At the same time, in the province of Nursia there dwelt two men, observing the life and habit of holy conversation: the one was called Euthicius and the other Florentius; of which Euthicius bestowed his time in spiritual zeal and fervour of virtue, and laboured much by his exhortations, to gain souls to God; but Florentius led his life in simplicity and devotion. Not far from the place where they remained, there was an Abbey, the governor whereof was dead, and therefore the monks made choice of Euthicius, to take the charge thereof: who, condescending to their petition, governed the Abbey many years. And not to have his former oratory utterly destitute, he left the reverent man Florentius to keep the same; who dwelt there all alone, and upon a day, being at his prayers, he besought almighty God to vouchsafe him of some comfort in that place; and having ended his devotions, he went forth, where he found a bear standing before the door, which by the bowing down of his head to the ground, and shewing in the gesture of his body no sign or cruelty, gave the man of God to understand that he was come thither to do him service, and himself likewise did forthwith perceive it. And because he had in the house four or five sheep which had no keeper, he commanded the bear to take charge of them, saying: “Go and lead these sheep to the field, and at twelve of the clock come back again”: which charge he JTlotenttus ano (Eutbicius took upon him, and did daily come home at that hour: and so he performed the office of a good shepherd, and those sheep, which before time he used to devour, now fasting himself, he took care to have them safely kept. And when God’s servant determined to fast until three of the clock, then he commanded the bear to return with his sheep at the same hour; but when he would not fast so long, to come at twelve. And whatsoever he commanded his bear, that he did, so that bidden to return at three of the clock, he would not come at twelve; and commanded to return at twelve, he would not tarry till three. And when this had continued a good while, he began to be famous far and near for his virtue and holy life. But the old enemy of mankind by that means which heseeth the good to come unto glory, by the same doth he draw the wicked through hatred to procure their own misery; for four of Euthicius’ monks, swelling with envy that their master wrought not any miracles, and that he who was left alone by him was famous for so notable a one, upon very spite went and killed his bear. And therefore, when the poor beast came not at his appointed hour, Florentius began to suspect the matter: but expecting yet until the evening, very much grieved he was that the bear, whom in great simplicity he called his brother, came not home. The next day, he went to the field, to seek for his sheep and his shepherd, whom he found there slain; and making diligent inquisition, he learned quickly who they were that had committed that uncharitable fact.
Then was he very sorry, bewailing yet more the malice of the monks than’ the death of his bear; whom the reverent man Euthicius sent for, and did comfort him what he might: but the holy man Florentius, wonderfully grieved in mind, did in his presence curse them, saying: “ 1 trust in almighty God, that they shall in this life, and in the sight of the world, receive the reward of their malice, that have thus killed my bear which did Cfje Dialogues of %t ©tegotg them no harm”; whose words God’s vengeance did straight follow, for the four monks that killed the poor beast were straight so strooken with a leprosy, that their limbs did rot away, and so they died miserably: whereat the man of God, Florentius, was greatly afraid, and much grieved, that he had so cursed the monks; and all his life after he wept, for that his prayer was heard, crying out that himself was cruel, and that he had murdered those men. Which thing I suppose almighty God did, to the end that he should not, being a man of great simplicity, upon any grief whatsoever, afterward presume to curse any.
What? is it any great Sin, if in our anger we curse others?
©tCgOtp* Why do you ask me whether it be a great sin, when as St. Paul saith: Neither cursers shall possess the kingdom of God? 1 Think, then, how great the sin is, which doth exclude a man out of heaven.
What if a man, haply not of malice, but of negligence in keeping his tongue, doth curse his neighbour?
©tCgOtp* If before the severe judge idle speech is reprehended, how much more that which is hurtful. Consider, then, how damnable those words be, which proceed of malice, when that talk shall be punished which proceedeth only from idleness.
I grant it be most true.
(StCgOtp* The same man of God did another thing which I must not forget. For, the report of his virtue reaching far and near, a certain Deacon, that dwelt many miles off, travelled unto him, to commend himself to his prayers. And coming to his cell, he found it round about full of innumerable snakes; at which sight being wonderfully afraid, he cried out, desiring Florentius to pray: who came forth, the sky being then very clear, 1 i Cor. 6, io.
JHotentiuff ano dEutfjicius and lifted up his eyes and his hands to heaven, desiring God to take them away in such sort as he best knew. Upon whose prayers, suddenly it thundered, and that thunder killed all those snakes. Florentius, seeing them all dead, said unto God: “Behold, O Lord, thou hast destroyed them all, but who shall now carry them away? ” And straight as he had thus spoken, so many birds came as there were snakes killed, which took them all up, and carried them far off, discharging his habitation from those venomous creatures.
IPfctCt. Certainly he was a man of great virtue and merit, whose prayers God did so quickly hear.
©tfcjJOt]?. Purity of heart and simplicity, Peter, is of great force with almighty God, who is in purity most singular, and of nature most simple. For those servants of his, which do retire themselves from worldly affairs, avoid idle words, labour not to lose their devotion, nor to defile their soul with talking, do especially obtain to be heard of him, to whom, after a certain manner, and as they may, they be like in purity and simplicity of heart. But we that live in the world, and speak oftentimes idle words, and that which is worse, sometime those that be hurtful: our words and prayers are so much the farther off from God, as they be near unto the world: for we are drawn too much down towards the earth, by continual talking of secular business: which thing the prophet Esaye did very well reprehend in himself, after he had beheld the King and Lord of armies, and was penitent, crying out: Woe be to me for being silent, because I am a man that have defiled lips: and he sheweth straight after the reason why his lips were defiled, when he saith: I dwell in the midst of a people that hath defiled lips} For sorry he was that his lips were defiled, yet concealeth not from whence he had them, when he saith, that he dwelt in the midst of a people C&e Dialogues of ©tegotp that had defiled lips. For very hard it is that the tongues of secular men should not defile their souls, with whom they talk; for when we do sometime condescend to speak with them of certain things, by little and little we get such a custom, that we hear that spoken with pleasure which is not meet to be heard at all, so that afterward we are loath to give that over, to which at the first, to gratify others, we were brought against our wills. And by this means we fall from idle words to hurtful speeches, and from talk of small moment to words of great importance: and so it cometh to pass that our tongue is so much the less respected of God when we pray, by how much we are more defiled with foolish speech, because, as it is written: He that turneth away his ear that he hear not the law, his prayer shall be execrable} What marvel, then, is it, if, when we pray, God doth slowly hear us, when as we hear God’s commandments, either slowly or not at all? And what marvel if Florentius, when he prayed, was quickly heard, who obeyed God in observing his commandments?
Peter, The reason alleged is so plain, that nothing with reason can be said against it.
(Sregorp, But Euthidus, who was companion to Florentius in serving of God, was famous also for miracles after his death. For the inhabitants of that city do speak of many: but the principal is that which, even to these times of the Lombards, almighty God hath vouchsafed to work by his coat: for when they had any great drougth the citizens, gathering themselves together, did carry that, and together with their prayers offer it in the sight of our Lord. And when they went with that through the fields, praying to God, forthwith they had such plenty of rain as the dryness of the ground required: whereby it was apparent, what virtue 0@atcius of amount e@atsico and merits were in his soul, whose garment shewed outwardly did pacify the anger of almighty God.
Chapter ^irteen: of l^atcius, tbe e^onfc of 0@ount ^atsico. €[ Not long since, there was a reverent man in Campania, called Marcius, who lived a solitary life in the mountain of Marsico: and many years together did he continue in a narrow and straight cave: whom many of our acquaintance knew very well, and were present at such miracles as he did, and many things concerning him have I heard from the mouth of Pope Pelagius of blessed memory, my predecessor, and also of others, who be very religious men. His first miracle was that, so soon as he made choice of that cave for his habitation, there sprung water out of the hollow rock, which was neither more nor less than served for his necessity: by which almighty God did shew what great care he had of his servant, seeing miraculously, as in ancient time he had before done to the children of Israel, he caused the hard rock to yield forth water. But the old enemy of mankind, envying at his virtues, went about by his ancient slight to drive him from that place: for he entered into a serpent, his old friend, and so thought to have terrified him from thence. For the serpent alone would come into the cave where he lived also alone, and when he was at his prayers, it would cast itself before him, and when he took his rest, it would lie down by his side. The holy man was nothing at all dismayed at this: for sometime he would put his hand or leg to his mouth, saying: “ If thou hast leave to sting me, I hinder thee not ”: and when he had lived thus continually the space of three years, upon a day the old enemy, overcome with his heavenly courage, made a great hissing, and tumbling himself down by the side of the mountain, he consumed all the bushes and shrubs with fire: in which fact by the power of God he was enforced to shew of what force he was, that Cf)C Dialogues of ®tegotp departed with loss of the victory. Consider, I pray you then, in the top of what mountain this man of God stood, that continued three years together with a serpent, without taking any harm at all.
Peter, i do consider it, and do tremble at the very hearing of the story.
©regorp. This reverent man, when he first shut himself up, was determined never to behold women any more: not because he contemned them, but for that he feared lest their sight might be the occasion of sinful temptation: which resolution of his a certain woman understanding, up she went boldly to the mountain, and forgetting all modesty, impudently approached to his cave. He seeing her a good way off, and perceiving by the apparel that it was a woman, he fell straight to his prayers, with his face upon the earth, and there he lay prostrate, until the shameless creature, wearied with staying at his window, departed: and that very day after she was descended the mountain, she ended her life; to give all the world to understand how highly she displeased almighty God, in offending his servant with that her bold enterprise.
At another time, many of devotion going to visit him, a young boy, taking little heed to his feet, and by reason the path was so straight upon the side of the mountain, fell down, and tumbled until he came to the bottom of the valley, which was very deep: for the mountain is so high, that huge trees growing beneath seem to them that be above nothing else but little shrubs. The people present were at this chance much dismayed, and very diligently did they seek, to see where they could find his dead body: for who would have thought any otherwise but that he was slain, or once imagined that his body could ever have come safe to the ground, so many rocks being in the way to tear it in pieces? yet for all this, he was found in the valley, not only alive, but also without KING TOTILA AND ST. BENEDICT (Ujjixi Qallery, Florence) any harm at all. Then they perceived very well, that the reason why he was not hurt was because Marcius’ prayers did preserve him in his falling.
Over his cave there was a great rock, which seemed to hang but by a little piece unto the mountain, and therefore daily was it feared that it would fall, and so kill the servant of God. For preventing of which mischief, the honourable man Mascatus, nephew to Armentarius, came thither with a great number of country people, desiring him to leave his cave so long until they had removed that rock, to the end he might afterward continue there without any danger: but the man of God could not by any means be persuaded to come forth, bidding them notwithstanding do what they thought convenient, only he retired himself to the farthest part of his cell: yet none made any doubt, but that if so huge a rock as that was did fall, but that it would both spoil his cave and kill himself. Wherefore they laboured what they might, to see if they could remove that mighty stone without any danger to the man of God, and forthwith, in the sight of them all, a strange thing happened: for that rock, severed by their labour from the rest of the mountain, not touching Marcius’ cave, did skip clean over, and avoiding, as it were, to hurt God’s servant, it fell far off: which thing no man can doubt but that it was done by the hands of Angels, at the commandment of almighty God.
At such time as this holy man came first to inhabit that mountain, and had not yet made any door for his cave, he fastened the one end of an iron chain to the stony wall, and the other he tied to his leg, to the end he might go no farther than the length of that chain did give him leave: which thing the reverent man Bennet hearing of, sent him this word by one of his monks: “ If thou be God’s servant, let the chain of Christ, and not any chain of iron, hold thee ”: upon this message Marcius forthwith loosed his chain, yet did he keep still the same Cbe Dialogues of ©regorp compass, and go no farther than he did before* Living afterward in the same cave, he began to entertain certain disciples, which dwelt apart from his cell, who, having no other water but that which with a rope and a bucket they drew out of a well, great trouble they had, because their rope did often break: and therefore they came unto him, craving that chain which he had loosed from his leg, that they might tie the rope to that, and fasten the bucket upon it: ind from that time forward, though the rope was daily wet with water, yet did it break no more; for having touched the holy man's chain, it became strong like unto iron, so that the water did not wear it, nor do it any harm. Peter* These worthy acts of his do please me, seeing they are strange, and that very much, because they were so lately done, and be yet fresh in memory.
Chapter ^etienteen: boto a e©on& of amount argentano talseo up a Dean man* <1 <$tegotp* Not long since in our time, a certain man called Quadragesimus was subdeacon in the church of Buxentin, who in times past kept a flock of sheep in the same country of Aurelia: by whose faithful report I understood a marvellous strange thing, which is this. At such time as he led a shepherd’s life, there was an holy man that dwelt in the mountain of Argentario: whose religious conversation and inward virtue was answerable to the habit of a monk, which outwardly he did wear. Every year he travelled from his mountain to the church of St. Peter, Prince of the Apostles: and in the way took this Quadragesimus’ house for his lodging, as himself did tell me. Coming upon a day to his house, which was hard by the church, a poor woman’s husband died not far off, whom when they had, as the manner is, washed, put on his garments, and made him ready to be buried, yet it was so late, that it could not be done that day: wherefore the desolate widow sat by the dead corpse, weeping all night long, and to satisfy her grief she did continually lament Cbc 0@onfe of 0§outtt Stgentatio and cry out. The man of God, seeing her so pitifully to weep and never to give over, was much grieved, and said to Quadragesimus the subdeacon: “ My soul taketh compassion of this woman’s sorrow, arise, I beseech you, and let us pray ”: and thereupon they went to the church, which, as I said, was hard by, and fell to their devotions. And when they had prayed a good while, the servant of God desired Quadragesimus to conclude their prayer; which being done, he took a little dust from the side of the altar: and so came with Quadragesimus to the dead body; and there he began again to pray, and when he continued so a long time, he desired him not, as he did before, to conclude their prayers, but himself gave the blessing, and so rose up: and because he had the dust in his right hand, with his left he took away the cloth that covered the dead man’s face; which the woman seeing, earnestly withstood him, and marvelled much what he meant to do: when the cloth was gone, he rubbed the dead man’s face a good while with the dust, which he had taken up; and at length, he that was dead received his soul again, began to open his mouth and his eyes, and to sit up, and as though he had awakened from a deep sleep, marvelled what they did about him; which when the woman, that had wearied herself with crying, beheld, she began then afresh to weep for joy, and cry out far louder than she did before: but the man of God modestly forbad her, saying: “ Peace, good woman, and say nothing, and if any demand how this happened, say only, that our Lord Jesus Christ hath vouchsafed to work his pleasure.”
Thus he spake, and forthwith he departed from Quadragesimus, and never came to his house again. For, desirous to avoid all temporal honour, he so handled the matter, that they which saw him work that miracle, did never see him more so long as he lived.
What others think I know not: but mine opinion is, that it is a miracle above all miracles, to raise up dead men, and secretly to call back their souls, to give life unto their bodies again.
(S>te0Otp* If we respect outward and visible things, of necessity we must so believe; but if we turn our eyes to invisible things, then certain it is that it is a greater miracle, by preaching of the word and virtue of prayer, to convert a sinner than to raise up a dead man: for in the one, that flesh is*raisedup which again shall die: but in the other, he is brought from death which shall live for ever. For I will name you two, and tell me in which of them, as you think, the greater miracle was wrought.
The first is Lazarus, a true believer, whom our Lord raised up in flesh; the other is Saul, whom our Lord raised in soul. For of Lazarus’ virtues after his resurrection we read nothing: but after the raising up of the other’s soul, we are not able to conceive what wonderful things be in holy scripture spoken of his virtues: as that his most cruel thoughts and designments were turned into the bowels of piety and compassion; that he desired to die for his brethren, in whose death before he took much pleasure; that knowing the holy scriptures perfectly, yet professed that he knew nothing else but Jesus Christ and him crucified; that he did willingly endure the beating of rods for Christ, whom before with sword he did persecute; that he was exalted to the dignity of an Apostle, and yet willingly became a little one in the midst of other disciples; that he was rapt to the secrets of the third heaven, and yet did turn his eye of compassion to dispose of the duty of married folks, saying: Let the husband render debt to the wife, and likewise the wife to the husband f that he was busied in contemplating the quires of Angels, and yet contemned not to think and dispose of the facts of carnal men; that he rejoiced in his infirmities, and took pleasure in his reproaches; that for him to live is Christ, and gain to die; that although he lived TBennet t be 9@onfe in flesh, yet was he wholly out of the flesh. Behold how this blessed Apostle lived, who from hell returned in his soul to the life of virtue: wherefore less it is for one to be raised up in body, except perchance, by the reviving thereof, he be also brought to the life of his soul, and that the outward miracle do serve for the giving of life to the inward spirit.
Peter. I thought that far inferior, which I perceive now to be incomparably superior: but prosecute, I beseech you, your former discourse, that we spend no time without some spiritual profit to our souls.
Chapter rnghttm: of IBennet t&e q (S)t ejJQtp* A certain monk lived with me in mine Abbey, passing cunning in holy scripture, who was elder than I, and of whom I learned many things which before I knew not. By his report I understood that there was in Campania, some forty miles from Rome, a man called Bennet, young in years, but old for gravity: one that observed the rule of holy conversation very strictly. When the Goths in the time of King Totilas found him, they went about to burn him, together with his cell; and fire for that end was put to, which consumed all things round about, but no hold would the fire take upon his cell: which when the Goths saw, they became more mad, and with great cruelty drew him out of that place, and espying not far off an oven made hot to bake bread, into those flames they threw him, and so stopped the mouth. But the next day he was found so free from all harm, that not only his flesh, but his very apparel also, was not by the fire anything touched at all.
PfctCt* I hear now the old miracle of the three children, which were thrown into the fire, and yet were preserved from those furious flames. 1 ©regorp* That miracle, in mine opinion, was in some thing unlike to this: for then the three children were 1 Daniel 3.
Cfje Dialogic of ©regorp bound hand and foot, and so thrown into the fire, for whom the King looking the next day, found them walk-: ing in the furnace, their garments being nothing hurt by those flames: whereby we gather that the fire into which they were cast, and touched not their apparel, did yet consume their bands, so that at one and the same time, for the service of the just, the fire had force to bring them comfort, and yet had none to procure them torment.
e&aptet Nineteen: of tfjc cfmccf) of filesoeD 3eno tbc #artpt: in tofric b the toater ascenDeO bigbet tfmn t be Hoot, ano tfrougfuttoere open, pet enteteo ItOt in* Like unto this ancient miracle we had in our days another, but yet in a divers element: for not long since John the Tribune told me that, when the Earl Pronulphus was there, and himself also with Antharicus the king, how there happened at that time a strange miracle, and he affirmed! that himself doth know it to be true. For he said that, almost five years since, when the river of Tiber became so great that it ran over the walls of Rome, and overflowed many countries: at the same time in the city of Verona, the river Athesis did so swell, that it came to the very church of the holy martyr and Bishop Zeno; and though the church doors were open, yet did it not enter in. At last it grew so high, that it came to the church windows, not far from the very roof itself, and the water standing in that manner, did close up the entrance into the church, yet without running in: as though that thin and liquid element had been turned into a sound wall. And it fell so out, that many at that time were surprised in the church, who not finding any way how to escape out, and fearing lest they might perish for want of meat and drink, at length they came to the church door, and took of the water to quench their thirst, which, as I said, came up to the windows, and yet entered not in; and so for their necessity they took water, which yet, according to the nature of water, ran not in: and in that manner it Iprieat Stephen of Valeria stood there before the door, being water to them for their comfort, and yet not water to invade the place: and all this to declare the great merit of Christ’s martyr. Which miracle I said truly, that it was not unlike to that ancient one of the fire: which burnt the three children’s bands, and yet touched not their garments.
IPfctfct. Marvellous strange are these acts of God’s saints which you tell; and much to be admired of us weak men, that live in these days. But because I understand now, by your relation, what a number of excellent and virtuous men have been in Italy, desirous I am to know whether they endured any assaults of the devil, and did thereby more profit in the service of God.
©regotp. Without labour and fighting, none can obtain the crown of victory: whence, then, come so many conquerors but from this, that they fought valiantly, and resisted the assaults of the old enemy? For the wicked spirit doth continually watch our thoughts, words, and works: to find something whereof to accuse us before the eternal Judge. For proof whereof 1 will now let you understand, how ready he is always to entrap and deceive us.
C&aptet Ctoentp: of a Hottest calleo ^tepfcen, in tfje province of Valeria: tofiose stockings tfre Deoil tOOUiD fratie Dtaton Off. Some that are yet living with me, affirm this to be true which 1 will now speak of. A man of holy life there was, called Stephen, who was a Priest in the province of Valeria, nigh of kindred to my deacon Bonifacius: who, coming home uppn a time from travel, spake somewhat negligently to his servant, saying: “ Come, sir devil, and pull off my hose ”: at which words, straightways his garters began to loose in great haste, so that he plainly perceived that the devil indeed, whom he named, was pulling off his stocking: whereat being much terrified, he cried out aloud, and said: “ Away, wretched caitiff, away; I spake not to thee; Cfje Dialogues of §>t ©regotp but to my servant.” Then the devil gave over, leaving his garters almost quite off*. By which we may learn, that if the devil be so officious in things concerning our body, how ready and diligent he is to observe and note the cogitations of our soiil.
}£)etet* A very painful thing it is and terrible, always to strive against the temptations of the devil, and, as it were, to stand continually armed ready to fight.
©tCgOtp* Not painful at all, if we attribute our preservation not to ourselves, but to God’s grace; yet so notwithstanding, that we be careful what we may for our parts, and always vigilant under God’s protection. And it falleth out sometime by God’s goodness, that when the devil is expelled from our soul, that he is so little of us to be feared, that contrariwise he is rather terrified by the virtuous and devout life of good people.
Chapter Ctoent^one: of a jQurt that, bj? fjer onlg commanDment, Dispossess a Deoil For the holy man, old father Eleutherius, of whom I spake before, told me that which I will now tell you.: and he was himself a witness of the truth thereof: this it was. In the city of Spoleto, there was a certain worshipful man’s daughter, for years marriageable, which had a great desire to lead another kind of life: whose purpose her father endeavoured to hinder: but she, not respecting her father’s pleasure, took upon her the habit of holy conversation: for which cause her father did disinherit her, and left her nothing else but six little pieces of ground. By her example many noble young maids began under her to be converted, to dedicate their virginity to almighty God, and to serve him. Upon a time, the virtuous Abbot Eleutherius went to bestow upon her some good exhortation: and as he was sitting with her, discoursing of spiritual matters, a country man came from that piece of ground which her father had left her, bringing a certain present: and as he was l i 2 Cfje Chief at t&e ©rade