Monica the Widow
Acta Sanctorum, May 4
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-04/monica-the-widow.html
----------------------------------------

ON S. MONICA THE WIDOW

MOTHER OF S. AUGUSTINE.

A.D. CCCLXXXVIII.

[Preface]

Monica, mother of S. Augustine (S.)

D. P.

The feast of the most holy Mother of S. Augustine,
Monica, is celebrated on this IV of May with solemn
cult, among all everywhere the Religious Orders,
which under the rule and patronage of S. Augustine
warring, [Sacred cult] the universal Church marvelously
adorn: such as are the Canons Regular of whatever
Congregation, namely Gallican, Lateran, of S. Salvator,
of Arrouaise, of Windesheim, and of others. Nor
to these yield the Orders of the Hermit Brothers of S. Augustine, and
of the Servant Brothers of B. Mary the Virgin. Nay even I observe
her cult prescribed in some Breviaries of the Order
Premonstratensian and of the Preachers. But also now in the Breviary
Roman under a semidouble rite is an Office of S. Monica
prescribed. Her sacred memory is reported in the present
Roman Martyrology, and in the Martyrology of Cologne and
Lübeck in the year MCCCCXC printed, as also in Bellinus,
Greven, Maurolycus, Molanus, Canisius, Galesinius,
Ferrarius, Ghinius, and others.

[2] The Life and virtues of S. Monica her son Augustine
inserted in the books of his Confessions, whence them excerpted
Aloysius Lipomanus; [The Life collected from the Confessions of S. Augustine;] and so they are read in Surius, but outside
the form of an ordered narration. Which intending Walter,
Canon Regular of the monastery of Arrouaise in Artois;
(the same who had described the translation of the relics of that
Saint, from Ostia to Arrouaise by him carried in the year MCLXII)
the same passages of the Augustinian Confessions arranged, as
demanded the series of the life lived. This therefore so disposed collection
we give, from the MS. of the Bödeken monastery in Westphalia
dug out by John Gamans our own. At the foot were read
these words: Here ends the Life of S. Monica mother of S. Augustine,
whose history is drawn from the history of S. Augustine,
from the nine books of Confessions, and from two
following epistles which he wrote to his sister: and soon
is subjoined an epistle, not double, but single; such also,
under the title already related, [under whose name the edited epistle to the sister is not his own.] is printed at the foot of the Lives in two
volumes by Joninus Mombritius edited. But although the epistle
written is in the person of a brother to a sister about the common of both
mother, no one nevertheless will say it to be of S. Augustine, except
who Augustine's writings never has read. But neither can it be thought
to be of another brother, who likewise was present at her dying; for it contains
certain things to her to whom to be written it is feigned, too well known,
than that a brother to a sister to write she herself would have wished, and other
certain things we shall indicate below a contemporary author not referring.
Because nevertheless it could be, that some of S. Augustine's to a sister
epistles existed at some time, whence received for some part
might be the argument of that writing, it under this
precaution, we thought to be subjoined to the aforesaid collection.

[3] We shall give then the aforementioned translation's history,
by Walter, as I said, described, [The History of the Translation to Arrouaise,] which from Arrouaise and from the city
of Aire we received, and we understood also a MS. to exist in
the monastery of Bödeken. It has all the marks of a faithful and contemporary
writer, and from it took its beginning the whole of S. Monica's
cult, unknown to the more ancient Martyrologists all, and by
the Arrouaisians to the rest of the Regular Canons through Belgium,
Gaul, and Germany, thence also to the Augustinian Hermits,
and finally to all the Churches transfused. The same Canons
of Arrouaise, of whose foundation at length we treated on January XIII,
at the Life of B. Hildemar the Founder, before they
of the Relics of S. Monica knew anything, [where the feast began to be celebrated May 4.] had in use
of celebrating the feast of the Conversion of S. Augustine on the day V of May (nor
indeed is there why afterward they be believed to have changed the day) and among the other
of that feast at Matins Responsories also that
they used, which begins, The grace of baptism received: which
alone of all since it was to mother and son proper, fitly
that was assumed in the bringing of S. Monica: whose birthday
in the heavens day since nowhere had expressed S. Augustine,
seem the Arrouaisians fitting to have judged, that about to keep S.
Monica's feast, who by her prayers and tears the son's conversion had obtained, they should choose the day previous to her Conversion's festivity,
and from another Greater Office free, namely
IV May: which day now in the whole Church is observed, as
the birthday. There were nevertheless who, I know not from what foundation,
the deposition noted on the day XXVIII of April, as
appears from the Brussels Martyrology MS. of S. Gudula.

[4] [The Translation April 20,] The feast of the translation the Arrouaisians keep on the XII Kalends
of May, as in the Annotations we shall teach: nor of the truth
of it do we know a controversy moved by the Italians, little namely
caring, whether the Saint's body in the well-nigh desolate
Ostian city were present or absent: and a few Ostians,
conscious of its absence, studiously hiding the loss by their
carelessness and negligence made. Wherefore nothing we wonder, if
after three almost centuries elapsed, the Augustinian Hermits with
Martin V urging, was given effort to seek
at Ostia what carried off to have been was not known the body: but how
the Romans could be persuaded that this by them among other Saints'
bodies below the church of S. Aurea found at Ostia had been, [but at Rome April 9.]
and as such they transferred to the granted to the Hermits S. Tryphon's
church in the city, whence afterward it was brought into that,
which now S. Augustine's is called; then more conveniently we shall inquire,
when shall have been set forth Walter's history about the translated by him
to Arrouaise body, which here we subjoin: of the rest of S.
Monica in the city of Rome cult to treat at the end of the pretended
to her Translation, whose anniversary in the Martyrology
present Roman is noted on the day IX of April.

LIFE

From the books of the Confessions of S. Augustine by Walter Canon Regular five hundred years ago collected.

From the MS. of Bödeken.

Monica, mother of S. Augustine (S.)

BHL Number: 6000

PROLOGUE OF THE COLLECTOR.

[1] [The author the Life of S. Monica scattered in the books of the Confessions,] I was asked by the Brethren, to whom myself to deny
I ought not, that the life and acts of S. Monica,
mother of the most Blessed Augustine, from the book of the Confessions
of him to excerpt I should strive; and according to my power
consequently each thing in order in its place and fitly
I should join together; as from the first age, even to the end
of her life, they could competently have been done I should estimate.
To whom when I answered, that to studious
readers it might sufficiently suffice, as of her acts
the very son of her by writing had arranged; nor now necessary,
but as if mockable to seem, if what by many,
who much better and more easily it could have done,
hitherto remained untouched, by me, of so very little knowledge
on the contrary said, that if from of old already done it had been
itself, to repeat truly fitting now it would not be: nor
yet by the high in wisdom, but the simple, like themselves,
it to be done they sought; nor anyone compelled to read.

[2] For those things which thence D. Augustine said, so through
the book of Confessions, [arranged at the request of the Brethren,] by particles and as it were piecemeal,
dispersed are, that scarcely by a studious reader to be held
by memory they can; but also with order reversed so
they are placed, that what first done had been, last;
and on the contrary, said they seem. For neither about that
to be arranged of the writer the intention watched; but
the pious mother's benevolence and solicitudes, which toward
him more specially always he had had, recalling, as
to the treating memory occurred, some for the time
he inserted. For also in the book, which to Paulinus the Bishop
he writes, on care for the dead to be had, of the maternal
love and affection so he makes mention, saying: If
in the affairs of the living were present the souls of the dead, [and
they themselves us when we see them would address in dreams]
to say nothing of others, me myself the pious mother on no
night would desert, who me by land and sea followed, that
with me she might live: for far be it that she be made by a happier
life cruel even to that point, that when something afflicts heart
mine, nor a sad son she should console, whom she loved
uniquely, whom never she wished mournful to see.

[3] Because indeed the Relics of S. Monica, God willing
and me bringing, [for whom both the Relics he had brought,] they had merited to have; for the devotion,
which to S. Augustine they had had, and of that
most holy Mother's Life, by my industry in order
arranged, to have much they desired. But when
in many ways I excused myself, neither use, nor knowledge
to have attesting, none the less they insisted, saying:
Only let there be will; for from the gift
of God will be the faculty. Seeing therefore so great desire
of theirs, and the daily almost insistence, to be yielded
I esteemed. [he does it preserving the same words,] I promised therefore that I would try, if in some
manner it fitly I could do what they asked; so
only, that nothing of words I should change at all,
nor with any novelty of words, but the same words
using, that not newly edited, but transcribed truly
it might be said.

[4] Nor let it disturb the hearers if very many things without
determination of time in this work are brought forth,
since some both in other Scriptures divine likewise
are found. In the Gospel also many things said and
done of the Savior not in the same order by the Evangelists
are reported, [without definition of times,] in which also they are reported done; which to studious readers
is manifest. But not in this doubt
ought to have the faithful intention, if it know not, when good
things were done, while at some time done to have been it shall be established. [John 20, 21]
For there are some carnal so much, that they will not believe
except what with the eyes they have seen, just as that one still to the senses
of the flesh given said: Unless I shall see and shall touch,
I will not believe; [or with the adornment of miracles] who also into this blasphemy sometimes
fall, that they will not believe Saints to be, unless at
the nod of themselves miracles they do, just as a hireling
or servant at the nod of his Lord commanding; which nevertheless
it can happen that at other times they did, although
they knew not.

[5] [who not to all the Saints were present,] But in this many are deceived, that neither all
the Saints miracles do, nor all who do Saints
are. For there are, says blessed Pope Gregory,
within the holy Church many, who the life of virtues
hold, and the signs of virtues have not, which both to the reprobate
are common, and by magic arts sometimes
are done. From good works the merit of sanctity is to be estimated,
not from the ostentation of miracles,
which many of the Saints to have fled is read. Which also
B. Augustine in his Confessions shows saying:
To Thee, my God, to whom humble service
and simple I owe, with how many with me of suggestions
machinations acts the enemy, [and many to do they fled away:] that a sign some
I should ask? But I beseech, by our King and pure
Jerusalem, simple and chaste, that just as
far is from me that confession, so always be far and
farther of miracles the working. For this Saint,
of whom we treat, how chaste, how pious, how sober,
how mild, how benign, how modest, how
patient she was, and how assiduous, and how devout, in
prayers, in vigils, in fasts, in alms, [but for collecting the virtues he asks help.]
so that nothing at all to perfection to her was wanting, in
the books of Confessions openly is read. Let there be present therefore
to this our endeavor those Saints, of whom we speak,
and to whose service our labors intention;
that what for their devotion and fraternal love,
and charity we have known, them by hidden inspiration
foreshowing, and of our ignorance the
darkness illumining, to the proposed end to lead
we may be able.

Thus far the Prologue, to which this only admonition to be subjoined
occurs, that collated by us all things are and emended according to
the more accurate of the Augustinian works editions: some things
also, which either the author had passed over, or rather a hastening
copyist had skipped, by us are restored to their places, so nevertheless
that, [ ] distinguished from the rest, you understand in the Bödeken MS.
to have been wanting.

CHAPTER I.

Pious education, marriage, widowhood, solicitude for the son Augustine

[6] O Lord, because I am Thy servant, I Thy servant
and the son of Thy handmaid: receive my confessions
and thanksgivings, my God, for
things innumerable. [book 9 ch. 8] For I will not pass over whatever
to me my soul brings forth of Thy handmaid, who me
brought forth; both in flesh, that into this temporal; and in heart,
that into the eternal light I might be reborn. Not her,
but Thy I will tell gifts in her. For neither herself had she made
or educated: Thou createdst her (nor father, nor
mother knew what from them would be made) and instructed her in fear
Thine the rod of Thy Christ, [God providing,] the rule of Thy only Son,
in the house of faith a good member of Thy Church. [Nor
so great toward her training diligence of her mother
she proclaimed, as of a certain handmaid decrepit,
who her father an infant had carried, as on the back
of bigger girls little ones to be carried are wont:
for which thing's cause and on account of old age and best manners, [under an aged handmaid's severe discipline]
in the Christian house enough by the masters she was honored:
whence also the care of the masters' daughters committed
to her diligently she bore, and was in restraining them,
when there was need, with holy severity vehement,
and in teaching with sober prudence. For them, except
those hours, in which at the table of the parents most moderately
they were nourished, even if they burned with thirst, nor
water to drink she let; forestalling a habit
bad, [taught also the desire of water to bridle,] and adding a sound word: Now water
you drink, because in your power wine you have not: but
when to husbands you shall have come, made ladies of cellars
and storerooms, water will be loathsome, but the custom of drinking
will prevail.

[7] By this manner of enjoining and the authority of commanding,
she bridled the avidity of the more tender age, and the very
of the girls thirst formed to an honest measure,
that now neither she would drink, [yet to childish levity indulging,] what would not be becoming. And there had crept in
nevertheless, as to me her son Thy handmaid narrated, there had crept in
also wine-bibbing. For when by custom, as
wine to draw, the cup lowered, where above it is open,
before into the little jug she poured the wine,
with the lips' tips she sipped a little, because she could not
more the sense refusing. For not by any drunken
desire did she this, but by certain superfluous
excesses of age, which with sportive motions
boil over, [when little by little she had become wine-desiring,] and in childish minds by their elders' weight
are wont to be pressed. And so to that little a daily
little adding, since who little spurns by little
falls, into that habit she had lapsed,
that nearly now full of wine little cups eagerly she would drain.

[8] Where then the sagacious old woman and vehement that prohibition?
Did it avail anything against the latent
disease, [by the maid calling her wine-bibber by reproach] unless Thy medicine, Lord, watched over
us? Father and mother and nurses absent, Thou present,
who didst create, who callest, who also through set-over
men some good doest to the salvation of souls, what then didst Thou, my God? whence didst Thou heal? whence didst Thou cure?
Didst Thou not bring forth a hard and sharp from another
soul a reproach, as a medicinal iron, from
Thy hidden provisions, and with one stroke that rottenness
didst cut away? For the maid, with whom she was wont to go
to the cask, quarreling with the younger lady, as
happens, alone with alone, cast up this crime with most bitter insult,
calling her wine-bibber. By which goad
struck, she beheld her own foulness, and forthwith
condemned and put it off. [salutarily she is compunct.] Just as friends flattering pervert,
so enemies quarreling for the most part correct:
nor Thou what through them Thou doest, but what they themselves wished
dost repay them. For she angered to harass desired the younger
lady, not to heal; and therefore secretly, either
because so them had found the place and time of the quarrel, or lest
perhaps also herself she should be endangered who so late had betrayed it.
But Thou, Lord, ruler of the heavenly and earthly, to
Thy uses turning the depths of the torrent, the flux
of the ages ordering turbulent, even from another's
soul's madness didst heal the other; lest anyone, when
this he notices, to his own power attribute it, if by his word another
be corrected, whom he wishes to be corrected.]

[9] Educated therefore modestly and soberly, rather by Thee
subject to her parents, [joined to a husband,] than by her parents to Thee, when in full
years marriageable she was made, delivered to a husband she served as
by her manners, by which Thou madest her beautiful, and
reverently amiable and admirable to her husband. [ch. 9] So moreover
she tolerated the injuries of the bed, that no about this matter with
her husband she had ever quarrel. For she awaited
Thy mercy upon him, that in Thee believing he might be made chaste.
For he was moreover, [not only herself his manners by tolerating she conquers,] as in benevolence
preeminent, so in anger fervid. But she knew
this, not to resist an angered husband, not only by deed, but
not even by word. But when broken and quiet, when
opportune she saw, the reason of his deed she rendered, if
perhaps he more inconsiderately had been moved.

[10] Finally when matrons many, whose husbands
milder were [the vestiges of blows even on a disfigured
face bore, among friendly colloquies they accused
their husbands' life, she theirs the tongue, [but also others she teaches to husbands to be subject:] as
in jest, gravely admonishing from when those tablets,
which matrimonial are called, recited they had heard,
as instruments by which handmaids made they had been,
to deem they ought: accordingly mindful of their condition,
to be proud against the masters not to behoove.] And when
they wondered, knowing how fierce a husband she
endured, that never had been heard, or by any
indication had appeared, that Patricius had struck his wife,
or that from each other even for one day by domestic
quarrel they had dissented, [and the cause familiarly they sought;
taught she her institute which above I have related.
Who observed, having tried it congratulated themselves: who not
observed, subject were vexed.]

[11] Her mother-in-law also, first by the whisperings of bad
handmaids against her irritated, so she conquered by services,
persevering in tolerance and mildness, [her mother-in-law too to herself she binds,] that she of her own accord
to her son the go-between tongues of the handmaids betrayed,
by which between herself and the daughter-in-law the domestic peace was troubled,
and she demanded punishment. And so after he both
obeying his mother, and caring for the family's discipline, and
of the concord of his own consulting, the betrayed at the betrayer's
judgment with blows restrained; promised she, such of
herself rewards to expect she ought, whoever of her daughter-in-law,
to her so as to please, of evil something should speak: and none
now daring, with memorable between themselves of benevolence sweetness
they lived. This also to that good handmaid
of Thine, in whose womb me Thou createdst, my God, [among the discordant peaceably she acts,] my mercy,
dissenting and discordant whatever souls, where she could,
so herself she showed peacemaking, that when from each
many of one another most bitter she heard, such as is wont
to belch swelling and undigested discord, when
to a present friend of an absent enemy through acid colloquies
the crudity is exhaled of hatreds; nothing nevertheless to the one
of the other she betrayed, except what to them to be reconciled
might avail. Such she was, Thee teaching the inmost master.

[12] But I had heard, still a boy, of life eternal,
to us promised through the humility of the Lord our God,
descending to our pride, and I was signed
already with the sign of His Cross, and was seasoned with His salt, [the son in the Christian faith she instructs] now thence
from the womb of my mother, who much hoped in Thee. [book 1 ch. 11]
Thou sawest, Lord, when still a boy I was, and on a certain
day pressed with a stomach pain, suddenly I burned, almost
about to die; Thou sawest, my God, since my guardian
already Thou wast, with what motion of mind and with what faith the baptism
of Thy Christ, my God and Lord, I demanded from the piety
of my mother and the mother of us all, Thy Church;
and the troubled mother of my flesh, [although not yet baptized,] since both my eternal
salvation more dearly she brought forth with a chaste heart
in Thy faith, now would care hastening, that with Sacraments
salutary I might be initiated and washed, Thee, Lord
Jesus, confessing unto remission of sins; unless at once
I had been recovered. Deferred was therefore my cleansing,
as if it were necessary that still I be defiled if I lived: because
namely after that laver, a greater and more perilous
in the filth of offenses guilt would be.

[13] So now I believed, and she, and the whole house; except
my father alone, who nevertheless did not overcome in me the right of maternal
piety, that the less in Christ I should believe, as he
not yet had believed. For she was busy that Thou to me
Thou helpedst her that she might overcome the man, to whom the better I served:
because also in this to Thee, surely it commanding, she served.
* Finally even her husband, now in the extreme of his temporal
life, [and the husband also to the same she leads] she gained to Thee; nor in him now faithful
she bewailed, what in him not yet faithful she had tolerated. [book 9 ch. 9] She was
also a servant of Thy servants. For whoever of them
had known her, much in her praised and honored
and loved Thee: because he perceived Thy presence in
her heart, [the sinning children wont to correct] of holy conversation by fruits witnesses.
For she had been of one husband a wife, mutual turn to her parents
had rendered, her house piously had treated, in works
good a testimony had, had nourished sons,
so often them bringing forth, as often as from Thee deviate she discerned.

[14] And so she leapt up with pious trepidation and trembling,
and although for me not yet faithful, she feared nevertheless the ways
distorted, in which walk those who put to Thee the back,
and not the face. [book 2 ch. 3] [chiefly about Augustine she is afflicted.] Alas me! and dare I say that kept silent
Thou, my God, when I went from Thee farther? So
then wast Thou silent to me? And whose were, except Thine, those words
through my mother, Thy faithful one, which Thou sangst into ears
mine? Nor thence anything descended into heart
mine, that I should do it. For she wished, and secretly
I remember that she admonished with solicitude immense, lest
I should fornicate, [who her not hearing] and most of all lest I should adulterate of anyone
the wife. Which to me admonitions womanish seemed,
to obey which I should blush: but they Thine were,
and I knew not, and Thee to be silent I thought, and her
to speak, through whom Thou to me wast not silent; and in her wast contemned
by me, her son, the son of Thy handmaid, Thy servant.

[15] And so my father now dead, when I had fallen among
men, proudly raving, and carnal too much, and loquacious,
in whose mouth the snares of the devil and birdlime, [he adheres to the Manichaeans.] confected
by the commixture of the syllables of Thy name and
of the Lord Jesus Christ and of the Paraclete our consoler
the Holy Spirit; * Thou didst send Thy hand from on high, and
from this deep gloom didst snatch my soul, when
for me wept to Thee my mother, Thy faithful one, more
than weep mothers bodily funerals. [book 3 ch. 6, ch. 11] [whom grieving Monica] For she saw
my death, from the faith and spirit which she had
from Thee; and Thou heardest her, Lord. Thou heardest her,
nor didst despise her tears, when flowing they watered
the earth under her eyes, in every place of her prayer;
and Thou didst hear her. For whence that dream, by which
her Thou didst console, that to live me with her she might believe, and
to have with me the same table in the house, which to be unwilling
she had begun, turning away and detesting the blasphemies of my error?
For she saw herself standing on a certain wooden rule,
and coming to her a youth splendid, [Thou consolest by a vision,] cheerful
and smiling at her, when she was mourning and with grief
worn out. Who when he had asked of her the causes of her sadness
and of her daily tears, of teaching,
as is wont, not of learning's grace; and she had answered,
my perdition she bewailed; he bade her that
secure she should be, and admonished that she should attend and see,
where was she, there to be also me. Which she when she attended,
saw me near her in the same rule standing. Whence
this? except because there were ears to her heart. O Thou, good
Omnipotent, who so carest for each one of us,
as if alone Thou caredst, and so for all as for
single ones!

[16] Whence that also? that when to me she had narrated
that very vision, [making certain that the same with her faith at some time she would hold.] and I to that to draw was trying, that she herself
rather should not despair that to be which I was; forthwith,
without any hesitation, No, she says: for not
to me was said, Where he, there also thou; but, Where thou,
there also he. I confess to Thee, Lord, my recollection
how much I recall, that often I kept not silent, more
me by this through the watchful mother answer of Thine,
(which by so near a falsity of interpretation troubled
was not, and so quickly saw what was to be seen: which
I certainly, before she had said it, had not seen) even then
to have been moved, than by the very dream, by which to the woman
pious a joy, so long after to be future, to the consolation
of the then present solicitude so long before was foretold.
For nine almost years followed, in which
I in that mire of the depth and the darkness of falsity,
when often to rise I tried, and more grievously I was dashed, rolled
was: when nevertheless that widow chaste, pious, and sober,
such as Thou lovest, now indeed in hope more alert, but in weeping and
groaning not more sluggish, ceased not at all
the hours of her prayers about me to bewail to Thee; and entered
into Thy sight her prayers: and me nevertheless
Thou didst suffer still to be rolled and involved in that gloom.

[17] And Thou gavest another answer meanwhile, which

I recall: for also many things I pass over, [and this also confirming through the mouth of a Priest] because of which I hasten
to those things which me more urge to confess to Thee; and
many I remember not. [ch. 12] Thou gavest therefore another through a Priest
of Thine a certain Bishop, nourished in the Church
and exercised in Thy books: whom when that woman
had asked, that he would deign with me to confer and refute
my errors, and unteach me evil and teach
good (for he did this, if some perhaps fit
he had found) was unwilling he, prudently surely, as much as
I perceived afterward: for he answered me still to be unteachable,
in that I was inflated with the novelty of that heresy,
and with some little questions already many unlearned
I had harassed, as she had indicated to him. But, leave, he says,
him there, and only pray for him the Lord; he himself
by reading will find what that error is and how great the impiety;
likewise also he narrated, that he too a little one by his seduced
mother had been given to the Manichaeans, and almost all
not only had read, [denying that perish could a son of so many tears.] but also had written out their books;
and to himself it had appeared, none disputing against
and convincing, how that sect was to be fled,
and so he had fled it. Which when he had said, and she would not
acquiesce, but urged more by beseeching and
abundantly weeping, that me he should see and with me dispute;
he now somewhat vexed with weariness, Go, he says, from me, so
mayest thou live: for it cannot be, that the son of those tears
should perish. Which she so to have received it, among her colloquies
with me often recalled, as if from heaven
it had sounded.

CHAPTER II.

The departure of S. Augustine into Italy and to S. Ambrose, Monica following: her joys at his conversion.

[18] But Thy hands, my God, in the hidden
of Thy providence deserted not my soul,
and from the blood of the heart of my mother through her tears
days and nights for me was sacrificed to Thee;
and Thou didst act with me in marvelous and hidden ways. [book 5 ch. 7] Thou that
didst, my God: for by the Lord the steps of a man
shall be directed, and his way He shall will. [ch. 8] * Thou didst act therefore with me
that to me it should be persuaded to Rome to go, and rather there
to teach what I taught at Carthage. But why rather
hence I should depart and thither go Thou knewest, God, [to Rome about to set out Augustine in vain she resisted,] nor didst indicate
to me, nor to my mother, who me departed bitterly
bewailed, and even to the sea followed. But I deceived her,
violently me holding, that either she should recall or with me
go: and I feigned a friend not to wish to desert until
mother: and I escaped: because also this Thou didst forgive me
mercifully, preserving me from the waters of the sea, full of execrable
filth, even to the water of Thy grace, by which me washed
should be dried the rivers of the maternal eyes,
by which for me daily to Thee she watered the earth under her face.
And yet to her refusing without me to return, scarcely I persuaded,
that in a place which next to our ship was, the memorial
of B. Cyprian, she should remain that night.

[19] But that night secretly I set out:
she however remained praying and weeping. And what from Thee
she asked, [by his stealthy departure she is grieved:] my God, with so great tears except that to sail
me Thou wouldst not suffer? But Thou deeply consulting and hearing
the hinge of her desire, didst not care what then
she asked, that in me Thou mightest do what always she asked. Blew
the wind, and filled our sails, and the shore subtracted
from our sight: on which in the morning she raved
with grief and complaints, and with groaning filled Thy ears,
contemning these things, when both me by my desires Thou didst snatch
to end those very desires; and her carnal
desire by a just scourge of griefs was beaten. For she loved
with her my presence after the manner of mothers; but
than many much more: and she knew not what Thou to her of joys
wast about to make from my absence. She knew not;
therefore she wept and wailed, and by those torments was convicted
guilty of the remnants of Eve, with groaning seeking
what with groaning she had brought forth. And yet after the accusation
of my fallacies and cruelty, turned
again to beseeching Thee for me, she went to her wonted things, and
I to Rome.

[20] And behold I am received there with the scourge of bodily sickness,
and I went now to the lower regions, bearing all the evils
which I had committed, both against Thee, and against myself, and against others many
and grave, [the same there sickening,] over the bond of original sin, by which
all in Adam die. [ch. 9] And the fevers worsening
I went now and was perishing, and she this knew not: and
yet for me she prayed absent: but Thou everywhere present,
where she was Thou heardest her, and where I was Thou hadst mercy
on me, that I might recover the health of my body, still
insane in heart sacrilegious. For neither did I desire
in that so great peril Thy baptism: [if without baptism I had died, more to be grieved.] and better
I was a boy, when it from maternal piety I demanded,
just as now I have recalled and confessed. But
into my disgrace I had grown, and the counsels of Thy medicine
mad I derided, who me didst not suffer such twice
to die. By which wound if were struck the heart of my mother never
would it be healed. For not enough I express what toward me she had
of mind, and with how much greater solicitude me she brought forth
in spirit, than in flesh she had brought forth. Not therefore
I see how she would be healed, if my such death
had transfixed the bowels of her love.

[21] [at the insistence of her prayers,] And where would be so great prayers, and so frequent without
intermission? Nowhere, except to Thee. But indeed Thou,
God of mercies, wouldst Thou spurn the heart contrite and
humbled of a widow chaste and sober, frequenting alms,
obeying and serving Thy Saints,
no day omitting an oblation at altar
Thine; twice in the day, morning and evening, to Thy church
without any intermission coming; not to vain fables
and old wives' loquacities, but that Thee she might hear in Thy
discourses, and Thou her in her prayers? Of this one
Thou the tears, by which not from Thee gold and silver
she asked, nor any mutable or fleeting good;
but the salvation of the soul of her son, Thou, by whose gift such
she was, wouldst Thou contemn and repel from Thy aid? By no means,
Lord: nay indeed Thou wast present, and didst in the order
in which Thou hadst predestined to be done. Far be it that
Thou shouldst deceive her in those visions and answers of Thine,
which already I have commemorated, and which I have not commemorated; which
she with faithful breast held, and always praying as
Thy bonds urged upon Thee. For Thou deignest, since
unto the age Thy mercy, to those to whom all
debts Thou remittest, even to Thy promises a debtor
to be made. Thou didst recover therefore me from that sickness, and safe
didst make the son of Thy handmaid.

[22] Afterward, Sent from Milan to Rome to the Prefect
of the City, [healed and gone to Milan] that to that city of Rhetoric a master
should be provided, with public conveyance also imparted;
I myself sought it through those same Manichaean vanities
drunken, of which that I might be rid I went, but each
we knew not, that with a discourse proposed me approved
the Prefect then Symmachus should send. [ch. 13] And I came to Milan
to Ambrose the Bishop, among the best
known to the world, Thy pious worshipper, whose then
eloquence strenuously ministered the fatness of Thy wheat,
and the gladness of oil, and the sober drunkenness of wine to Thy people.
To him moreover I was led by Thee not knowing, that
through him to Thee knowing he might lead; and studiously I heard him
disputing among the people. * And so the Manichaeans indeed
to be left I decreed, and resolved so long to be
until something certain should shine forth by which the course
I might direct. [ch. 14]

[23] Already had come to me my mother, in piety strong, by land
and sea me following, [she following, understands he renounced the Manichaeans,] and in all perils about
Thee secure. [book 6 ch. 1] For also through the marine dangers the sailors themselves
she consoled, by whom the raw of the abyss travelers, when
they are troubled, to be consoled are wont; promising them arrival
with safety, because this to her Thou through a vision hadst promised.
And she found me endangered indeed gravely
by despair of investigating the truth: but yet to her
when I had indicated, not me indeed now to be a Manichaean,
but neither a Catholic Christian; not
as if something unhoped-for she had heard, she leapt with joy;
since now secure she became from that part of misery, in
which me as dead, but to be resuscitated to Thee
she bewailed, and on the bier of thought carried, that Thou mightest say to the son
of the widow, Young man, to thee I say, arise; and he should revive,
and begin to speak, and Thou shouldst render him to his mother.

[24] No therefore turbulent exultation made tremble
her heart, [and she trusts entirely he would be converted.] when she had heard from so great a part already done
what to Thee daily she bewailed that it might be done; the truth me
not yet attained, but from falsity now snatched. Nay
indeed because certain she was, and what remained Thou wouldst give, who
the whole hadst promised; most placidly and with a breast full
of confidence she answered me, that she believed in Christ,
that before from this life she should migrate, me she would see
fountain of mercies, prayers and tears denser,
that Thou shouldst accelerate Thy aid, and illumine
my darkness, and more studiously to the church I should run,
and on Ambrose's mouth hang at the fountain of leaping
water unto life eternal. But she loved that
man as an Angel of God, because through him she had known
me meanwhile to that doubtful fluctuation
now to have been led; through which about to pass me
from sickness to health, an intervening sharper
peril, as through an accession which critical the physicians
call, certain she presumed.

[25] And when she had found the Church of Milan on the Sabbath
not fasting, she had begun to be troubled, and to fluctuate
what she should do. [Epistle 118, ch. 2] When I such things cared not, [to the Milanese church's rite herself adapting the Sabbath fast she lays aside,] but on account of
her I consulted about this matter the most blessed memory
man Ambrose. He answered that he nothing to teach me
could, except what he himself did: because if better he had known,
that rather he would observe. And when I had thought, no
reason rendered, by his authority alone he wished to admonish us,
that on the Sabbath we should not fast; he followed and
said to me: When to Rome I come, I fast on the Sabbath: when
here I am, I fast not. So also thou, to whatever perhaps
Church thou shalt come, its custom observe, if to anyone not
thou wishest to be a scandal, nor anyone to thee. This when
to my mother I had announced, gladly she embraced it. But I
about this opinion again and again thinking, so always I held, as if it from a heavenly oracle I had received.

[26] Among which when to the memorials of the Saints, as
in Africa she was wont, pottage and bread, and wine she had brought,
and by the Doorkeeper she was prohibited; [and she ceases to bring to the tombs oblations,] where this the Bishop
to have forbidden she knew, so piously and obediently
she embraced it, that he himself wondered that so easily an accuser
rather of her own custom, than a disputant
of that prohibition she was made. [book 6 ch. 2] For not besieged
her spirit wine-bibbing, and her stimulated into
hatred of the true a love of wine, [as very many men and women,
who at the canticle of sobriety, as at a watered
drink the soaked, are nauseated]: but she when she had brought
distributed, more even than one little cup, for her
palate enough soberly tempered, whence the courtesy
she might take, she did not place: and if many there were, which in that
manner seemed to be honored, the memorials of the dead; the very
same wine, which everywhere she would place, she carried about:
which now not only most watered, but
also most tepid, with her own present by little sippings
she would share: because piety there she sought
not pleasure.

[27] And so when she learned, by the illustrious Preacher
and Prelate of piety to be prescribed these things not to be done, [understanding it prohibited by S. Ambrose]
nor by those who soberly did it, lest any occasion of gorging
should be given to the drunken; and because those as it were funeral-rites
to the superstition of the Gentiles were most like; she abstained
herself most gladly, and instead of a basket full of earthly
fruits, a breast full of more pure prayers to the memorials
of the Martyrs to bring she had learned, that both what she could
she might give to the needy, and so the communication of the Lord's
Body there might be celebrated, in imitation of whose Passion
were immolated and crowned the Martyrs. But nevertheless
it seems to me, Lord my God, and so it is in Thy sight
about this matter my heart, not easily perhaps
about this to be cut off custom my mother would
have yielded, if by another it were prohibited, whom not as
Ambrose she loved, whom on account of my salvation
most of all she loved; her indeed he, on account of her most religious
conversation, [singularly to him bound.] in which in good works
so fervent in spirit she frequented the church; so that often
he would burst forth, when me he saw at his preaching, congratulating
me that such a mother I had, not knowing
what kind she me a son, who doubted about all those
things, and that there could be found a way of life least
I thought.

[28] So we were, until Thou, Most High, not deserting
our dust, having pitied the wretched didst come to aid
in marvelous and hidden ways. [ch. 12 & 13] * And it was urged unwearyingly, that
I should take a wife, [Wishing the son's marriage,] most of all my mother giving effort, that
me married a salutary baptism might wash, to which me
daily she rejoiced to be fitted, and her vows and Thy promises in
my faith to be fulfilled she perceived. When indeed both at the request
of me and by her own desire, with a strong cry of heart from Thee
she besought daily, that to her through a vision Thou wouldst show something
of my future marriage; never wouldst Thou.
And she saw certain vain and phantastic things, to which
forced the impulse about this matter of the human spirit busying itself;
and she narrated to me, not with the confidence, with which she was wont
when Thou didst demonstrate to her, but contemning them. For she said
that she discerned, by I know not what taste, which by words
she could not explain, what was the difference between Thee revealing
and her soul dreaming.

[29] But afterward Thou didst convert me to Thee, that neither a wife
I should seek, nor any hope of this world, standing
in that rule of faith, in which me before so many years to her Thou hadst revealed. [book 8 ch. 12] And Thou didst convert her mourning into joy, [the more she rejoices at his better purpose] much
more abundantly than she had wished, and much more dearly and more chastely
than about grandchildren of my flesh she sought. Thence now
exulted she and blessed Thee, who art able beyond
what we ask or understand to do: because so much
more to herself by Thee granted about me she saw, than to ask
she was wont with miserable groans and weepings.

[30] It pleased also Alypius to be reborn in Thee with me: we joined
also to ourselves the boy Adeodatus, from me
born carnally of my sin. [book 9 ch. 6 & 8] * Together we were,
together we dwelt by a holy resolve, [and at length by his baptism.] my mother adhering,
in womanly habit, virile faith, the security of an old woman, maternal
charity, Christian piety: and we were baptized, and
fled from us the solicitude of the past life. * Doubtless
the boy King the mother, Thy man Ambrose
persecuted for the cause of her heresy, who had been
seduced by the Arians. [ch. 8] Watched the pious people in the church,
ready to die with their Bishop, Thy servant. There my mother,
Thy handmaid, of solicitude and vigils the first
parts holding, on prayers lived. [ch. 9] * Lastly to us,
Lord, all, who by Thy gift permittest to speak
Thy servants, who before her sleep in Thee already
associated lived, the grace of Thy baptism received, so
care she bore, as if all she had begotten; so she served, as
by all she had been begotten.

CHAPTER III.

The last colloquy of both, the sickness, the death, prayers and sacrifices for the dead, as she had asked, bestowed.

[31] But the day impending, on which from this life she was to go out,
which day Thou hadst known, we being ignorant; [carried to Ostia with her son,]
it had come about (as I believe) by Thee procuring in Thy hidden
ways, that I and she alone stood leaning
at a certain window, whence the garden within the house,
which us had, was looked upon; there at
Ostia of the Tiber, where remote from the crowds, after a long journey's
labor, we were refreshing ourselves for the sailing. [book 9 ch. 10] [and to her alone conversing,] We were conversing
therefore alone very sweetly, and the past forgetting,
into those things which are before stretched, we were seeking
between us before the present truth, which Thou art,
what kind the future life eternal of the Saints would be, which neither
the eye has seen, nor the ear heard, nor into the heart of man
has ascended. But we gaped with the mouth of the heart at the supernal streams
of Thy fountain, the fountain of life which is with Thee, that thence according to
our capacity sprinkled in some way so great a matter we might think on.

[32] And when to that end the discourse was led, that
of carnal senses the delight however great, [of the heavenly beatitude] in however great
corporeal light, before that life's pleasantness, not
by comparison, but not even by commemoration indeed worthy
seemed; raising ourselves with a more ardent affection toward
the Selfsame, we passed gradually through all corporeal things,
and the very heaven, whence the sun and moon and stars shine
upon the earth. And still we were ascending meanwhile, by thinking
and speaking of Thee, and by wondering at Thy works; and we came
into our minds, and transcended them, that we might attain
the region of fertility unfailing, where
Thou pasturest Israel forever with the food of truth, and where life
Wisdom is, through which are made all these things, both those which have been,
and those which are to be; and itself is not made, but so is as
it was, and so will be always; nay rather to have been and to be future
is not in it, but to be only, since eternal
it is: for to have been and to be future is not eternal.

[33] And while we speak and gape at it, we attained
it slightly with a whole stroke of the heart; [and by the intuitive vision of God,] and we sighed and left
there bound the first-fruits of the spirit, and we returned
to the noise of our mouth, where a word both is begun
and is finished. And what like to Thy Word, our Lord,
in itself remaining without oldness, and renewing
all things? We said therefore, If to anyone be silent the tumult
of the flesh, be silent the phantasies of earth and waters and air,
be silent also the poles, and the soul itself to itself be silent, and pass
itself by not itself thinking; be silent dreams and imaginary
revelations, every tongue, and every sign,
and whatever by passing is made, if to anyone it be silent altogether: since
if anyone hear, they say all these, Not ourselves we
made, but made us He who remains forever. These
said if now they be silent, since they have raised the ear toward
Him who made them, and let speak He alone, not through them,
but through Himself, that we may hear His word, not through
the tongue of flesh, neither through the voice of an Angel, neither through
the sound of a cloud, neither through the enigma of a similitude; but
Himself whom in these we love, Himself without these may we hear.

[34] Just as now we extend ourselves, and with rapid thought
attain the eternal wisdom, above all
remaining; [to any other knowledge to be preferred,] if this be continued, and be subtracted other
visions far of unequal kind, and this one snatch and
absorb and store in inner joys its beholder;
that such be everlasting life, as was this
moment of intelligence, for which we sighed. Is not
this, Enter into the joy of thy Lord? and that,
when? Is it when we all shall rise again, but shall not be changed?
We said such things, and if not in this manner
and these words, yet, Lord, Thou knowest that on that day,
when such things we spoke, this world to us amid
the words grew worthless with all its delights. [she confesses herself to pant thither,]
Then says she: Son, as far as to me pertains, in nothing
now am I delighted in this life. What here I should do still,
and why here I should be, I know not, now consumed the hope of this world.
One thing there was for which in this life somewhat
to tarry I desired, that thee a Christian Catholic
I might see before I died. More abundantly this to me
my God has bestowed, that thee even, contemned felicity
earthly, His servant I see. What here
do I?

[35] To this what to her I answered I do not enough recall.
But then meanwhile scarcely within five days or not much
more she lay down with fevers. [ch. 11] [and the fifth day after a swoon having suffered] And when she was sick, on a certain
day a failing of the soul she suffered, and a little subtracted
from those present. We ran together; but quickly
restored she was to her senses, and beheld the standing-by me and brother
mine, and said to us, as to one inquiring like, Where was I?
Then us beholding with grief astonished; You will place here,
she says, your mother. I was silent and the weeping
I bridled: my brother however something spoke,
by which her not abroad, [now nothing solicitous about the tomb,] but in the fatherland to die, as
more happily he wished. Which heard, she with anxious countenance
reverberating him with her eyes, that such things he relished; and thence
me beholding; See, she says, what he says. And soon to both;
Place, she says, this body wherever, nothing
you let about its care disturb: only this I ask you,
that at the Lord's altar you remember me wherever you shall be.

[36] [which for herself with her husband to be buried she had prepared,] And when this sentence with words by which she could
she had explained, she was silent; and the disease worsening
she was vexed. But I indeed thinking of Thy gifts, my God
invisible, which Thou sendest into the hearts of Thy faithful
and there come forth fruits admirable; I rejoiced
and gave thanks to Thee, recalling what I had known,
with how great care always she had been anxious about the tomb, which for herself
she had provided and prepared near the body of her husband.
For because very concordantly they had lived, this also she wished,
as is the human mind less capable of divine things,
to be added to that felicity, and to be commemorated
by men granted to her to have been, after the transmarine
pilgrimage, that joined the earth of both
spouses the earth should cover. But when that vanity,
by the fullness of Thy goodness, had begun in her
heart not to be I knew not, and I rejoiced wondering that
so to me it had appeared.

[37] [she refuses not abroad to be buried,] Although also in that discourse of ours at the window,
when she said, Now what here do I? it did not appear
that she desired in the fatherland to die. For I heard afterward, that
already when at Ostia we were, with certain friends
of mine with maternal confidence she conversed on a certain day about
the contempt of this life and the good of death, where I myself was not
present: and them being amazed at the virtue of the woman which
Thou hadst given to her, [and she dies aged 56 years.] and asking whether she did not dread
so far from her city the body to leave; Nothing, she says,
is far from God; nor is it to be feared lest He not
recognize at the end of the world whence me He may resuscitate. Therefore on the day
ninth of her sickness, in the fiftieth and sixth year
of her age, the thirtieth and third of mine, soul
that religious and pious from the body was loosed.

[38] I pressed her eyes and flowed together into the precordia
mine a sadness immense, and overflowed into tears; [Augustine the tears in that case repressed,]
and there my eyes by a violent command of the mind
reabsorbed their fountain even to dryness; and
in such a struggle very ill with me it was. [ch. 12] But indeed when
she breathed the last spirit, the boy Adeodatus cried out
into wailing, and by all of us restrained
was silent. In this manner also some of mine childish,
which slid into weeping, by the youthful voice of the heart
was restrained and was silent. For neither becoming we deemed
that funeral with lamentable plaints and groanings
to celebrate, because by these for the most part is wont to be deplored
extinction. But she neither miserably died, nor at all
died: this both by the proofs of her manners and by faith
not feigned and by certain reasons we held.

[39] What then was it that within me grievously pained,
except from the custom of living together, [and the inward struggle dissembled] most sweet
and most dear, suddenly broken, a wound fresh? I congratulated
indeed myself on her testimony, that in that very last
sickness with my services fawning, she called
me pious, and recalled with great love's
affection that never had she heard from my mouth a hurled
against her hard or contumelious word. But
yet what such, my God who didst make us, what
comparable had the honor by me bestowed on her and the service
by her to me? Since so I was deserted of so great
her solace, my soul was wounded; and as it were
lacerated the life, which one had been made out of mine and hers. [with the brethren for the dead she prays,]
That boy being restrained from weeping, the psaltery
Euodius seized, and to sing he began the Psalm, to which
we responded the whole house, Mercy and judgment
I will sing to Thee, Lord. [Ps. 100] But heard what
was doing, there assembled many brethren and religious women;
and after the manner those, whose office it was, the funeral
caring for, I in a part, where becomingly I could, with
those who me not to be deserted thought, what
was fitting to the time disputed: and by that fomentation
of truth I mitigated the torment to Thee known, they ignorant
and intently hearing, and without sense of grief
me to be esteeming.

[40] [and her after a sacrifice offered he buries,] But I in Thy ears, where of them none heard,
upbraided the softness of my affection, and constrained
the flux of grief, and it yielded to me a little,
and again by its impulse was borne, not even
to the eruption of tears, nor even to the countenance's
change, but I knew what in heart I pressed.
And because to me vehemently it displeased that so much in me
could these human things, which by the due order and the lot of the condition
of ours to happen it is necessary; with another grief I grieved
my grief, and with a double sadness I was macerated.
When behold the body was carried out, we go and return without
tears. For neither in those prayers, which to Thee we poured,
when was offered for her the sacrifice of our price;
nor in those which we made now near the sepulchre placed
the corpse, before it was deposited, as there to be done
is wont, did I weep; but the whole day grievously in secret sad
I was, and with a mind troubled I asked Thee, as I could, that
Thou wouldst heal my grief: nor didst Thou, I believe commending
to my memory even by this one proof,
of every custom the bond, even against the mind
which now not by a deceitful word is fed.

[41] [then a bath used,] It seemed also to me that I should go to wash, because
I had heard thence to the baths a name given, because the Greeks
βαλανεῖον said it, that anxiety it expels from the mind.
Behold also this I confess to Thy mercy, Father
of orphans, that I washed, and such I was as
before I had washed. [and by sleep refreshed,] For neither exuded from heart
mine of grief the bitterness. Then I slept, and
awoke, and not in small part mitigated I found
my grief. And I was in my bed alone,
I recalled the truthful verses of Thy Ambrose: for Thou
art
God creator of all and ruler of the pole, clothing
the day with becoming light, the night with the grace of sleep,
that the loosened limbs rest may render to the use of labor,
and the wearied minds relieve, and griefs anxious dissolve.

[42] And thence by little I led back into the pristine
sense Thy handmaid, [tears privately indulging] and her conversation,
pious toward Thee and holy, toward us bland and obliging,
of which suddenly I was deprived, and it pleased to weep in
Thy sight about her and for her, about me and for me:
And I let go the tears, which I was containing, that they might flow forth
as much as they would, spreading them under my heart; and it rested
in them, since there were Thy ears, not of any
man proudly interpreting my weeping.
And now, Lord, I confess to Thee in writing;
let read who will, and interpret as he will; and, if a sin
he find that I wept my mother for a small part of an hour,
my mother to my eyes meanwhile dead, who me many
years had wept, that to Thy eyes I might live; let him not deride,
but rather, if he is great in charity, for sins
mine let him weep himself to Thee, the Father of all the brethren of Thy Christ.

[43] But I now healed in heart from that wound,
in which could be reproved the carnal affection; I pour to Thee,
our God, for that handmaid of Thine a far other kind of tears,
[the dead's rest he prays] which flows from a shaken spirit, by consideration
of the perils of every soul which in Adam
dies. Although she in Christ vivified, even
not yet from the flesh loosed, so lived, that praised be name
Thine in the faith and manners of her: yet not I dare
to say, from when her through baptism Thou didst regenerate,
no word went out from her mouth against precept
Thine. [Matt. 5, 23] And said it is by the Truth, Thy Son; If anyone
shall say to his brother, fool; guilty he shall be of the gehenna of fire. And
woe! even to the praiseworthy life of men, if mercy removed
Thou shouldst discuss it. But because not Thou inquirest into offenses
vehemently, confidently we hope, some with
Thee place to find of indulgence. But whoever to Thee
enumerates his true merits, what to Thee enumerates he except
Thy gifts? O if know Thee all men, and
who glory, in the Lord let them glory!

[44] [with good confidence about her happy exit,] I therefore, my praise and my life, God of heart
mine, set aside a little her good acts, for which
to Thee rejoicing I give thanks, now for the sins of mother
mine I beseech Thee, hear me through the medicine of the wounds
of ours which hung on the wood, and sitting
at Thy right hand Thee intercedes for us. I know mercifully
she wrought and from heart remitted debts
to her debtors, remit to her also Thou her debts, if any
also she contracted through so many years after the water of salvation.
Remit, Lord, remit I beseech: enter not with her
into judgment: let mercy superexalt judgment,
since Thy eloquences are true, and Thou hast promised mercy
to the merciful: which that they should be Thou gavest
them, who wilt have mercy on whom Thou hast had mercy, and mercy
Thine wilt bestow on whom Thou hast been merciful.

[45] And I believe now Thou hast done, what Thee I ask: but the voluntary
of my mouth approve, [chiefly in her Mass mindful, as she herself had charged:] Lord: for she the impending
day of her dissolution, thought not her
body sumptuously to be covered, or to be embalmed with aromatics,
or a monument choice desired, or cared for
the paternal sepulchre. Not these things she charged us: but
only a memory of herself at Thy altar to be made she desired,
to which by no day's omission she had served,
whence she knew to be dispensed the victim holy, by which deleted
is the handwriting, which was contrary to us,
by which triumphed over is the enemy, computing our offenses,
and seeking what he may object, and nothing finding in
Him in whom we conquer. Who to Him will refund the innocent
blood? who to Him will restore the price, by which us He bought
that us He might take from him? To whose price of ours sacrament
bound Thy handmaid her soul with the bond of faith. Let no one
from Thy protection break her off. Let not interpose itself
neither by force, nor by snares, the lion and dragon. For neither will answer
she, nothing herself to owe, lest she be convinced and held
by the accuser crafty; but she will answer, remitted
her debts by Him, to whom no one will render what for us
not owing He rendered.

[46] Let her be therefore in peace with the husband, before whom to none, and
after whom to none married she was: whom she served, [the prayers also of others for her, for her father and the brethren he asks.] fruit to Thee
bearing with tolerance, that him also she might gain
to Thee. And inspire, Lord my God, inspire Thy servants,
my brethren, Thy sons, my lords, whom both
by voice and heart and letters I serve, that as many as these shall read,
may remember at Thy altar of Monica Thy handmaid,
with Patricius once her spouse: through whose
flesh Thou broughtest me into this life, in what manner
I know not. May they remember with pious affection of my parents
in this light transitory, and of my brethren
under Thee the Father in Mother the Catholic Church, and of citizens mine in the eternal Jerusalem, for which sighs the pilgrimage
of Thy people, from the going out even to the return; that what from
me she demanded last, more abundantly to her be bestowed in
the prayers of many, as much through the confessions as
through my prayers.

EPISTLE,

under the name of S. Augustine writing to his sister, edited about the life and virtues of S. Monica.

From MSS. and Mombritius.

Monica, mother of S. Augustine (S.)

BHL Number: 5999

[1] I exhort thee, beloved spouse [a] of Christ, that to God thou strive
in all things to please, [From childhood to prayer addicted,] as also our dear mother thou knewest
to have perfected. For while she was a girl, to the church
she would flee, long in a corner remaining, and virginal prayers
to Christ pouring forth. But when home
late she returned, by her carrier she was beaten, because outside
the house without an attendant she had departed: and the whole that
girl patiently bore [b]. But in her whole childhood,
never with girls playing she mingled herself, but
frequently in the night still in childhood from bed she would rise,
and with knees bent prayers, which from her mother, by name
moreover with her grew compassion, [and to alms,] and by natural affection
the poor she loved. Often bread from the table in
her bosom she placed, and from the paternal house fleeing to the poor
distributed, Guests and the sick she visited, neighbor
women quarreling she rebuked, the feet of the sick often
she washed; and them as a girl she could she served.

[2] But when her parents, after the manner of seculars,
with delicate garments her to adorn had wished; [aged 13 years she is betrothed to a husband] she saddened
spurned. And when she was of years thirteen,
her to a noble Patricius [d] of Carthage they delivered.
But with how great fear and honesty, with how great also
supreme beauty the Lord her had endowed, with how great
also chastity her the Lord had magnified, certainly
in brief to be said in no way could it. The matrimony nevertheless
most excellently she preserved, the sons in all fear of the Lord
sufficiently instructed, the couch immaculate guarded,
and the husband most fierce with great labor
in the end gained. But when she had lived with husband
hers about years twelve, the Lord regarded the humility
of His handmaid, and heard her tears: [whom converted] for
the Lord inspired the husband, that thenceforth a wife
modest [e] and chaste he should keep. O wonderful thing! that since
he was most fierce, with how great carnal affection from her divided
he was, so much the more spiritually to her through love joined
he was. For when her husband was of years seventy
two, he died in peace.

[3] But with how great salutary admonitions and fasts,
and with how great tears and prayers that widow
holy, [and dead] chaste, sober and pious the Lord endowed,
wonderful it is. All things nevertheless after the death of the husband she contemned,
all the kingdom of the world and all its adornment
she spurned for God; so much that not only
mother of the poor she was called, but handmaid. And because while her husband lived, of her own body the power she had not,
therefore alms not so largely she bestowed. [she intends to works of charity]
But afterward so she lived, that not only alms largely
she bestowed, but even the scars of the poor she anointed.
For whom to her the Lord a hundredfold rendered, while
His cross in her heart He fixed and the passion. But when
on a certain day prevented and visited by Thee, Lord,
Thy benefits, which Thou in flesh to the human race
clement didst exhibit, Thy handmaid considered; so great
of Thy cross expressed, in Thy passion she found, that
her vestiges through the church, the tears down upon the pavement
flowing showed: and the more from the
flowing of tears she was exhorted to desist, the
more a river of tears arose.

[4] But with so great grace the handmaid of Christ by fasting
others surpassed, that on days on which to a supper
she was called, [and to fasts to be frequented,] as to a bitter medicine she went.
But there was to her a chaste fear in heart, as
the mouth, as a bridle, with which the tongue she would repress; in
work, as a goad, lest by sloth she should grow torpid; in
all things, as a rule, lest measure she should exceed. That fear
moreover, as a broom, [in the fear of God excelling,] purged the heart of the widow
from all duplicity, the mouth from falsity, the works from all vanity.
Never a secular word from her mouth I recall
me to have heard: but in all her words and
deeds always Christ first she named. So much
the fear of the Lord her mind had occupied, that not
only from every appearance of evil she guarded herself, but with a spirit
of piety to every good she was prone. She was busy wonderfully
the works of piety according to her power cordially to fulfill,
above all the sick to serve, burial to the dead
to afford, [to the sublime grade of contemplation she is raised] orphans to guard as sons, widows and married women
to console. Wherefore many of the heavenly arcana
the Lord revealing she received. Whence with so great
drunkenness of the Holy Spirit often she was rapt, that in her
almost through the whole day resting, while was the King in the couch
of her heart, neither voice, nor sense in her was heard.
Nor wonder: because that peace, which surpasses
every sense, buried the widow's corporeal senses,
so much that scarcely our matrons and even neighbor women
her pricking could excite.

[5] But on the day of B. Cyprian, while this handmaid of Christ
merited to receive the Sacraments, [sometimes even ecstasy she suffers] while she was in
the house, almost from the earth by a cubit elevated she was, crying out,
who most quiet she was wont to be, saying: Let us fly
to heaven; let us fly to heaven faithful ones. Whom
when afterward we asked, what to her had happened; not
she answered, but with so great joy was filled, that all
to the feast she led, singing with the Prophet,
My heart and my flesh have exulted in the living God. [Ps. 83] When also on the day of Pentecost, she was refreshed
with the refreshment of that bread, which from heaven descends, after
the taking of the Sacrament with so great satiety filled she was,
that through a day and night without corporeal food
she persevered.

[6] When at Ostia of the Tiber she was sick, and the Sacrament
from us faithfully she asked, [and piously she dies.] nor by the pain of the stomach
vexed could retain it; visibly a little infant
at midnight to the bed of God's handmaid came [f], and her
in the breast embracing, soul that holy to heaven
flew. Therefore on the day ninth of her sickness, in the fiftieth
sixth year of her age [g], the thirtieth third year
of my age, soul that pious and religious from the flesh loosed
was, on the day [h] fourth of May. [i]

ANNOTATIONS.


b The MS.
of Utrecht of S. Salvator, in which was had the Life by Walter
collected, but very contracted, in this place interposes briefly the narration
about the chastised girl's wine-bibbing, which in the MS. of Bödeken wanting above
we set forth number 6 at the mark [


d Whether
this to a sister would a brother have written? Then years 23 old she was when she bore
Augustine, as is certain from the age above n. 37 expressed, and here
of the children the first rather than the last he seems to have been.

e From
Augustine number 13 we gather, that converted to Christ to the wife thenceforth
faith he kept: but that also from her carnal use he restrained himself, is not
credible: for in what manner so great, and so rare a virtue in
the married, the son, wishing to praise his parents, would have kept silent? But the tears of S.
Monica for her husband had not regarded this, but that from gentilism at length
at some time he might be converted to Christ, which here is not well dissembled.

f Neither
this would Augustine have kept silent, if any such thing either he himself had seen or from
the dying mouth last had received: wherefore incredible it to us seems.


that neither by Augustine nor by another contemporary the day was noted, but by the Compiler
here was placed from the use of the Canons Regular, on such a day the feast of S.
Monica keeping, for that cause which in the prefatory Commentary I have indicated.

There are subjoined,
both in the MSS. and in Mombritius, various passages from the Confessions collected
tumultuously, which above are had number 39, 9, 13, 31, 35. Mombritius
moreover, I know not whether of his own, adds: But with how great zeal and love B.
Monica, that her son Augustine to God might be converted, contended; the same
Augustine in the books of his Confessions to one diligently inquiring
expressed.

The Doctors of Louvain, in their edition of the works of D. Augustine, this whole
epistle to the extreme foot of the appendix rejected, as most certainly
not his own, and that with the best right.

HISTORY OF THE TRANSLATION

Of the Relics to Arrouaise.

By the Author Walter Canon Regular of Arrouaise.

Monica, mother of S. Augustine (S.)

BHL Number: 6001

BY WALTER FROM MS.

PROLOGUE.

Most often I had been asked by many, that the Translation
of S. Monica, mother of B. Augustine, [The author who carried the Relics, asked, after various excuses, writes the history of the translation.] which from
the Ostian city myself I had carried, in writing to the memory
of posterity I should commend. For they asserted, that
unless to letters committed to the memory of the future it were handed,
those ignorant which and of how great merit are those Relics,
not as much as it is expedient will venerate them; but either
of small, or perhaps of no moment, with them will be held.
Of which negligence the guilt to my inertness they wished
to ascribe; by whose industry that evil the following
age, if I had wished, could prevent. To whom,
of my own fragility not unmindful, my unskillfulness's
insufficiency I began to oppose, attesting myself nothing
having dared to write, which to the ears of very many it would be necessary
to come. For neither so myself lettered I felt,
and in truth use of this kind I had not. I feared
indeed much, lest if of such inexperienced, what
I was asked, I should begin; either by weariness or by speech's poverty
suffering a defect, to all's laughter I should lie open, according to
the Evangelical sentence: that this man began to build,
and could not consummate. [Luke 14, 30] And when by these and
other of this kind occasions a refuge I sought, they
on the contrary said, that He who of infants the tongues makes
eloquent, and of beasts the mouths into words resolves, could to the ineloquent afford fluency, and to the less
knowing multiply knowledge. By these and other of this kind
exhortations I began them about me better to believe
than myself, and as if forgetful of myself, what much before
I had denied, not now dictating, but a simple narration
using to write I began. To our therefore endeavors
let there be present of most holy Monica and of her beloved son most blessed
Augustine the special protection, who for our
heaviness the divine may implore aid, that at least
by the wonted use of daily speech true and useful things relating,
and superfluous things being silent, to say I may be able, how
her most sacred bones from the city Ostia I carried into Arrouaise.

Thus far the prologue to the History: but this since into more
and more minute Chapters divided the author, than is fitting
to our work, the very index of the Chapters here have: whose distinction
that there be no need to note in the margin, the old partition's
form we preserve in the numbers.

1 On the beginning of the schism, at that time when sent
to the curia.

2 How, taking with himself the Abbot of Agaunum,
he undertook the journey.

3 On the Pisan youth, whom for himself as a guide of the way they hired.

4 On the man of God, on the mountain of the Devil found.

5 How feigning himself a pilgrim, the Abbot left,
on foot to the Lord Pope at Terracina through
many perils he arrived.

6 How the Abbot captured by the Prefect, in the city
Castellana is found.

7 On the redemption of that Abbot.

8 On the city Ostia, and the colloquy of the Clerics.

9 The narration of one of the Clerics about the apparitions
of S. Monica, by which to them already many times she had revealed herself:
and why found, and dug up not yet translated
she had been.

10 The exhortation of Ulric about taking up the Relics, and their
removal.

11 On the fear of him taking up the Relics.

12 On the navigation and tempest at sea.

13 How S. Monica ordered to be cast into the sea, by
the industry of Ulric reserved, them freed.

14 The exultation and praise of God over the Relics not
lost.

15 On the repeated tempest, and liberation.

16 On the Relics given to Ulric.

17 That coming to the curia, they heard the Ostian
Bishop, about the loss of the Relics saddened.

18 That Lord Fulbertus is absolved, and another
substituted is announced.

19 The return of the bearer of the Relics: and about that that with fever
seized, through her whom he carried, freed
he was.

20 On certain sick ones at Domnium, through the holy
Relics to health restored.

21 On the bringing, and deposition of those Relics
in the church of the Holy Trinity, and S. Nicholas in Dry
Gamantia, which now Arrouaise is called.

22 On the vision of a certain Brother.

23 On another vision of the subsacristan.

24 On the infirm Brother healed.

25 On another Brother, by the touch of the Relics better
having.

26 On the sacristan's grave infirmity, and his marvelous
cure.

CHAPTER I.

The occasion of the departure to Alexander III. The arduous journey even to Pisa, and the captivity of Walter and his companion the Abbot.

[1] The venerable therefore [a] Fulbertus Abbot of the church
of S. Nicholas of Dry-Gamantia for the business [b]
of his sent me to the curia of the Lord Alexander Pope
the third, [c] in the first year of his Apostolicate. Who, the Pope
Adrian dead, [In the time of Alexander 3 Pope, and Victor 3 Antipope, and Frederick Barbarossa the Emperor protecting him.] when he was of the Apostolic See
the Chancellor, Rolandus by name, by certain Cardinals
into supreme Pontiff had been elected, and by the
Gallican Church received, and approved. To whose
election and dignity [d] Frederick the Emperor, because
him before hateful he had held, so cruelly resisted;
that with his favorers an Octavian Antipope
on the other side he set up, whom Victor they called; and
all who to Alexander should go, wherever in
his Empire they were found, to be taken, held, of all things
despoiled, and with punishments exquisite afflicted he commanded. By the occasion moreover of this mandate from the river
even to Rome and beyond, [the perilous journey he undertakes:] nowhere almost secure
could be, who to the aforesaid Pope Alexander's curia
went. For not only the Emperor's satellites,
but also others by that occasion malicious, wherever such
they had found, at their own will with impunity tortured them.

[2] At that time, the Empire against Alexander
everywhere stirred up, of so great evils ignorant,
which afterward by suffering I learned, [taking Radulphus Abbot of Agaunum,] by the venerable Fulbertus
our Abbot, a religious indeed man, for the business
of our Church sent to the curia, to Agaunum I came.
But because for that business me alone to be able to suffice not
I believed, the Lord [f] Radulphus, Abbot of S. Maurice,
an illustrious and honest man with me to go I made.
Whence the Alps crossed on the right part to the maritime
parts the journey we turned: because on account of the Emperor,
who then in Italy tarried, and his satellites,
who everywhere almost dispersed were, the royal road to go we feared.
It was said also that through the sea by ship more safely we should go.
Coming therefore to Genoa the riding-horses all
we sent back, one only horse retained, [he comes to Genoa;] if perhaps necessary
it should be; and two only we kept servants.
Now therefore a ship hired, and the horse in the city commended,
as about to return quicker, glad we entered, little
knowing what for us in the future time was being prepared. For the first
night, when at the [g] port Delfino we landed,
having heard of the pirates lying in wait the coming, the same
night fleeing to the [h] port of Venus not without fear
we sailed. Where not much secure, [thence by ship to the ports of Delfino,] at once
we passed over. The beginning of griefs this, and the whole rather
labor, and grief. Thenceforth how many and how great evils we suffered
to enumerate it is long: knows nevertheless He,
to whom the number of the hairs is not unknown: which
although all on account of weariness are not to be related,
some nevertheless briefly seem to be touched.
At last the port, which Vada is called, by sailing [i]
we entered. Where when for some days, [and of Vada,] on account of the tempest's
commotion, we had tarried; behold suddenly
upon us certain malign ones from the Northern part rushed,
and our all whatever they could find,
took away. We then by chance the ship a little before had gone out.
But when such things we had heard, [where the peril of life and the loss of goods was present.] disturbed and
terrified, the church fleeing we entered, although
against them no church protected us. They said
that they service rendered to God, if of the Imperial edict
the contemners, and enemies of the sacred, nay execrable
things of theirs, until the night they pursued.
For us schismatics and excommunicate the more
to be they asserted, who that nefarious and perjured
Roland followed. But about these things to judge not
much us it concerns, let see those to whom the Ecclesiastical
dispensation is committed; We know that
one is the dove, one Lord, one faith, one
baptism, one God, the holy Trinity, but we
His people, and the sheep of His pasture. Meanwhile is announced
to us to be present, who at the very morning us would seize, that
to the very Emperor, who not far to be was said, they might present.
What should we do? No defender, we were
as lambs among wolves, with impunity by anyone to be hurt
we could: a refuge nowhere lay open: the sea by storms
troubled flight by navigation prohibited: the sky
troubled, the air with clouds condensed, the earth
with the inundation of rains covered, so that almost then truly
it might be said: Fights the world against the senseless.
Nor wonder, because winter it was. [Wisd. 5] But while
such things about us were done, night supervened. What should we do,
except death impending through the perils of death
flee? The matutinal expectation hard promised,
and when now us it wearied to live not so much
death itself, as the hard punishments we feared.
Dissembled therefore the sadness, that the mourning of mind with feigned
security hiding, a copious supper to be prepared we commanded,
that even so the insidious ones' cunning we might deceive. Withdrew
therefore from us, nothing less than flight
thinking.

[3] But had come there, perhaps by God's nod, on the same
day a certain Pisan youth, [a guide of the ways received the Pisan youth, by night fleeing through arduous ways,] for trade's
sake: whom apart leading, we asked whether to his
faith our will we could reveal. He answered
himself much to our calamity to condole, and in all things
faithful to be. We said therefore to him that without delay
we wished thence to flee away; beseeching, that for God's
love, and a worthy reward, us even to Pisa he would try
to lead out. Which he hearing, vehemently was astonished,
saying, not to be thence a way except through the sea.
A certain nevertheless path to be arduous and very narrow,
and with precipices so full, that to the natives themselves
in clear light scarcely could it be walkable. But we
unaccustomed to going, and ignorant of places and ways, in no
manner by night so great to be able to endure labor. To whom
we answered, us, God assisting, to wish to attempt it:
only let himself precede, we would follow: rather
we to fail in going, than the impious ones' mockeries
to lie under. Moved therefore by our prayers, he gave assent.
We went out therefore following him in darkness,
the hollows of the valleys and the steeps of the mountains, and the deserts and pathless
of the woods. Often with hands and feet creeping, not
by going, but by falling we followed, so that most truly might be said,
Fear added wings. Marshes, and torrents often
to the girdle, and beyond, we swam across; so that he
wondered at us so patient, that neither for an hour
to stop, nor weariness to refresh we wished, as if
snares from behind followed. After midnight
suddenly with frost the air shuddered, whence garments
ours, which before by the waters swum across had been wetted,
congealed grew stiff. Which to us going, and now
with fatigue wearying, both by cold, both by stiffness
very much hindered.

[4] After these we came to a certain mountain, which
to cross it behooved, on which clouds to sit seemed,
of ascent very difficult, and with shadowy horror terrible,
inasmuch as it by the natives the Mountain-of-the-Devil [k] was called:
who there dwelling by ships' most frequent
overturning, [and on the Mountain of the Devil by a hermit refreshed,] and men's perdition rejoiced (for it projected
toward the sea) on whose summit a certain hermit
to us very opportunely we found. Whose little door
when our guide moderately knocked, of the man
of God a minister came. And when he named himself, at once
he opened: and us led in, the back-door [l] he barred,
and announced to his Master, that he with two
had come. But it was distant from the cell of the minister, which
to the back-door adhered, the oratory of the man of God, as to me
it seemed, as much as is the cast of a stone. Nor delayed
the servant of God to the guests to come: and a light kindled,
our guide, who we were, and whence, and by what necessity,
and how at such an hour thither we had come had explained,
to our calamity the servant of God compassionate, more deeply groaned,
and a fire copious to be kindled made. Then water
heated hands and feet to be washed, and our garments to be washed
and dried, and food to be prepared he commanded. Meanwhile
more diligently the Abbot considering, he inquired how
such and so great a man at that time to Rome to come
had presumed. To whom when the Abbot to the questions sufficiently
had answered, asked likewise the man
of God about his state, he answered himself there many infestations
of demons to have had, and manifest incursions
of them in diverse appearances to have suffered. For the most part
to him laboring, very often praying in the beginning visibly
the devil appearing, that place, as his own
seat, himself expelled to vindicate strove. But I
was dozing, with too great sadness weighed down:
For considering such and so great a man, the Abbot
namely of S. Maurice, of so great a name and of so great with his own
dignity, by my instigation to so great a calamity exposed,
and as to death destined; me wretched I thought.
He nevertheless most patient nothing ever such
about me complained, but of me more than of himself had pity.
Our garments therefore somewhat dried, and our bodies at the fire refreshed, now the dawn
shining, [he comes to Pisa.] with much alacrity invites us the servant
of God to refreshment: For whom the soul of him almighty
God with eternal satiety refresh. Completed therefore
the refreshment he saddled his ass, and the Abbot even
to Pisa upon it to sit made. On that day we came
to Pisa.

ANNOTATIONS.





from Sinuessa toward Capua extends cutting through the middle, which the Kingdom
of Naples and the Roman Empire's limit might be thought, but the reason
of the journey, about which here is treated, from Belgium to Rome, do not suffer that of that
river here we think: wherefore I judge it crept upon the author, that a river
he named for a city of this name, otherwise Savona, midway between Genoa and
Albingaunum: which could then have been the limit of the Frankish Kingdom.

f Radulphus
or Rodulphus Abbot 42nd to the Sammarthani, who an illustrious epistle of his to
Louis King of the Franks report. But of the Agaunum S. Maurice
Abbey in Savoy much was treated on May 1 where of S. Sigismund the King, its
founder.






CHAPTER II.

The access to the Pontiff: and thence to Ostia of the Tiber. The notice received of the body of S. Monica.

[5] Where when for some days we remained, I said to the Lord
Abbot: [The Abbot left,] You see that we make progress. I will take
therefore for myself a secular habit, and I will go on foot
to the curia, but you remain here, until I return.
Which if perhaps the Lord Pope to these parts shall land,
meet him, and be solicitous for the business.
Which when he much dissuaded, and said through
so many snares no one easily could pass, me again
to the peril of death knowingly to commit; scarcely nevertheless unwilling
he gave assent. A most poor habit taken therefore
the sign of the Lord's Cross to it I affixed, that
even so the enemies' snares unhurt I might be able to pass through.
Thence bidding farewell, [and a poor habit taken,] alone departing, of the poor pilgrims'
crowds me I mingled, that who I was easily
could not be recognized. Many times all day half-naked,
and through cities with bare feet I walked, the shoes
For nowhere and never safe I was, in perils
in the city, in perils in the wilderness, in labor and hardship,
in many vigils, in hunger and thirst, in cold and
nakedness. But through God's mercy, who safe makes
those hoping in Him, the snares of the impious so I escaped,
that, Rome passing through to [b] Terracina, to the Lord Alexander's curia, [he came to Terracina to the Pope.] safe and unharmed I arrived.
To whom when the cause of my coming I had set forth,
he answered himself to be at leisure not able for causes to be examined,
because already his ship was prepared for coming
into Gaul.

[6] Seeing therefore that perished labor and expense, not
with him I would return: [Rome returned,] but it is not in man
his way: for behold tribulation upon tribulation came.
For on the following day was announced to me, that
the Abbot of S. Maurice, while with changed counsel, me unaware,
he followed, captured by the Prefect of the city was held.
What should I do? Unless patience succeeded, I might have said:
Perish the day in which I was born: for neither my strength,
the strength of stones, nor my flesh brazen
is; who began, may He Himself crush, and afflicting me with grief
not spare. A license therefore received, that the occasion
explained, to Rome I ran back; and rejected the poverty's
habit, with the Island merchants lodged, a merchant
I professed. To whom so myself I conformed
that by the Romans truly a merchant I was esteemed, and when
my merchandise to display I would more frequently I was asked,
because to buy they wished; [the Abbot in the city Castellana captive,] I answered, me and
other companions to await. I sent also my boy,
who, when the Abbot was captured, escaping, to me had come,
to seek, if perhaps the Abbot anywhere he might find. Who
at length found him in the village of the prefect which the city [c]
Castellana is called.

[7] Meanwhile it was said to us, a certain one to remain in
the city, who him would gather and to whom much he trusted.
I therefore and one of the merchants with me, to whom more familiarly
I adhered, [he procures to be redeemed, and to Rome brought.] him, as about another to speak, we approached.
To whom among other things, and after other things, as if incidentally,
we said: Wonderful it is that thy Lord the Prefect,
that man the Abbot of S. Maurice still holds,
when of redemption no further is hope, and there is not who
seeks him: since with him Pope Alexander, and
all the Clergy with him by sea have withdrawn. A most grievous
also sin it will be, and as it were a reproach
everlasting, if a man innocent, and religious
to die he suffer in chains, especially since now
to be sick he is asserted. And when these, and other many things we said,
the mind of the man to mercy and compassion
we bent. Which when we had perceived, immediately
we adjoined: If for God's love you would this to your Lord
persuade, that that man holy, and
honest to go away he should permit, we for charity, a collection
made among us, would give you twenty shillings
for a reward, if you would bring him back before from village
this we depart: for of our companions some
already have preceded, whom it behooves us after a little
to follow. Secure therefore of the reward promised, set out
at once he: and the Prefect persuaded, the Abbot to us
brought back.

[8] Thence to the sea we descended, that the Lord Pope
by ship we might follow, a ship also hired, [To Ostia of the Tiber withdrawing,]
in the city Ostia many days we remained, a time fit
for navigation awaiting. When therefore on a certain
day in the portico of the church of the Bishopric, which in honor [d]
of S. Aurea the Virgin is constructed, with the Canons
of the same Church we sat; about many things conversing
to sail awaited, while speaking to those Canons
said: Was not the mother of S. Augustine here buried
once? To whom one of them answered: Not here, but
in old Ostia, which nearer to the sea once utterly
destroyed was. To whom he, What is it, he says, that
he says. When he was at Ostia of the Tiber, his pious mother
died? What does he call, Ostia of the Tiber? Answered:
The Tiber there, when to this place it approaches
(as also you yourselves can see) by one channel runs down into
the sea; another moreover near this place passing through,
likewise into the sea flows down. These two channels which in diverse
places enter the sea, he calls Ostia, as more entrances
of the Tiber into the sea. But he added. By what name
do you call her? And he said, We call her
Prima. To whom the Abbot. Not so, he says; named
her in the book of Confessions S. Augustine, but Monica. [he takes part in the colloquy about the sepulchre of S. Monica.]
Then he answered. He himself named her
in the Greek tongue; but we in Latin: for Monica
in Greek, One or First is said in Latin. To which
the Abbot: B. Augustine asserts, her life in the Christian
religion to have been much praiseworthy, very many virtues
of her enumerating: and we believe according to testimony
his, her to be a Saint. To whom he said:

[9] We for certain know her to be Most Holy,
and often to many before that place travelers visibly
in a religious habit she appeared, and familiarly,
and without any horror them addressing she asked herself thence
to be transferred. [who by a double apparition had asked the translation of her body:] In the past also year she appeared to a certain
youth, there passing through, in the appearance, and habit of a
nun, and said to him: Go, and tell the Clerics of S. Aurea,
that me hence they raise, and in a more honest place place.
And when he confidently said, Who are you? and
where, and how will they find your sepulchre?
She answered; I am Monica: but my sepulchre
is in the depth. But those who to find it shall wish,
digging, first will find a ball of white marble,
but it is not my sepulchre: afterward will find
water gushing, which there again is absorbed
by the earth: which cleansing you will find a sarcophagus
mine of bricks with bitumen joined composed.
And these said she disappeared. The youth moreover coming
home, indicated to his mother. She indeed said: Go
to the Clerics of S. Aurea, and Andrew the custodian, and
tell them what you have heard, and seen. He moreover coming to
us all things in order narrated to us. We moreover,
just as another time, even then neglected it; especially because
as before through a certain one, to whom likewise she appeared, she had commanded
saying: Go, and tell the Clerics of S. Aurea, that never
hence me they move, unless in a most honest place
they place. So many moreover there are in that desert of Saints
Relics, that not easily to find we could, where
them so honestly, as would be becoming, we should place. We
for a few days before, both of B. Asterius [f], and of others
twelve Martyrs the Relics thence brought; and
not knowing where them we should place, the ground only dug in
the church we hid. But when after some time
Andrew the custodian by night lay in his bed, [which after the healed shin of the custodian the church] came
to him in mind what that youth had narrated. Suffered
moreover the same Andrew a most grievous evil
in the shin: and when nearly for two years he had applied medicaments,
to be cured he could not. He said therefore in heart
his; that if that Saint who herself so much to be transferred
asked, together with her son most blessed Augustine,
his shin would heal, now not by a phantastic, but evident
indication truly their good pleasure he would recognize,
and without any ambiguity transpose. Nor nevertheless
this from faith he said, that he believed this to him to be done; but gently and as if fortuitously so thinking, he fell asleep. He moreover,
who sleeps not, nor slumbers, hearing the thoughts
of men, and willing to them to show of how great merit
was with Him S. Monica, that same night healed
him. But the morning made, when the same Andrew went
by custom with another to the church of S. Cyriacus outside
the village, that the Mass they should say, not feeling pain
in the shin as he was wont, he stopped: and the boot drawn off,
the shin altogether sound he found. Glad therefore exceedingly
made, to his companion at once he indicated; and
the thought which he had had, and the health which by the merits
of S. Monica he had obtained. Performed therefore the divine
Office home returned, [it was sought and found,] narrated to us likewise
the aforesaid Andrew whatever had happened. Received
therefore the instruments, which for the digging necessary seemed,
at once thither we proceeded: and to dig beginning
first we found a ball of marble, then a drop
there dripping, lastly a sepulchre with bricks bituminated
prepared, all in that order, in which she herself had foretold:
and so with brought earth and turfs were covered,
that no one of the living knew so to be disposed. Broken
therefore the sepulchre, with so great an odor's sweetness we were sprinkled,
as if of all aromatics, and pigments the kinds
we perceived. When therefore so great of her sanctity
proofs we perceived and saw; to her translation
the presence of our Lord [g] the Bishop to be present
we judged ought. We collected therefore the bones, and together
them from the part of the head placing, with the same bricks we covered:
and we charged our Bishop, that he should come
as quickly as he could, [but on account of the absence of the Bishop left in the same place.] and for such an occasion, that he himself present
with due veneration solemnly it might be transferred,
and honorably in the Church laid. But not
long after the Lord Pope Adrian died, and at once
the tempest of this schism, as you see, emerged: and
on this account afterward to our Bishop to us to come not
was allowed, and so still the bones of S. Monica there remained,
just as found they were. To this the Abbot. Gladly,
he says, we would see them. But he said: Come, and see. Preceded
he, and we followed, and he showed us
what he himself had narrated. For not far it was distant from
the town, but as it were two stadia. There was moreover a cave
much deep: and we returned nothing
of fraud devising.

ANNOTATIONS.


b Terracina
in Latium on the shore of the Tyrrhenian sea at the Pomptine marshes. Of the Pontiff's to
it access treats Baronius at the year 1159 number 34 from a Vatican MS., and
again in the year 1161 number 5, which here pertains.



of the Cistercian Order, of which in the year 1138 first instituted the Abbot Hugh, or
his successor Robert, for the new foundation's affairs necessary
had to the Pope to go.



CHAPTER III.

Walter takes away the Relics of S. Monica, and after various perils of the sea overcome with the same lands at Genoa.

[10] [Ostia about to depart Ulric the Cleric instigating] After some days, when the sailors said, that things
ours and the necessaries of food on the ship we should put,
because to sail they wished; said to me secretly a certain
Cleric, by name Ulric, whom the Abbot of S. Maurice
to serve himself had brought: Thou since thou art a Canon
Regular, at least for the love and honor of thy Master
most blessed Augustine, oughtest of the Relics
of his mother with thee to thy church to carry. To whom
I answered; Eia brother, dost not recall how great evils
in coming we have suffered? I fear lest in returning
worse we suffer. Besides if these Romans in any way
that we to have done knew, all things taken away
upon us beyond measure they would rage. And to this he:
Whatever thence to take thou shalt wish, so I will hide, that
by no one ever can it be found. By these, and others of this kind persuaded, considered a fitting hour, I came to
the sepulchre: and looking round lest perhaps anyone me
should see, entered I hesitated what especially thence
I should take: for of the whole I did not think. And it pleased
me the head, because the principal it is [part], to take: [he takes away the head and the rest of the bones] and
I filled [it] with the smallest little bones, namely with the joints
of the articulations, and the rest. Which taken up, it seemed to me
even one bone still to be able to take. After this, also another:
and so singly all I collected. Nor without great wonder
to be considered it is, that this Saint, by her
own self's manifestation revealed, by the natives sought
and found was, which in no way by strangers could have been done.
Then when the dug-up to be transferred they should,
as by a better counsel, that more celebrated it might be done,
to be transposed it was deferred, and there by them left, that now:
as it were prepared our it should await coming. Who
after a long time, by the occasion which aforesaid is,
thither coming, by chance of the same Clerics
by a simple relation and showing we knew; that what
by others' hands was prepared, to us by predestination
divine was reserved. The reverence
also, which to herself by them to be done she demanded, they neglecting,
by others to herself to be exhibited she foresaw.

[11] When therefore all taken up thence I returned,
suddenly I heard a sound of commotion great; [and after some motion overcome,] and much
I feared lest perhaps by someone I had been seen, who them
had stirred, that me as a thief they would pursue:
And I entered a thicket most dense, which by chance near
the way I found: and disposed the bundle which I bore, by another
part I went out. And the little hill ascended trembling I awaited,
what so great that clamor intended. And behold
suddenly a huge buffalo, their agitation fleeing,
ran ahead. Then I more equanimous made, to the lodging
coming, to my companions indicated, what I had done.
But evening made, coming to collect the Relics
ours, not without no fear that very thing to perform
we could: for we heard certain ones in the track to follow,
and fearing lest us to apprehend they should come,
we hid until they passed through. [in cloths he wraps it:] And thence collecting
them, we placed in a certain little pelisse of mine, so binding
and wrapping, that nothing but a bundle of cloths could
be esteemed.

[12] The next day we sailed, but about mid-
day began the wind contrary to be, and the sea to swell,
and on this account said the sailors a strong tempest
to be impending: [the ship he boards:] and they urged the master, that, turned
the ship, to the tempest he should yield, and the sails lowered the ship to fluctuate
he should permit: for nothing so much to fear ought,
as lest the ship to land or rocks should be dashed. But he,
turned the ship, thought himself able to enter the channel of the Tiber,
whence in the morning he had gone out. Which they much dissuaded,
saying by no endeavor that to be able to be done: [and a great sea-tempest having suffered,]
the ship to be endangered with all, if that he intended.
Which afterward the event of the thing proved: for he, neglected
the others' counsel, two sails hung, thought
the ship to the river to be able violently to commit: but the impetus
[of the sea] which now greatly had swelled, the ship
strongly repelled, and athwart to the land to settle made.
Which when perceived the sailors, at once the sails they lowered;
and the little boat, which was in the ship exposed, for a reward
very many sent forth. We also, namely the Abbot
of S. Maurice and I, most gladly would have gone out, if likewise
the ship to enter we could have. And because this to be done not
could, we wished not from each other to be separated: for so great
was the insistence of those wishing to enter, that each one of
himself solicitous, as if present death fleeing; another
would repel, and first to enter strive. Many times
also, while some of them by a leap inconsiderate to
the little boat hastened, into the sea they fell. A tumult
great, grief immense; the ship at the single of the waves
impulses hither and thither inclined was submerged.

[13] [after entered upon about the sacred Relics into the sea to be cast deliberation,] Then the Abbot of S. Maurice said to me secretly:
I fear lest for your sin, because by stealth the Relics
from Ostia you brought, has arisen this tempest, especially
since it is said the sea not to carry the bodies of the dead.
To whom a little harder afterward I answered: Is it not
much better them to be carried where they are honored, than
there to be left, where by swine they were trodden? To this
he was silent. But when the tempest too much grew strong,
and the waves' rollings the ship so rushed, that
now of life all utterly despaired; said again
to me the Abbot: Guilty you will be of all these whom here
to perish you permit, unless, as I said, first the theft you cast away.
Then therefore by fear of death compelled, and of the Lord
Abbot and others, whom likewise I saw to be endangered,
by pity moved; crying to the cleric
saying: Ulric, cast my little pelisse into
the sea: for neither otherwise I dared to say, the container
for the contained insinuating. For if the sailors themselves for the deed
mine to be endangered had understood, to be wondered it would be if me
without any pity into the waves they had not cast.
But the cleric having heard this word much was saddened,
in that by his counsel them I had received. He went therefore
to the place where them I had placed, as afterward to us he related,
and bent knees, in prayer said: O S. Monica,
if thy and of thy son most blessed Augustine good pleasure
it is, that thy bones to the place proposed be carried,
intercede for us to the Lord, that the tempest stilled,
from the present peril snatched, thanks to God and to thy
liberation to render we may be able. And forthwith, the tempest
mitigated, [he is freed.] freed we were, so that wondered all.
Then sent forth to land, as from the dead the living,
indeed afflicted, and worn in so horrible a tribulation
we had been.

[14] And received into the ship, we came to the [a] port
which is called the Old-City. But mindful of the lost,
and especially of the Relics, more sad than usual I appeared,
asked of me Ulric, why I grieved? To whom
when I said, not for the loss of things, but for the loss
irrecoverable of the Relics, he answered: [he comes to the Old-City,] No to you
certainly upon this is occasion of grief, but of great exultation
and praise, because by an evident miracle her Relics,
and us ourselves S. Monica freed. For when
you asked, that them into the sea I should cast; [with joy on account of the preserved Relics,] sad exceedingly
made, bent knees, with whole heart I prayed, that us from
the present peril she would free, and herself present with bones
hers to be present more manifestly approve. [Jonah 1, 4] Which at once as she was asked, she asked, and our liberation
from the Lord most quickly obtained. So once the Prophet
slept in the bilge, until the ship endangered by
the sailors he was awakened: nay roused by them, both the cause
of the tempest and the remedy of safety swiftly he indicated.
But also our Lord Jesus Christ, while He slumbered
in the ship, He Himself was covered by the waves: the Disciples
moreover, life present death fearing, with tumult
and clamor awakened Him saying: Lord,
save us we perish: He moreover rising commanded the winds
and the sea, and there was made a tranquillity great. [Matt. 8, 25] Similarly
also this Saint, to us for an hour as it were slumbering,
perhaps awaited that by the clamor of prayers awakened she should be asked,
lest to the ungrateful and unwitting a benefit she should bestow.
It is plain therefore that if more quickly besought she had been, help to bring
longer she would not have deferred. Thence we landed at the [b]
port of S. Severa on this side of [c] Populonium, near the church
the book of Dialogues, saying: [then Populonium,] Cerbonius Bishop of Populonium
&c. where for some days by the tempest shut in, somewhat
of want we suffered, not that there was lacking
money, but that there were not found, things for sale: therefore,
the sea not yet stilled, compelled we were to go out. [book 3 ch. 11]

[15] And when about the ninth hour, near a certain
town, which over the sea hung, we sailed, [From other perils of submersion freed,] went out
certain ones from the ship bread to seek for sale. And when
much they hastened scarcely they could to the ship return,
when behold suddenly a whirlwind huge, and a wind
rapid, which the sea from the bottom to roll seemed, from the part
Northern suddenly rushed, Whence the sailors vehemently
terrified, the ship under a rock very great impelling,
anchors cast, and ropes to the rock bound, scarcely to hold
could, lest by the violence of the winds into the deep snatched
beyond doubt it should be submerged, or on the rocks dashed be broken.
In that lot most wretched even to midnight
we remained: but by the prayers of most holy Monica,
whose memory both in heart, and in mouth we held, we believe
also we this time to have been freed. For we knew
for certain, that just as from the first peril
marvelously she had snatched, and from the second, and third, and as often as
God to beseech she would wish, us to snatch powerful
she was. Therefore the tempest stilled to a place safer
we sailed. And truly in that whole navigation,
not I recall us even on one day the sea stilled to have sailed.
Whence I assert, that unless by the merits of most holy
Monica, whom present we had, had been present divine
pity, so many perils we could not have passed
without shipwreck.

[16] Then asked me Ulric the cleric, of whom
I have before spoken, that for God's love to him of the Relics
somewhat I would impart, which to his neighbors, namely
the Abbey [e] of Intermontium he might present, where likewise
the Canons Regular for the love of S. Augustine
them much would honor. [he gives a bone to Ulric, carried to the Abbey of Intermontium] Mindful therefore that by counsel
of his them I had received, and by industry preserved; I gave
him one bone only, which by him, as he had foretold, to
the Abbey of Intermontium carried, by those Canons
honorably received, in much veneration is held.
For when afterward Lord Beroldus of the same place
the Abbot asked of me, if those Relics of the Mother of S.
Augustine true were; by our attestation confirmed,
he promised himself from henceforth to them very much of honor
and reverence to bestow.

[17] At length we came to Genoa, and there the Lord
us he had seen, much marveled, because to live he saw,
whom long ago by shipwreck submerged to have been he had heard. [At Genoa landed he learns the Relics stolen to be sought,]
Who the Lord Abbot of S. Maurice with due
honor receiving, of the safety of him greatly
rejoiced, and of the tribulations which we had suffered
benignly consoled. But while in the curia we were,
said to me the Abbot of S. Maurice: It has been announced
to the Bishop of Ostia, that S. Monica the mother of S. Augustine
by theft has been taken from Ostia by a certain Frenchman.
Whence not a little troubled the Bishop, and all his
inquire more curiously who this could have done. See
moreover that thence anything to anyone incautiously you reveal not,
lest to the ears of them perhaps it come, because most grievously
they bear it.

[18] When therefore in the city of Genoa before the supreme
Pontiff and to the business, and to our labor an end to put
we endeavored, suddenly a rumor emerged that Lord
not was: [and to Fulbertus the Abbot to have succeeded Lambert.] and from that by which an end had received his dispensation
from that had vanished my legation. They said therefore by
custom that the business it behooved to be deferred, and me to
Arrouaise to return, and [h] Lambert the successor
of Fulbertus thence brought at Montpellier
the labor past, and not pitying the future.

ANNOTATIONS.










CHAPTER IV.

The Relics are received at Arrouaise, and by Miracles and heavenly visions are proved.

[19] [Returning with the Relics] The religious habit resumed therefore, and the Relics
of S. Monica upon the neck of my horse tied together,
alone the journey I undertook. I dismissed my boy with the Abbot,
who with the Lord Pope remained. I feigned
moreover myself to be a lay Brother to those asking why
alone I rode: for so in so long a pilgrimage
had grown the hair, that I could a Layman truly
be esteemed. But wherever either to dine,
or to lodge I descended, the Relics, as if
On the mountain also of [a] Senicius, with a fever most acute
I was seized, [with a fever he is seized and freed,] And when for some days I was feverish,
and alone nevertheless none the less I rode, I lay not down:
but by the prayers of S. Monica, whose bearer I was,
before expected I convalesced. Coming therefore to the Church
of B. Maurice, I took the boy with the horse,
who with me should go: nor nevertheless to him of the Relics
anything I made known, nor at any time to carry I permitted.

[20] But when Domnium [b] I had reached, now
more secure made, what before well I had hidden, [and the same proved by miracles along the way,] to friends
and Brethren I indicated. Which when they had heard
and seen, gladdened were greatly, and honorably received.
And when it was heard outside, of this kind to be present
Relics, came certain sick ones, and by the touch of the Relics,
and the drink of water in which they had been dipped, convalesced.

[21] Thence with the same I came to Arrouaise: where with
and laymen to meet went out: and with great exultation
singing, the Responsory. [c] The grace of baptism
received, into the church bringing, upon the altar, [with solemn pomp he brings them to Arrouaise.] which in
honor of most blessed Augustine and the other Confessors
specially is consecrated, they placed: that as if
thence upon the greater altar reverently it was offered. Thenceforth
in the sacristy with the highest diligence [d] XII Kalends
of May it was laid up, [in the year 1162, April 20.] in the year of the Lord's Incarnation a thousand
one hundred sixty second, under the Indiction
tenth, the epact third, the concurrent seventh. Nor this
perhaps to anyone into doubt let it come. Most foolish for it
would be, nor by anyone to be esteemed it ought, that all the bones
of one body, a burden indeed great, through infinite
perils of land and sea from so far away to bring I would have wished;
unless which, and whose they were, most certainly I knew:
and yet scarcely to this I could be compelled: by tribulations
indeed innumerable already so worn I was, that in so great
of mind sadness I fell, that now not even to live
it pleased.

[22] To wipe away also the doubt, if any
in anyone's heart had remained, although also of abundance
it may seem to be reported, on the following night to a certain of the Brethren,
of no small religion and innocence a man, herself so
S. Monica to reveal deigned. For on the evening of the same
day he with another, others not knowing, with great devotion
of the Relics, by agreement, before the door of the sacristy,
where they themselves laid up had been, nearly to midnight
in prayer watching persisted. But when now the hour
of Matins according to their estimation
impended, unwilling there by others to be found, secretly into the dormitory
ascending, each in his bed went
to lie. One of them slept not, because as he himself
afterward related, after a small interval the Brethren to the vigils
were roused, with whom both to rise it behooved.
But to the other, in that so little space, so tenuously
sleep crept, that not himself to sleep he thought. Yet
the senses lulled, in that, so to say, so very little
of an hour space, by a marvelous excess, it seemed to him that
prostrate he lay praying before the altar of B. Augustine. [The very mother's bones appearing S. Augustine asserts to one;] Who
when from prayer he had risen, he saw a certain matron
of comely face and most splendid garment shining,
who with dignity, and authority reverend seemed
to stand upon the altar. But when both the comeliness of countenance
and the splendor of habit with great wonder he beheld;
he was thinking who she was, and of what authority, by whose
splendor that whole place grew bright; and how
thither coming, at that hour beyond custom upon
the altar she stood. Such he thinking, suddenly appeared B.
Augustine, in Episcopal garment clad, near her
standing, upon that altar, and said to the Brother: What dost thou behold?
and why so much dost thou wonder? Most certain know thou, that
this is my mother, and I am her son. The Brother
moreover now through the spirit understood it S. Augustine
to be, who to him such things said: and vehemently rejoiced,
that her to be his mother so constantly
he affirmed, that if any in mind his remained doubt
altogether it might dissolve. For he saw a fountain perspicuous
from under the foot of the same altar to gush, and thence
through the sacristy, in which were the relics of S. Monica, into
the cloister to flow out, and the whole to irrigate.

[23] The subsacristan also nearly the like saw, but unlike.
For he saw a certain one, [and to another monk.] in Pontifical garment
gloriously clad, near the altar of B. Augustine on a seat
Episcopal sublimely sitting: near whom was a certain matron, of face comely, and of habit illustrious
venerable. To whom the Bishop with cheerful countenance of great friendship
the familiarity exhibited, and so honored, that
both that Brother, and also many, who to be present seemed,
greatly wondered. To whom said the Bishop:
Wonder not if her I love, and to her honor bring,
because she is my mother.

[24] The other also of them, of whom we have before spoken,
[they are healed, one vexed with a twisting of the vitals and another affliction,] who in prayer had watched, neither slept,
nor then anything saw: yet because perhaps not
with unequal devotion he had prayed, in himself God's power
by the merits of S. Monica afterward he experienced. For with a twisting
of the vitals and another hidden affliction most grievous, from
much before time, he was tortured. But when
on a certain day so grievously he was distressed, that neither
counsel, nor remedy of mitigating the sickness
any at all he found; remembering S. Monica, he entered
the sacristy, and lay upon the shrine in which the holy
Relics before to be put away he had seen; and there rubbing and
wrapping himself, with great devotion he supplicated, that
by the prayers of S. Monica, from that affliction he might be freed: and
at once healed he was. Nor to be passed over in silence, that
the Relics now then there in person were not, but
he not knowing elsewhere put away: yet because there
them to be he believed, according to faith his done
it was to him.

[25] Another also Brother, with pain of the throat, and a swelling
of the gullet, [another with pain of the throat and swelling of the gullet,] now now the vital breath intercluding,
grievously was tortured: but when the applied Relics
he was touched, at once all pain vanished. Let suffice
these few of many, lest weariness I seem to have brought in
to sluggish readers. One only still marvelous
and memorable I will relate.

[26] The custodian of the church with a tertian fever grievously was afflicted.
And when the affliction so much worsened, [the custodian with a troublesome fever lying,] on a certain
day from too great weakness of heart, so wholly he failed,
that of all members destitute of office, as
lifeless he had fallen; only in his breast, the vital
spirit palpitated tenuously. There ran together all, wondered
all that he in all members so suddenly
had grown stiff: for there was a pain most strong, so that scarcely
in him there remained breath. Yet it was not unto
death, but for the glory of God, and to the commendation
of the Relics of S. Monica, that not only in the mouth
of two or three, but even of more witnesses confirmed should be
every word. After three hours' space,
as now little by little reviving, he began to speak;
and the Subcustodian called he said to him: Go Brother, and the bones,
which are said of S. Monica, dip in water: and if truly
hers they are, may intervene God's mercy, that to me
perfect He restore in full health. Behold again in
spirit Andrew, [with doubt he asks water consecrated to the Relics,] the Custodian of Ostia: A custodian this, a custodian
also that. He said at Ostia; If truly she it is, and to be transferred
she wishes; let her heal my shin: this one none the less said
at Arrouaise, If true it is, that she it be, as we have heard,
let her obtain for me from the Lord whole of body
health. [John 4] O incredulous custodians! Could also she
have answered: O generation incredulous, unless signs and prodigies
you shall see, you will not believe. The Subcustodian going without
delay washed the same Relics with water, and brought
to the sick man: he moreover drank, and at once feeling
himself bettered, at once placidly fell asleep: and behold appeared
to him one hand, which to him stretched a little paper, that he should read.
It was moreover a letter most excellently written, and very
legible. The Scripture also of the problem this was:
Yet once, twice, thrice, and a fourth time, peace. Read he, and
well understood, the fourth accession performed to be promised
to him whole soundness: which also was done: [and from the paper stretched out he understands after the 4th accession himself to be healed.] for
after the fourth accession altogether he convalesced. He could,
also then more quickly be healed: but because it is written, Only
vexation will give understanding to the hearing; it pleased perhaps
the divine equity, which nothing leaves unpunished, that
for the guilt of incredulity with the scourge of fever, still at least
four times, discipline he should receive in penance; and so
absolution perfected he should recover whole health;
granting our Lord Jesus Christ, who
with the Father and the Holy Spirit lives and reigns God through
all ages of ages, Amen. [Isaiah 28]

ANNOTATIONS.



c In
the Proper of the Canons Regular of the Gallican Congregation of the year 1648, on the 5th of
May on the feast of the Conversion of S. Augustine, after the 8th Lesson is placed this Responsory. The grace of baptism
received, placed at Ostia of the Tiber with his mother, they were conversing alone
very sweetly, and gaped with the mouth of the heart together at the supernal streams of the
fountain of life, and grew worthless this world amid the words with its delights.

The translation of the body of most holy Monica from Ostia of the Tiber into this of God
and S. Nicholas church, by the hand of Lord Walter Prior of Arrouaise, in the year
of the Lord MCLXII. Of these Relics the chief part was the sacred head,
which by the gift of the Canons Regular of Arrouaise to be held at Douai in the noble
collegiate Church of S. Amatus, enclosed in a great vessel of silver in the form of a tower
made and with a copper foot gilded, testifies in the Hierogazophylacium
of Belgium Arnold Rayss of Douai, who also writes that at Cysoing, in the monastery of Canons Regular of the Lille territory, a part not light of the body of S. Monica even now is preserved: so that
if also by the gift of those of Arrouaise they have it, with these many bones may seem
to be wanting. John Enen and John Scheckmann in the Epitome of the Deeds
of Trier assert, in the church of the Hermits of S. Augustine to be preserved a rib of S. Monica, which rather them from Rome to have received we judge; as also that which Masini in Bologna surveyed says, in the church of S. James the Greater to be a part of the cranium, in length 2 ounces and a half, by the gift of Gregory XIII.

ON ANOTHER TRANSLATION

To Rome, as is pretended, made

Under Martin Pope V.

Monica, mother of S. Augustine (S.)

BHL Number: 6002

BY THE AUTHOR D. P.

[1] That also of old, which nearer the sea is said to have been,
Ostia a suburban to have been the place, [Outside the city in the common cemetery buried the Saint,] in which the body of S.
Monica by her sons was buried, will believe easily, who shall have considered,
of the Christians of old the cemeteries always outside
the cities to have been: to these indeed commonly adhered an oratory
or church some, for the convenience of performing for the dead
the sacrifice, in what manner at his mother's funeral done Augustine
testifies. This moreover credible enough it is, in a brick
under the earth crypt to have been contained, when the matter abroad
was done among unknown hosts, nor the mother of a more exquisite
monument the care had touched. Accordingly most easy to conceive
it is, how above her, more deeply in the ground buried, placed afterward
was a ball of marble, either for another body's burial,
or rather as a monument of S. Monica herself; whom
there buried popular tradition could have committed to the memory
of posterity, when S. Augustine her son
the whole Church began, as the chief Doctor, to venerate.
Then moreover to be said it would be that ball to have been empty, and the common
of the cemetery soil higher, but with heaped little by little earth, as
to be done is wont, to be covered.

[2] However it was, no, which sanctity so eximious merited,
cult seems Monica to have had in the first ten
centuries; [no anciently cult she had.] since in no more ancient calendars memory
of her occurs. But that that Canon of Ostia,
the Arrouaisian Walter hearing, said, S. Augustine's mother
under the name of Prima to have been known to her citizens, as if in Latin
rendering the signification of the name of Monica, that since it is
from the true etymon's reason most alien (for from the Greek μόνος
one, [and therefore more easily could be confounded with S. Prima] alone, derived the name of Monica, to be rendered ought not
Prima, but Unica or Solitaria) a suspicion to me brings,
that the place itself, or what once near the place had stood
some of that name a Martyr, whose there also the body was held:
which one century after found, when now obliterated
was the memory of the old about Monica's body loss,
more studiously hidden by those by whose fault it had happened, could
together with other Relics from the old into the new Ostia
have been translated under the name of S. Monica, as
more proper. Of such a translation a testimony suggests
the MS. Florarium Sanctorum on the day XVI of April in these
words, [and her body as that of her to be translated in the year 1260] The translation of Monica the Widow, the mother of B. Augustine
our Father into the Ostia city in the year of salvation
MCCLX. The author of this Florarium Henry of Eyck, Canon
Regular of Eindhoven in Brabant, flourished in the century
XVI beginning, who whence that notice received, not yet
I have ascertained.

[3] Moreover the whole Walter narration so without disguise written
is, that the prerogative of five centuries accruing; and the very
presence of the Relics among the Belgians for so long a time undoubted,
can make faith to number 21 asserting himself to have brought
not only the head or bones a few, [which the requisition in the year 1430] hastily picked,
the rest in the sepulchre left, but plainly all;
unless a stronger to the contrary stand authority and evidence
greater: which whether it be had for that which now at Rome is said
to be held body, by sole love of truth, not by zeal of contention
any, to us here to investigate it falls. This therefore
with great sincerity to do I undertake. And first of Martin
V the brief I bring forth, by us dug out from the MS. Utrecht
of the church of S. Salvator, and collated with the edition of Joseph
Pamphili Bishop of Segni, who it to his Chronicle Augustinian
inserted.

[4] Martin the Bishop, Servant of the Servants of God,
to all the faithful of Christ, the present letters about to inspect,
salvation and Apostolic benediction. The pious
charity and devotion, by which from the Christian profession's
and pastoral office's debt with the Saints' Relics
we are affected, [testifies the Pontiff] us impels, that about the sacred Relics'
conservation, and their veneration and observation,
with all zeal and diligence we should be vigilant:
that our faith, without which no one salvation to obtain
can, in the greatness of its majesty conserved and
spiritual increase to receive may be able. Lately indeed
our venerable Brother Peter Bishop of Alecto,
of the Apostolic chapel Sacristan and Confessor
our, on the part of the beloved sons Augustine of
Rome, Prior general and of all the Brethren
of the Order of the Hermits of S. Augustine, of which he himself even
of B. Monica, S. Augustine's Mother, from certain and pious
respects and causes, [and to Rome to be transferred to have given the faculty,] especially because the body of the said
Saint Order's founder in a certain Church of Pavia
of the said Order venerable, as is becoming, laid exists, from the place of our city of Ostia, where
buried laid up it had been, to the Church of the House
of the Brethren of the said Order of the City to be transferred, and in
that church to be buried and laid up license
we granted. By whose grant's authority the aforesaid
body in the said Church, with due ceremonies
and condign reverence, on the day Ninth of April, which
was Palm Sunday, translated and laid up
exists. We therefore the Bishop's, Prior's and
Brethren's aforesaid devotion, to such religious
persons fitting, approving; [that in greater it may be held honor.] and
desiring, that on account of the translation aforesaid
of the sanctity of this kind body greater among
all the faithful of Christ notice can be had, than
if in any other place laid up it had been; the translation
and reposition of this kind body ratified
having and grateful, them from certain knowledge, by authority
Apostolic, by the tenor of the present we confirm:
and that toward the said S. Monica more may be inflamed
their devotion, as by an open proclamation, to all's
notice to be led we wish through the present.
To no one therefore of men be it lawful this page of our
approbation, confirmation and will to infringe,
or to it with rash daring to go against: if anyone moreover
this to attempt shall presume, the indignation
of Almighty God and of the blessed Peter and Paul
His Apostles himself let him know to be about to incur. Given
at Rome at the Holy Apostles, on the fifth Kalends
of May, of Our Pontificate in the year third
tenth.

[5] The year of the Pontificate the thirteenth from the XI of November
preceding to be begun and here at length written
according to that century's custom, [Translated therefore was something April 9.] to doubt not permits but that it signs
the year of Christ MCCCCXXX; but in such a year which by the Cycle
of the moon 6, of the sun 10, with the Dominical letter A, brought Easter
on the XVI of April, the day IX of the same month had not
the Sunday of the Passion, as is read in the MS. Utrecht;
but of Palms as has Pamphili: in which, on account of
the common of either word beginning P, easily could have erred
the careless not in one place copyist, especially if that of the Lord's
mark had been by an abridgment written in the original, as often
in such things to be done is wont. Alecta moreover or Alecto, whose
VIII Bishop is reckoned Peter Assalbitus, dead in the year
MCCCCXL, is under the Metropolis of Narbonne in Gaul, made
Episcopal by John XXII in the year MCCCXIX. The General
finally of the Augustinians was Br. Augustine Favorius
the Roman, Created at Asti in the year MCCCCXIX, and at Bologna
confirmed in the year XXV, and again in the year XXX the day before
the Nones of June at Montpellier, thither namely soon from
the performed solemnity of the translation set out, and finally to
the Episcopate of Nazianzus then and of Cesena assumed
in the year of the same century XXXI: who (as is said in
the margin of the oration edited, of which presently) since the Sacristan
to the Pontiff to be present it behooved, of the Translation the care
undertook.

[6] With what here he proceeded certitude, while he judged the body
that, which from Ostia he brought, of S. Monica to have been, remains
that we ask: [which was believed the body of S. Monica,] far be it indeed that we doubt of the faith
of so great a man, which to be believed it is to have been good, since of the matter under
Alexander III done, so much the more quickly could creep oblivion,
the more it ought to have shamed the conscious, of so neglectfully held
and through carelessness lost a treasure; especially if with other
Relics after rendered to the Church peace translated to
the church of S. Aurea, in the century perhaps XII still
running, also translated was the very ball or chest of marble, above
the sepulchre of S. Monica once found, and apt for
some other, of the many, which the place had, holy
bodies to be received. The manner certainly in which the matter performed
is described, no light argument affords to opine, [the manner of the finding narrating Martin 5,]
that sole ignorance of the carried off once to Arrouaise body
made, that so readily was believed of S. Monica to be
that which Rome now has. The manner moreover that contains
the Sermon to the Brethren Augustinian, from the words
of Martin Pope V, on the Translation of the body of S. Monica
from Ostia to Rome, printed there at Rome in the year MDLXXX, where
thus is brought in the Pope to have spoken:

[7] Now therefore let us explain, by what order, and by what
manners, and by whose ministry of most blessed Monica,
of the most holy Father and Doctor Augustine the mother, [by whom permitting to Ostia set out the General of the Hermits,] the body
was, we granting, found. Brother Peter,
Custodian, whom also we made Bishop of Alecto:
he often long ago from us had sought, that this we should grant,
that it might be lawful B. Monica's Relics to Rome
to transfer, or into some other place, where with congruous
and solemn veneration they might be venerated; since ill
held and kept at Ostia, which place almost deserted was.
But most of all he prayed, that them to your Order we should bestow:
for so it became to be joined to the son the mother, and
the same to be of both the preservers, who should be also worshippers.
That we hitherto from certain causes deferred,
not as if not we judged to be given, what he asked;
but some there were impediments, which first
it behooved to be expedited. At last however both by prayers,
and by the authority of many overcome, our assenting
Brethren, we granted, he should go, and in whatever manner it seemed
to the City those Relics he should transfer. Calls he to himself
another Brother, Augustine, this very one present;
and to him the work he gives of the business to be conducted: he
indeed as gladly undertook, so without delay all prepares,
which seemed opportune to the business: the same the rest
solicits, that for the matter prepared they be present. For to himself in mind
to be, that on the day of Palms, which next is past,
they should be carried over. First of all what was
necessary, the Ostian man he met, to whom alone
known was said the place, where was the sepulchre. Answers
he, himself indeed the place to know (for under the altar in
the church of S. Aurea to be, himself from one of the elders to have received:
and always purposely done, that the sepulchre to few, or
nearly to one known should be) but to fear, lest together also
of other Saints bones in the same mausoleum were enclosed.
That was reported to us. And we answered:
if this so were, nor could be discerned the bones, all
which in the same monument were found, together
you should have. With these mandates more glad dismissed Brother
Augustine, Rodulphus the Castellan with others, who
many in number at Rome then were, the Brethren calls together:
so all to Ostia to the designated place set out.

[8] There when they had arrived, they tend with mandates
ours to the place, which was shown in the lower entrance
of the church, [from an opened subterranean vault,] where first to the right of the altar more than eight
feet they dig: where they found a few bones which
upon a flat stone placed were: they seemed nevertheless
to be Relics of Saints, although nothing of letters by indication
appeared. Then indeed all are doubtful,
what to be done there is need? For not they esteemed
them to be the Relics, which they sought. The vault likewise
was so dense and solid, that not even by strong mallets
struck a sound it rendered. Everywhere therefore they try,
if any perhaps be an entrance: nothing at all is discerned. At last
from that place a stone they move, where the prior Relics
found were: for from veneration they feared
to touch. Then indeed a little door appeared, whence
into a more secret tomb it was gone. A monument
in the manner of a chamber ample beneath was, everywhere
between the altar and the wall filling. There several chests
in order stood, of which some than others greater were.
To the right three were of Saints bodies: first
of Linus the Martyr, who after blessed Peter first
is reported the Chair to have held: [are brought out the bodies] hence another of Felix
the Pontiff, who also himself under Claudius the Prince of martyrdom
the crown obtained: then also of Asterius the Martyr another
sepulchre followed. On the left were, of B. Constantia
the first sepulchre, where with her daughter she had lain;
(for together both martyrdom had received) then
to this subjected was B. Monica's sepulchre,
whose magnitude a man's stature filled.

[9] Known are those whom the Pontiff here is said to enumerate Saints,
besides Constantia; [Of the Saints Constantia,] who I know not why is understood
of S. Aurea herself to have been the mother, and with her a common long
sepulchre to have had; in which then still alone she lay, the daughter's
body apart placed. S. Asterius, who on October XXI
is venerated, after S. Callistus the Pope's body he had buried at Rome, [of Asterius]
cast down from the bridge, is certain in Ostia the city found
to have been and buried: whose body, although by Sergius
the Younger Roman Pontiff translated to have been into the title
of Equitius to Rome, to be believed makes, an old inscription, in marble
sculpted, which in the same church is preserved, [of Linus, of Felix,] as
says in the notes to the Roman Martyrology Baronius; easily
nevertheless could Megetius, of the Roman Church Librarian,
under Sergius's successor Leo IV made Bishop of Ostia
about the year DCCCLIV have obtained, that the carried off of his Church
Patron be restored, into the same where first he had rested
suburban church to be put back: just as he himself or another, for
of this more worthy See's reverence, to be believed can be to have obtained
of SS. Linus and Felix the Pontiffs the bodies, of which otherwise the first
near the body of S. Peter in the Vatican buried had been,
the second on the Aurelian Way, in the very which he had built Basilica,
as on September XXIII of Linus, of Felix on May XXX
will be said.

[10] Moreover as I do not doubt but that those single chests, above
the pavement orderly placed, [and of S. Aurea:] were distinguished by titles
and names of the Saints within contained; so of the last,
which under the little chest of S. Aurea sunk was of earth (as presently will appear)
I fear vehemently, lest therefore so sunk it was,
because either of no name a title it bore, [under whose little chest the buried chest] or inscribed
had the name of S. Prima: which although some would
to be the same with the name of S. Monica, as above we saw, others nevertheless
deservedly believed to be very uncertain. In this moreover
doubt, to avoid of erroneous cult the peril nothing could
be more advisable, than that chest to hide under the earth,
when not enough safe seemed it with the rest to be venerated
to expose. Certainly not I see why the builders of that
crypt and of the sacred in it bodies the disposers, [it was believed to be of S. Monica:] if certain
they were themselves in that chest to have the body of S. Monica, would have wished
it to the earth to sink, rather than the other hitherto remembered
chests: unless perhaps you doubt, whether to her they dared a place among
the Saints to give, whose so eximious sanctity from the son's
writings they knew, and now by several revelations and miracles
they held proved.

[11] The pious nevertheless of those seeking S. Monica's body, and in
the bones so found venerating religion, [and so from it the bones elevated.] could to God not
be ungrateful: and accordingly merited (as in a like case done
often to confess it behooves) even by signs and virtues to be approved.
Wherefore there is nothing which us from asserting of the Arrouaisians' Relics
the truth should remove the rest, which in the aforesaid to the Augustinians sermon thus prosecuted is said Martin Pope.

The B. Monica's sepulchre opened therefore, the Brethren with as much
as they can veneration the gazed-upon and honored
body collect, at the same time with most high voices of divine
praises hymns chanting. In this manner that
desire having obtained, to the City, many following,
they hasten: whom meanwhile by our command to meet
proceeds of the same Order Luke, now Bishop
in Corsica: then this brother Antony, Legate from
the King of Aragon to us sent. But this most beautiful,
and surely wonderful to say: the arriving
near S. Paul the Relics, [with great applause they were received:] so great from unheard-of
through the whole City a tumult was raised, as great as
by no proclamation could have been excited. Sunday
it was of Palms, which day is at Rome of strangers
most frequented. Thousands of pilgrims everywhere
ran about: to those asking what this was,
it was answered B. Monica's Relics then for the first time
into the City to be brought. They who knew not B. Monica's name,
wondered: but as they heard, of most blessed
Augustine the mother to have been, all without delay from houses
and lodgings poured forth: and full of those running together
the streets; and while one another exhorted, impels,
seizes, an incredible was made of those going tumult.

[12] There a plebeian man, who at S. Paul had stopped,
the nations' concourse seen, as by chance he could with bent knees
the Saint with the greatest prayers venerated, [and were healed a leper,] help
for his withered body demanding. On the night following
of the spots, with which in the manner of leprosy his whole body
was covered, he was cleansed. Then into the City they enter:
nor capacious were the tumultuous of the way: all
to see, all to inspect, and to touch desired.
Very many, to whom was not given access, either with hoods,
or with girdles, or things of this kind cast, if only by some
thing they had touched, devotion fulfilled. But on the way
after a prayer made to clear light was restored. So
resounding the Brethren's and Priests' hymns and canticles,
the mother's body to the son's Church is transferred.
There were not wanting the crowd's clamors, not of the whole people the voices,
not of the devout, not of the women the prayers and tears.
All with joys, all with praises and vows were busy.
Nor on that only day the solemnity was kept:
that whole week, which is (as you know) most holy,
with equal devotion they celebrated. A little boy was
in the house of the Brethren a Brother, [one-eyed,] of one eye deprived:
him a woman his kinswoman called placed, that before the body
something childishly praying he should bend: and she with
after rising, sound and whole with both lights
received him. In the same manner is of several made known,
who especially glory with like benefits with herself
him to have merited. Nor wonder indeed if this of the blessed body
presence effected, when even the very monument,
which a little after empty from Ostia was translated,
of this kind miracles could work: for so it seemed,
the blessed bones it nearly to desire, that in the old little chest,
as in their own habitation, they should be kept. The dug-up
therefore with grave devotion through the river they carried: [and to the chest itself a long-time sick man,]
and while in the church a little it sat, the Brethren to
the Relics gone, a woman whose son was the eighth
now month with a grave and complicated disease sick,
the snatched little one with most sincere hope into the chest she puts,
and soon made sound, upon his feet relying
now the little infant she set. These things now daily are,
and in the eyes of all done: so that nothing not to hope
is lawful by his patronage to be present, which either to bodies,
or to our minds necessary shall have been.

[13] Nor be you silent of what in these days at Rome at the blessed
this sepulchre were done; A woman, by name
Silvia, [then others several.] from an intolerable pain of the head, a vow made,
forthwith freed: Mariola another, of your Brother
the sister, now with a swelling of the breasts, together and a greatest
fever, to death nearly near, by the touch of the sepulchre soon healed:
That boy, poison taken dying, by
his parents to this Saint not sooner commended,
than healed: Another noble Roman woman, at once both
vexed, the sepulchre touched soon to whole
health restored. What shall I say, that barren
wife of the smith, who the sepulchre's iron tools had made,
What? the same smith, nearly blind, by a similar
vow splendid light received? What?
another girl, with a lethal pestilence's disease seized,
and a vow betrayed of bearing this your habit after the manner of women,
forthwith from all peril snatched?
What? others several, with various diseases, and great fevers
through her aids dismissed? but especially
those whom from blindness and darkness to light she restored? And rightly
this aid to herself she assumed: either because of that
Doctor she is the mother, who with his doctrine's rays the whole
world still illustrates; or likewise because for
the same, that by supernal light he might be preserved, twenty continuous
years with God most pious tears she poured.

[14] [Of Martin Pope toward the Hermits of Augustine the singular affection:] Thus far that sermon: which if whole, at least as to
the sense, from the mouth of the speaking Pontiff faithfully is received, the notable
of him and truly paternal toward the Hermits' Order
affection testifies, to whom also he congratulates by God determining
to have come about, that those who duly beyond the rest Augustine
worshipped, alone all Augustine's furniture should possess;
because he had heard the Tiara of Augustine and his staff
Pastoral not before many days found,
and at a great price redeemed in Sardinia, to Valencia
translated to have been to their church; just as then translated
to the same was believed S. Monica, and S. Augustine himself
at Pavia they possessed. In which and other words, shines the affection
toward the Hermits, not of whatever kind but even to the envy
of the Canons Regular exaggerated, when of these
no mention is made, the same Rule professing, and
by equal right or prior obtaining the church of Pavia, as
is certain from Pennotto book 1 chapter 63 number 6, producing the conventions
in the year MCCCXXXI legitimately signed, between the Abbot
and his Canons and the Prior General and his Hermits;
to which adhere of the Judges sentences oftener given, and
namely that which by Boniface IX in the year MCCCXCIV prescribed,
and two years after by the Legate of the same Boniface Cosmatus
the Cardinal promulgated, is had chapter 64 number 12.

[15] To the aforecited sermon this note is added in the printed.
Maffeus Vegius of Lodi, of Martin Pope V the Datary,
to receive and honorably to place S.
Monica's relics sacred, a marble sepulchre, [Of Maffeus the Datary the liberal piety toward the Saint,] with marvelous
art elaborated, to be erected then took care, when those
to Rome should be transferred, namely to the small S. Tryphon's
church, near which the Hermits Augustinian their had
house. But Octavius Pancirolus, in the hidden treasures
of the city of Rome Region 6 church 1 asserts, that the same
Maffeus in the year MCCCCXL took care at his expense to be built,
and excellently to be adorned a chapel, to the said church annexed,
for a more becoming of the sacred deposit cult; [the translation after the year 1480 into the new church,] and that Eugenius
Pope IV in the year MCCCCXLVI in it erected a society
womanly under the title of S. Monica, and with many privileges adorned;
and in such a state the matter remained until in the year MCCCCLXXX
Cardinal William Estouteville, Archbishop
of Rouen, a new church of S. Augustine, before a decade
begun, with a work more august from the foundations to be raised
took care.

[16] Then into the same new church translated to have been
I would believe the aforesaid marble chest, and above the altar, [the epitaph]
to that as now is discerned wall inserted, with these verses,
which even now to the same incised are read.
Here Augustine's holy parent venerate,
      And vows bring to the tomb, where lies she, sacred.
Who once for her son, now for the whole world Monica
      Succors with prayers, and affords help to itself.
The author of the epitaph to have been the above-praised Maffeus Vegius,
For from his pen also we found at Rome in the library
Altempsian, but to be transcribed by us we thought not, books
three on the life and death of B. Monica from the words of S. Augustine,
likewise an Office of B. Monica and an office of the Translation
of the same: which most recently to the Martyrology even Roman
to be inscribed with these words Baronius judged on April IX.
At Rome the Translation of the body of B. Monica, the mother
of B. Augustine the Bishop, which from Ostia of the Tiber,
Martin V supreme Pontiff, into the City brought, in
the church of the same B. Augustine honorably laid up
was, which by prolepsis said understand, since of S. Augustine
the Life and Office of S. Augustine and the Office
of the conversion of the same and the Life and Office of B. Nicholas
of Tolentino, as in the same MS. we saw: from elsewhere
indeed we received and in this month of May we bring forth, by the same
written the Lives of S. Peter Celestine, on the XIX; and of S. Bernardine
of Siena, on the XX; on which occasion at length it will be to be treated of that pious
and learned writer.

[17] The year it was of this century LXI, when the aforesaid Maffeus's
writings partly we saw, [The head apart in silver enclosed.] partly we transcribed at Rome:
whence before we departed, a friendship contracted there
with the Rev. and very P. Mag. John de Iudaeis, Assistant of Germany
with the most Reverend P. General of the Hermits of S.
Augustine, we saw on September XXI, the same Father leading,
the cranium, which of S. Monica to be they believe, in a silver
case elegant enclosed: but of the body itself to be inspected
no, it was said, to be hope, since of unsealing at some time the chest
not was the custom, nor even faculty. This moreover
about the Head it seemed expressly to be indicated, lest anyone perhaps,
not having read, but only having heard the Arrouaisians' assertion of
the possession of the whole body; should think the controversy in some way
to be decided, by granting to these the head with a few bones: since
that very thing which namely he would to Arrouaise to yield, to have
themselves they think and to show the Romans: nor except in one or the other place can
the true of one and the same Saint head whole be had.
Moreover what I have deduced thus far so to be taken I wish, that simply
of each cause the moments, according to my measure to have weighed, not indeed
to have defined anything by my judgment let me be esteemed: the conjecture
moreover about S. Prima, only for this to have suggested, that through it
suspicion of voluntary fraud as far as possible may be held:
and to each body its own to each proper sanctity be attributed,
which has merited even with miracles to be honored, and that in one S.
Monica's favor, whom alone the peoples' devotion regards
(just as in many other like cases nearly to be said)
until it please God more distinctly to reveal, what bones
under their own, what under another's name to be venerated to that extent He has permitted.
