Chapter Nine: of Frigidianus, Bishop of Lucca.
But I must not forget to tell you what I heard of the reverent man Venantius, Bishop of Luna, some two days ago: who said that there was, nigh unto him, a man of rare virtue called Frigidianus, Bishop of Lucca, who wrought a strange miracle, which, as he saith, all the inhabitants of that place do speak of, and it was this. Hard by the walls of the city, there runneth a river called Anser, which divers times doth so swell and overflow the banks, that it drowneth many acres of ground, and spoileth much corn and fruit. The inhabitants, enforced by necessity, seeing that this did often happen, went about by all means possible to turn the stream another way: but when they had bestowed |118 much labour, yet could they not cause it to leave the old channel. Whereupon the man of God, Frigidianus, made a little rake, and came to the river, where all alone he bestowed some time in prayer; and then he commanded the river to follow him, and going before, he drew his rake over such places as he thought good, and the whole river, forsaking the old channel, did follow him, and kept possession of that which the holy man by that sign of his rake had appointed: and so never afterward did it hurt any more either corn or other things planted for the maintenance of men.
Chapter Ten; of Sabinus, Bishop of Placentia.
The same Venantius told me likewise another miracle, done as he said in the city of Placentia, which one John, the servant of God, and a man of credit living now here amongst us, and who was born and brought up in that city, affirmeth also to be most true. For in that town of Placentia, they say that there was a Bishop of wonderful virtue, called Sabinus: who understanding by one of his Deacons, that the great river of Po was broken forth, and had overflowed the land which belonged to the church, and done much harm, he bad him go unto the river, and deliver it this message from him: "The Bishop commandeth you to retire, and keep yourself within your own bounds." His Deacon, hearing these words, scornfully contemned to be employed in any such business. Then the man of God, Sabinus, sent for a notary, and willed him to write these words: "Sabinus, the servant of our Lord Jesus Christ, sendeth admonition to Po. I command thee, in the name of our Lord Jesus Christ, that thou come not out of thy channel, nor presume any more to hurt the lands of the church." This short letter he bad the notary write, and when he had so done, to go and cast it into the river. The notary did as he bad him, and the river obeyed the precept of the holy man, for straightways it withdrew |119 itself from the church-lands, returned to his own channel, and never presumed any more to overflow those grounds. By which fact, Peter, the pride of disobedient men is confounded, seeing that the very senseless element, in the name of Jesus, obeyed the holy man's commandment.
Chapter Eleven: of Cerbonius, Bishop of Populonium.
Cerbonius, also a man of holy life, Bishop of Populonium, hath made great proof in our time of his rare virtue. For being much given to hospitality, upon a certain day he gave entertainment to divers soldiers, which, for fear of the Goths (that passed likewise by his house), he conveyed out of the way, and so saved their lives from those wicked men. Totila, their impious king, having intelligence thereof, in great rage and cruelty commanded him to be brought unto a place called Merulis (eight miles from Populonium), where he remained with his whole army, and in the sight of the people to be cast unto wild bears to be devoured. And because the wicked king would needs be present himself, to behold the Bishop torn in pieces, great store of people were likewise assembled, to see that pitiful pageant. The Bishop was brought forth, and a terrible bear provided, that might in cruel manner tear his body in pieces, so to satisfy the mind of that bloody king. Out of his den was the beast let loose, who in great fury and haste set upon the Bishop: but suddenly, forgetting all cruelty, with bowed neck and humbled head, he began to lick his feet: to give them all to understand that men carried towards the man of God the hearts of beasts, and the beasts as it were the heart of a man. At this sight the people, with great shouting and outcries, declared how highly they did admire the holy man: and the king himself was moved to have him in great reverence: and so by God's providence it fell out, that he which before refused to obey and follow God by saving |120 the Bishop's life, was brought to do it by the miraculous meekness of a cruel bear. Many of them which were then present, and saw it, be yet living, who do all affirm this to be most true.
Another miracle concerning the same man I heard of Venantius, Bishop of Luna, and it was this. Cerbonius had in the church of Populonium a tomb provided for himself; but when the Lombards invaded Italy, and spoiled all that country, he retired himself into the island of Elba. Where falling sore sick, before his death he commanded his chaplains to bury his body in the foresaid tomb at Populonium: and when they told him how hard a thing it was by reason of the Lombards, which were lords of the country, and did range up and down in all places: "Carry me thither," quoth he, "securely, and fear nothing, but bury me in all haste, and that being done, come away as fast as you can." For performing of this his will they provided a ship, and away they went with his body towards Populonium: in which journey there fell great store of rain, but that the world might know whose body was transported in that ship, in that twelve miles' space which is betwixt the island and Populonium, a great storm of rain fell upon both sides of the ship, but not one drop within. When they were come to the place, they buried his body, and, according to his commandment, returned to their ship with all speed: and they were no sooner aboard, than there entered into the church, where the Bishop was buried, a most cruel captain of the Lombards called Gunmar. By whose sudden coming to that place, it appeared plainly that the man of God had the spirit of prophecy, when he willed them in all haste to depart from the place of his burial.
Chapter Twelve: of Fulgentius, Bishop of Otricoli.
The very same miracle, which I told you concerning the division of the rain, happened likewise to the great veneration of another Bishop. For a certain |121 old Priest, who yet liveth, was then present when it happened, and saith that Fulgentius, Bishop of Otricoli, was in disgrace with that cruel tyrant Totila: and therefore, as he was passing that way with his army, the Bishop did carefully beforehand by his chaplains send him certain presents, by that means, if it were possible, to mitigate his furious mind. But the tyrant contemned them, and in great rage commanded his soldiers hardly to bind the Bishop, and to keep him safe until he had heard his examination. The merciless Goths executed his cruel commandment: and setting him upon a piece of ground, they made a circle round about him, out of which they commanded him not to stir his foot. Whiles the man of God stood there in great extremity of heat, environed round about with those Goths, suddenly there fell such thunder and lightning, and such plenty of rain, that his keepers could not endure that terrible storm: and yet for all that, not one drop fell within the circle, where the man of God, Fulgentius, stood. Which strange news being told to that tyrannical king, his barbarous mind was brought to have him in great reverence, whose torment before he desired and so cruelly thirsted after his blood. Thus almighty God, to bring down the lofty minds of carnal men, doth work miracles by such as they most contemn: that truth, proceeding from the mouths of his humble servants, may subdue those, which of pride do extol and advance themselves against the doctrine of truth.
Chapter Thirteen: of Herculanus, Bishop of Perusium.
Not long since, the virtuous Bishop Floridus told me a notable miracle, which was this. "The great holy man," quoth he, "Herculanus, who brought me up, was Bishop of Perusium, exalted to that dignity from the state of a monk: in whose time the perfidious king Totila besieged it for seven years together, and the famine within was so great that many of the townsmen |122 forsook the place: and before the seventh year was ended, the army of the Goths took the city. The commander of his camp dispatched messengers to Totila, to know his pleasure what he should do with the Bishop, and the rest of the citizens: to whom he returned answer, that he should, from the top of the Bishop's head to his very foot, cut off a thong of his skin, and that done, to strike off his head: and as for the rest of the people, to put them all to the sword. When he had received this order, he commanded the reverent Bishop Herculanus to be carried to the walls, and there to have his head strooken off, and when he was dead, that his skin should be cut from the very crown down to the very foot, as though indeed a thong had been taken from his body; after which barbarous fact they threw his dead corpse over the wall. Then some upon pity, joining the head to the body, did bury him, together with an infant that was there found dead. Forty days after, Totila making proclamation that the inhabitants, which were gone, should without all fear come back again: those, which upon extremity of hunger departed, returned home to their houses, and calling to mind the holy life of their Bishop, they sought for his body, that it might, as he deserved, be buried in the church of St. Peter. And when they came to the place where it lay, they digged, and found the body of the infant that was buried together with him, putrefied and full of worms: but the Bishop's body was so sound as though it had been newly put into the earth, and that which is more to be admired, and deserveth greater reverence, his head was so fast joined to his body as though it had never been cut off, neither did any sign of his beheading appear at all. Then they viewed likewise his back, whether that were also whole and sound, and they found it so perfect and well, as though never any knife had touched the same."
PETER. Who would not wonder at such miracles of them |123 that be dead: wrought, no question, for the spiritual good of the living?
Chapter Fourteen: of the servant of God, Isaac.
GREGORY. At such time as the Goths first invaded Italy, there was, near to the city of Spoleto, a virtuous and holy man called Isaac: who lived almost to the last days of the Goths, whom many did know, and especially the holy virgin Gregoria, which now dwelleth in this city, hard by the church of the blessed and perpetual Virgin Mary: which woman, in her younger years, desiring to live a nun's life, fled to the church from marriage, already agreed upon by her friends, and was by this man defended: and so, through God's providence, obtained to have that habit which so much she desired, and so,leaving her spouse upon earth, she merited a spouse in heaven. Many things also I had by the relation of the reverent man Eleutherius,who was familiarly acquainted with him; and his virtuous life doth give credit to his words. This holy man Isaac was not born in Italy; and therefore I will only speak of such miracles as he did living here in our country. At his first coming out of Syria to the city of Spoleto, he went to the church, and desired the keepers that he might have free leave to pray there, and not to be enforced to depart when night came. And so he began his devotions, and spent all that day in prayer, and likewise the night following. The second day and night he bestowed in the same manner, and remained there also the third day: which when one of the keepers of the church perceived, who was a man of a proud spirit, he took scandal by that, whereof he ought to have reaped great profit. For he began to say that he was an hypocrite and cozening companion, who in the sight of the world remained at his prayers three days and three nights together: and forthwith running upon the man of God, he strook him, to make him by that means with shame to depart the church as an hypocrite, and one that desired |124 to be reputed an holy man. But to revenge this injury, a wicked spirit did presently possess his body, who cast him down at the feet of the man of God, and began by his mouth to cry out: "Isaac doth cast me forth, Isaac doth cast me forth." For what name the strange man had, none at that time did know, but the wicked spirit told it, when he cried out that he had power to cast him out. Straightways the man of God laid himself upon his body, and the cursed devil that was entered in, departed in all haste. News of this was by and by blown over the whole city, and men and women, rich and poor, came running, every one striving to bring him home to their own house: some for the building of an Abbey, did humbly offer him lands, others money, and some such other helps as they could. But the servant of almighty God, refusing to accept any of their offers, departed out of the city, and not far off he found a desert place, where he built a little cottage for himself: to whom many repairing began by his example to be inflamed with the love of everlasting life, and so, under his discipline and government, gave themselves to the service of almighty God. And when his disciples would often humbly insinuate, that it were good for the necessity of the Abbey to take such livings as were offered, he, very careful to keep poverty, told them constantly, saying: "A monk that seeketh for livings upon earth is no monk": for so fearful he was to lose the secure state of his poverty, as covetous rich men are careful to preserve their corruptible wealth.
In that place, therefore, he became famous for the spirit of prophecy: and his life was renowned far and near, for the notable miracles which he wrought. For upon a day, towards evening, he caused his monks to lay a certain number of spades in the garden. The night following, when according to custom they rose up to their prayers, he commanded them, saying: "Go your ways, and make pottage for our workmen, that it may be ready very early |125 in the morning." And when it was day, he bad them bring the pottage which they had provided; and going with his monks into the garden, he found there so many men working as he had commanded them to lay spades: for it fell so out, that certain thieves were entered in to spoil and rob it; but God changing their minds, they took the spades which they found there, and so wrought from the time of their first entrance, until the man of God came unto them: and all such parts of the ground as before were not manured, they had digged up and made ready. When the man of God was come, he saluted them in this wise: "God save you, good brethren: you have laboured long, wherefore now rest yourselves ": then he caused such provision as he had brought to be set before them, and so after their labour and pains refreshed them. When they had eaten that was sufficient, he spake thus unto them: "Do not hereafter any more harm: but when you desire anything that is in the garden, come to the gate, quietly ask it, and take it a God's blessing, but steal no more": and so bestowing upon them good store of worts, he sent them away. And by this means it fell out that they which came into the garden to do harm, departed thence not doing any damage at all, and besides had the reward of their pains, and somewhat also of charity bestowed upon them.
At another time, there came unto him certain strange men a begging, so torn and tattered, that they had scant any rags to cover them, humbly beseeching him to help them with some clothes. The man of God, hearing their demand, gave them no answer: but secretly calling for one of his monks, bad him go into such a wood, and in such a place of the wood to seek for an hollow tree, and to bring unto him that apparel which he found there. The monk went his way, and brought closely to his master that which he had found. Then the man of God called for those poor naked men, and gave them that apparel, |126 saying: "Put on these clothes to cover your naked bodies withal." They, seeing their own garments, were wonderfully confounded: for thinking by cunning to have gotten other men's apparel, with shame they received only their own.
Again, at another time, one there was that commended himself to his prayers, and sent him by his servant two baskets full of meat: one of the which, as he was in his journey, he took away, and hid in a bush till his return back again; and the other he presented to the man of God, telling him how his master had sent him that, heartily commending himself to his prayers. The holy man took that which was sent very kindly, giving the messenger this good lesson: "I pray thee, my friend, to thank thy master, and take heed how thou dost lay hand upon the basket, for a snake is crept in, and therefore be careful, lest otherwise it doth sting thee.'' At these words the messenger was pitifully confounded, and though glad he was that by this means he escaped death, yet somewhat grieved that he was put to that shame. Coming back to the basket, very diligent and careful he was in touching it; for as the man of God had told him, a snake in very deed was got in. This holy man, therefore, albeit he were incomparably adorned with the virtue of abstinence, contempt of worldly wealth, the spirit of prophecy, and perseverance in prayer: yet one thing there was in him which seemed reprehensible, to wit, that sometime he would so exceed in mirth, that if men had not known him to have been so full of virtue, none would ever have thought it.
PETER. What, I beseech you, shall we say to that? for did he willingly give himself sometime to such recreation: or else excelling in virtue, was he, contrary to his own mind, drawn sometime to present mirth?
GREGORY. God's providence, Peter, in bestowing of his gifts, is wonderful: for often it falleth out, that upon |127 whom he vouchsafeth the greater, he giveth not the less: to the end that always they may have somewhat to mis-like in themselves: so that desiring to arrive unto perfection and yet can not: and labouring about that which they have not obtained, and can not prevail: by this means they become not proud of those gifts which they have received, but do thereby learn that they have not those greater graces of themselves, who of themselves cannot overcome small faults. And this was the cause that, when God had brought his people into the land of promise, and destroyed all their mighty and potent enemies, yet did he long time after reserve the Philistines and Caananites, that, as it is written, He might in them try Israel. For sometime as hath been said, upon whom he bestoweth great gifts, he leaveth some small things that be blameworthy, that always they may have somewhat to fight against, and not to be proud, though their great enemies be vanquished, seeing other adversaries in very small things do put them to great trouble: and therefore it falleth out strangely, that one and the self same man is excellent for virtue, and yet of infirmity sometime doth offend, so that he may behold himself on the one side strong and well furnished, and on another open and not defended: that by the good thing which he seeketh for, and is not able to procure, he may with humility preserve that virtue which already he hath in possession. But what wonder is it that we speak this concerning man, when as heaven itself lost some of his citizens, and other some continued sound in God's grace: that the elect Angels of God, seeing others through pride to fall from heaven, might stand so much the more steadfast, by how much with humility they preserved God's grace received? They, therefore, took profit by that loss which heaven then had, and were thereby made to persevere more constantly in God's service for all eternity. In like manner |128 it fareth with each man's soul, which sometime for preserving of humility, by a little loss it attaineth to great spiritual perfection.
PETER. I am very well pleased with that you say.
Chapter Fifteen: of the servants of God Euthicius and Florentius.
GREGORY. Neither will I pass over that with silence, which I heard from the mouth of that reverent Priest, Sanctulus, one of the same country: and of whose report I am sure you make no doubt, for you know very well his life and fidelity.
At the same time, in the province of Nursia there dwelt two men, observing the life and habit of holy 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 |129 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 he seeth 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: "I 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 |130 them no harm"; whose words God's vengeance did straight follow, for the four monks that killed the poor beast were straight so stricken 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.
PETER. What? is it any great sin, if in our anger we curse others?
GREGORY. Why do you ask me whether it be a great sin, when as St. Paul saith: Neither cursers shall possess the kingdom of God? Think, then, how great the sin is, which doth exclude a man out of heaven.