants,
and they be like unto the order of the first Gerarchia. Some there be that have the rule
of the realm, some in one province, some in another, as be lieutenants, captains of
chivalry, and judges, and they be like unto the second Gerarchia. And others be assigned
to particular offices in the divers parts of the realm, as mayors, sheriffs, bailiffs, and
such other less offices, and these be like to the orders of the third Gerarchia. The three
orders of the first Gerarchia be taken inasmuch as they assist God and be converted to
him. And thereto be three things necessary, that is to wit, sovereign love, and that is as
touching the order of seraphim, which be said fiery; perfect knowledge, that is touching
cherubim, which is as much to say as plenitude of science and perpetual fruition or
usance; as touching the thrones which be said sitting, for God sitteth and resteth in
them. The three orders of the middle Gerarchia be taken and had inasmuch as they dominate
and govern the university of people in common. This seigniory and this governing is in
three things: the first in seigniory and commanding, and that appertaineth to the order of
domination, which seignioreth above others that be lower, and addresseth them in all the
ministries divine, and commandeth to them all things. And that saith Zechariah, in the
fifth chapter, that one angel saith to another: Run and speak to the child. Secondly, in
doing, and this appertaineth to the order of virtues. To whom nothing ne is impossible to
execute which that is commanded to them, for to them is given power to do all things
difficult which be pertaining to divine mystery, and therefore it is attributed to them to
do miracles. Thirdly, in constraining, for to constrain the impediments and destourbles,
and this appertaineth to the order of the potestates. And this is signified in Tobit,
where Raphael bound the devil in the overest desert. The three orders of the last
Gerarchia be taken after that they have government and limited. Some of them seigniory and
govern in one province, and that be they of the order of the principates, like as the
prince of Persia seignioreth upon the Persians, like as it is read in Daniel in the tenth
chapter. And some be deputed to the governance of a multitude of a city, and they be said
archangels, and the other be committed to the governance of one person, and they be said
angels, and be said to show the small things and little, because that their service and
ministry is limited unto one man. Archangels be said more and greater, for the weal of a
multitude is better and more worthy than the weal of one man. In the assignation of the
orders of the first Gerarchia, Gregory accordeth with Dionysius, and Bernard also, which
is taken about their fruition, which is in burning love as touching to Seraphim, in
profound cognition as to Cherubim, and in perpetual retention as touching the thrones. But
they discord in the assignation of the middle and last two orders, that is, principates
and virtues. Gregory and Bernard have another consideration, that is to wit. that the
middle Gerarchia is in his seigniory or prelacy, and the last is taken in his pity or
ministration. The prelacy in angels is treble. For angels dominate over spirits angelic,
and they be said dominations, and they dominate also over good works, and they be said
principates, and they dominate over devils, and they be said potestates, and the order and
the degrees of their dignity appeareth in these things. The ministry of them is threefold.
Some standeth in working, some in teaching, and in teaching, some more and some less. The
first appertaineth to virtues, the second to archangels, and the third to angels. The
fifth apparition is it which is read in the History Tripartite. There is a place beside
Constantinople whereas sometime the goddess Vesta was worshipped, but now there is builded
a church in the honour of S. Michael, and is named Michael's place. There a man that was
named Aquiline was taken with a right great fever, moved of red colour, and the physicians
gave to him, so burning in an ague, a drink, which anon he vomited out at his mouth, and
what he ate or drank always he vomited and casted out, so that he was nigh dead, and did
him to be borne to that place, and supposed well there to be soon dead or healed. And then
S. Michael appeared to him and said to him that he should make a confection of honey and
wine and pepper, and whatsomever he ate he should wet therein, and so should he have plein
health. Which thing he did, and anon he was delivered from his malady, how well that after
the judgment of the physicians that drink or medicine was contrary to them that be
choleric. This is had in the History Tripartite.
Secondly, this solemnity of S. Michael is said victory, and the victory of S. Michael
is manifold. And also of other angels, the first is that S. Michael gave to them of
Syponte in this manner. After a certain time that the place was found, they of Naples were
yet paynims, and ordained their host for to fight against them of Syponte and Benevento.
And by the counsel of the bishop, the christian men took truce for three days that they
might fast those three days and require their patron S. Michael unto their aid and help.
In the third night the holy S. Michael appeared to the said bishop and said that their
prayers were heard, and promised them to have victory, and commanded them to run on their
enemies at the fourth hour of the day without more tarrying. And when they ran against
them the mountain of Gargan began strongly to tremble and a great tempest arose, so that
lightning flew about and a dark cloud covered the mountain, so that six hundred of their
adversaries died of the fiery arrows which came from the air. And all the residue of them,
that were not slain, left their idolatry and submitted them anon to the christian faith.
The second victory of S. Michael was when he put out of heaven the dragon Lucifer with all
his followers. Of which is said in the Apocalypse: Factum est prelium magnum, Apocalypsis
duodecimo. For when Lucifer coveted to be like to God, the archangel which bare the banner
of the celestial host, came and chased Lucifer out of heaven with all them that followed
him, and hath inclosed them in dark air unto the day of doom. For they be not suffered to
dwell in heaven, neither in the upper part of the air, because that place is clear and
delectable, ne yet to be in earth with us, to the end that they should not overmuch tempt
ne torment us. But they be in the air between heaven and earth, so that when they look
upward they may behold the joy that they have lost, and have thereof great sorrow, and
when they look downward they may see the men mount up to heaven from whence they fell.
Notwithstanding, by the divine dispensation they descend oft unto us in earth, as like it
hath been showed to some holy men. They fly about us as flies, they be innumerable, and
like flies they fill the air without number. Whereof saith Haymo: As the philosophers
said, and doctors have opinion, this air is also full of devils and of wicked spirits as
the sunbeams be full of small motes, which is small dust or powder. And how well that they
be so many, nevertheless after the sentence of Origen, their power ne strength is but
right little, and that we may overcome them here. And if any of them be overcome of any
holy man, he may never after tempt a man of that vice of which he is overcome. The third
victory is that angels have every day of the devils when they fight for us against them,
and deliver us from their temptations. And they deliver us in three manners. First, in
refraining the power of the devil, like as it is said (Apocalypsis vicesimo), of the angel
that bound the devil and sent him into abysm, that is the pit of hell; and Tobit, which
saith that the angel Raphael bound the devil in the outerest desert. And this binding is
none other thing but the refraining of his puissance and might. Secondly, he delivereth us
in refraining our covetise, the which thing is in Genesis xxxii. chap.: there where he
saith that, the angel took the sinew of Jacob, and anon it dried up. Thirdly, in
impressing in our hearts the memory of the passion of our Lord, this is signified
Apocalypsis vii., where it is said: Ne will ye not grieve ne noye in the earth ne in the
sea, ne the trees, till we have marked them. Ezechiel saith: The sign of Thau be in the
foreheads of the people. Thau is made like a headless cross, and they that be marked
therewith dread not the angel smiting, whereof is said: Upon whom ye see Thau, slay them
not. The fourth victory is that the archangel Michael shall have of Antichrist when he
shall slay him. Then Michael, the great prince, shall arise, as it is said Danielis xii.:
He shall arise for them that be chosen as a helper and a protector, and shall strongly
stand against Antichrist. And after, as the gloss saith: Antichrist shall feign him to be
dead, and shall hide him three days, and after, he shall appear saying that he is risen
from death to life, and the devils shall bear him by art magic, and shall mount up into
the air, and all the people shall marvel and worship him. And at the last he shall mount
up on the Mount of Olivet, and when he shall be in a pavilion, in his siege, entered into
that place where our Lord ascended, Michael shall come and shall slay him. Of which
victory is understood, after S. Gregory, that which is said in the Apocalypse. The battle
is made in heaven. This word of the treble battle in heaven is expounded of the battle
that he had with Lucifer when he expulsed him out of heaven, and of the battle that he had
with the devils that torment us. And of this last solemnity is said dedication, because on
this day the said place in the Mount Gargan was dedicate and hallowed of him by
revelation. For when they of Syponte were returned from the occision of their adversaries,
and had so noble victory, yet doubted they to enter into the said place and hallow it to
the archangel. Then the bishop went and asked counsel of Pope Pelagius, and he answered:
If the church ought to be dedicated, that ought to be on that day that the victory was
done, and if it please otherwise to S. Michael, men ought to require his will thereof. And
then the pope, the bishop, and the men of the city, fasted three days, and S. Michael
appeared to the bishop and said: It is no need to you to dedicate and hallow that I have
hallowed, and commanded that he should enter into that place the next day with the people,
and should frequent it with prayers, and they should feel that he should be a special
patron to them. And he gave to them a sign of consecration, that was that they should go
up thereto by a postern towards the east, and they should find there the steps of a man
impressed in a marble stone. Then the bishop on the morn, and much great people, came to
the place and entered in, and found a great cave and three altars of which two were set
toward the south, and the third toward the east much honourably, and was covered all about
with a red mantle. And when the solemnities of the masses were done, and the people had
taken holy communion, all returned to their proper places, and the bishop left there
priests and clerks for to sing and say goodly the divine office. And within the said
church sourdeth clear water and sweet, which the common people drinketh and be healed
thereby of many diverse maladies. And when the pope heard these things he established to
hallow this day in the honour of S. Michael and of all the holy angels, and to be kept
holy through all the world. Fourthly, this solemnity is said the Memory of S. Michael, how
well that we all solemnise this feast in the honour of all the archangels of our Lord. We
do the memory and the honours generally, and it appertaineth, and is behoveful to us, to
give to them laud, praising, and honour, by manifold reasons expert, that is to wit, for
they be our keepers, our ministers, our brethren, our neighbours, the bearers of our souls
into heaven, and representers of our prayers unto God, right noble knights of the king of
heaven, and perdurable comforters of them that be in heaviness and tribulations. And first
we ought to honour them for they be our keepers, wherefore we ought to worship them. To
every man be given two angels, one evil, or to stir him to ill, and one good, to keep him.
The good angels be deputed to the keeping of men in their birth, and after the nativity
also, and be always with them when they be full grown. And in these three estates is an
angel necessary to a man. For when he is yet little in the womb he may be dead and be
damned. When he is out of the womb before he be grown, he may be let from baptism, and
when he is grown he may be drawn to divers sins. The devil deceiveth them that be grown,
by fallacy and by hearkening, he flattereth them by delices and blandishes, and oppresseth
virtue by violence. Therefore it is need that a good angel be deputed to the keeping of a
man to the end that he address and induce man against the fallacy, that he exhort, and
summon him to do good against fiattering and blandishes, and that he defend him from
oppression against violence. And the profit of the keeping of the angel to a man may be
assigned in four manners. The first, that the soul may profit in the weal and good of
grace, and this doth the angel to the soul in three manners. And the first is in to
removing all letting to do well and good, and that is signified in Exodi duodecimo, where
the angel smote all the first begotten of Egypt Secondly, in awaking or exciting from
sloth and that is signified Zachariæ quarto: The angel of the Lord hath aroused me as a
man that is waked out of his sleep. Thirdly, in leading a man in the way of penance and
bringing again and this is signified in Tobit, in the fifth chapter in the angel that led
him and brought him again. The second profit that the angel doth, is that he fall not into
sin, and this doth the angel in three manners. First, in letting the evil to be done that
it be not done, and this is signified in the book of Numbers in the twenty-second chapter.
For Balaam, which went for to curse Israel, was let of the angel. Secondly, in blaming the
sin past, that man depart from it, and that is signified in the book of Judges in the
second chapter, how the angels blamed the children of Israel for breaking of the law,
wherefor they wept. Thirdly in bringing strength for to take away the sin present, and
this is signified in Lot, when he was led out by force, he, his wife, and his daughters
from the city of Sodom, that is to wit, from the customance of sin. The third effect and
profit is that if he fall, that he arise anon again, and this doth the angel in three
manners. First, in moving a man to contrition, and this is signified in Tobit, in the
twelfth chapter, where, as he taught Tobias to anoint the eyes of his father with gall,
that is to understand, contrition of the heart anointeth the eyes of the heart. Secondly,
in purging lips by confession, and that this is signified in Isaiah, the fifth chapter,
where the angel purged the lips of Isaiah. Thirdly, in enjoying to satisfaction, and that
is signified in Luke, fifteenth chapter, that saith that greater joy is in heaven of a
sinner doing penance than of ninety-nine rightful men which need no penance. The fourth
profit is that man fall not so oft into sin as the devil inciteth him thereto, and this
doth he in three manners, that is to wit, in refraining the puissance and might of the
devil, in affeebling the covetise and desire of sin, and in imprinting in our minds the
passion of our Lord Jesu Christ, of which things it is said tofore. We ought to honour
them, secondly, for they be our administrators, like as the apostle saith, ad Hebreos x.
They be spirits of administration, all spirits be sent for us. The superiors be sent to
the moyens, the moyens be sent to the lowest, and the lowest be sent to us, and this
sending cometh of the divine bounty. And in this sending appeareth how much the divine
bounty appertaineth to the love of our health. Secondly, of the charity of the angel; for
this sending appertaineth that it be of ardent charity specially to desire the health of
others, wherefore Isaiah saith: Lo! I am here Lord, send me forth. And the angels may help
us because they see that we have need of them, and may well overcome the evil spirits and
angels, and therefore the law of charity angelic requireth that they be sent to us.
Thirdly, this sending is needful to the need of man, for they be sent to inflame our
affection to love, wherefore, in sign hereof, it is read that they were sent in a fiery
chair. Secondly, they be sent to enlumine to understanding unto knowledge, and this is
signified Apocalypsis x. in the angel which had a book open in his hand. Thirdly, they be
sent for to strengthen in us all our perfection unto the end, and that is signified I
Regum xix., where the angel brought to Elijah a loaf of bread baked under ashes and a
vessel of water, and he ate and walked in the strength of that meat unto the mount of God,
Oreb. Thirdly, they ought to be honoured for they be our brethren and our neighbours, for
all they that be chosen be taken to the orders of angels, the some unto the overeat, and
some to the lowest, and some to the middle, for the diversity of their merits. And howbeit
that the Blessed Virgin be above all, like as S. Gregory showeth in his homily. For he
saith: There be some that take the small things, but yet they leave not to show it to the
brethren, and they run in the number of angels. And there be they that may take the
sovereignties of the secrets celestial and show it to others, and these be the archangels
celestial. And these be the archangels, and be they that make marvellous signs and works
puissantly, and these be they that with virtues work. And some there be that chase away
the wicked spirits by the virtue of prayer and by strength of their power received of God,
and these have their merits with the potestates. And there be some that by their virtues
mount above the merits of them that be chosen, and dominate over the brethren, and sort
their merit with the principates. And there be some that overcome and dominate over all
vices in themselves, and they by right be called of the world, gods among men. Like as God
said to Moses: Lo! I have established the god of Pharaoh, and these be with the
dominations. And there be some that sit in the thrones like presidents and examine the
works and deeds of others, by whom when holy church is governed, all they that be chosen
be judged, and these be with the thrones, and be they that with the charity and love of
God and their neighbour before others be full, and these by their merits have taken their
sort in the number of cherubim, for cherubim is said the plenitude of science, and as Paul
saith, the plenitude of the law is love and charity. And these be they that, embraced in
the burning love of supernal contemplation, wish only to be in the desire of their maker.
They desire nothing of this world, but only be fed in the love of the Lord perdurable,
they eschew all earthly things, and overpass by thought all temporal things. They love,
they burn, and rest in that burning love, they burn in loving and be inflamed in speaking,
and all that ever they touch in any manner by word, they make them anon to burn in the
love of God. And where shall these take their sort but among the number of Seraphim? Hæc
Gregorius; this saith S. Gregory. Fourthly, they ought to be honoured because that they be
bearers of our souls into Paradise, and this do they in three manners. The first, in
making ready the way, as Malachi saith in the third chapter: Lo! here I send mine angel
which shall make ready thy way tofore thy face. Secondly, in bearing them to heaven by the
way made ready, like as it is said in Exodus the four and twentieth chapter: I send to
thee mine angel which shall keep thee in thy way, and shall bring thee to the land which I
have promised to thy fathers. Thirdly, in setting them in heaven, and hereof saith Luke,
cap. xvi. It was done when the beggar died, his soul was borne of angels into Abraham's
bosom. Fifthly, they ought to be honoured because they be representers of our souls tofore
God, and this representation is in three manners. First, they represent our prayers tofore
God, and this saith Tobit the xii. chapter. When thou prayedest with tears and buryedest
the dead men, I offered thy prayer to our Lord. Secondly, they allege for us tofore our
Lord, and hereof saith Job the xxxiii. chapter. If there were an angel speaking for him
and said one of a thousand, that he show the equity of the man, our Lord should have mercy
and pity on him. Also Zechariah primo. And the angel of our Lord answered and said: O Lord
of all strengths, shalt not thou have pity of Jerusalem and of the cities of Judah to whom
thou art wroth? This is the seventieth year. Thirdly, they show the sentence of God, as it
is said in Daniel that the angel Gabriel flying said: Sith the beginning of the prayers
the word issued out, that is to wit, the sentence of God, and I am come for to show it to
thee, for thou art a man of desires. Of these three things saith Bernard upon the
Canticles. The angel seeketh moyen between the love and the lover in offering the desires
and bringing gifts, and moveth her and pleaseth him. Sixthly, they ought to be honoured,
for they be the right noble knights of the king perdurable, after that Job saith in the
twenty-fifth chapter: Is not this the noble number of his knights? For as we see in the
knights of some king, that some of them dwell always in the hall of the king, and
accompany the king, and sing honour and solace to the king, and some others keep the
cities and castles of the king, and others fight against the enemies of the king, thus is
it of the knights of Christ. Some be in the hall royal, that is to say in the heaven
imperial, and accompany always the king of kings, and sing always songs and gladness to
his honour and glory, saying: Sanctus, sanctus, sanctus, blessing, and clearness, and
wisdom. And the others keep the cities, the towns, the castles, and the faubourgs, they be
deputed to the keeping of us, keeping the state of virgins, of continents, of married
people, and the castles of religion, whereof Isaiah saith: Upon the walls of Jerusalem I
have established keepers. Others there be that fight and vanquish the enemies of God, of
whom it is said in the Apocalypse: There is a battle made in heaven, that is, after some
exposition in the church militant, Michael and his angels fought with the dragon. The
seventh and the last they ought to be honoured, because they be comforters of them that be
in tribulation, and hereof saith Zechariah in the first chapter: The angel that spake to
me good words were words of comfort. And this do they in three manners. First, in
comforting and strengthening, Danielis decimo. For whereas Daniel fell, the angel of our
Lord touched him and said: Be not afeard ne dread thee nothing, peace be to thee, comfort
thyself and be boystous. Secondly, in keeping from impatience, and this saith David: He
hath commanded his angels to keep thee in all thy ways. Thirdly, in refreshing and lessing
that tribulation, and that is signified in Daniel, the third chapter, there whereas the
angel of our Lord descended in the furnace with three children, and made the middle of the
furnace as it had been a wind blowing with a soft dew. By these ensamples we may
understand that we ought to give honour to the holy company of angels, and to pray them to
keep us in this wretched life from our enemies the devil, the world, and the flesh, that
after, when we shall depart, they present our souls unto Almighty God in heaven, there to
dwell and
abide sempiternally with them, quod ipse prestatur,
qui sine fine vivit et regnat in secula seculorum. Amen.
Here followeth the Life of Jerome, and
first of his name.
Jeronimus is said of gerar, that is holy, and of nemus, that is to say a wood. And
so Jerome is as much to say as a holy wood. Or it is said of norma, that is to say law,
whereof is said in his legend that Jerome is interpreted a holy law. He was farforth holy,
that is to say firm or clean or dyed of blood, or deputed to holy usage, like as vessels
of the temple be said holy for they be ordained to holy usage. He was holy, that is to say
steadfast, in holy work by long perseverance, he was clean in mind by purity, he was dyed
in blood by thinking of the passion of our Lord Jesu Christ, he was deputed to holy usage
by the exposition of holy Scripture, he was said a holy wood by the conversation that he
sometimes did and abode in the wood. And he was said law for the rules of his discipline
which he taught to his monks, or because he expounded and interpreted the holy law and
Scripture. Jerome also is interpreted the vision of beauty or judging words. There is
beauty manifold. First is spiritual, which is in the soul. Second, moral, which is in
honesty of manners. The third is intellectual, which is in the angels. The fourth is
substantial, which is divine. The fifth is heavenly, which is in the country of saints.
This five-fold beauty had S. Jerome in himself. For he had spiritual in diversity of
virtues; the moral had he in the honesty of his life; he had intellectual in the
excellence of purity; he had the substantial in burning charity; he had the celestial in
the perdurable and excellent clearness or clarte. He judged the speeches and words, his
own well examined in clearly pronouncing, the others being true in confirming, the false
condemning and confusing, and the doubtful in expounding.
Of S. Jerome.
Jerome was the son of a noble man named Eusebius, born of the town Stridon, which is in
the utter end of Dalmatia and of Pannonia. He, being yet a child, went to Rome and was
there taught in letters of Greek, Latin, and Hebrew. He had for his teacher in grammar
Donatus, in rhetoric Victorinus, the orator, and he was day and night occupied, and
exercised himself in divine Scriptures, which he drew covetously, and after shed it out
abundantly. And as he writeth in an epistle to Eustochius, that on a time as he read on a
day Plato, and in the night Tully desirously, because that the book of the prophets
pleased him not, he was about mid-Lent taken with a sudden and burning fever, that all his
body was cold, in such wise that there was no vital heat save a little which he felt in
his breast. And as the exequies for his death were making ready, he was suddenly brought
to the judgment of God, and there he was demanded of what condition he was, and he
answered boldly that he was a christian man. And the judge said: Thou liest, thou art a
Ciceronian, and no christian man, whereas thy treasure is, there is thy heart. Then S.
Jerome was still and said nothing, and anon then the judge commended that he should be
sore beaten. Then he cried and said: Have mercy on me, Lord, have mercy on me. Then they
that were assisting our Lord prayed him that he would forgive this young man his trespass.
And he then began to swear and say: Lord, if ever I read or hear more secular books, I
shall forsake thee. And with the words of this promise and oath he was let go, and anon he
revived. And then he saw himself all bewept. And of the strokes of the beatings that he
received tofore the throne of our Lord, the tokens of the strokes and lashes were seen on
his shoulders right horrible and great. And from then forthon he became good, and read
divine books with as great study as ever he had read the books of poetry and of paynims.
And when he was nine-and-twenty years old he was ordained cardinal priest in the church of
Rome. And when Liberius was dead all the people cried to have S. Jerome sovereign priest.
And when he began to blame the jollity and lavish life of some clerks and monks, they had
indignation and despite of him, and lay in a wait to hurt and slander him. And as John
Beleth saith: They scorned and mocked him by the clothing of a woman. For on a night when
he arose to matins, as he was accustomed, he found a woman's clothing Iying by his bed
which his enemies had laid there. And he weeping that they had been his own, did them on,
and so clothed came in to the church, and this did they that had envy at him because
others should ween that he had a woman in his chamber. And when he saw that, he eschewed
their woodness and went unto Gregory Nazianzen, bishop of Constantinople. And when he had
learned of him the holy Scripture and holy letters, he went into desert, where, what, and
how much he suffered for Christ's sake, he recounted to Eustochium, and said that when he
was in that great desert and waste wilderness, which is so burnt by the sun that it gave
to the monks a right dry habitacle, I supposed me then to be at Rome among the delices,
and my members scalded, burnt, made dry and black like to the skin of a Morian or an
Ethiopian, and I was always in tears and weepings. And when the very sleep came and
oppressed me against which I oft repugned, then I laid my dried bones on the bare earth.
Of meats and drink I speak not, for they that were sick used only cold water, and for to
take any thing boiled or roasted, it was to them lechery. And yet nevertheless I was oft
fellow unto scorpions and wild beasts, and yet the carols of maidens and the embracements
of lechery grew in my cold body and in my flesh, wherefore I wept continually, and for to
adaunt and subdue my proud flesh I rose at midnight all the week long, joining oft the
night with the day, and I ceased not to beat my breast, praying our Lord to render to me
the peaceable peace of my flesh. And I also doubted my proper cell as fearing my conceits
and thoughts, wherefore I went and departed wroth, and revenging myself, passed alone
through the sharp and thick deserts. And as our Lord is witness, after many weepings and
tears, it seemed to me that I was among the company of angels, this during four years.
Then his penance thus done, he returned to the town of Bethlehem, where as a wise and a
prudent beast he offered himself to abide by the crib of our Lord. And then his holy
Bible, which with study he had translated, and other books he read, and led the day forth
with fasting unto even. And there he assembled many disciples unto him for to Iabour there
in his holy purpose, and abode there in the translation of holy Scripture fifty-five years
and six months, and remained a pure virgin unto the end of his life. And how well that it
be said in his legend that he was ever a virgin, yet nevertheless he wrote of himself to
Palmatian: I bear virginity into heaven, not for that I have virginity, but for I marvel
more that I have it not. Then at the last he being weary for to travail, lay down in his
bed wherover hung a cord on a beam, whereon he laid and held his hands for to lift up
himself that he might do the service of God as much as he might.
On a day towards even Jerome sat with his brethren for to hear the holy lesson, and a
lion came halting suddenly in to the monastery, and when the brethren saw him, anon they
fled, and Jerome came against him as he should come against his guest, and then the lion
showed to him his foot being hurt. Then he called his brethren, and commanded them to wash
his feet and diligently to seek and search for the wound. And that done, the plant of the
foot of the lion was sore hurt and pricked with a thorn. Then this holy man put thereto
diligent cure, and healed him, and he abode ever after as a tame beast with them. Then S.
Jerome saw that God had sent him to them, not only for the health of his foot, but also
for their profit, and joined to the lion an office, by the accord of his brethren, and
that was that he should conduct and lead an ass to his pasture which brought home wood,
and should keep him going and coming, and so he did. For he did that which he was
commanded, and led the ass thus as a herdsman, and kept him wisely going and coming, and
was to him a right sure keeper and defender, and always at the hour accustomed he and the
ass came for to have their refection and for to make the ass to do the work accustomed.
On a time it happed that the ass was in his pasture, and the lion slept fast, and
certain merchants passed by with camels and saw the ass alone, and stole him and led him
away. And anon after, the lion awoke and when he found not his fellow, he ran groaning
hither and thither, and when he saw that he could not find him he was much sorrowful and
durst not come in, but abode at the gate of the church of the monastery, and was ashamed
that he came without the ass. And when the brethren saw that he was come more late than he
was wont, and without the ass, they supposed that by constraint of hunger he had eaten the
ass, and would not give to him his portion accustomed, and said to him: Go and eat that
other part of the ass that thou hast devoured, and fill thy gluttony. And because they
doubted, and they would wit if he had so eaten, they went to the pastures of the town to
see if they could have any demonstrance of the death of the ass, and they found nothing,
and returned and told it to Jerome, and then he commanded them to enjoin him to do the
office of the ass. Then they hewed down bushes and boughs and laid upon him, and he
suffered it peaceably. And on a day when he had done his office, he went out to the fields
and began to run hither and thither desiring to know what was done to his fellow, and saw
from far merchants that came with camels charged and laden, and the ass going tofore them.
It was the manner of that region that when the people went far with camels, they had an
ass or a horse going tofore with a cord about his neck for to conduct the better the
camels. And when the lion knew the ass, with a great roaring he ran on them so terribly
that all the merchants fled, and he so feared the camels with beating the earth with his
tail that, he constrained them to go straight unto the cell with all their charge and
lading. And when the brethren saw this they told it to Jerome, and he said: Brethren, wash
the feet of our guests and give them meat, abide ye the will of our Lord hereupon. And
then the lion began to run joyously throughout all the monastery, as he was wont to do,
and kneeled down to every brother and fawned them with his tail, like as he had demanded
pardon of the trespass that he had done. And S. Jerome, which knew well what was to come,
said to his brethren: Go and make ye ready all things necessary for guests that be coming
to us. And as he thus said, there came to him a messenger, saying to him that there were
guests at the gate that would speak with the abbot. And as soon as they were come they
kneeled to the abbot, and required of him pardon. And he raised and made them to stand up
goodly, and commanded them to take their own good, and not to take away other men's. And
then they prayed the holy saint that he would take the half of their oil, and he refused
it. And at the last he commanded to take a measure of oil, and then they promised that
they should bring every year a measure of oil to that church, and their heirs after them.
It was anciently the custom that whosomever would might sing in the church, so that
Theodosius the emperor, as John Beleth saith, required and prayed Damasus the pope that he
would commit to some wise man of the church to ordain the office and ordinal of the
church. And then he knew well that Jerome was a man that knew the languages of Greek,
Latin, and Hebrew, and in all science, and committed to him the said sovereign office. And
then Jerome divided the psalter by ferias, and to every feria a nocturn proper be
assigned, and established in the end of every psalm to be said: Gloria petri. And after,
he ordained reasonably to be sung the epistles and gospels, and all other things
appertaining, save the song which he sent from Bethlehem unto the pope. Which all was
approved and ratified of him and of the cardinals for to be used perpetually and so
confirmed.
After this, in the mouth of the spelunke or cave in which our Lord lay, he did do make
his monument or sepulture. And when he had accomplished eighty-eight years and six months
he was there buried. In what reverence S. Austin had him in, it appeareth in his epistles
that he sent to him, in one of the which he wrote in this manner: To his right dear
friend; most best beloved and most clean in observing and embracing of chastity, unto
Jerome, Austin, etc. And in another place he writeth thus of him: S. Jerome, priest,
learned in letters of Greek, Latin, and Hebrew, and in holy writings approved unto his
last age, of whom the nobleness of his fair eloquence hath resplended from the east unto
the west, like unto the clearness of the sun. Prosper saith also of him in his Chronicles:
Jerome, priest, was in Bethlehem sometime, clear to all the world, of noble engine, and
lived in translating and writing of holy Scripture, and with high and noble study served
the universal church. He said also of himself to Albigen: I never enforced me so much from
mine infancy as for to eschew a swelling courage and enhanced head, and calling against
him the hate of God. And ever I have dreaded the sure things, and have entended with all
my heart to the monastery and to hospitality and have received gladly all comers save
heretics, and have washed their feet. Isidore saith thus in the book of Etymology: Jerome
was wise in three languages, whose interpretation is taken tofore other, for it is more
holding and clear by words and it is interpreted of a very christian. It is written also
of Jerome in the dialogue of Severus, disciple of S. Martin, which was in his time: Jerome
without the merit of the faith and dowry of virtues is not only instruct in letters of
Latin, but in Greek and Hebrew, so that none ought to be compared to him in every science,
the which had war perpetual against the wicked men. The heretics hated him for he left
never to impugn against them, the clerks hated him, for he reproved their sins and their
life. But plainly good men loved him and marvelled of him, for they that deemed him a
heretic were mad. He was all in lessons, all in books, he never rested day ne night but
always read or wrote. Hæc Severus. And like as it appeareth by these words, and also he
witnesseth himself, he suffered many persecutors and detractors, which persecutions he
suffered patiently and goodly, as it appeared in an epistle that he sent to Assela: I give
thankings to our Lord God that I am worthy that the world hate me, and that wicked men and
janglers hold me for evil. For I know well that men come to heaven by the defaming of
wicked men more than by good renomee, and I would that the company of miscreants should
pursue and persecute me for the name and right of our Lord. My will is that the reproof of
the world arise more fervently against me so that I might deserve to be praised of our
Lord, and that I may hope the reward of his promise. Temptation is desirous and agreeable
whose merit in resisting is to be hoped reward of Christ in heaven. Ne the cursing ne
malediction is not grievous which is changed into divine laud and praising. He died about
the year of our Lord three hundred and eighty-eight.
Here followeth the Life of S. Remigius.
Remigius is said of remige that is a boatman or a rower. Or it is said of remis,
which be instruments by which the ship is rowed and conducted, and of gyon, that is to say
wrestling. He governed the church and kept it from peril of wreck, and brought it to the
port of heaven. And for the church he wrestled against the assaults of the devil.
Of S. Remigius.
S. Remigius converted to the faith the king and the people of France. The king had a
wife named Clotilde, which was christian, and she enforced her much to convert her husband
to the christian faith, but she might not. And when she had a child she would have
christened him, but the king defended it to her. And she rested not till at the last the
king granted that it should be christian, and after that it was christened, it died anon.
Then said the king: Now it appeareth well that Christ is a vile God, for because he may
not keep him which in his faith should have been enhanced in my kingdom after me. And she
said to him: Now feel I well that I am loved of my God because he hath received the first
fruit of my womb; he hath enhanced to a better kingdom my son, and to reign perpetually
without end, which is much better than thy kingdom is. And soon after she conceived again,
and had a fair son, whom with great prayers she baptized as she did the first, but anon
after, he was sick, so that they had no hope of his life. And then the king said to his
wife: Certainly this is a feeble god which may not conserve, ne keep none that is baptized
in his name, and if thou hadst a thousand and didst them to be baptized, all should
perish. Yet nevertheless the child revived and was whole, so that he reigned after his
father, and the faithful queen enforced her to bring her husband to the faith, but he
refused it in all manners.
It is said in that other feast which is after the Epiphany, how the king was converted
to the faith. And the foresaid king Clovis, when he was christened, said that he would
give to S. Remigius, for to endow his church, as much land as he might go about whilst he
slept at mid-day, and so it was done. But there was a man which had a mill within the
circuit which S. Remigius had closed. And as S. Remigius went about it the milner put him
out with great indignation and great despite. And S. Remigius said to him
Friend, have no disdain and let it not be too hard if we have also this mill with that
other. Nevertheless the milner put him out, and anon the wheel of the mill began to turn
contrary, and then the milner cried after S. Remigius and said: Servant of God, come and
let us have the mill together. And S. Remigius said: Nay, it shall neither be mine nor
thine, and anon the earth opened and swallowed in all the mill.
And S. Remigius knew by the spirit of prophecy and by the will of God, that a great
famine should come, and assembled in a town great plenty of wheat. And the drunken
villains of the town mocked and scorned him of his providence, and set the garners afire.
And when he knew it he came thither, and because he was cold for age and his last time
approached fast, he sat down by the fire and warmed him, and said with a peaceable heart:
The fire is always good. Nevertheless they that made that fire, and all the men of their
lineage, were broken in their members and the women gouty. And this endured in the same
town unto the time of Charles, which chased and made them go their way, and so disperpled
them.
And it is to be known that the feast of S. Remigius that is hallowed in January, is the
feast of his blessed death and disposition, and this is the feast of the translation of
his blessed body. For when, after his death, the holy body should have been brought to the
church of S. Timothy and Apollinarius with the shrine, and came nigh unto the church of S.
Christopher, it began to weigh so much that they might not move it from thence in no
manner. At the last they prayed our Lord that he would vouchsafe to show them if it were
his will that the body should be buried in that church, whereas no relics rest. And then
anon they took up the body lightly enough and buried him there honourably. And many
miracles were there showed, so that they enlarged and made the church more ample and
large.
And then they made an oratory behind the altar, and would have dolven for to have laid
the body in that oratory, but they could not move it in no manner. Then they watched, and
prayed unto our Lord, and at midnight they fell all asleep, and on the morn they found the
sepulchre with the body in the place, which angels had borne thither while they slept. And
this was the kalends of October which afterwards by long time on the same day, it was
translated into a feretre or shrine of silver. He flourished about the year of our Lord
four hundred and ninety.
Here followeth the Life of S Logier,
and first of his name.
Leodegarius or Logier is said of leos, that is to say, people, and of ganos, that
is to say, angel. Logier was angel of the people. For an angel is properly light, and is a
messenger for to show the people good works. And so he showed to the people tofore the
deed how he and Ebroinus should finish their lives.
Of S. Logier.
Logier when he shone and resplended in all virtue he deserved to be bishop of Autun.
Clotaire was dead. He was much grieved for the cure and charge of the realm, and by the
will of God and counsel of the princes he crowned Childeric, yet young, to be king. But
Ebroinus would have made Theodoric, brother of Childeric, king, not for the profit of the
realm, but because he was put out of his power and was hated of all the people, and
doubted the ire of the king and of the princes, and therefore he required of the king
licence for to enter into religion, and the king granted it to him. Then the king did hold
his brother Theodoric in guard that he should machine nothing against the realm. And by
the holiness and providence of the good bishop Logier all the people were in joy and in
peace.
And soon after, the king being impaired by evil counsel was moved in wrath against this
holy bishop, servant of God, and sought means ententively how he might convenably put him
to death. But Logier suffered all goodly, and reputed his enemies like as his friends, and
did so much toward the king, that on Easter-day he should sing mass in the city, whereof
he was bishop. And that day it was told to him that the king should perform that night all
that he had treated for his death, but he ne doubted nothing, but dined that day with the
king at his own table. And then he fled his persecutor in such manner that he went to the
monastery of Luxen, there, serving our Lord, in which Ebroinus there was hid in the habit
of a monk, and also served him in great charity. And a while after the king died, and
Theodoric was enhanced into the reign. For which thing the blessed S. Logier, moved by the
weeping and tears of the people, and constrained by the commandment of his abbot, returned
unto his see in his city. But Ebroinus anon renounced his religion, and was ordained
steward of the king. And howbeit that he was evil tofore, yet he was worse after, and
studied how he might bring Logier to death, and sent knights for to take him. And when the
blessed Logier knew it he would have escaped from the woodness and malice. And as he
issued out of the town in the habit of a bishop, he was taken of the knights, which anon
put out his eyes. And then two years after, S. Logier with Guerin his brother, whom
Ebroinus had exiled, were brought unto the palace of the king. And as Ebroinus mocked the
bishop, they answered wisely and peaceably. Notwithstanding, that wicked man Ebroinus sent
Guerin for to be stoned to death with stones, and made the bishop to be led all the night
barefoot upon sharp stones, on which the water ran fast. And when he heard that he prayed
God in his torments, he made to cut out the tongue of his head, and after to keep in
prison, for to make him suffer new torments. But for all that he lost never his speech,
but entended to preach and exhortation as well as he might, and said tofore how he and
Ebroinus should die, and when. Then a great light in manner of a crown environed his head,
which much people saw, and some demanded him what thing it was, and he kneeled down and
made his prayers, yielding graces to God, and admonished all them that were there that
they should change their life into a better. And when Ebroinus heard that, he had great
envy at him, and sent four men for to smite off his head. And when they led him forth, he
said to them: It is no need to you to labour any more, but fulfil ye here the desire of
him that sent you. And then three of them had so great pity of him that they kneeled down
and required pardon, and the fourth smote off his head, which anon was ravished of the
devil, and being thrown in the fire, ended his life miserably.
Then two years after Ebroinus heard that God showed many miracles for his blessed
saint, and the renomee of it shone over all, and he was tormented with cursed envy, and
sent thither a knight to weet the truth, and to return and tell to him. And when the
knight came thither, he proudly smote the tomb with his foot, and said: An evil death may
he have that saith and believeth that this dead body may do miracles. And anon he was
ravished of the devil and died suddenly, and the saint was the more worshipped by his
death. And when Ebroinus heard this, he was then more tormented with malice of envy, and
enforced to quench the fame of the holy saint. But after the saying tofore of the saint he
feloniously slew himself with a sword. And this holy bishop S. Logier suffered death about
the year of our Lord six hundred and eighty, in the time of Constantine the fourth.
Here followeth the Life of S. Francis,
first beginner of the friars minor, and first of his name.
Francis was first named John, but after his name was changed and was called
Francis. The cause of changing of his name was manifold. First, for the reason of his
marvellous changing, for it is known that he received of God by miracle the French tongue,
and it is said in his legend that when he was replenished of the grace of God, and of the
ardour of the Holy Ghost he pronounced out burning words in French. Secondly, by the
reason to publish his office, whereof is said in his legend that, the divine providence
gave to him that name, because of his singular and inaccustomed name, the opinion of his
mystery might be known throughout all the world. Thirdly, by reason of his office in
effect, whereupon was given to understand that by him and by his sons he should make many
servants of the devil and bond to sin, free. Fourthly, by reason of great courage and
magnanimity of heart. For Frenchmen be said of fierceness, for in them is natural
fierceness and great courage of heart. Fifthly, by reason of virtuosity in speaking, for
his word carved away the vices like an axe. Sixthly, by reason that he chased away
commonly the devils. Seventhly, by reason of honesty in his conversation, and of
perfection of work. And it is said that some signs that were borne in Rome tofore the
consuls, which were in terror of the people and in worship, were called Franciscas.
Of S. Francis.
Francis, servant and friend of Almighty God, was born in the city of Assisi, and was
made a merchant unto the twenty-fifth year of his age, and wasted his time by living
vainly, whom our Lord corrected by the scourge of sickness, and suddenly changed him into
another man, so that he began to shine by the spirit of prophecy. For on a time he with
other men of Perugia was taken prisoner, and were put in a cruel prison, where all the
others wailed and sorrowed, and he only was glad and enjoyed. And when they had reproved
him thereof, he answered: Know ye, said he, that I am joyful, for I shall be worshipped as
a saint through all the world.
On a time he went to Rome because of devotion, and he took off all his clothes and clad
him with the clothes of a beggar, and sat among the poor men tofore the church of S.
Peter, and as one of them, begged and ate eagerly with them, and much oftener would have
done, but the shame of being known of people letted him. The old enemy the devil enforced
him to let him of his holy purpose, and showed to him a woman monstrous and horribly
disfigured, crookbacked and lame, which was in that city, and he said to him if he left
not that he had enterprised, he would make him semblable and like unto her. But he was
comforted of our Lord, which heard a voice saying to him: Francis, take these bitter
things for the sweet, and despise thyself if thou desire to know me.
On a time he met a leper whom naturally men abhor, but he remembered him of the word
that was said of God, and ran to him and kissed him, and anon the lazar vanished away,
wherefore he went to the habitation of the lazars and kissed devoutly their hands, and
gave to them money, and let them have no need of such as he might do.
On a time he entered into the church of S. Damian for to make his prayers, and the
image of Jesu Christ spake unto him and said: Francis, go and repair my house which is all
destroyed as thou seest. And from that hour the soul of him liquefied, and the passion of
Jesu Christ was marvellously infixed in his heart. And then he did great pain, and was
busy in repairing the church, and sold all that he had, and gave the money thereof to a
priest, and he durst not receive it for fear of his parents and kin. Then he, casting it
away tofore the priest as dust, setting not thereby, wherefore he was taken of his father
and bound, and he restored to him his money, and resigned also his clothes, and so naked
he fled to our Lord, and clad him with hair. And then the blessed Francis went unto a
simple man, whom he took instead of his father, and prayed him that like as
his father doubled on him his curses, that in contrary he should bless him. His own
brother germane seeing him in a winter time have on him but foul and few clothes, and that
he trembled for cold and was entending to his prayers, said to his fellow: Go to Francis
and say to him that he sell to thee a pennyworth of his sweat. And when he heard it he
answered with a glad cheer: I will sell it unto my Lord God. On a day he heard in the
church that which our Lord said to his disciples when he sent them to preach, and anon he
addressed him with all his might to do and keep all those things; he did off his hosen and
shoon from his feet and clad him with a foul coat, and took a cord for his girdle. He went
on a time in a snow by a wood, and was taken by thieves, and they demanded him what he
was, and he said that he was the messenger of God, and anon they took him and cast him in
the snow, saying to him: Lie there, thou villain messenger of God. Many noble and unnoble
clerks and laymen had despised the world and begun to follow him, and the holy father
enseigned and taught them the perfection of the gospel, which was for to be in poverty,
and that they should go by the way of simpleness. He wrote then a rule, after the gospel,
to himself and his brethren, had and to be had, which Pope Innocent confirmed. And from
then forthon he began to spread more ardently the seeds of the Word of God, and went about
cities and castles by a fervent and marvellous desire. There was a friar which seemed
outward of marvellous holiness, and kept silence so straitly that he would not be shriven
by words but by signs, and every man praised him as a saint. This holy man Francis came
thither and said: Leave ye brethren to praise him, for I shall not yet praise him lest it
be by feigntise of the devil, let him be warned to be shriven twice in the week by word
and speaking, and if he do it not, this is but temptation of the devil and fraudulous
deceit. And then the friars warned him so to do, and he put his finger to his mouth, and
shook his head, and showed that in no wise he would confess him. And anon after he
returned again to worldly life as a hound to his vomit, and went out of his order, and
finished his life in sinful acts and works.
On a time S. Francis was weary of going, and rode upon an ass, and his fellow, one
Leonard of Assisi, was also weary of going, and S. Francis began to think thus and to say
in himself: His kin and my kin were not like, and incontinent he alighted down, and said
to the friar: It appertaineth not to me to ride and thee to go afoot, for thou art more
noble than I am. And the friar was abashed, and kneeled down and required pardon.
On a time, as he passed by a place, a noble lady ran so hastily against him that she
might not speak for weariness, and he asked of her what she would. And she said: Pray for
me, father, for I may not perform the purpose of health which I have begun, for my
husband, which letteth me, doth to me many adversities in the service of God. And he said
to her: Go thy way, daughter, for thou shalt have anon comfort of him, and say to thine
husband, in God's name and mine, that now is the time of health, and hereafter shall be
time of equity and right. And when she had said so to her husband, the man was suddenly
changed and avowed to God continence and chastity.
On a time a poor labourer was almost lost in a wood for thirst. and this holy saint
impetred a fountain by his prayers. He said on a time to a friar, that was familiar with
him, this secret which was showed to him by the Holy Ghost. There is a servant of God
living in the world on this day, for whose sake, as long as he shall live, our Lord shall
suffer no famine among the people. But without doubt it is said that, when he was dead all
that condition was changed to the contrary, for after his blessed death he appeared to the
same friar and said to him: Lo! now is the famine come, which as long as I lived upon
earth, our Lord would not suffer to come.
On an Easter day the friars Greek that were in desert had laid their table more
curiously than in another time, and had made ready the glasses and set them on the board.
And when S. Francis saw that he anon withdrew him, and set on his head the hat of a poor
man which was there, and bare his staff in his hand, and went out and abode at the gate.
And when the friars ate at dinner, he cried at the door that they should give for the love
of God an alms to a poor sick man. Then the poor man was called in and entered and sat
down alone upon the earth, and set his dish in the dust, which when the friars saw they
were abashed and were sore aghast. And he said to them: I see the table arrayed and
adorned, and I know well that it is not for poor men that seek their meat from door to
door.
He loved poverty in himself and in all others, so that he always called poverty his
lady, but when he saw one more poor than himself he had thereof envy, and doubted to be
overcome of him. On a day he saw a poor woman and he showed her to his fellow and said:
The poverty of this woman doth to us shame, and reproveth strongly our poverty, for, for
my riches I have chosen my lady poverty, and she shineth more in this woman than in me.
When on a time a poor man passed tofore him, and the holy man was moved with inward
compassion, his fellow said to him: Though this man be poor, peradventure there is not a
richer of his will in all the province. Then S. Francis said to him anon: Despoil thee of
thy coat and give it to the poor man, and knowledge thyself culpable and kneel down to his
feet, to whom anon he obeyed and did so.
On a time three women like of visage and all things, and of habit, entered and met him,
and saluted in this manner: Welcome my lady poverty, and anon they vanished away and were
no more seen.
On a time as he came to the city of Arezzo, and a mortal battle was moved in the city,
this holy man saw within the burgh, on the ground, the devils making joy and were glad.
Then he called his fellow named Silvester, and said to him: Go to the gate of the city and
command to these devils in God's name, that is Almighty, that they go out of the city.
Then he went hastily and cried strongly: All ye devils depart from hence in the name of
God and by the commandment of Francis our Father. And they went away, and then the
citizens anon became to accord.
The foresaid Sylvester when he was yet a secular priest saw in his sleep a golden cross
issue out of the mouth of S. Francis, of the which the over end touched heaven and the
arms of the cross stretched forth from that one to that other part of the world. Then this
priest had compunction and left the world, and followed perfectly this holy man Francis.
And on a time as this holy man was in prayer, the devil called him thrice by his own name,
and when the holy man had answered him, he said: None in this world is so great a sinner,
but if he convert him our Lord would pardon him, but who that slayeth himself by hard
penance shall never find mercy. And anon this holy man knew by the revelation the fallacy
and deceit of the fiend, how he would have withdrawn him for to do well. And when the
devil saw that he might not prevail against him, he tempted him by grievous temptation of
the flesh, and when this holy servant of God felt that, he despoiled him of his clothes
and beat himself right hard with a hard cord, saying: Thus, brother ass, it behoveth thee
to remain and to be beaten; and when the temptation departed not, he went out and plunged
himself in the snow all naked, and made seven great balls of snow and purposed to have
taken them into his body and said: This greatest is thy wife, and of these four, two be
thy daughters, and two thy sons, and the other twain, that one thy chamberer, and that
other thy varlet or yeoman; haste thee and clothe them, for they all die for cold, and if
thy business that thou hast about them grieve thee sore, then serve our Lord perfectly.
And anon the devil departed from them all confused, and S. Francis returned again into his
cell glorifying God.
And as he dwelled on a time with Leo the cardinal of S. Cross, in a night the devils
came to him and beat him right grievously. Then he called his fellow and said to him:
These be devils, jailers of our Lord, whom he sendeth to punish the excesses, but I can
remember me of none offences that I have done, but by the mercy of God I have washed them
away by satisfaction. But peradventure he hath sent me them because he will not suffer me
to fall, because I dwell in the courts of great lords, which thing peradventure
engendereth not good suspection to my right poor brethren, which suppose I abound in
delices. And early in the morning he arose and departed thence.
On a time, as he was in his prayers, he saw upon the covering of the house assemblies
and companies of devils which ran hither and thither with great noise, and he went out,
and signed him with the sign of the cross, and said: I say to you in the name of Almighty
God that ye devils do to my body all that is suffered to you to do, and I shall suffer it
patiently. For I have no greater enemy than my body, and ye shall avenge me of mine
adversary, whiles ye take on it vengeance by my life. Then they vanished away all
confused.
There was a friar which was fellow of S. Francis was on a time ravished, and saw in
spirit the glorious place in heaven, wherein he saw, among other seats, a right noble
seat, shining of more noble glory than all the others. And as he marvelled for whom this
noble seat was kept, he heard that it was said that this seat belonged sometime to one of
the princes that fell, and is now made ready to the meek and humble Francis.
And when S. Francis issued from his prayers, that friar demanded him: Father, what
weenest thou of thyself? And he said: I ween that I am greatest of all sinners. And anon
the spirit came into the heart of the friar and said: Behold what was the vision that thou
sawest, for humility shall lift up the most meek man unto the seat lost by pride.
This holy man S. Francis saw in a vision above him, Seraphin crucified, the which
emprinted in him the signs of his crucifying, that him seemed that he was crucified, and
that in his hands, his feet, and in his side, him seemed were the sign of the wounds of
the crucifying, but he did hide these tokens as much as he might, that no man should see
them. And yet nevertheless some saw them in his life, and at his death they were seen of
many, and were showed by many miracles that those signs were true. Of which miracles twain
shall suffice for to be set here. There was a man named Rogier, and was in Apulia tofore
the image of S. Francis, and began to think and say: May this be true that this man was so
ennobled by such miracle, or was this an illusion or an invention dissimuled of his
brethren the friars? And as he thought this, he heard suddenly a sound like as a quarel
had been shot out of an arbalaste or a crossbow, and he felt him grievously hurt in his
left hand, but there appeared no hurt in his glove, and then he took off his glove, and
saw in the palm of his hand a wound as it had been of an arrow, out of which wound there
issued so great pain of ache and burning, that almost he died for sorrow and pain. And
then he repented him, and said that he believed right verily the signs and tokens of S.
Francis; and when he had prayed by two days S. Francis by his holy signs and stigmata, he
was anon delivered of his pain and made all whole.
In the realm of Castile there was a man devout to S. Francis which went on a time to
compline to the church of S. Francis. And men lay in await for to slay him, and instead of
another man he was taken by error and ignorance, and was wounded and left as half dead;
and after, the cruel murderer stuck his sword in his throat, and left it therein, and
might not draw it out, but went his way. And then men cried and ran hither and thither,
and the man was bewailed like as he had been dead. And when they rang to matins at
midnight at the church of the friars, the wife of the man began to cry: Arise up, sire,
and go to matins, for the bell calleth thee. And anon he lifted up his hand to show that
some man should take away the sword from his throat, and anon in the sight of them all the
sword sprang out afar as it had been thrown of a strong champion, and anon the man arose
perfectly whole, and said that S. Francis came to him and joined his stigmatas to my
wounds, and anointed them with the sweetness of his signs and sewed them together
marvellously by his touching. And when he would have gone, I showed him that he should
take away the sword for else I should not con speak, and anon he took it out, and threw it
away far from him, and healed me with touching my throat with his signs.
The two clerks, great luminaries of the world, that is to say S. Dominic and S.
Francis, were in the city of Rome tofore the Lord Hostience, which afterward was pope of
Rome. And this bishop said to them: Wherefore make ye not of your friars bishops and
prelates, which should prevail more by teaching and example giving? And there
was long contention between them who should first answer, and humility overcame Francis
that he would not speak tofore that other, and then S. Dominic humbly obeyed and said:
Sire, our brethren be lifted up in good degree if they know it, and I shall never suffer
to my power that ever they shall hope to have any higher dignity. After that answered S.
Francis: Sire, my brethren be called minors, because they would not be made greater. And
the blessed S. Francis full of right great simplicity admonished and warned all creatures
to love their creator. He preached to birds and was heard of them, they suffered him to
touch them, and without licence they would not return ne flee from him. And on a time when
he preached, the swallows chittered and sang, and anon by his commandment they were still.
There was also, on a time, a bird on a fig-tree beside his cell which sang oft full
sweetly. And S. Francis put forth his hand and called that bird, and anon the bird obeyed
and came upon his hand. And he said to her, Sing my sister and praise thy Lord, and then
anon she sang, and departed not till she had licence.
He spared to touch lights, lamps, and candles, because he would not defile them with
his hands. He went honourably upon the stones for the worship of him that was called
Stone. He gathered the small worms out of the way because they should not be trodden with
the feet of them that passed by. He commanded in winter to give honey unto bees, that they
should not perish for hunger. He called all beasts his brethren. He was replenished of
marvellous joy for the love of his Creator. He beheld the sun, the moon, and the stars,
and summoned them to the love of their Maker. He defended for to make him a great crown,
saying: I will that my simple brethren have part in my head.
There was a secular man which saw S. Francis, the servant of God, preaching at S.
Severin's, and saw by revelation of God, that S. Francis was stretched on a cross made of
two clear swords, of which that one came from his head to his feet, and that other
stretched from that one hand to that other, so that he never had seen such a demonstrance.
Then he was moved in his heart, and entered into the order, and finished goodly his life.
On a time, as S. Francis was sick on his eyes for continual weeping, his brethren said
to him that he should refrain him from weeping, and he answered: The visitation of the
light perdurable is not to be put away for the light that we have here with the flies. And
when his brethren constrained him to take a medicine for his eyes, and the surgeon held a
burning iron in his hand, the blessed Francis said: My brother fire, be thou to me in this
hour debonair and curable: I pray to our Lord that made thee, that thou attemper my heat.
And then he made the sign of the cross against the fire, and the fiery iron was put in his
tender flesh from his ear unto his eyelids, and he felt no pain.
He was strongly sick in the desert of S. Urban, and when he felt that nature failed in
him he asked for to drink wine, and there was none. And they brought to him water, and he
blessed it and made the sign of the cross thereon, and it was converted and turned into
right good wine. And the holy man gat of our Lord that which the poverty of the desert
might not get. And as soon as he had tasted it, he became strong and was all whole.
He had liefer hear blame of himself than praising, and for because that the people
praised in him anything of merit of holiness, he commanded to some brother to say to him
in his ear some villainy in blaming him and defouling. And when such a brother, so
constrained against his will, called him villain merchant, and unprofitable fool, then was
he glad and blessed him, and said: God bless thee, for thou sayest right very true words,
and this thing appertaineth to me for to hear.
And this holy S. Francis would never be more master ne governor, but he would be more
subject, ne so willingly command as obey. And therefore he left for to be general, and
demanded to be under the warden, to whose will he always submitted himself in all things.
He promised always obedience to the friar with whom he went, and kept it.
When a friar had done something against the rule of obedience, and had sign of penance,
yet this holy S. Francis, for to fear others, commanded to cast the hood of him into the
fire, and when it had been a while in the fire, he commanded to take it out and give it
again to the friar, and the hood , was taken out of the fire without hurt.
He went on a time by the morass of Venice and found there a great multitude of birds
singing and he said to his fellows: Our sisters, these birds, give laud to their Maker,
let us go in the middle of them, and sing we our hours canonical to our Lord. And they
entered in among them and they moved not, but because they might not hear each other for
the chittering and noise of birds he said: My sister birds, cease your songs till we have
yielded unto our Lord due praisings. And then they held them still, and when they had
finished their lauds, he gave to them licence to sing again, and anon they reprised their
song after their custom.
He was on a time harboured with a knight, and S. Francis said to him: Brother, fair
host, agree to that I shall say to thee, confess thy sins, for thou shalt soon eat in
another place. And anon he granted that to him, and ordained for his meiny, and took
penance of health. And also soon as they went to the table the host died suddenly.
On a time he found a great multitude of birds, and then he said to them: My brethren,
ye ought strongly to praise and give laud to your Maker which hath clad you with feathers
and hath given to you pens for to fly and hath granted you the purity of the air and
governed you without charge or business. And the birds turned their beaks or bills to him
and spread their wings, and stretched their necks and addressed their heads and beheld him
intently. And he passed forth by the middle of them so nigh that he touched them with his
coat, and none of them arose out from his place till he gave to them leave that they flew
together.
On a time when he preached at the castle Almarye, and he might not be heard for the
swallows which made their nests, to whom he said: My sister swallows, it is time that I
speak, for ye have said enough, be ye now still till the word of God be accomplished. And
they obeyed and were still anon.
And as this holy man S. Francis passed through Apulia, he found in his way a purse full
of money, and when his fellow saw it, they would have taken it for to have given it to the
poor people, but he would not suffer him in no manner, and said to him: Son, it
appertaineth not to thee to take the goods of others. And when his fellow hasted to take
it S. Francis prayed a little, and after, commanded him to take the purse, which then
found therein a great adder, instead of money. And when the friar saw that he began to
doubt, but he would obey and took the purse in his hands, and there sprang out anon a
serpent venomous. And then S. Francis said to him: Money is none other thing to the
servant of God but the devil, which is a serpent venomous.
There was a friar grievously tempted, and he began to think that if he had anything
written with the hand of their father S. Francis, that that temptation should be chased
away anon, but he durst in no wise discover this thing. On a time S. Francis called him
and said: Son, bring to me parchment and ink, for I will write something praising to God.
And when he had written he said: Take this charter and keep it unto the day of thy death
diligently, and anon all his temptation went away. And the same friar, when S. Francis lay
sick, began to think: Our Father approacheth the death, and if I might have, after his
death, his coat I should be greatly comforted. And after this the saint called him and
said: I give to thee this my coat; if thou have thereto, after my death, plain right. He
was lodged on a time in Alexandria, in Lombardy, with an honest man, which demanded him,
if for the observance of the gospel he should eat of all that which was set tofore him,
and he consented to the devotion of the host; and then the host did do make ready a capon
of seven years old, and as they ate there came an untrue man which demanded alms for the
love of God, and anon when this blessed man heard that blessed name, he sent to him a
member of the capon, and the cursed man kept it. And on the morn when the holy man
preached, he showed that piece of the capon, and said, Lo! see here what flesh this friar
eateth whom ye honour as a saint, for he gave it to me yester even, but this piece of the
capon was seen of all the people as it were fish, and that man was blamed of all the
people, and said that he was mad, and when he understood it, he was ashamed and demanded
pardon; and when this man came again to his good thought, the flesh returned again to his
own kind and form.
On a time as he sat at the table, and collation was made of the poverty of the Blessed
Virgin our Lady, anon S. Francis arose and began to weep and sob sorrowfully, so that his
visage was all wet of tears, and began to eat the remnant of his bread upon the ground. He
would also that right great reverence should be done to the hands of priests, to whom was
given power to sacre the blessed sacrament of our Lord. And then he said oft: If it happed
me to meet any saint coming from heaven, and also a poor priest, I would first go kiss the
priest's hands, and would say to the saint: Holy saint, abide a while, for the hands of
this priest have handled the son of life, and hath performed a thing above humanity. He
was ennobled in his life by many miracles, for the bread that was brought to him to bless
gave health to many sick men. He converted the water into wine, of which a sick man anon
tasted and received anon health, and also did many other miracles. And when his last days
approached, and he was grieved by long infirmity; then he made himself to be laid upon the
bare ground, and did do call all the friars that were there, and when they were all
present he blessed them. And like as our Lord fed his disciples at supper on
Shere-thursday, he gave to each of them a morsel of bread, and warned them, as he was wont
to do, to give laud to their Maker. And the very death which is to all men horrible and
hateful, he admonished them to praise it, and also he warned and admonished death to come
to him, and said: Death, my sister, welcome be thou; and when he came at the last hour, he
slept in our Lord. Of whom a friar saw the soul in the manner of a star, like to the moon
in quantity, and to the sun in clearness.
There was a friar named Augustin, which was minister and servant in the labour of the
earth, and as he was in his last end, and had lost his speech, he escried suddenly and
said: Abide me, father, abide, I shall go with thee. Then the friars demanded him what he
said, and he said: See ye not our father Francis that goeth unto heaven, and anon he slept
in peace, and followed his holy father. A lady which had been devout to the blessed
Francis died, and the clerks and priests were at the bier for to sing the exequies of her.
She arose up suddenly off the bier, and called one of the priests that were there and
said: Father, I would confess me; I was dead, and should have been put in a cruel prison,
because I had not shriven me of a sin that I shall say, but S. Francis prayed for me, that
this confessed and showed I shall have forgiveness, and anon as I shall have said and
confessed it to thee I shall rest in peace tofore you all. And then she was confessed and
assoiled, and rested anon in our Lord.
The friars of Viterbo would have borrowed a cart of a man, and he answered in despite:
I had liefer see two of you flayed with S. Francis than I should lend you my cart, but he
came again to himself and reproved himself, and repented him of the blame that he had
said, and doubted the ire of God. And anon his son was sick and died, and when he saw his
son dead he slept on the earth weeping, and called S. Francis and said: I am he that
sinned, thou shouldest have beaten me, give again to me, holy saint, praying devoutly to
thee, whom thou hast taken away from me, blaming thee and blaspheming wickedly. And anon
his son revived and said: When I was dead S. Francis led me by a long way and dark, and at
the last he brought me unto a right fair green, and after said to me: Return to thy
father, I will no longer hold thee. There was a poor man which owed unto a certain rich
man a quantity of money, and prayed him, for the love of S. Francis, he would prolong the
term of payment. To whom he answered proudly: I shall set thee in such a place that
neither Francis ne none other shall help thee. And anon he took and bound him, and set him
in a dark prison, and anon after, S. Francis came thither and brake up the prison, and
loosed his bonds and brought the man all safely to his own house. There was a knight which
detracted the works and miracles of S. Francis, and on a time as he played at the dice, he
being all enraged, and full of woodness and cruelness, said to them that stood by him: lf
S. Francis be a saint, let come eighteen on the dice, and anon came in three dice in each
of them six, and so it appeared nine times, at every time three sixes at each cast, and
then he adjousting woodness to woodness, he said: If it be true that Francis be a saint,
let a sword rive me through my body this day, and if he be no saint, that it escape
safely. And when the playing at dice was ended, because he had made that prayer in sin, he
said injury to his nephew, and he took his sword and stack it through his belly and slew
him anon.
There was a man that had lost his thigh that he could not move it, and cried to S.
Francis thus, saying: Help me, S. Francis, remember thee of the devotion and of the
service that I have done to thee, for I carried thee upon mine ass, and kissed thy feet,
and thy hands, and now I die for pain of this right hard torment. Then the holy man
appeared to him with a little staff that he held, which had the sign of Thau, and touched
therewith the place of his pain, and the postume brake, and he received anon full health,
but the sign of Thau abode alway in the same place. With that sign S. Francis was wont
always to sign his letters.
There was a maid which dwelled in the mountains of Apulia in a castle, and her father
and mother ne had but only this daughter, and she died, and her mother was much devout
toward S. Francis, but then she was full of heaviness, and S. Francis appeared to her and
said: Weep no more, for the light of thy lantern is quenched, and it appertaineth not that
I yield her again to thee by thy prayer. But yet the mother had affiance and trust in the
saint, and would not suffer to bear away the body, but in calling S. Francis, she took her
daughter that was dead and raised her up alive and whole. There was a little child in Rome
fallen out of a window to the ground and died forthwith, and they called to S. Francis for
help, and he was anon restored to life. In the city of Suessa, it happed that a house fell
and slew a child, and when they had put the corpse in a chest for to bury, the mother
called on S. Francis with all her devotion, and about midnight the child coughed and arose
all whole, and began to praise God.
Friar James of Reaten had passed a flood in a vessel with other friars which were set
aland, and he hasted so sore after to go out because he was last, and the ship recoiled
backward into the water, so that he fell down into the deepest of the flood, and then all
the friars prayed S. Francis for him, and he himself, as he might, with like devotion,
called the holy saint unto his aid and help, in his heart, and that same friar began to go
in the bottom of the water, as dry as he had gone on the earth, and caught the boat, which
was drowned, and brought it to the bank, and came up without wetting of his clothes that
he ware, ne never drop of water touched his coat ne wet nothing on him. Then let us
devoutly pray this holy father, S. Francis, to be our succour and aid in our adversities
and perils, and help, that by his merits we may after this short life come into
everlasting life in heaven. Amen.
Here followeth the Life of S. Pelagienne,
and first of her name.
Pelagienne is said of pelagus, which is as much to say as the sea, for as in the
sea all waters abound, in like wise abounded she in the sea of this world of all riches,
and of delices. She was the sea of iniquity and the flood of sins, but she plunged after
into the sea of tears, and washed her in the flood of baptism.
Of S. Pelagienne.
Pelagienne was the foremost and noblest of the women of Antioch, full of riches in all
things. She was right fair of body, noble of habit, vain and variable of courage, and not
chaste of body. On a time as she went through the city with great pride and ambition, that
there was nothing seen on her but gold and silver and precious stones, and over all
whereas she went she filled the air with divers odours and sweet smells, and tofore and
after her went a great multitude of young men and maidens, which were also clad with right
noble vesture and rich. And a holy father which was named Nonnon, bishop of Heliopolis,
which now is called Damietta, passed through the city and saw her. Then he began to weep
right bitterly because she had more care to please the world than she had to please God;
and then fell down upon the pavement and smote the earth with his visage, and wet it with
his tears, and said: O most high God, have pity on me, sinner, the adormnents and array of
one common woman hath surmounted in one day all the wisdom of all my life. O Lord, let not
the array of one woman of folly confound me tofore the sight of thy dreadful majesty. She
hath arrayed herself with high study, and all her might for earthly things, and I had
purposed, Lord, to have pleased thee, but I have not accomplished it because of my
negligence. Then he said to them that were with him: In truth I say to you that God shall
set this woman in witness against us in the doom, because that she so busily painteth her
for to please worldly friends and lovers, when we be negligent for to please the heavenly
spouse, our Lord God. And when he had said these, or semblable words, he fell suddenly
asleep, and him seemed that a foul dove or black culver flew about him whilst he was at
mass at the altar. And when he commanded that they that were not baptized should depart
and go their way, this dove departed anon and came again after the mass, and was plunged
in a vessel full of water, and went out all clean and white, and flew up so high that she
might not be seen, and then he awoke.
On a time when he preached in a church Pelagienne was present. She then became so
repentant that she sent him a lettter by a messenger thus saying: To the holy bishop of
Jesu Christ, Pelagienne, disciple of the devil, etc. If thou art verily the disciple of
Jesu Christ, the which, as I have heard said, descended from heaven for the sinners,
vouchsafe to receive me, repentant sinful woman. To whom the bishop sent again: I pray
thee not to tempt my humility, for I am a sinful man. If thou desirest to be saved, thou
mayst not see me alone, but among other men thou shalt see me. Then she came to him tofore
many, and took his feet, and most bitterly weeping, she said: I am Pelagienne, the sea of
iniquity, flood of sins, the swallow of perdition, and the devourer of souls. I have
deceived many by deceits which now all I abhor. Then the bishop demanded her, saying: What
is thy name? She said: I have been called from my birth Pelagienne, but for the pomp of my
clothing men call me Margaret. Then the bishop received her benignly, and enjoined to her
healthful penance, and informed her in the dread of God diligently, and regenerated her by
holy baptism. The devil then cried there, saying: O what violence I suffer of this old
servant of God. O violence, O evil old age, accursed be the day in which thou wert born
contrary to me, for thou hast taken away my greatest hope.
On a night, whilst Pelagienne slept, the devil came to her and awoke her, and said:
Lady Margaret, what harm did I ever to thee? Have I not adorned thee in all riches and in
all glory? I pray thee tell me wherein I have angered thee, and I shall amend it anon. I
require thee, leave me not lest I be made reproach unto the christian people. And then she
blessed her and blew on him, and the devil vanished away. And the third day after, she
assembled all the goods that she had and gave it to the poor people for the love of God.
And a little while after she fled away by night, without knowledge of any person, and took
the habit of a hermit and set herself in a little cell, and there served our Lord in much
great abstinence. And was of much great and good renomee unto all the people, and led a
right holy life and good, and was called brother Pelagien. After, a deacon of the same
bishop that had baptized her, went to Jerusalem for to visit there the holy places. Then
that bishop said to him that, after the visitation of the holy places he should seek a
monk that was named Pelagien, and that he should visit him, for he should find there the
true servant of our Lord, and so he did. And anon she knew him, but he knew her not for
the great leanness that she had. And Pelagien demanded him: Have ye a bishop? And he said:
Yea, lady. And she said to him: Say to him that he pray for me, for truly he is the
apostle of Jesu Christ. And then the priest departed and came again the third day, but
when he came he knocked at the door of the cell and none answered, he opened the window
and saw that she was dead. Then he came and told it to the bishop. Then the bishop and the
clergy and all the monks assembled for to do the exequies for this holy man, and when they
had taken the body out of the cell, they found that she was a woman. And then they
marvelled greatly, and gave thankings unto God, and buried the body much honourably the
eighth day of October, the year of our Lord two hundred and four score.
Here followeth of S. Margaret, said
Pelagien, and first of her name.
This virgin Margaret had twain names; she was called Margaret and Pelagien.
Insomuch as she was named Margaret, she is always likened to a flower, for she had in her,
flower of her virginity. And in that she was called Pelagien, she might be said of pena,
pain, and lego, legis, to gather. For she gathered pain in many manners in the religion
where she put herself as a man for to keep to God her vlrginity.
Of S. Margaret, otherwise Pelagien.
Margaret, otherwise called Pelagien was a right noble virgin, right rich and right
fair, and was much nobly kept by the diligence of her friends. For she was instructed in
good manners, and she was ententive to keep chastity, and honest in such wise that she
refused to be seen of all men in any manner. And at the last she was required to marriage
of a noble young man, and by the accord of one and other of each other's friends, all
things necessary to the wedding were made ready and had with much great glory of riches
and delices. And when the day of wedding came, that the younglings and maidens were
assembled in right great noblesse tofore the chamber, and the fathers and the mothers made
great feast for the marriage with great joy, the virgin was inspired of God that the
damage of her virginity was brought by so great harmful enjoying, and stretched her to the
earth sore weeping, and began to think in her heart the recompense of her virginity, and
the sorrows that follow of marriage, and reputed all the joys of the world as ordure and
filth. And that night she kept her from the company of her husband, and at midnight she
commended her to God, and cut off her hair, and clad her in the habit of a man, and fled
from thence to a monastery of monks, and did do call her brother Pelagien. And there was
received of the abbot, and diligently instructed and taught, and she held herself there
holily and religiously. And when the prior, which was thereby, of nuns was dead, by
consent of the abbot and of the ancient men, she was set to be master of the abbey of
nuns, howbeit that she refused it strongly. And as she administered not only their
necessaries but also food to the soul continually without blame, the devil had envy of
her, and thought he might occupy her good time by some objection of sin. And a virgin
which was dwelling without the gates had sinned in lechery by the intimation of the devil,
and when her belly arose so that she might not hide it, all the virgins were so afraid and
so shamefaced, and also the monks of either monastery, that they wist not what to do, and
supposed verily that Pelagien, which was provost, and also familiar with the woman, had
done this deed, and so condemned him without judgment. And then he was put out and wist
not why, and was closed in a pit within a rock. And then he that was most cruel of all the
monks, was ordained for to minister him, which served him with barley bread and water, and
that in right little quantity. And when the monks had enclosed him they departed and left
Pelagien there alone. And she was not troubled in any manner, but ever thanked God, and
comforted herself in her continence by the ensample of holy saints. At the last when she
knew that her end approached, she wrote letters unto the abbot and to the monks in this
wise. I, of noble lineage, was called Margaret in the world, but for I would eschew the
temptations of the world, I called myself Pelagien. I am a man. I have not lived for to
deceive, but I have showed that I have the virtue of a man, and have virtue of the sin
which was put on me, and I innocent thereof have done the penance, therefore I require
you, forasmuch as I am not known for a woman, that the holy sisters may bury me, so that
the demonstrance of me dying may be the cleansing of my living, and that the women may
know that I am a virgin whom they judged for adulterer. And when they heard hereof the
monks and the nuns ran unto the pit in which she was enclosed, and the women then had
knowledge that she was a woman, and virgin without touching of man. And then they were
penitent, and had great repentance of that which they had done, and buried her in the
church among the virgins honourably.
Here followeth of S. Thais or Thaisis,
and first of her name.
Thais is said of taphos, that is to say death, for she was cause of the death of
many that died for her in sin. Or she is said of thalos, that is to say delight, for she
was delicious to men, and accomplished all worldly delights, or she is said of thalamo,
that is will or affection of martiage, for at the last she had will to be married to God
by great penance.
Of S. Thaisis.
Thaisis, as it is read in Vitas Patrum, was a common woman, and of so great beauty that
many followed her, and sold all their substance, that they came unto the utterest poverty.
And they that were her lovers fought for her, and strove for jealousy, so that they
otherwhile slew each other, and thereof her house was oft full of blood of young men that
drew to her. Which thing came to the knowledge of a holy abbot named Pafuntius, and he
took on him secular habit, and a shilling in his purse, and went to her in a city of
Egypt, and gave to her a shilling, that is to say twelve pence, as it had been cause for
to sin with her. And when she had taken this money, she said to him: Let us enter into the
chamber here within. And when they were both entered into the chamber, she said to him
that he should go into the bed, which was preciously adorned with clothes; then said he to
her: If there be any more secret place here, let us go thereto; and then she led him into
divers secret places; and he said always he doubted to be seen. And she said to him: There
is within a place where no man entereth, and there shall no man see us but God, and if
thou dread him there is no place that may be hid from him. And when the old man heard
that, he said to her: And knowest thou that there is a God? And she answered: I know that
there is a God, and a realm of a to-coming world, for them that shall be saved, and also
torments in hell for sinners. And he said to her: If thou knowest this, wherefore hast
thou lost so many souls? And thou shalt not only give accounts for thine own sin, but thou
must reckon them that by thee have sinned. And when she heard this, she kneeled down to
the feet of the abbot Pafuntius, and sore weeping, she prayed him to receive her to
penance, saying: Father, I acknowledge me penitent and contrite, and trust verily by thy
prayer that I shall have remission and forgiveness of my sins. I ask of thee but the space
of three hours, and after that I shall go whithersomever thou wilt, and shall do that
which thou shalt command me. And when he had given to her that term and assigned her
whither she should come, then she took all those goods that she had won with sin, and
brought them into the middle of the city tofore the people, and burnt them in the fire,
saying: Come ye forth all that have sinned with me, and see ye how I burn that which ye
have given to me. And the value of the goods that she burnt was of five hundred pounds of
gold. And when she had all burnt it, she went to the place which the abbot had assigned to
her. And there was a monastery of virgins, and there he closed her in a cell, and sealed
the door with lead. And the cell was little and straight, and but one little window open,
by which was ministered of her poor living. For the abbot commanded that they should give
to her a little bread and water. And when the abbot should depart, Thaisis said to him:
Father, where shall I shed the water, and that which shall come from the conduits of
nature? And he said to her: In thy cell, as thou art worthy. And then she demanded how she
should pray, and he answered: Thou art not worthy to name God, ne that the name of the
Trinity be in thy mouth, ne stretch thy hands to heaven, because thy lips be full of
iniquities, and thine hands full of evil attouchings, and foul ordures, but look only
towards the east and say oft of these words: Qui plasmasti me, miserere mei, Lord that
hast formed me, have mercy on me. And when she had been there three years closed, the
abbot Pafuntius remembered and sorrowed, and went to the abbot Anthony for to require of
him if God had forgiven her her sins. And the cause told, S. Anthony called his disciples
and commanded them that they should all wake that night and be in prayer so that God
should declare to some of them the cause why the abbot Pafuntius was come. And then as
they prayed without ceasing, the abbot Paul, the greatest disciple of S. Anthony, saw
suddenly in heaven a bed arrayed with precious vestments, which three virgins arrayed,
with clear visages. And these three virgins were named, the first was Dread which drew
Thaisis from evil, and the second Shame of the sins that she committed, and that made her
to deserve pardon, and the third was Love of Righteousness, which brought her to high
sovereign place. And when Paul had said to him that the grace of this vision was only by
the merits of S. Anthony, a goodly voice answered that it was not only by the merits of
Anthony, his father, but by the merit of Thaisis, the sinner. And on the morn when the
abbot Paul recounted his vision, and they had known the will of God, the abbot Pafuntius
departed with great joy and went anon to the monastery where she was, and opened the door
of the cell. And she prayed him that she might yet abide there enclosed in, and the abbot
said to her, Issue and go out, for God hath forgiven to thee thy sins. And she answered: I
take God to witness that sith I entered herein I have made of all my sins a sum, and have
set them tofore mine eyes, and like as the breath departeth not from the mouth and the
nostrils, so the sins departed never from mine eyes, but always have bewept them. To whom
the abbot Pafuntius said: God hath not pardoned thee thy sins for thy penance, but because
that thou hast had always dread in thy courage. And he took her out from thence, and she
lived after, fifteen days, and then she rested in our Lord.
The abbot Effrem converted in like wise another common woman, for when that common
woman would have drawn S. Effrem for to have sinned dishonestly, he said to her: Follow
me, and she followed. And when they came in a place where a great multitude of men were,
he said to her, Sit down here, that I may have to do with thee; and she said: How may I do
this among so great multitude of people here standing? And he said, If thou be ashamed of
the people, thou oughtest to have greater shame of God which seeth all things hid, and she
went away all ashamed.
Here followeth the Life of S. Denis,
and first of his name.
Denis is as much to say as hastily fleeing, or Denis is said of dia, which is as
much to say as two, and nysus, which is to say lift up, for he was lifted up after two
things, that is, after the body and after the soul. Or Denis may be said of Diana, that is
Venus, the goddess of beauty, and of sios, that is to say God, as who saith, he is fair to
God; or as some say he is said of Dionisia, that is, after Isidore, a precious stone
black, which is good against drunkenness. He was hasty in fleeing the world by perfect
renunciation. He was lift up by contemplation of things within forth, he was fair to God
by beauty of virtues. He profited to sinners against drunkenness of vices, and he had many
names tofore his conversion, for he was called Areopagita, for the street that he dwelled
in. He was called Theosophus, that is to say wise to God. Also of the wise men of Greece,
he is said unto this day Pterigiontuvrani, that is to say, the wing of heaven, for he flew
marvellously with the wing of spiritual understanding into heaven. Also he was said
Macarius, that is, blessed. Also he was said of his country lonicus. Ionica, as saith
Papias, is one of the languages of Greeks. Or Ionices be said a manner of round pillars.
Or Ionicum is said a foot of versifying which hath two syllables short and twain long. By
which he is showed that he was wise and knowing God by inquisition of things privy and
hid, wing of heaven by love of things celestial, and blessed by possession of everlasting
goods. By other things it is showed that he was a marvellous rhetorician by eloquence, a
sustainer and a bearer up of the church by doctrine, short to himself by humility, and
long to others by charity. S. Austin saith in the eighth book of the City of God that
Ionique is a kind of philosophers, Italian, which be towards Italy, and lonian which be of
the parts of Greece, and because that Denis was a sovereign philosopher he was named
Ionicus. And Methodius of ConstantinopIe indited his life and his passion in Greekish
tongue, and Anastasius in Latin, which was a writer of the Bible of the church of Rome, as
Hincmar, bishop of Rheims, saith.
Of S. Denis.
S. Denis Areopagite was converted to the faith of Jesu Christ of S. Paul the apostle.
And he was called Areopagite of the street that he dwelled in. And in that street called
Areopage was the temple of Mars, for they of Athens named every street of the gods that
they worshipped in the same, and that street that they worshipped in the god Mars, they
called Areopage, for Areo is to say Mars, and pagus is a street, and where they worshipped
Pan, they named Panopage, and so of all other streets. Areopage was the most excellent
street, because that the noble men haunted it, and therein were the scholars of the arts
liberal, and Denis dwelled in that street, which was a right great philosopher. And
forasmuch as the plant of wisdom of the deity was in him he was called Theosophus, that is
to say, knowing God. And one Apollophanes was his fellow in philosophy. There were also
Epicureans, which said that all felicity of man was in only delight of the body. And
Stoics, which held opinion that it was in the only virtue of courage. And then on the day
of the passion of our Lord when darkness was upon the universal world, the philosophers
that were at Athens could not find in causes natural the cause of that darkness. And it
was no natural eclipse, for the moon was then from the sun, and was fifteen days old, and
so was in a perfect distance from the sun, and nevertheless an eclipse taketh not away the
light in the universal parts of the world, and it may not endure three hours long. And it
appeareth that this eclipse took away all the light, by that which S. Luke saith that, our
Lord suffered in all his members; and because that the eclipse was in Heliopolis, in
Egypt, and Rome and in Greece. And Orosius saith that it was in Greece, and in the end of
Asia the less, and saith that when our Lord was nailed to the cross there was a right
great trembling and earthquave through the world. The rocks were cut asunder, and the
mountains cloven, right great floods fell in many parts, more than they were wont to do,
and that day, from the sixth hour unto the ninth hour, the sun lost his sight throughout
all the lands of the universal world. And in that night there was no star seen in all
Egypt, and this remembereth Denis to Apollophanes, saying in his epistle: The world was
dark commonly of obscurity of darkness, and after the only diameter returned purged, and
when he had found that the sun might not suffer such heaviness, and that we may not have
knowledge in our courage, ne understand yet the mystery of this thing by our conning and
wisdom. And, O Apollophanes, mirror of doctrine, what shall I say of these secrets and hid
things? I attribute and put them to thee as to a mouth divine, and not as to understanding
ne speech human. To whom he said: O good Denis, these be the mutations of divine things,
and in the end it is signified all along, the day and the year of the annunciation that
Paul our Doctor said to our deaf ears, and by the signs that all men cried, which I
remembered, I have found the very truth and am delivered from the leash of falseness.
These be the words of Denis that he wrote in his epistle to Polycarp, and to Apollophanes,
saying: We were, we twain, at Heliopolis, and we saw the moon of heaven go disordinately,
and the time was not convenable. And yet again from the ninth hour unto evensong time, at
the diameter of the sun established above all natural ordinance, that eclipse we saw begin
in the east and coming unto the term of the sun. After that returning again, and not
purged of that default, but was made contrary after the diameter. Then Denis and
Apollophanes went to Heliopolis in Egypt by desire to learn astronomy. And after, Denis
returned again. That the said eclipse took away the light from the universal parts of the
world, it appeareth that Eusebius witnesseth in his chronicles, which saith that he hath
read in the dictes of the Ethnicians that there was in Bithynia, which is a province of
Asia the less, a great earth shaking, and also the greatest darkness that might be, and
also saith that in Nicene, which is a city of Bithynia, that the earth trembling threw
down houses. And it is read in Scholastica Historia that the philosophers were brought to
this, that they said that: The God of nature suffered death, or else the ordinance of
nature in this world was dissolved, or that the elements lived, or the God of nature
suffered, and the elements had pity on him. And it is said in another place, that Denis
saith: This night signified that the new very light of the world should come. And they of
Athens made unto this God an altar, and set this title thereupon: This is the altar of the
God unknown. And on every altar of their gods the title was set above in showing to whom
that altar was dedicated, and when the Athenians would make their sacrifice unto this
unknown God, the philosophers said: This God hath no need of none of our gods, but let us
kneel down tofore him and pray unto him devoutly, for he requireth not the oblations of
beasts but the devotions of our courages. And after, when the blessed S. Paul came to
Athens, the Epicurean philosophers and Stoics disputed with him. Some of them said: What
will this sower of words say? And others said that he seemed a shower of new gods that be
devils. And then they brought him into the street of the philosophers, for to examine
their new doctrine, and they said to him: Bringest thou any new tidings? We would know
what thou hast brought to us. For the Athenians entended to none other thing but to hear
some new things. And then when S. Paul had beholden all their altars he saw among them the
altar of God unknown, and Paul said: Whom honour ye that ye know not, him show I to you to
be very God that made heaven and earth. And after, he said to Denis, whom he saw best
learned in divine things: Denis, what is he, that unknown God? And Denis said: He is
verily a God which among gods is not showed, but to us he is unknown, and to come into the
world and to reign without end. And Paul said: Is he a man only, or spirit? And Denis
said: He is God and man but he is unknown, because his conversation is in heaven. Then
said S. Paul: This is he that I preach, which descended from heaven, and took our nature
human, and suffered death and arose again the third day.
And as S. Denis disputed yet with S. Paul, there passed by adventure by that way a
blind man tofore them, and anon Denis said to Paul: If thou say to this blind man in the
name of thy God: See, and then he seeth, I shall anon believe in him, but thou shalt use
no words of enchantment, for thou mayst haply know some words that have such might and
virtue. And S. Paul said: I shall write tofore the form of the words, which be these: In
the name of Jesu Christ, born of the virgin, crucified and dead, which arose again and
ascended into heaven, and from thence shall come for to judge the world: See. And because
that all suspicion be taken away, Paul said to Denis that he himself should pronounce the
words. And when Denis had said those words in the same manner to the blind man, anon the
blind man recovered his sight. And then Denis was baptized and Damaris his wife and all
his meiny, and was a true christian man and was instructed and taught by S. Paul three
years, and was ordained bishop of Athens, and there was in predication, and converted that
city, and great part of the region, to christian faith. And it is said that S. Paul showed
to him that he saw when he was ravished into the third heaven, like as S. Denis saith and
showeth in divers places, whereof he speaketh so clearly of the hierarchies of angels, and
of the orders and of the dispositions and offices of them, so that it is not supposed that
he learned of any other, but only of him that was ravished into the third heaven, and had
seen all things. He flourished by the spirit of prophecy like as it appeareth in an
epistle that he sent to John the Evangelist, in the isle of Patmos, to which he was sent
in exile, whereas he prophesied that he should come again, saying thus: Enjoy thou verily
beloved, very wonderful and to be desired, right well beloved, thou shalt be let out from
the keeping tbat thou hast in Patmos, and shalt return unto the land of Asia, and thou
shalt make there the following of thy good God,and the good works of him, and shalt
deliver them to them that shall come after thee. And, as it is seen and showed in the book
of the names divine, he was at the dying of the blessed Virgin Mary. And when he heard
that Peter and Paul were imprisoned at Rome under Nero, he ordained a bishop under him,
and came for to visit them. And when they were martyred and passed to God, and Clement was
set in the see of Rome, after a certain time he was sent of the said Clement into France,
and he had in his company Rusticus and Eleutherius, and then he came with them to Paris
and converted there much people to the faith, and did do make many churches, and set in
them clerks of divers orders. And then he shone by so great heavenly grace that, when the
bishops of the idols moved by strife the people against him, and the people came for to
destroy him, anon as they had seen him they left all their cruelty, and kneeled down at
his feet, where they had so great dread that they fled away from him for fear.
But the devil which had envy, and saw every day his power minished and destroyed, and
that the church increased and had victory of him, moved Domitian the emperor in so great
cruelty that he made a commandment that whosomever might find any christian man, that he
should constrain them to do sacrifice or torment them by divers torments. And then he sent
the provost Fescennius of Rome to Paris against the christian men. And found there the
blessed Denis preaching, and made him cruelly to be beaten, bespit and despised, and fast
to be bounden with Rusticus and Eleutherius, and to be brought tofore him: And when he saw
that the saints were constant and firm in the acknowledging of our Lord, he was much heavy
and sorrowful. Then came thither a noble matron, which said that her husband was foully
deceived of these enchanters, and then anon the husband was sent for, and he abiding in
the confession of our Lord, was anon put to death. And the saints were beaten cruelly of
twelve knights, and were straightly bounden with chains of iron, and put in prison. The
day following, Denis was laid upon a gridiron, and stretched all naked upon the coals of
fire, and there he sang to our Lord saying: Lord thy word is vehemently fiery, and thy
servant is embraced in the love thereof. And after that he was put among cruel beasts,
which were excited by great hunger and famine by long fasting, and as soon as they came
running upon him he made the sign of the cross against them, and anon they were made most
meek and tame. And after that he was cast into a furnace of fire, and the fire anon
quenched, and he had neither pain ne harm. And after that he was put on the cross, and
thereon he was long tormented, and after, he was taken down and put into a dark prison
with his fellows and many other christian men. And as he sang there the mass and communed
the people, our Lord appeared to him with great light, and delivered to him bread, saying:
Take this, my dear friend, for thy reward is most great with me. After this they were
presented to the judge and were put again to new torments, and then he did do smite off
the heads of the three fellows, that is to say, Denis, Rusticus, and Eleutherius, in
confessing the name of the holy Trinity. And this was done by the temple of Mercury, and
they were beheaded with three axes. And anon the body of S. Denis raised himself up, and
bare his head between his arms, as the angel led him two leagues from the place, which is
said the hill of the martyrs, unto the place where he now resteth, by his election, and by
the purveyance of God. And there was heard so great and sweet a melody of angels that many
of them that heard it believed in our Lord. And Laertia, wife of the foresaid provost
Lubrius, said that she was christian, and anon she was beheaded of the wicked felons, and
was baptized in her blood, and so died.
And Virbius his son, which was a knight at Rome under three emperors, came afterward to
Paris and was baptized, and put himself in the number of the religious. And the wicked
paynims doubted that the good christian men would bury the body of Rusticus and
Eleutherius, and commanded that they should be cast into the river Seine. And a noble
woman bade them to dine that bare them, and whilst they dined, this lady took away the
bodies and buried them secretly in a field of hers, and after, when the persecution was
ceased, she took them thence, and laid them honourably with the body of S. Denis. And they
suffered death about the year of our Lord four score and sixteen, under Domitian. The
years of the age of S. Denis four score and ten.
On a time when Regulus the holy bishop sang mass at Arles, and rehearsed the names of
the apostles in the canon, he added and joined thereto the blessed martyrs Denis,
Rusticus, and Eleutherius, which so said, many supposed that they yet lived, and marvelled
why he so rehearsed their names in the canon. And they so wondering, there appeared upon
the cross of the altar three doves sitting, which had the names of the saints marked and
written on their breasts with blood, which diligently beholding, they understood well that
the saints were departed out of this world. And Hincmar, bishop of Rheims, saith in an
epistle which he sent to Charles that, this Denis that was sent into France was Denis
Areopagite as afore is said, and the same saith Johannes Scotus in an epistle to Charles,
lest by the reason of the counting of the time should be said against, as some would
object. About the year of our Lord eight hundred and thirty-two, in the time of Louis,
king of France, the messengers of Michael, emperor of Constantinople, among other things,
brought to Louis, son of Charles le Grand, the books of S. Denis of the hierarchy of the
angels, translated out of Greek into Latin, and were received with great joy, and that
same night were nineteen sick men healed in his church.
About the year of our Lord six hundred and forty-three, like as it is contained in a
chronicle, Dagobert, king of France, which reigned long tofore Pepin, began to have from
his childhood great reverence to S. Denis, for when he doubted in that time the ire of his
father Clothair, he fled anon to the church of S. Denis. And when this holy king was dead,
it was showed in a vision unto a holy man that, the soul of him was ravished to judgment,
and that many saints accused him that he had despoiled their churches. And as the wicked
angels would have had him to the pains, the blessed Denis came thither, and by him he was
delivered at his coming, and escaped from the pains, and peradventure the soul returned to
the body and did penance. King Clovis discovered the body of S. Denis not duly, and brake
the bone of his arm and ravished it away covetously, and anon he became out of his mind.
Then let us worship Almighty God in his saints, that we, by their merits, may amend
ourselves in this wretched life, that we may after this life come into his sempiternal
bliss in heaven. Amen.
Here followeth of S. Calixtus, and
first of his name.
Calixtus is said of caleo, cales, that is to say, eschauffe or make warm. For he was
hot and burning, first in the love of God, and after, he was hot and burning in getting
and purchasing souls, and thirdly, he was hot in destroying the false idols, and also in
showing the pains for sin.
Of S. Calixtus.
Calixtus the pope was martyred the year of our Lord two hundred and twenty-two, under
Alexander the emperor. And by the works of the said emperor the most apparent part of Rome
was then burnt by vengeance of God, and the left arm of the idol Jupiter, which was of
fine gold, was molten. And then all the priests of the idols went to the emperor
Alexander, and required him that the gods that were angry might be appeased by sacrifices.
And as they sacrificed on a Thursday by the morn, the air being all clear, four of the
priests of the idols were smitten to death with one stroke of thunder. And the altar of
Jupiter was burnt, so that all the people fled out of the walls of Rome. And when
Palmatius, consul, knew that Calixtus with his clerks. hid him over the water of Tiber, he
required that the christian men, by whom this evil was happed and come, should be put
out for to purge and cleanse the city. And when he had received power for to do so, he
hasted him incontinent with his knights for to accomplish it, and anon they were all made
blind. And then Palmatius was afeard, and showed this unto Alexander. And then the emperor
commanded that the Wednesday all the people should assemble and sacrifice to Mercury, that
they might have answer upon these things. And as they sacrificed, a maid of the temple,
which was named Juliana, was ravished of the devil, and began to cry: The god of Calixtus
is very true and living, which is wroth and hath indignation of our ordures. And when
Palmatius heard that, he went over Tiber unto the city of Ravenna unto S. Calixtus, and
was baptized of him, he, his wife, and all his meiny. And when the emperor heard that, he
did do call him, and delivered him to Simplician, senator, for to warn and treat him by
fair words, because he was much profitable for the commune. And Palmatius persevered in
fastings and in prayers. Then came to him a man which promised to him that if he healed
his wife, which had the palsy, that he would believe in God anon. And when Palmatius had
adored and prayed, the woman that was sick arose, and was all whole, and ran to Palmatius
saying: Baptize me in the name of Jesu Christ, which hath taken me by the hand and lifted
me up. Then came Calixtus and baptized her and her husband, and Simplician and many
others. And when the emperor heard hereof, he sent to smite off the heads of all them that
were baptized, and made Calixtus to live five days in the prison without meat and drink,
and after, he saw that Calixtus was the more comforted and glad, and commanded that he
should every day be beaten with staves. And after, he made a great stone to be bounden to
his neck, and to be thrown down from an height out of a window into a pit. And Asterius,
his priest, took up the body out of the pit, and after, buried the body in the
cemetery of Calipodium.
GLOSSARY
achaufed, pp., kindled.
adjousting, pr. p.,Fr. ajouter, adding.
alleged, v., Fr. alleger, mitigated.
ampulles, n., flasks or phials.
anenst, adv., in the sight of.
artillour, n., engineer,
avoid, v., to destroy.
bain, n., (Fr.) a bath.
blechures, n., Fr. blessures, wounds.
boystous, adj., strong.
brede, n., the size,
canticis, n., the Song of Solomon.
capax, adj., able to meet or withstand.
celyer, n., cupboard or store place.
chasse, n., box or shrine.
clock, n., Fr, cloche, bell,
complained, v., pitied.
con, v., be able to.
conjured, v., exorcised.
courage, n., mind.
defended, v., forbade.
do make, did do make =caused to be made.
eculee, n., the rack.
empeshment, n., Fr. empèchement, hindrance.
enseign, v., Fr. enseigner, to teach.
feria, n., day of the week.
gins, n., snares.
holm, n., elm tree.
japes, n., gibes.
juments, n., mares.
kittled, v., tickled, excited.
Ieasings, n., Iies.
lettrure, n., learning.
Ieye, v., stain or pollute.
malerous, adj., Fr. malheureux, evil disposed.
meiny. n.. retinue.
noot, v., know not.
porret, n., leek.
quarel, n., arrow.
rather, adj., former.
refrigery, n., refreshment.
renoinee, n., renown.
rogneth, v.. to eat away.
sacred, pp., consecrated.
sort, v., adapt or place.
sourd, v., issue, spring.
terrien, adj., earthly,
thau, n., the Greek t , a headless cross.
truffes, n., flouts.
utas, n., octave.
wood, adj., mad.
