i¬oleoge of tfje faints whole town, a flame of fire came out of his grave, which burnt his bones so long, until it consumed the very grave itself, in such sort that the earth which was raised up with a little bank, appeared lower than the rest of the ground. By which fact almighty God declared what his soul suffered in the other world, whose dead body flaming fire consumed in this. To us also he hath left a fearful example, that we may thereby learn what the living and sensible soul suffereth for sin committed, when as the sensible bones by such a punishment of fire were burnt to nothing.
jjpztzt. Desirous I am to know whether in heaven the good know the good, and the wicked in hell know one another.
Cfmpter CfnttH&tee: tfrnt tn fjeaiaen tf )z poo fenoto tfie goon: ano fit fjell tfje totcfeeo fjatie fenoto- ICOgC Of ty£ toiefeeD, <1 <S>tCgOtJh The truth of this question we find most clearly resolved in those words of our Saviour before alleged: in which, when it is said that: There was a certain rich man, and he was clad with purple and silk, and he fared every day magnifically: and there was a certain beggar called Lazarus, that lay at his gate full of sores, desiring to be filled of the crumbs that fell from the rich mans table, and none did give him y but the dogs also came and licked his sores; straightways it is there also said, that: Lazarus died y and was carried of the Angels into Abraham s bosom: and the rich man also died y and was buried in hell: who, lifting up his eyes y being in torments y saw Abraham afar off y and Lazarus in his bosom y and he cried saying: Father Abraham y have mercy on me y and send Lazarus that he may dip the tip of his finger into water for to cool my tongue y because I am tormented in this flame. To whom Abraham answered: Son y remember that thou diddest receive good things in thy lifetime y and Lazarus likewise evil} By which words, the rich man, having no hope of salva- Cf )C Dialogues of ©t ©regotp tion for himself, beginneth to make suit for his friends, saying: Father, I beseech thee, /to thou wouldest send him unto my father s house, for I have five brethren, for to testify unto them, Zatf they also come into this place of torments. In which words we see plainly, that the good do know the good, and the bad have knowledge of the bad. For if Abraham had not known Lazarus, never would he have spoken to the rich man being in torments, and made mention of his affliction and misery past, saying: that he had received evil things in his life. And if the bad did not know the bad, never would the rich man in torments have remembered his brethren that were absent: for shall we think that he knew not them that were present with him, who was so careful to pray for them that were absent?
By which we learn also the answer to another question, which you demanded not: and that is, that the good do know the bad, and the bad the good. For Abraham knew the rich man, to whom he said: Thou hast received good things in thy life: and Lazarus, God’s elect servant, was also known to the rich reprobate, whom by name he desired that he might be sent unto him, saying: Send Lazarus that he may dip the tip of his finger into water, and cool my tongue: by which mutual knowledge on both sides, the reward likewise to both parts increaseth, for the good do more rejoice, when they behold them also in felicity whom before they loved: and the wicked seeing them, whom in this world not respecting God they did love, to be now punished in their company, tormented they are, not only with their own pains, but also with the pains of their friends. Beside all this, a more wonderful grace is bestowed upon the Saints in heaven: for they know not only them with whom they were acquainted in this world, but also those whom before they never saw, and converse with them in such familiar sort as though in times past they had seen and known one another: Uisions of tfje 2DtJ jet 2BoriD and therefore when they shall see the ancient fathers in that place of perpetual bliss, they shall then know them by sight,. whom always they knew in their lives and conversation. For seeing they do in that place with unspeakable brightness (common to all) behold God, what is there that they know not, that know him who knoweth all things?
CPaptcr CPittp^four: of a cettain religious man, tpat at pis Dcatp sato tpe proppets. C| For a certain religious man of my Monastery, that lived a virtuous life, dying some four years since, saw at the very time of his departure (as other religious men do report, that were present) the Prophet Jonas, Ezechiel, and Daniel, and by their names called them his Lords, saying that they were come unto him: and as he was bowing his head downward to them for reverence, he gave up the ghost: whereby we perceive what perfe'et knowledge shall be in that immortal life, when as this man, being yet in corruptible flesh, knew the Prophets whom he never saw.
Cpapter €pittp=fitt)e: poto sometime souls reaDp to Depart tpis toorlD, tpat fenoto not one anotpet, fenoto pet topat torments for tpeir sins, or like tetoaros for tpeir gooD DeeDs, tpep spall receive. 3nD of tpe Deatp of 31opn, Orsus, dEumor* ppiUS, anD ^Iteppen. And sometime it falleth out that the soul, before it departeth, knoweth them with whom, by reason of equality of sins or rewards, it shall in the next world remain in one place. For old Eleutherius, a man of holy life, of whom in the former book I spake much, saith that he had a natural brother of his, called John, who lived together with him in his Monastery, who, fourteen days beforehand, told the monks when he was to die: and three days before he departed this life, he fell into an ague, and when his time was come, he received the mystery of our Lord’s Cfje Dialogues of %u ©tegotp body and blood: and calling for the monks about him, he willed them to sing in his presence, prescribing them a certain anthem concerning himself,* saying: Open unto me the gates of justice ^ and being gone into them, I will confess unto our Lord: this is the gate of our Lord, just men shall enter in by it f and whiles the monks about him were singing this anthem, suddenly with a loud and long voice he cried out, saying: cc Come away, Ursus ”: straight after which words his soul departed this mortal life. The monks marvelled, because they knew not the meaning of that, which at his death he so cried for: and therefore after his departure, all the Monastery was in sorrow and affliction. Four days after, necessary business they had, to send some of their brethren to another Monastery far distant: to which place when they came, they found all the monks in great heaviness, and demanding the reason, they told them that they did lament the desolation of their house: <c for four days since,” quoth they, “one of our monks died, whose life kept us all in this place ”: and when they inquired his name, they understood that it was Ursus: asking also at what hour he left this world, they found that it was at that very instant, when he was called by John who died with them. Out of which we may learn that the merits of either were alike; and that in the next world they live familiarly together in one mansion, who atone time like fellows departed this life.
Here also will I tell you what I heard from the mouths of my neighbours, at such time as I was yet a layman, and dwelled in my father’s house, which descended to me by inheritance. A certain widow there was not far from me, called Galla, which had a young man to her son, whose name was Eumorphius: not far from whom dwelt one Stephen called also Optio. This Eumorphius, lying sick at the point of death, called for THE CORONATION OF THE IiJ.E.SSKJ> VIROIN ( l, Florence) Visions of t&e UDtfjer W > otlD his man, commanding him in all haste to go unto Stephen Optio, and to desire him without all delay to come unto him, because there was a ship ready, to carry them both into Sicily. But because his man refused to go, supposing that through extremity of sickness he knew not what he spake, his master very earnestly urged him forward, saying: “ Go thy way, and tell him what I say, for I am not mad, as thou thinkest.” Hereupon away he went towards Stephen, but as he was in the midst of his journey, he met one that asked him whither he was going, and when he told him, that he was by his master sent to Stephen Optio: “ You lose your labour,” quoth the other, u for I come now from thence: and he died this very hour.” Back again upon this news he returned to his master, Eumorphius: but before he could get home, he found him dead. And so, by conconferring their meeting together, and the length of the way, apparent it was that both of them, at one and the self same instant, departed this mortal life.
Very terrible it is that you say: but what, I pray you, is the reason, that he saw a ship at his departure? Or why did he say that he was to go into Sicily? <S)t££0tp* The soul needeth not anything to carry it: yet no wonder it is, if that appeared to the soul being yet in the body, which by means of the body it had oftentimes before seen: to the end that we should thereby understand whither his soul might spiritually be carried. And in that he said he was to go into Sicily, what else can be meant thereby, but that there be in the islands of that country more than in any place else, certain gaping gulphs of torments, casting out fire continually? and as they say that know them, daily do they wax greater, and enlarge themselves: so that the world drawing to an end, and so, consequently, more coming thither to be burnt in those flaming dungeons, so much the more do those places of torments open and become wider. Which strange thing almighty God, for the terror and amendment of the living, would have extant in this world, that infidels which believe not the unspeakable pains of hell, may with their eyes see the places of torments, which they list not to credit when it is told them. And that both the elect and reprobate, whose life and conversation hath been alike, shall after death be carried to like places, the saying of our Saviour doth teach us, though we had no examples to prove the same; for of the elect himself saith in the Gospel: In the house of my Father there be many mansions } For if there were not inequality of rewards in the everlasting felicity of heaven, then were there not many mansions, but rather one: wherefore there be many mansions, in which divers orders and degrees of God’s saints be distinguished, who in common do all rejoice of the society and fellowship of their merits, and yet all they that laboured receive one penny, though they remain in distinct mansions: because the felicity and joy which there they possess is one, and the reward, which by divers and unequal good works they receive is not one but divers: which to be true our Saviour assureth us, when, talking of his coming to judgment, he saith: Then I will say to the reapers: Gather up the cockle, and bind it into bundles to burn? For the Angels, which be the reapers, do then bind up in bundles the cockle to burn, when like with like are put together in torment: as the proud to burn in hell with the proud, carnal with the carnal, covetous with the covetous, deceitful with the deceitful, envious with the envious, and infidels with infidels: when therefore those that were like in sinful life, be condemned to like torments, then be they as it were cockle bound together in bundles to be burnt.
JjpCtCt* You have given a sufficient reason for satisfaction to my demand: yet I beseech you to inform me Uimw oft be flDt&er mono further, what the cause is, that some be called out of this world, as it were through error: who afterward return again to life, saying that they heard how they were not the men which were sent for out of this life.
Chapter €fnrtg*0ir; of those souls tobtcb seem as it toere through error to be taken out of their hoDies: ano of toe Death anD retiring of a monk caileD Ureter: of the Death, likewise, anD raising up again of one Stephen: anD of the strange oision of a certain solDier* <1 <S?regorp* When this happeneth, Peter, it is not, if it be well considered, any error, but an admonition. For God of his great and bountiful mercy so disposeth, that some after their death do straightways return again to life, that having seen the torments of hell, which before when they heard they would not believe, they may now at least tremble at, after they have with their eyes beheld them. For a certain Sclavonion, who was a monk and lived with me here in this city in my Monastery, used to tell me that at such time as he dwelt in the wilderness, that he knew one Peter, a monk born in Spain, who lived with him in the vast desert called Evasa: which Peter (as he said) told him how, before he came to dwell in that place, by a certain sickness he died, and was straightways restored to life again, affirming that he had seen the torments and innumerable places of hell, and divers, who were mighty men in this world, hanging in those flames; and that as himself was carried to be thrown also into the same fire, suddenly an Angel in a beautiful attire appeared, who would not suffer him to be cast into those torments: but spake unto him in this manner: cc Go thy way back again, and hereafter carefully look unto thyself, how thou leadest thy life ”: after which words his body by little and little became warm, and himself, waking out of the sleep of everlasting death, reported all such things as happened about him: after which time he bound himself to such fasting and watching, that though he had said nothing, yet his very life and conversation did speak what torments he had seen and was afraid of: and so God’s merciful providence wrought in his temporal death that he died not everlastingly.
But because man’s heart is passing obdurate and hard, hereof it cometh that though others have the like vision, and see the same pains, yet do they not always reap the like profit. For the honourable man Stephen, whom you knew very well, told me of himself, that at such time as he was upon business resident in the city of Constantinople, that he fell sick and died; and when they sought for a surgeon to bowel him, and to embalm his body, and could not get any, he lay unburied all the night following: in which space his soul was carried to the dungeon of hell, where he saw many things, which before when he heard he little believed. But when he was brought before the judge that sat there, he would not admit him to his presence, saying: “ I commanded not this man to be brought, but Stephen the smith ”: upon which words he was straightway restored to life, and Stephen the smith, that dwelled hard by, at that very hour departed this life: whose death did show that the words which he heard were most true. But though the foresaid Stephen escaped death in this manner at that time, yet three years since, in that mortality which lamentably wasted this city (and in which, as you know, men with their corporal eyes did behold arrows that came from heaven, which did strike divers), the same man ended his days: at which time a certain soldier being also brought to the point of death, his soul was in such sort carried out of his body, that he lay void of all sense and feeling, but coming quickly again to himself, he told them that were present, what strange things he had seen. For he said (as many report that know it smoky river did r smell: but upon pleasant green meadows Tull oF sweet flowers, in which also there were divers companies of men apparelled in white: and such a delicate savour there was, that the fragrant odour thereof did give wonderful content to all them that dwelt and walked in that place.) Divers particular mansions also there were, all shining with brightness and light, and especially one magnifical and sumptuous house which was a building, the brick whereof seemed to be of gold, but whose it was, that he knew not.
' There were also upon the bank of the foresaid river certain houses, but some of them the stinking vapour which rose from the river did touch, and some other it touched not at all. Now those that desired to pass over the foresaid bridge, were subject to this manner of trial: if any that was wicked attempted to go over, down he fell into that dark and stinking river; but those that were just and not hindered by sin, securely and easily passed over to those pleasant and delicate places. There he said also that he saw Peter, who was steward of the Pope’s family, and died some four years since, thrust into a most filthy place, where he was bound and kept down with a great weight of iron: and inquiring why he was so used, he received that answer, which all we that knew his life can affirm to be most true: for it was told him that he suffered that pain, because when himself was upon any occasion to punish other, that he did it more upon cruelty than to shew his obedience; of which his merciless disposition none that knew him can be ignorant. There also he said that he saw a Priest whom he knew: who coming to the foresaid bridge, passed over with as great security, as he lived in this world sincerely.
Likewise, upon the same bridge he said that he did the farther side thereof there were see this Stephen, whom before we spake of, who being about to go over, his foot slipped, and half his body hanging beside the bridge, he was of certain terrible men, that rose out of the river, drawn by the legs downward: and by certain other white and beautiful persons, he was by the arms pulled upward: and whiles they strove thus, the wicked spirits to draw him downward, and the good to lift him upward, he that beheld all this strange sight returned to life, not knowing in conclusion what became of him. By which miraculous vision we learn this thing concerning the life of Stephen, to wit, that in him the sins of the flesh did strive with his works of alms. For in that he was by the legs drawn downward, and by the arms plucked upward, apparent it is, that both he loved to give alms, and yet did not perfectly resist the sins of the flesh, which did pull him downward: but in that secret examination of the supreme judge, which of them had the victory, that neither we know, nor he that saw it. Yet most certain it is, that the same Stephen, after that he had seen the places of hell, as before was said, and returned again to his body, did never perfectly amend his former wicked life, seeing many years after he departed this world, leaving us in doubt whether he were saved or damned. Whereby we may learn, that when any have the torments of hell shewn them, that to some it is for their commodity, and to others for their testimony: that the former may see those miseries to avoid them, and these other to be so much the more punished, in that they would not take heed of those torments, which they both knew and with their eyes beheld.
IPCtet, What, I beseech you, was meant by the building of that house in those places of delight, with bricks of gold? For it seemeth very ridiculous, that in the next life we should have need of any such kind of metal.
DeusoeDit tfje ^oemafeet Abatis meant ftp tfce PutlDtng of t&e&ouse in t&ooe pleasant places. 3nD of one DeusoeDit, topose pouse teas seen to be built upon tbe @>aturbap.
<25tC|JOtp. What man of sense can think so? but by that which was shewn there, whosoever he was, for whom that house was built, we learn plainly what virtuous works he did in this world: for he that by plenty of alms doth merit the reward of eternal light, certain it is, that he doth build his house with gold. For the same soldier who had this vision said also, which I forgot before to tell you, that old men, and young, girls, and boys, did carry those bricks of gold for the building of that house: by which we learn that those to whom we shew compassion in this world, do labour for us in the next. There dwelt also hard by us a religious man, called Deusdedit, who was a shoemaker, concerning whom another saw by revelation that he had in the next world an house a building; but the workmen thereof laboured only upon the Saturday. Who afterward enquiring more diligently how he lived, found that whatsoever he got by his labour all the week, and was not spent upon necessary provision of meat and apparel, all that upon the Saturday he bestowed upon the poor in alms at St. Peter’s church: and therefore see what reason there was, that his building went forward upon the Saturday.
You have given me very good satisfaction touching this one point: yet desirous I am further to know, what the reason was that some of those habitations were touched by the stinking vapour, and some were not; and what is meant by the bridge and river which he saw.
<£>t00Otp. By the representation of these things, Peter, are expressed the causes which they do signify. For the bridge, by which he beheld God’s servants to pass unto those pleasant places, doth teach us that the path is very C&e Dialogues of ©regot]?
strait which leadeth to everlasting life: 1 and the stinking river, which he saw running beneath, signifieth that the filthy corruption of vice in this world doth daily run to the downfall of carnal pleasure. And that some of the habitations were touched with the stinking vapour, and some were not, what is meant else, but that there be divers which do many good works, yet in their soul they are touched with the delight of carnal sins? and therefore very great reason there is, that in the next world such should taste of a stinking vapour, whom filthy carnality did delight in this; and therefore blessed Job, perceiving the pleasure of the flesh to be stinking, pronounceth this sentence of the wanton and carnal man: His sweetness be worms? But those that do preserve their heart free from all pleasure of carnal thoughts, have not their houses touched with any such stinking vapour: and here we have also to note, that he saw one and the same thing both to be a vapour and also to have an ill savour, because carnal delight doth so obscure the soul which it hath infected, that it can not see the brightness of true light: for the more pleasure it hath in the inferior part, the more darkness it hath in the superior, which doth hinder it from the contemplation of heavenly mysteries.
Is there any text of holy scripture, to prove that carnal sins be punished with stinking and bad savours?
flDf tfje IPuntsfjment of t&e men of ^oDorn.
<£>tejJ0tp, There is: for in Qenesis 3 we read that our Lord rained fire and brimstone upon the city of Sodom: that both fire might burn them, and the stench of brimstone smother and kill them: for seeing they burnt with the unlawful love of corruptible flesh, by God’s just judgment they perished both by fire and an unsavoury smell; to the end they might know that they 1 Matt. 7, 14. 2 Job 24, 20. 3 Gen. 19, 24.
€be Conbetston of CbeoDotus had, by the pleasure of their stinking life, incurred the sorrows of eternal death.
IPftCt. Concerning those things which before I doubted of, I find myself now so fully satisfied, that I have not any further question to move.
Cfraptet Ctrittp-seoen: boto tbe souls of some men, being: pet in tbeit bodies. Do see some spititual punishment: anD of that tobicb bap= peneD to the bop Cbeoootus. <1 <£>regotp. We have also to know that sometime the souls, whiles they are in their bodies, do behold some spiritual punishment: which yet happeneth to some for their own good, and to others for the edification of them that hear thereof. For there was one Theodorus (which story I remember that in mine Homilies to the people I have also spoken of) who was a very unruly lad, and, more upon necessity than of his own good will, in the company of his brother entered into my Monastery: and so little pleasure he took in spiritual talk, that it was death to him to hear anything tending to the good of his own soul, for he was so far from doing any good work, that he could not endure to hear thereof: and he would openly protest, sometimes by swearing, sometimes in anger, and sometimes in scoffing sort, that he never meant to take upon him the habit of a religious life. This untoward boy, in the late mortality which consumed the greatest part of this city, was grievously strooken: whereof he lay sore sick: and being at last come to the point of death, all the monks repaired to his chamber, to pray for the happy departure of his soul, which seemed not to be far off: for the one half of his body was already dead, and only in his breast a little life remained, and therefore the nearer they saw him to his end, the more fervently did they commend him to God’s mercy. Whiles they were thus busied, suddenly he cried out to them, and with great clamour went about Cfce Dialogues of <S5regotp to interrupt their devotions, saying: “ Depart and away, for behold I am delivered over to a dragon to be devoured, and your presence doth let him, that he can not dispatch me. My head he hath already swallowed up in his mouth, and therefore go your ways, that my torments be not the longer, and that he may effect that which he is about to do: for if I be given him to devour, why do you keep me here in longer pain? ” At these fearful words the monks said unto him: w Why do you speak thus, good brother? Bless yourself with the sign of the holy cross ”: to whom he answered: “ Willingly I would, but I can not, I am so loaden with this dragon’s scales.” Upon these words the monks fell prostrate upon the earth, and in great zeal with tears they prayed to God for his delivery out of the enemy’s hands, who mercifully heard them, for upon a sudden the sick person began to cry out, and say: “ God be thanked, behold the dragon that had me to devour, is fled away, and overcome with your prayers, here he could not tarry. Now, I beseech you, make intercession for my sins, for I am ready to turn unto God, and wholly to renounce all kind of secular life ”: and thus he that was half dead, as before was said, reserved now to a longer life, turned to God with his whole heart: and so, after he had put on a new mind, and was a long time punished with affliction, then his soul departed from the miseries of this mortal life.
Chapter Cfrirt^eig&t: oftfjeDeatf) of c&risorius; anti of a certain fi@onfeof 31conia. <1 But Chrisorius on the contrary (as his kinsman Probus, of whom I made mention before, told me) was a substantial man in this world, but as full of sin as of wealth: for he was passing proud, given to the pleasures of the flesh, covetous, and wholly set upon scraping of riches together. But when God determined to make an end of so many sins, he sent him a great sickness; and when C6e Deatf) of dLW&otim his last time drew near, in that very hour in which his soul was to leave the body, lying with his eyes open, he saw certain cruel men and black spirits stand before him, pressing upon him to carry him away to the pit of hell: at which fearful sight he began to tremble, to wax pale, to sweat, and with pitiful outcries to crave for truce: and often with faltering tongue to call for his son Maximus (whom, when I was a monk, I knew also to profess the same kind of life), saying: cc Come away, Maximus, with all speed. Never in my life did I any harm to thee, receive me now in thy faith / y His son, greatly moved at these outcries, came unto him in all haste: and his whole family lamenting and crying out, repaired also to his chamber: none of all which beheld those wicked spirits, which did so urge and vex him: but by his trouble of mind, by his paleness and trembling, they made no doubt of their presence: for he was so affrighted with their terrible looks, that he turned himself everyway in his bed. Lying upon his left side, he could not endure their sight: and turning to the wall, there also he found them: at last, being very much beset, and despairing of all means to escape their hands, he cried out with a loud voice: cc O truce till to-morrow, O truce till to-morrow ”: and crying out in this sort he gave up the ghost. This being the manner of his death, certain it is that he saw this fearful sight not for himself, but for us: that his vision might do us good, whom God’s patience doth yet with fatherly long sufferance expect to amendment. For what profit reaped he by seeing those foul spirits before his death, and by craving for that truce which he could not obtain?