Majolus
Acta Sanctorum, May 11
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-11/majolus.html
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ON SAINT MAJOLUS
ABBOT OF CLUNY IN GAUL.

IN THE YEAR DCCCCXCIV.

[Preface]

Majolus, Abbot of Cluny in Gaul (S.)

BY THE AUTHOR G. H.

The praises of the monastery of Cluny we have often brought forth,
chiefly at the day XIII of January,
on which is venerated B. Berno the first Abbot, and
at the day XXIX of April, which is sacred to S. Hugh
the sixth Abbot of the same, between whom
in the middle flourished S. Majolus the fourth Abbot. [The cult the 11th of May] Various Acts of him
we give at this XI of May, on which day to Christ he migrated
the day after the Ascension of the same, in the year DCCCCXCIV, when,
the cycle of the Moon being VII, of the sun XXIII, the Dominical letter G, Easter
was celebrated on the very Kalends of April, and the feast of the Ascension
on the X day of May. The ancient veneration of S. Majolus
is indicated by very many ancient MS. Martyrologies under
the name of Usuard, but augmented, with the MS. of Centula of S. Richarius,
the Florarium of the Saints and others: likewise the Martyrologies
of Cologne and Lübeck printed in the year 1490, and also that which
two years earlier at Venice had come forth by Bellinus according to the manner
of the Roman curia composed. There succeeded everywhere other
Martyrologists, Maurolycus, Felicius, Molanus, Galesinius,
Canisius, Saussay, as also Wion, Dorganius,
Menard, Bucelin with the present-day Roman, in which these things
are read: At Souvigny the deposition of S. Majolus Abbot
of Cluny, [and the 4th of May and the 17th of April.] whose life by holy merits was
illustrious. Some feast also of the Translation of S. Majolus
the Abbot is celebrated at the day IV of May in the MS. of Liège
of S. Lambert. On which day likewise the name of S. Majolus is inserted
in the Auctarium of Greven to Usuard. In certain Martyrologies
of Florence, printed and manuscript, at the day
XVII of April is related S. Majolus the Abbot, father of many
monks, who rests in the place Souvigny:
which why there rather than elsewhere thus written it should be, I cannot
divine.

[2] [The Life written by Nalgodus a disciple] Since the life of S. Majolus was illustrious by merits, and by miracles
divinely wrought was confirmed; by various various things about
them were collected, but which to have been by a confused diffusion
rather dispersed than digested, attests Nalgodus, by some
Nagoldus, a monk of Cluny and S.
Majolus' disciple, who first orderly the Life of his Master
composed: which hitherto unedited, in the year MDCLXII
in the monastery of Cluny found we copied, and with our
Notations illustrated in the first place we give. From this
the Author of the Chronicle of Cluny in the section on Haymardus or Aimardus
the predecessor and in S. Majolus, very many things with the same words preserved
copied, as more conveniently at the Acts themselves we observe. Meanwhile
in S. Odo the second Abbot he seems to err, while among
his disciples is numbered Nalgodus a monk, of a life
simple and honest, who after the decease of S. Odo himself
his life and miracles lucidly described.
Which of S. Majolus plainly to be understood we judge. S. Odilo
the Abbot and S. Majolus' successor below in his Life no.
10 remits the Reader, that he learn from those, who him by sight
and hearing knew, how he lived, how he taught,
and how full of days adorned with virtues from
this light he departed. Where this history of Nalgodus of his life
to be understood we do not doubt. He calls there S. Odilo, volumes
by most learned men arranged, [others by Syrus and Aldebaldus,] with a catholic sense,
written with a rhetorical pen, and in some places
varied by dactylic meter. That those volumes we might obtain,
we were solicitous: and first them in the library of the Queen
of Sweden we found, but headless, and which were had in
the codex marked with the number 696, from no. 22 copied we give.
Afterward the same Life distinguished into three books or volumes
we found at Florence with the most Illustrious Senator
Charles Strozzi, where what was lacking to us, from a codex
of parchment marked no. 5, for us we copied. Then from
Italy through Gaul into Belgium returning we found the same
Life in the Cistercian Archmonastery in volume 3 of
the Lives of the Saints, with the verses prefixed of Reimbaldus, from
which we know at the request of Warennerius those Acts to have been composed
by Syrus; and he being dead to have been by Aldebaldus completed.
All things finally from the MS. of Dijon of S. Benignus copied
offered to us Peter Francis Chifletius our man: and so from
so many diverse MSS. collected and collated we publish in the second place.
These moreover hitherto unedited were all.

[3] In the third place we give the Life which the said S. Odilo, S.
Majolus' successor, afterward wrote: [a third by S. Odilo the successor:] whose discourse
Lawrence Surius somewhat polished, certain things also either
more compendiously rendered, or plainly omitted. We have the same
entire in our illustrious MS. codex, and that, but the beginning and end being omitted, as below we observe, from the MS. of Fécamp
transmitted to us Frederick Flouët our man: but itself
we collated with the same Life in the Library of Cluny page
279 printed: [a fourth omitted.] in whose Library's Additions there is extant still
another, by an Author, as it seems, a monk of Souvigny
composed: which because in it almost nothing is had, which
in the aforenamed Acts is not more accurately handed down, here we omit,
since the curious Reader it there can read: but in its
place we give two books of Miracles, [two books of Miracles are given.] which to the said Acts
there were subjoined, after another compendium of the Life interposed.
In the above-cited Cistercian MS. there is had a sermon
on the Birthday of S. Majolus, with this beginning: This day's most sacred
solemnity a solemn desires with so great expectation
a sermon, therefore with the Lord helping we minister
to you what He gave from whom all good
proceeds: with whom is the whole, and in whom the whole, and without
whom is nothing. There was also an Admonition to the Brethren with this beginning:
Athletes of God you are, in the spiritual stadium you contend: lawfully
must one contend that to the prize one attain. Which
there can be seen.

[4] A greater worth of effort it seems to be, nor here to be passed over,
the instrument, by which the cession of Abbot Haymardus and
Majolus' substitution is contained, from volume 6 of d'Achery's Spicilegium
taken as follows. By the order of divine dispensation, [The instrument, by which Abbot Haymardus yielding the Office,]
when at first by sacred laws from the Patriarchs and Prophets,
then also by human ones from Consuls and Kings
the motions of peoples were checked; afterward, in the time of the incarnate Word,
the fiery sword in the door of paradise
by the fountain of Christ's side extinguished, that the kingdom of God more violently
might be seized, began the state of the Churches by Apostolic
men with pious manners to be informed, and at length by
holy men and Abbots in the minds of subjects
the Regular order to be disposed, that through it for those running easy
the ascent of the heavenly fatherland might seem. And so it comes about that
the more anyone through examples of piety, with paternal cultivation himself
to the heights raising, has advanced, and to subjects of
following the heavenly the leadership has afforded, the more from the Rewarder
the Lord a manifold interest of reward and sonship
he will receive. And since to Prelates regards, whatever
by subjects is sinned, the example of a depraved life
the negligence of subjects, by the sentence of the divine examination,
the fire of gehenna inexhaustible avenges. Wherefore
I Haymardus, of the S. Peter monastery of Cluny
Abbot unworthy, to all present and future
generally known to be I wish, that these and such things
in mind revolving, by age wearied,
in the offices also of the body diminished, while less
myself to the Pastoral care fit I perceive, of B. Benedict
chapter by chapter concerning the constituting of an Abbot by solicitude
forewarned, with all my Brethren, sons and
fellow-servants, of Blessed indeed Peter once a Cleric,
we choose and Abbot to be decree, lest by the insolence
of our infirmity the order should deteriorate, and a repulse
in anything suffer. The Lord being favorable always
to better things to be advanced. [He institutes Majolus lawfully elected,] And lest the trick of any
excuse he pretend (for, as he who unworthy to
rule incautiously aspires, [is to be repelled]; so if anyone
worthy refuses, deservedly to be constrained he is held) the counsel
of Bishops and Abbots we applied. And
as the Cluny monastery, the Lord being author, by
William the Duke founded, in the name of the Prince of Apostles
consecrated, with Privileges of the Roman See distinguished,
by Royal precepts confirmed, by the Reverend
also Abbots the Lord Berno and Odo
ordained it is established; so with all the Abbots,
places and cells, everywhere in their or our name
acquired, to the aforesaid Brother to be ordained we hand over:
and both to the order to be kept, according to

B. Benedict and the institutes of our Fathers, as
to things to be disposed, under all integrity, the Divinity being favorable,
by the bonds of obedience we bind, and Abbot
unanimously all we proclaim. Of this
election and his ordination the series, by counsel
as we said. The Primacy of the Count and also our own,
and of the Advocate Leotold by letters to be ratified we ordered,
and the regularly celebrated ordination in
Christ's name we confirmed, and by the Fathers and
Brethren our by writings to be confirmed we prayed.
Done at the Cluny monastery, happily. Amen. And
there followed the subscriptions first of the Abbot Haymardus himself,
then of Maguboldus Bishop of Mâcon, and of two Bishops
other and as many Abbots, and finally of monks
thirty-two.

[5] Of Souvigny, where the sacred body of S. Majolus is kept,
in the Catalogue of Abbeys and Priories, subject to the monastery
of Cluny, [The Priory of Souvigny,] which are of the Province
of Auvergne, these things are handed down: The Priory of S. Majolus
of Souvigny of the diocese of Auvergne, where there ought to be
forty monks according to the definition of the year
MCCCXXXVII. And it is found in several places, that
there were fifty in times past. And there ought
there to be celebrated daily four Masses with note,
and four without note… There are there a Sacrist, an Infirmarian,
an Almoner and a Chamberlain perpetual Officers.
And then are numbered immediately subject to the Priory
of Souvigny, other Priories eleven, and Houses
five, whose names with the number of persons, who
in these were wont to dwell, [in the diocese of Auvergne.] there the Reader will find. Below book
1 of the Miracles no. 9 when the body was deposited, at
his most holy head is said an altar a certain to have been
built, which the Lord Beggo, of the Auvergne
See Bishop, in whose diocese the same place was,
with great reverence consecrated. Hence I corrected the Catalogue,
in which was printed of the diocese of Autun, in place
of of Auvergne. But the said Beggo is handed down of Auvergne
or of Clermont Bishop to have been, when S. Majolus to
eternal felicity migrated.

LIFE

By the Author Nalgodus S. Majolus' disciple.

From the MS. codex of Cluny

Majolus, Abbot of Cluny in Gaul (S.)

BHL Number: 5181

THROUGH NALGODUS FROM A MS.

PROLOGUE.

[1] The Life of the most Blessed Father Majolus, by a confused diffusion
dispersed rather than digested,
that with simple brevity I should collect and expedite, the Brethren's
studious charity commanded: charity enjoined that
I write, and that I should presume so great a work, the audacity of pious security
inspired: itself also, which
never falls away, a happy outcome to the purpose of piety
will not deny. In this therefore spirit of liberty and
confidence with a clear truth briefly I will cull, what
through B. Majolus the sun of justice the rays of His virtue infused
into this world; [The Author asserts he used a simple style,] and the authors being set forth who about
him wrote, as from their tractates to discern
I shall be able, the sense of their truth in my manner
of speaking I will cloak: nor will there be need the compendia
of his virtues with rhetorical colors to clothe, lest the glory
of so great a man not by the rays of merits to have illustrated, but
with the clouds of words to have buried I seem. Itself by itself the sober
nakedness of his deeds has very much clarity and
light, to which certainly if foreign colors thou shouldst introduce, thou dost not
amplify the dignity of grace, but overshadow and diminish
the majesty of glory. For from gold its splendor
is entirely detracted, if of silver the brightness be introduced;
and to silver's purity no slight injury thou inflictest,
if upon it a leaden vileness thou superinduce. [that the virtue of so great a man may better appear.] The
life of Majolus needs not that with the titles of urbane eloquence it be colored,
which with diverse and festive splendors of heavenly signs
is wonderfully distinguished. But now to the very
history of piety let the access be hastened: let favor this
work the simple Spirit of truth, who the voluntary things of my mouth
so well dispose and order, that me both from the vice
of superstition immune, and from the fault of falsehood may make
innocent.

CHAPTER I.

Birth. Studies. Archdeaconate. Alms. Monastic life.

[2] The Blessed therefore Father Majolus, greater by the dignity of merit
than of lineage, [born in Provence,] transcended his
birth's brightness by the noble privilege of sanctity.
A native [a] of the region of Provence, even to the very Nobles of Gaul
the bounds of his kinship he extended, and from the line
of Gallic blood a great for himself of nobility apex
he procured: yet more illustrious by faith and by the honor of religion
nobler, whatever to himself for the luxury and pride
of life had conferred the grace of flesh and blood, prudently
he transferred into arguments of virtue. Nourished tenderly
by his parents' care, to the literary arts he is delivered to be informed: [imbued with liberal studies,]
in the process of time when age in him grew up
and capacity, in liberal studies liberally to be imbued:
to whom also in the scholastic disciplines grace
was at hand, which liveliness to his genius, tenacity
to his memory supplying, the vessel of His election with the heavenly treasures
heaped. With wondrous facility of mind he drank in
all things, assigned to memory all things, so that
whatever once into the cabinet of his breast he had transferred,
with the snares of perennial memory he ensnared. To his agemates and
fellow-scholars an example he was: but to those, who in
him the preludes of heavenly grace knew to begin, for a miracle
he was held.

[3] And while still under boyish years, by the powerlessness
of age he was held, and the very weakness of his pupillage
the zeal of virtue thrust forward; the spirit of fortitude being conceived
he began boyish follies to decline, and the allurements
of words with the hand of holy gravity to drive away. Already
then the Spirit of adoption him into a son of light adopting,
had begun with him familiarly to converse; and
placing in his breast His throne, in his
conscience's tablet the rudiments of His love sculpted.
Innate was in him the love of perpetual chastity: [he vows perpetual chastity:] he devoted to the Lord
the first-fruits of his flesh; and than himself better nothing
having, himself he offered, preparing for God a virginal
in his body dwelling. There dreaded, divinely informed,
his will the blandishments of the flesh; the satellites of pleasures fawning on boyish
vows the delights, as deadly poisons he fled: whatever
of uncleanness near and adjoining had been, the friend of cleanness rejected:
a modest shamefastness the face of the noble boy beautified,
and a chaste eye of a chaste conscience the messenger
itself afforded and witness. You might see in the virgin boy
the wanton levity of boyhood by the sharpness of censorious gravity
condemned: you might see boyish insolence
and the disordered motions of that age by the mature hoariness
of manners chastised. These in him, mother grace, the seedbeds
of virtues scattering, with her arts him imbued,
with her disciplines and laws informed: presignifying
what afterward he would be, whose infancy
with so great an art of composition the Holy Spirit had informed.

[4] Already the bounds of boyhood he had passed, and into the flower of youth
he was borne; when his parents the public road of death
having entered, him to themselves left surviving
and heir. But when a violent hand of Saracens,
from [b] their borders boiling out, Provence occupied,
laid waste, [at Mâcon he is created a Cleric] destroyed and plundered; the estates being left,
which to him by paternal right more numerous had come,
where by a certain of his kinsmen, who among the city's
Nobles in nobility and wealth was eminent, graciously
received, and by his mediation with the [d] Bishop reconciled
in favor, to the divine ministries thenceforth to be devoted,
he is ordained a Cleric and a Canon
of the major church is promoted. In which while the Pontiff
with the auspice of piety the first-fruits of good hope from the very
clarity of honesty gathered, often inculcating and repeating
mingled with him discourse of preserving integrity:
he exhorted him with familiar colloquy, that the brightness
of cleanness and the candidate of sanctimony with entire
body he should guard and heart: it befitted a boy, who
to the Author of purity by the sacrament of the Clericate had been dedicated,
virginal flesh and an entire mind to retain;
the firstborn of chastity, lest by a contrary spirit
it be suffocated, with the seal of faith to be fortified. Which willingly
hearing the devout boy, into the custody of chastity
with so great ambition grew warm, that less honest conversations
and suspected consortia fleeing, to honest and
grave persons he adhered, and his own also messmates
honest he made and chaste; the land also
of his heart and the field of his conscience with spiritual men's
spiritual doctrines he watered: and his mind,
lest idling and yawning the malign spirit
break in, with honest occupations he exercised.

[5] [At Lyons he studies Philosophy:] Who also by the zeal of wisdom led, by the love and
desire of letters, Lyons, of Gaul the first
See, sought; and under a certain Anthony, under
whom the studies of Philosophy chiefly then flourished,
to the liberal disciplines gave his effort: and much in
a short time profiting, the disciple put off, and into the Master's
name and honor by a happy transit flew. Thence
also returning to Mâcon, when the famed
odor of his virtues the surrounding ears and minds
with solemn opinion filled, the lamp is set
on the candlestick: and the young man wholly from merit subsisting and
grace, unwilling and reluctant undergoes the personage of the Archdeaconate.
The Diaconate's grade being received, to the Apostolic laws
himself wholly directing and conforming, such himself
in life and manners to exhibit he took care: as to be ought
Majolus becomes, according to the allusion of his name, the major eye
to the Bishop of Mâcon: who not only to private
actions to be executed, but to the whole Church to be dispensed,
the care of provision expended; and the received
administration's office with living diligence pursuing,
in the zeal of preaching he sweated; and when he did more
than he taught, himself to those, whose imitators
they ought to become, he proposed. [1 Tim. 3, 8]

[6] [merciful toward the poor] Charity, which to herself in him the highest
principality had claimed, neglecting her own, others' she cared for, rather
choosing to become common than private. With so true
condescension she abounded in the poor, that with compassion's
fire over the afflicted's miseries he was burned. Nothing
to him of grace with base gain; but what to himself refunded
the reckoning of his personal office, into the uses of the poor with merciful
providence he diffused. If the voice of a poor man at
the door crying he had heard, Jesus Himself in his
misery to be a stranger knowing, to so great mercy
he was bent, that his spirit rested not,
until from his abundance his want was supplied. With a great
frequency of the poor of diverse sex and kind
he was followed, so that if the affection of his benignity thou shouldst behold
toward the needy, a man with mercy thou wouldst not deny.
He rejoiced himself to touch the blessed man the fringe of the garment
of Jesus, and the extreme in the body of Christ's Church
members with humble services he cultivated; not at random,
but as to each it was expedient; wholly to single ones,
wholly to all, to the single ones' opportunities
wholly running, he studied to all to profit
equally and to be present.

[7] At that time in which the man of the Lord Majolus on these
disciplines of mercy watched, the inclemency of corrupted air
the fields of that region with unfruitful sterility
had condemned. He had exhausted into the uses and subsidies of the poor,
whatever in the barn and storeroom could be found: [in a public famine,]
and almost nothing remained, which not into the work
of piety the young man's piety had consumed. There approached
the steward, to whom the household's dispensation was entrusted, anxious
and protesting all the substance into the poor
distributed; few things in the barns to have remained, which into the daily
stipends of the household might be divided. Whom the man of the Lord,
who for himself not even of the morrow thought, blandly consoled
dismissed, asserting, nothing to those fearing God
to be lacking, but to those loving Him all things to cooperate
unto good. There urged with voices the poor; widows and
orphans with tearful voices cried out; the ardor of piety,
which never had grown lukewarm in the man of God, with their
clamors rousing. What should he do? Whither should he betake himself?

A liberal mind, which long offered itself,
even to one not asking, so often and by so many voices implored,
what to extend he had not. He betook himself to God
the fountain of mercy, that what to himself in himself had failed,
in Him who is never emptied he might draw. He enters
the oratory, which in the honor of S. Michael
across the Saône he himself had built, in which from the world's tumults
to betake himself and to the zeal of private prayer
he had been wont to lie. He leans on prayers, with sighs
the Lord he interpellates, and dissolved into tears for the poor, [Praying to God 7 shillings he finds.]
to whom victuals he ministers not, of prayers
the suffrages more devout he lavishes. The Divine piety is present
to the entreating servant, and seven shillings, by Majolus'
sighs and sobs fashioned, before the eyes of him lying
placed. His head from prayer lifting, he sees the shillings,
marvels and shuns; and lest it be an illusion of the enemy,
or someone had lost them, a seething thought reveres.
He averts his eyes thrice, and thrice bends them back to the shillings:
he falls down thrice that by prayer he might dissolve the phantasm.
It was as it were a miracle, before his face the shillings, by
no one carried away, by none deposited, after prayer
there to endure: it was sought, and found
no one to have lost them. Glad therefore the gift of the supernal
benediction he received: and by the hand of Grimaldus,
who of this deed had been the secret and familiar inspector,
what for the day should suffice being reserved, the rest among
the poor he commands to be distributed. [and among the poor he distributes:] And when the domestics
persuaded that the whole into his own uses he should divert,
and for future want should provide; God, he said, our
more is wont to bestow than He is asked: who about
us today the care of solicitude has exhibited, tomorrow
also His providence will apply. Let us seek first with zeal
the kingdom of God, and in the second order things necessary
to the time will follow. Let us give thanks to the Lord for what is bestowed,
and what is necessarily to be bestowed to His good faith
let us commit: He will not be lacking to us, He will not be lacking,
who to those asking in truth to assist has been wont. With these
blandishments of words the man of meekness and modesty
satisfied the querulous household. [He receives wagons of wine.] The following day wagons
laden with wine are led down to the man of God, which to himself
and his house would suffice for many days: which he himself
with thanksgiving receiving, to the bestower of goods
all things God a sacrifice of praise offered, who
to the first benediction the gift of a second benediction
added. O goodness by no straits of times to be constrained!
To the naked and simple words of Majolus the divine
condescension subserves, and with equal diligence nor
unlike zeal as much the words as the prayers themselves advances
to effect. Lest it should seem perhaps less worthy
and as if less befitting the Majesty, shillings
to have supplied, He added also wine. A great thing with a greater
miracle He heaped, so that with both joined His servant
in the face of the whole Church He might make more illustrious.
This indeed by a probable argument proved Himself
the Lord, and showed Majolus' devotion and zeal
to have approved.

[8] About the same time the city [e] of Besançon, of its
Pastor widowed, [The Archbishopric of Besançon he refuses,] when about a Bishop to be substituted diverse
among themselves the zeals of parties conflicted, into this
sentence the whole consented, that for itself the Lord Majolus
it should set over as Priest: that it would be happy, if a young man
notable by lineage, praiseworthy by merits,
learned in letters, into Pontiff it should obtain, by whose
help and industry it knew for itself the victuals of life to be ministered.
Which when the blessed man learned, himself unequal to so great a burden,
himself unworthy of so great an honor crying out, with all
the liberty of voice and mind, with tongue and hand lest it should be done
he resisted: a good disciple imitating his good Master,
who all glory of men fleeing,
lest by the crowds King He be constituted fled away. Never
could his free will to the consent of advancement
be bent, that the Priesthood he should exercise; who the very
also of the Diaconate grade himself utterly confessed unworthy.
The man worthy of God was unwilling to rise before the light,
but to sit and be humbled with Christ; that to him at the banquet
the last place occupying the heavenly oracle might sound;
Friend, ascend higher.

[9] [others he teaches Philosophy:] All this time the honest young man the schools
ruled, and in the liberal disciplines and arts his own imbuing
and informing; that the cup of Philosophy, with which
he himself from his early age had been drunk, charitably into
others by teaching he might transfuse. Nor that doing, that
his avarice he might consult, who present things wholly spurning,
future ones with solemn vows sought; but as a provident
dispenser, the talent which he had received distributing
to usury, that to others delivered money with
much interest he might bring back. Nor of human favor the glory
to hunt, or his own name's bounds to extend
he sought: but their useful things rather affecting, the treasure
desirable, which in his mouth rested,
dispensingly into others he divided.

[10] Hence now Majolus in his own eyes less, but
in the eyes of men greater appearing, by the purity of life and
the gravity of works from the very rivals and unwilling of great
to himself reverence the favor exacted. [perishable things spurning] He began to follow arduous things,
to attempt greater, and running into the odor of heavenly
unguents with all desire to eternal things he strove.
He foretasted already, how good is God
of Israel to the upright of heart: and the sweetness of life with the nostrils of piety
smelling, wholly into God by the love and grace of virtue
he was borne. For the great Angel of counsel had this
spirit infused into his heart, that the Egypt of this
world in mind and body deserting, to the neighboring deserts of the cenobial
Order he should migrate: this for himself useful with
himself he judged: this pious deliberation the young man's mind
had occupied, that the freedom of the flesh being spurned into a monk's
purity he should pass, and from Jericho into Jerusalem,
from the land of misery and darkness into the region
of quiet and light, a happy for himself ascent he should prepare.
is called Cluny, private indeed in situation, [and the Cluny monastery having entered,] but by opinion
and fame in the whole world now most celebrated and solemn.
Which far from human communion removed, so much
had of solitary quiet and peace, that the heavenly
in a manner it seemed solitude to imitate: where
also from of old a monastery was founded, in
which under a man of venerable life Aymardus a more numerous
convent of Brethren, the care of the mortal flesh being cast away,
to the spirit about to live for eternity warred: with whom
religion and honesty with so great fervor and zeal was cultivated,
that to live men in a divine manner, and in bodies
placed beyond bodies to become was a wonder. The virtue
indeed of the monastic profession, which into negligence
wholly had fallen, and in the Gallican Churches chiefly
grew cold, so through them was to its principle reformed,
that nearly the whole world of religion thence and order
the truth rejoices itself to have attained. Hence into the Churches
of Gaul rivers of sanctity and grace flowed down:
hence into the Western parts of the world of regular precepts
and monastic rigor streams flowed. Hither
the good-natured young man Majolus, not the mind laying aside
but the habit, among the scholars of the heavenly apprenticeship
the wings to war for the Lord entered [g]. You might see the young man
after the manner of an eagle renewed, the old age of feathers laid aside
to grow plumes, and to the virtues' and graces'
novelty to bloom again. You might see his youth with merits
growing manly, the cloak of old age put off, and to the heavenly
spouse's embraces sighing, into the true fullness of Christ
reformed. With the swaddling-clothes of the infant Jesus and
the garments of humility clothed, the sacraments of the order,
namely humility and obedience, [into a perfect man he develops:] with wondrous fervor
of mind he followed; and in these manfully to be executed no one
to himself he suffered equal. To the purity of heart and body
the ordered knowledge of charity annexing, a rope,
which would be hard to break, a most subtle weaver triplicated;
wholly into a monk passing, wholly a monk
he smelled of; and by a monk's law living, to the highest
summit of monastic religion he developed.

[11] The responses of the Cluny Church to the Apostolic See
about to bear Majolus, truly a monk, [on a Roman journey]
to Rome is directed by the Abbot: who the business faithfully
and prosperously terminated hastening his return, [h] Ivrea
a city of Italy came to, where one of his companions
a monk by a sudden languor seized, by a keen
ardor of fevers began to be wearied. The indignant fever had invaded
all the limbs of him lying, so that nearly now about to die
in the near future he seemed. There was anxious the spirit of the man of God,
and to the dying almost co-dying his grief with tears
and sobs he solaced. He endured for three days: [a sick companion by holy Unction he heals:]
and the sick man in nothing better had himself. The following night,
when to his wearied limbs the grace of slumber he had indulged,
a certain one of personal reverence appearing to him,
exhorts that with holy Oil he anoint the sick man, and as
James attests, the prayer of faith would save the infirm.
He rises congratulating the vision, and the infirm one anointing
with Oil, the whole man who wholly had despaired of health
in the space of one day reforms to entire soundness.
Much indeed availed the sacrament of Unction: but
not less Majolus' tears merited, by which it was given
that with so swift a remedy to a bodily infirmity
a bodily unction should be a medicine. [Jac. 5, 14] Who returned to Cluny,
when to the Brethren it became known this deed;
they who before the servant of the Lord for the merits of his life
honored, now by manifest grace invited, with greater
reverence and as a miracle him to have began.

ANNOTATIONS.







g. About the year 948.


CHAPTER II.

The Abbot's office imposed. Illustrious virtues. The blind enlightened. Other miracles. Monasteries reformed.

[12] Meanwhile the venerable Aymardus, attending in himself
the natural decline of age likewise and of virtue;
lest the defect a ruin should become to the order, [by Abbot Aymardus desiring to be freed,] and his weakness
a remission should bring of discipline, with pious dread feared.
He summons into the Chapter the legion of virtue and sanctimony,
and all into one in body and mind
gathered, into the suspended ears of those sitting around
this form of oration he laid down. [a] From a magnanimous
King's audacity we know, he said, into the soldiers a spirit
of fortitude to be derived, as on the contrary the negligence
of a slack Duke [b] into the collateral ones a mind of dissolution
inspires: an adverse health of the head wholly redounds into the whole
body, as it remaining sound the other members with soundness and joy utterly grow cheerful. For a King indeed
timorous and fearful, if he turn his back, if
he have slipped into flight, will not at once everyone
most brave and manly with feminine fear be loosed?
Who in the head sustaining trouble and in a member
suffering principal, will not straightway with all the soul's and body's
strength grow faint? Whither the oration tends is plain.
For I to you in the heavenly warfare leadership
affording, and after the manner of a head [c] to the whole Cluny
Church's body providence exhibiting general,
by old age and weakness worn out, to my office a response
of work to exhibit I cannot. I have advanced into days
many, and now aged and old of all virtue in
me a defect I feel natural. The easy excursion of years
me not knowing has plundered my strength; dim
are the eyes, the keenness of the lights wholly is blunted, and of the senses
the truth diminished feels [d] the injury of its dejection.
Although there be a mind persevering and a spirit conqueror
of years, of the whole body yet the ruin having suffered
the watches of the order to celebrate I cannot. Let provide
for itself your discretion a Pastor, who may go before you
in the way of God, and like a column of light in the night of offense
direct your steps. A ship without an oarsman
committed to the winds, not to sail out to harbor, but to be dashed
on the rocks and in the midst of the waves to be buried is wont:
a multitude of camp warfare, unless by a Duke's laws it be informed,
by his presence be fortified, be strengthened by aid,
the savage hands of the around-raging enemies incurs:
of providence by which it be ruled, the pit of precipitation
strikes.

[13] [proposed as a successor,] When these and like things the venerable Old man in
the virtue of the spirit spoke, and to his face and words
the minds and eyes of those sitting around were rapt; he added:
To you indeed the Abbot's election belongs, and
yours it was by common providence to have set over a Pastor.
But since in our discretion's judgment
of your also will the liberty you have placed, of the Lord's
mercy piously presuming, I exhort and
admonish, that the Brother Majolus into the custody of the Lord's flock
you substitute a watchful one and a ruler; whose
honesty and grace, by frequent indications of virtues
approved, of all authority for him exacts the personage.
Him to us love conciliates, prudence commends,
sanctity re-consigns; that he who in the Lord has obtained
the fullness of grace, may attain also of a worthier
office the brightness. To this Old man's voice of all
who were present the breasts the Spirit of unity filled, [the concordant election of all,] and equally
running together into one, with similar will and mind,
the Lord Majolus forthwith into Abbot they chose.
No there diversity of parties, no dissonance
of wills: but with equal affection of devotion him resisting
and unwilling to the office of piety they impel.
But the man of the Lord, the more violently, the more humbly
himself excusing, his unworthiness with words opens,
and of the Pastoral care extols and proclaims the dignity.
And when in this will of refusal humility obstinate
endured, [confirmed by a vision he admits:] and the Convent for him of a three-day prayer
to the Lord vows had poured; he saw a person in
a vision of the night, which a little book of the Rule in its hands carrying
exhorted, that to the Brethren he consent, and in
testimony of his virtue the same Rule to himself by a perennial
matrimony he espouse. Awaking after his rest
by fear he is shaken, and of his disobedience making satisfaction
to the fraternal will he subjects himself. He ascends unwilling
the place [e] of the Abbot; and in the Lord a life leading, the measure
of the imposed dignity with the flowers of merits he adorned.

[14] Promoted therefore, and with grace's privileges the chair
of the Abbot filling, to God he pleased by the innocence of heart
and work, and to men he profited by doctrine and the magistry
of piety. [in all virtues he is eminent:] A mirror was of human life the conversation
and his life, into which if more diligently the face thou shouldst
intend, of all the deformity and form most fully
thou wouldst perceive. Nothing to him common with the world,
but wholly himself from it exhibiting alien, Christ
by life and manners he spoke: on earth in body
placed heaven by merits he possessed, of that heavenly cleanness
a certain in the flesh bearing candidate:
to savor of Christ, to speak Christ, earthly things to postpone,
to eternal things to sigh, to lessons to insist, to doctrine's
studies to sweat, familiar to him had been and friendly.
In his face mature pleasantness, in his gait
honest gravity appeared. Continual abstinence to him,
frequent vigils, in prayers frequent and almost assiduous,
of his prayer the sober dryness with tears'
marrows often he irrigated. So in eating sober and
sparing he was, that, tasting of single things, the vice of superstition
he avoided, and of all little partaking
never the peril of satiety he incurred. Wholly with charity
redounding and grace, and to the Angelic imitation
aspiring, by virtue above man he was borne.

[15] When now nearly the highest grades he attained of sanctity,
and into the fullness of virtues had burst the grace of prayer,
the city of the Velauni, which [f] Le Puy
of S. Mary or Anicium is called, he sought: by the common
favor of those running to meet received, the solemn church
of the Blessed ever Virgin Mary by the people's
frequency thronged he enters: he falls down to the earth,
in prayer he is prostrated, and through groans and sighs
of his desire before the Lord the purity he pours out.
There rushes to meet the crowd of the poor, and the alms necessary
entreats. To others demanding the stipends of life, one
who was present, [a blind man he enlightens] of his eyes' office deprived, of light the remedy
begged: revealed to himself through B. Peter
the Apostle he confesses, from that water, with which the man of the Lord
his hands should wash, could to himself the grace of seeing be reformed:
prayers he heaps, and Majolus' often the name
inculcating, his Preceptor the Apostle Peter
as a mediator interposes. There could now the afflicted's pitiable
misery the man of God's bowels have moved; but piety piously
dissimulating, mercifully averted its hearing: in
the circuit and within full of eyes the heavenly animal solicitously
provided, lest the foundation of his purpose,
which on the rock of humility he had erected, by vain glory's whirlwind
be shaken. He announces to those assisting him, that to the praying
blind man of his hands' water by no means they grant.
There was made in the breast of the begging one a marvelous strife:
hence indeed a repulse having suffered, by despair's weariness
he was broken; thence by health's desire and love suspended,
the piety of the man of God with his outcries
he admonished. Meanwhile from the testimony of those speaking around
he learned the blessed man's speedy departure from the city:
he proceeds straightway and the royal road not an incautious
explorer entering, in the place, which Montjoy is called,
the end of his desire he awaits. He erects his ears,
he suspends his hearing; and himself wholly within himself collecting,
wholly himself he expends that he may hear. At length the violent
besieger of the ways from the frequency of travelers the desired
of the man of God presence detects: he springs into the midst,
and the reins of the rider invades: he bends his knee, prayers
he doubles, and the Apostle's vision repeating, that to his
passion he have compassion he adjures. Conquered therefore as much by the prayer
as by the misery of the entreater, [with blessed water:] and wholly himself to mercy
inclining he descends, and the water which the blind man
had brought exorcizing, the blind man's eyes he washes, thus
saying: B. Peter the Apostle, whom to thee this very thing
thou assertest to have revealed, in the name of the Lord Jesus Christ may He pray
for you. At this voice the divine grace was at hand,
and to the eyes, which of the seeing office long had been deprived,
of the desired light the solaces reinfused. Marveled those who were present,
and lest public they should make what as if secretly
had befallen adjured, to God thanks under silence rendered:
to him also to whom the benefit of cure he had bestowed,
under attestation he commanded that to no one he should tell;
but the Lord glorifying in his heart, himself
to the heavenly gifts fit he should prepare.

[16] In the process of time in the territory of Vienne, in a farm
which of right had been of Cluny, [another blind man by the water of washing the hands:] the Lord through B. Majolus
not unequal to His virtue exhibited a judgment. A rustic
having a son, whose eyes the darkness of blindness
had overspread, sad and anxious by the adverse health of his son
was tormented: he approached latently to the chamberlains of the blessed
man, and the water of the washing of his hands humbly
seeking, at length obtained. Who of the merit of the Holy
man and the Lord's virtue presuming, the received water
on the dim eyes of his son poured: and what to be told
also is unusual, straightway the blindness being wiped away, of temporal
light the joys to him he restored. Which deed when
it became known to the Abbot, not into the swelling of elation it vanished,
but more into the heap of humility, it grew:
but those who had been as it were the occasion of his virtue, with words
more austere he rebuked, commanding, that the washing
of his hands every day should be poured on the ground,
and into no uses thenceforth be kept. Not however
to the envy or contempt of the heavenly benefit
this he commanded; but a minister of Christ's humility, of all
vanity's occasions with circumspection's shield he repelled.
The ministers however did not therefore desist: but the water
of his hands to the sick asking secretly giving,
to many weak they cooperated unto health.

[17] At a certain time when he made a journey, one of
the Brethren, who at his side assisted, [one laboring with a fever,] began by a sudden
indignation of fevers to be vexed; and with so great inclemency
of heat and cold he was urged, that the excessive heat
no diligence tempered, and the intervening cold
by no weight of garments was loosed. To excessive cold
intemperate heat succeeded; and feeling no
rest's remedy the infirm Brother, either cold wholly
always, or hot, with a grave to death inconvenience
labored. No to him was hope of living, but wholly
bloodless and dry alone bore the signs of one about to die.
The Abbot's piety has compassion on the sick one, and from
his soul to him condescending, the service of consolation
bestows. Putting off his tunic, he clothes the fever-stricken one,
the fomentation of prayer he applied, and the fugitive of nature
heat to the members re-seeking reinfused. [clothed with his tunic he heals:] At the prayer
of the holy man, the weakness being loosed, into the Brother sudden
slumber glides in, sweat flows out salutary, and in a moment
the half-dead one recalled to life, with the accustomed grace of soundness
blooms again: in which clearly enough it shone
how great is the merit of this Saint, whose while feels
the tunic the infirmity, it vanishes: whose prayer's grace
the languor fleeing dreads.

[18] The Saints' places with devotion's zeal visiting,
the Apostles' thresholds often for the sake of praying he frequented.
In going to no one going before vocal, to no one
passing by troublesome, that whole journey with alms
and works of mercy he besprinkled. Knowing himself a pilgrim
to be and a guest upon earth, of pilgrimaging
the labor more frequently he underwent, in this with all his strength
laboring, that a pilgrim dying, of this earthly pilgrimage
he might escape the dwelling. Sometime to Rome
with accustomed devotion setting out, the Alps being crossed,
city, Alpertus by name, with most impatient
pains seething was sick. [The sick Bishop's confession he hears,] Invited the man of the Lord
Majolus visits the sick one, his mind he consoles, and
lest under the rod of correction he fail he exhorts. Confesses
the Bishop his hidden things, and before the physician of piety
the scars of his wounds exposing he reveals,
and opens to the Lord his way; and when many unlawful things
he had committed, chiefly however to vanity that he had given
his effort with a contrite spirit he spoke. But the man
of the Lord to each thing which he had heard the medicine of counsel
applying, this to the sum of exhortation added, that
in the furnace of purgatory's pain placed, with manly patience's
protection he be fortified. But since the Paschal day
nearer was imminent, and the Pontiff of the body's strength
deprived to confect the Chrism could not; he asks
for himself through B. Majolus, for the execution of his at least
office, the exhausted strength divinely to be renewed. Leans
on prayers the son of charity, and for the Bishop's health
to the Lord supplicating, to the throne of mercy by affection his devotion he extends. Nor was there delay: the virtue and
prayer of the blessed man the virtue to the Bishop reformed, [and for him health he obtains:] so that
the Chrism he confected, which the Canonical order demanded.
So by Majolus' merits restored with the joy of soundness, from
himself the vice of vain glory utterly he excluded, and for
the following health of both men of thanksgiving to the Lord
vows he paid.

[19] The labor of the journey being measured, to Rome coming,
B. Paul's church he visited. [that by the servant's tenacity his alms had been mediated,] The Brethren addressed to
the custody of religion and order; with suspended on his words
monks he invited: he infused into them the divine grace's
sweetness, and from his admonition hanging
to the love of heavenly things, with words' goads he excited.
The end of speaking he had made, and his own steward
being called, for the procuration of the Brethren an entire pound of silver
he commanded to be bestowed. The steward, prudent
for himself and as if precaving for the future, faithfully
as it seemed to himself and cautiously the half retaining,
the half to the Brethren disbursed. Which being done when to the church
of B. Peter the return he hastened, meeting him a certain man
ten shillings for a blessing extended: which kindly
receiving he handed to the steward, and to him said:
Take the pound half which is offered; the pound entire
about to receive, if it entire, as to thee enjoined
had been, thou hadst expended. A most ample rewarder
is God, [the received half pound likewise he recognizes and reproves.] and into heavenly uses faithfully distributed substance
with the same weight He re-consigns. Beware thee for
the rest, lest a defrauder thou be, lest to the poor to be disbursed
the blessing thou diminish. Which heard the dispenser
blushed, and his guilt acknowledging, the hidden things
to the man of God made manifest through the spirit he understood.

[20] [having given his tunic to a poor man, he receives a better:] Sometime making a journey in mid winter, which usually
sharper intemperately urged, a certain poor man
in goods and habit naked he found: by whose miserable
nakedness pricked, the tunic with which he had been clothed
the poor man he invested. The journey of that day being completed
he came to a lodging. When behold the Bishop of that
city, in which a dwelling he had received, a new garment,
to that which he had given to the poor man in color and habit similar,
but somewhat better, by the hands of his men for a blessing
transmitted. The offered gift as if from heaven
it were sent gratefully he received, asserting God a good
guardian of a deposit to be, who for a simple tunic
which he had given to a beggar, a better garment to himself
with multiplied interest had returned.

[21] There began meanwhile the most blessed Majolus' fame to be enlarged
and to grow, [the fame of sanctity spread abroad] and the straits of its bounds exceeding,
to the utmost bounds of the world by a wonderful progress it was extended:
the opinion of his virtues was augmented daily, and the odor
of his sanctity boiling out, into the world's borders was poured,
and all hearts it filled. The Cluny name
into public knowledge raising itself, by the working of
the Lord through Majolus into the ears of Kings and even to
the thrones of Princes magnificently ran: many also
great and abounding in the world, the virtue of the holy man
hearing, in heart were changed and habit, and
in the Cluny monastery under the Lord's standards to war,
the belt to themselves of the heavenly warfare imposed.
of so great a man: and a frequent word in the mouth of all was
revolved, that there was no house of religion under heaven, with
which could a way nearer to salvation be found. Otto therefore
of the commonwealth Emperor and [i] Adelaide his wife,
who justice and faith with manly zeals cultivated, [by Otto I the Emperor invited,]
through Heldric now a monk, once among
the Palatines of the royal court a chief, of the holy man the notice
to have attained rejoiced. An embassy sent to him
letters also of invitation they destined, the desirable
presence of Majolus with devout supplications
seeking. Who from Burgundy at length gone out, and
himself present offering to the Imperial majesty, with solemn
reverence as it befitted he was received. And when long
between themselves with familiar they were joined colloquy, [he is set over the reformation of monasteries:] by prayers
with him the Emperor obtained, that the Churches of the Empire,
in which the fervor of the Order had grown lukewarm, reordering into
better he should rouse. He acquiesced to one asking honest things, and in
the church of B. Apollinaris of Ravenna he placed of religion
an Abbot: near Ticinum, that is Pavia, in the honor
of S. Salvator he built a church: a monastery,
which commonly [k] the Golden Cell is called and had collapsed almost
into ruin, he restored to a nicety.

ANNOTATIONS.











CHAPTER III.

Captivity under the Saracens borne. The Roman Pontificate not admitted. Various things foretold. Other miracles.

[22] On the studies of so great works continuously B.
Majolus sweating, delay he had made of returning:
and there beat on his mind the sweet memory of his sons,
whom by the instinct of public charity long of his presence he had widowed.
He was moved toward them with all affection of piety,
and the heat of cogitation no longer enduring, of the desired return he disposes:
expenses and conveyances being prepared,
mature to return he hastened. The Alps therefore being crossed
when the slopes of [a] Jovis' mountain they followed,
the untamed cruelty of the Saracens he incurred: [by the Saracens he is captured:]
who from the broken hiding-places of the rocks bursting,
the servant of God with his companions into flight drive, and into a farm
which is called [b] Pons-Ursariæ violently lead away: pursuing
they take the fugitives, plunder, despoil,
and the seized men miserably with the rapine into hidden
caverns and lairs of the mountain lead. The goods being distracted
and that whole troop disturbed, the holy man
obtained with God, that none of his men in that
peril should perish. And when one of that unspeakable
multitude of robbers a sword at a certain servant's
head brandished; Majolus opposing his middle hand,
the stroke of the striking right hand received: who gravely
wounded his servant by the receiving of the savage wound
preserved unharmed. [that he may save his companion, he is wounded:] Unconquered indeed charity in Majolus
for a brother laid down its soul, but charity idle
was not: which all the pain evacuating, his hand
to plenary health restored. The sign however of the wound
remained in the hand, and as if for a testimony reserved
a scar appeared.

[23] From that victory which had happened to it very much
glad the barbarism, the servant of the Lord upon a stone sitting
found: who his solitude with psalms and prayers
consoling and refreshing, was unwilling for himself alone
the protection of flight to consult: lest his fellow-travelers and companions
he should leave unconsulted: [in prison] but he could, if he wished, easily
the imminent peril have escaped. Invades him the surrounding
barbarian multitude, and binding with hard
fetters his feet, to more remote led
prison to be kept they deposit in a pit. But the man
venerable, from divine works never idle,
the task of canonical service at his times
paid. Imprisoned also from the study of doctrine
not resting, to constancy his companions he exhorted,
saying, to himself from the Lord help shortly to be present.
Last night, [his men he consoles with hope of liberty] he said, when by weariness and anxiety
worn out, in sleep my torpid limbs I had relaxed,
I seemed to myself to see the Roman Pontiff, in solemn
garb and habit standing, and the censer extended
the good odor of incense offering: whence
let us have confidence in the Lord by the Apostles' merit,
that God than all incense more graciously smells,
from the present pressure us all in the near future to be freed.
And when, the other his books being taken from him, the little book
of B. Jerome [c] on the Assumption of the perpetual Virgin,
which in his bosom with familiar reverence to carry about
he was wont, [before the Assumption of B. Mary.] under his cloak placed he had found;
with all joy of mind he embraces it, that indeed the book
he had found as if by a miracle deeming. What remained
of time until the Assumption of the B. Virgin
he computed, and that that day among Christians
loosed and free most celebrated he might lead, from the same
Queen of piety he sought. The prayer completed
his head he inclined to the rock, and his heavy eyes closed
in sleep. [meanwhile his fetters are loosed] The morning being made he was found emancipated
and free, who yesterday fettered to the prison had been
delivered. They attempt him again the savage barbarism to fetter,
but at the sign of the Cross of Christ the bolts being shaken off
the fetters were loosed. There was observed by the Gentiles
that miracle in the servant of God, and the fetters being completed
utterly, content with custody alone, more remissly
him to have and more honestly to treat they began.

[24] Obtained at length the man of the Lord with that raw
and cruel barbarism, that for his redemption's
estimation and price to Cluny with speed
he should transmit. The sent messengers letters of bitterness and
grief to the Chapter brought: which read through in
common presence, pricked were all even
to tears. A huge however kind of solace it was, that
him to be able to be redeemed the letters admitted into public attested.
The chains of the blessed man groans from his sons extorted:
the following occasion of redemption a sweet of consolation
inspired affection. [and the ransom brought freed] Collected from everywhere
money the journey they hasten, and the robbers being found the price
of redemption they count out. He is drawn out of the lake,
led out of the prison-pit, receives his companions of his chains,
and so one unchained and free; the companion
multitude of captives restores to liberty: the day
of the Blessed Virgin among Christians celebrated and glad
he led, and the space of the whole journey being measured, to the desires of his sons
the end of pleasantness and gladness he brought back. There rushes
to meet rather than proceeds, rejoicing the multitude of those running to meet:
to whom the sole sight of the holy man the fullness of satiety
brought. He is led solemnly into the convent, [with gladness he is received:]
and seeing in himself equally all the vows to concur,
while himself to all to divide and partition
he suffices not, wholly he pours out to single ones the affection of paternity:
he leans on single ones, weeps together with all
and rejoices together, and amid paternal embraces and kisses sweet of his sons, abundantly tears bursting forth,
the fire of love stir up, not extinguish.

[25] Nor with impunity bore the savage barbarism what
impudently it had committed against the servant of God. [the Saracens punished,] So great a heavenly animadversion
and vengeance pressed upon them, so great a conspiracy
of the Christian people rose against
them, that partly by excessive slaughter subdued, partly by swords
beheaded, almost all who hands sacrilegious had extended
upon the man of God being destroyed, equally from the midst were taken away.
That way also, which long the most savage hand of robbers
had occupied and into solitude almost had reduced,
common was made and quiet. But few
remaining, who from that perverse multitude could survive,
confessing themselves justly to be punished, because unjustly
they had vexed the man of God, to the grace of baptism flew. [they assert Angels with S. Majolus to have sung.]
Who also with living voices afterward asserted,
that when alone Majolus in prison was held,
and except the keepers no one was present; in the midst
of the night voices of those singing in concert often were heard, which
the man of God leading off responded: which voices to have been
Angelic, the very barbarians, the Angels not knowing,
publicly attested.

[26] When the way of the desert sometime the blessed man traveled,
the servants who in his services insisted [d] mushrooms,
that is morels, which offered themselves to the travelers, [for the corrupted fungi]
collected to the Abbot's sight brought. But the man
venerable, who always with a lesser-priced
food was delighted, those morels, by the cooks' diligence
prepared, for himself on the morrow he commanded to be exhibited.
The day had shone and the minister of the dish solicitous, found
the morels [e] withered utterly and diminished, so that
at all they could not be prepared. Sibrardus the servant, to whom
of this preparation lay the office, disturbed
was afraid: not because in such things to the man of God care was, but
lest in the morels more negligently scattered his carelessness
should be noted. Hearing the Saint the servant disturbed, [others he makes to be found,]
clemently he calls the hesitating one, the fearing one blandly
he addresses, and these omitted others he bids with more diligent care
to be sought. Who at the precept of the holy man going out,
sufficient ones found, when before diligently sought
he had not at all found: which for a miracle was held and
wonderfully to have happened most certain it was.

[27] Of Provence the Prince [f] William labored
with a bodily trouble, [the Prince of Provence he heals,] who to himself the Lord's servant by prayers
summoned, that by his intervention the inconvenience
by which he was urged he might escape: by whose visitation and counsel
of the infirmity he convalesced, and the belt of warfare being loosed
to the heavenly warfare he devoted himself. To the Avenni
town he had turned aside, and to hear him a tumultuous
multitude had assembled. But that more freely to God
he might be at leisure, the noise of the multitude fleeing in an island,
which under the very castle the Rhône surrounds, a dwelling
for himself he commanded to be exhibited. His name, which everywhere
most widely was poured, [in a sunken boat those in peril] peoples innumerable there had made
to be gathered, desirous of seeing the Saint, but to cross
the Rhône not able. A frail little boat
and in almost all its joinings dissolved, is brought down: they enter
incautious of promiscuous sex equally and age,
attending only to what they themselves wished, not
to what the weak instrument could suffer. The boat laden
more than too much into the Rhône raging they impel,
and with headlong unbridled audacity not to be borne to
harbor, but in the midst of the waves they strive to be absorbed.
What more? The boat frail and full of cracks, the weight of the water
and the mass of the waves not sustaining, is carried about,
is rolled and by the most rapid river unburied with all
fearing and crying out is absorbed. The man
of God, whom an honest occupation of reading detained,
the vociferation of those around clamoring disturbed: he raises
his eyes, intends upon the Rhône, and hearing the absorbed
little ship, takes refuge to the familiar remedy:
he enters the oratory of B. Martin, and in prayer bent
the ears of the Lord with tearful sighs he beats.
He rises from prayer, [and by the sign of the Cross he frees:] into the river extends his eyes, and the name
of the Lord invoked the sign of our redemption
he sends forth: he calms the violence of the whirlpool, the heaps of the waves
disperses and divides, and the absorbed in the depth little ship
by the efficacy of prayers leads to the top. None
of those who the ship had mounted perished, but entire
the whole with its people is transferred to harbor. Astounded hence
and thence men by the novelty of this deed, thanks they give
to God, and in the man of God the ensigns of majesty venerate.
A certain one also, who by the aforesaid William the Count
directed, to the Abbot six loaves for a blessing carried,
with the crowds unharmed went out: who three lost
loaves, the three remaining unharmed and entire to the man Venerable
re-consigned.

[28] [The extinguished taper] From the honest custom of the monks, this
with the man of the Lord chiefly was kept, that wherever
by night he rested, a kindled taper in the midst
even until morning light to those lying ministered. On a night
a certain from a journey wearied his limbs he had relaxed in
rest: and the lamp failing to the bedchamber of the man of God of nocturnal
darkness the horror had introduced. Roused suddenly
his companions, and the lamp to have failed seeing, from the beds leap down;
and the late under-ashed more negligently fire
zealously turning over, [by a blessing he kindles:] extinguished they find. The servants
farther off were, the unfit hour of the night out
to go the monks did not allow. Majolus to prayer
recurs, and of rest impatient the nocturnal Office
in order he executes: when one of the Brethren, from
the [g] heart the lesson about to say, a blessing sought.
Under the same moment, in which the man of the Lord the blessing
gave, the divine fire the taper invaded, as if
from the mouth of the Abbot fire for a blessing had flowed.
Admiring his companions to God thanks render, and Matins completed,
adjured and admonished that they be silent, the wonderful in
that Saint efficacy of virtues they reverence.

[29] Under nearly the same time [h] the Roman Pontiff
had closed his last day, and the ship of the Church of its Ruler's
protection destitute, in this fluctuating life's
uncertainty with diverse troubles was beaten. Otto [i] the young man
with his mother the scepters of the public Empire moderated:
there was made in their presence a mature discussion, who
in Peter's place by the grace of governance ought to be substituted: [the Roman Pontificate offered]
there was made a strict examination of persons, who namely to
so great an honor and grade more worthy and more fit
could be exhibited. Through innumerable wandering the sentence,
while it found not whereto it might recur, in Majolus at length
that Pope he should be made it rested; worthy to be and
fitting, that a man notable and by life's merit reverend,
a singular justice's Chair should obtain. There are sent
the epistles of mother and son, the messengers of the royal majesty
approach, and Majolus by prayers' violence from his
bounds drawn out, into the Imperial tribunals they led.
With great of the whole Empire benevolence and love
received, of great with all reverence is held
and honor: the question to be ventilated of the substitution
of the Roman Pontiff is set forth before him. Why
with many should I delay? Personal and famous men in that common
presence being named, when on them the general
sentence had not settled, is directed the consent of all
into Majolus. The young Emperor with his devout mother
insist manfully, humbly entreat; and the storms
of the Church being repeated, which through him easily would be calmed,
that to so great a burden himself he subject violently they implore.
Majolus, to whom rather an abject humility than
a sublimity honored pleased, refuses the prayers,
the vows repels, and the proposed reasons, by which to
the Pontificate he was urged, his reasons being adduced evacuates.
His promotion into Pope harmful
to be to the Cluny Church, to the Roman See utterly useless,
he asserted. Absurd rather and altogether unfitting
for the mother's cause the daughter to be desolated, [with all endeavor he rejects.] and to the very mother
nothing of solace, nothing of counsel to be ministered. And when
the mother's and son's piously hardened will by no reasons
was loosed, lest Majolus into pride should be noted,
because he would not acquiesce to the dignity, he asks a respite until
morning, that to him what is the Lord's will may appear.
The space he asked received, to prayers he is at leisure and
tears; and wholly in prayer suspended to God,
an expedited to his sons return with all marrows and desires
he implores. The morning being made when the decree of his counsel
to bring forth he was urged, into the midst a book, which
to him by chance had been offered, opening this Chapter
of the Apostle first he found: [Col 2, 8] See lest anyone you deceive
through vain philosophy and empty fallacy.
Which read through: Behold, he said, the Apostle consonates
with my vows; and in the same sentence of the same understanding
having the sense I and the Apostle equally
are found. Provide for yourselves another according to your
heart, me henceforth as Pastor by no means to be had.
For under so grave a weight of secular businesses
and causes my weakness not to stand,
but to fall; not to profit, but to fail I can foresee:
the election also in me made cancels the Apostle,
and I the divine sense the will to depend on the Apostle's
judgment. O man through all things devout and humble!
who while always lowly things he pursues and lowest,
the highest grades obtained of sanctity: truly magnificently
to be proclaimed, who by universal decree into the highest
Pastor of the Church elected, with all zeal lest Pope he should be made
resisted.

[30] [To Otto II he reconciles his mother:]
When with so admirable a splendor of virtues Majolus'
life shone, so great also shone grace in
his words, so great majesty and reverence in his face,
that to consenting to him of anyone even obstinate
he would seize the will. For when Adelaide
the Empress with Otto her son by flatterers'
delations was accused, and with open criminations
the son the mother assailed; Majolus a mediator himself
interposed: who joining both, and the seedbed of hatred
from the son's heart deleted, and the mother with the son
reconciled into grace. To many also who their lords'
face fled, the splendor of his words
and grace of quiet and peace the fullness obtained.

[31] But this man of the Lord with the Spirit of prophecy
to have shone, by patent indices we know declared.
Sometime indeed when he from the City returned, in
the very journey sighing he groaned. They asked,
what cause it was: to whom with a groan a response
he gave, himself in sleep to have seen a lion most savage,
with iron chains in a cage bound. Know therefore, [he foreknows the death of Otto I]
that Otto the Emperor from human things in the near future
will depart. For he is the great Lion, who in the cage
of sepulture by the chain of death iron will be bound. And when
the journey performed to their own they had come, a messenger from
Germany coming the Emperor announced to have died.

[32] A like Spirit of prophecy toward Otto
the young man, of the aforesaid Otto the son, it is established the man venerable
to have had. For at Vienne placed the man
blessed, to the Emperor's colloquy called, entered.
And when amid speaking his face he attended, [and he foretells the death to Otto II.]
and both hands of the young man he pressed with hand
his own, with tears suffused he said: Best son, if to me a placid
ear thou shouldst apply, of my counsel it would be that from
the begun journey thy mind thou recall. For if at
present to Rome to go thou shouldst wish, thy native soil
no longer thou wilt see. Germany to thee a cradle exhibited,
Rome to thee of sepulture the obsequies will minister.
Which all by an evident outcome shone: because at Rome
afterward the same young Emperor [l] fell.

ANNOTATIONS.












CHAPTER IV.

Other miracles. Sickness. Death.

[33] At Pavia the man of the Lord sometime tarried, where
a custom to him was the Church of B. Syrus for the sake of praying
to frequent. On a night anticipating
Matins, [a candle by prayers he kindles:] two companions being taken, he proceeds
to the church to pray. The candle, which one of his companions
in his hands carried before, by a sudden impulse of wind extinguished
was: when to the church's door there is a coming, the man
holy to prayer prone leans; and while more prolixly
he pours forth prayer, the candle suddenly rekindled, of light
the grace, which extinguished it had denied, divinely ministered.
The companions turned to the candle, and beyond spirit
not having, in Majolus the great works of God they marveled.
In the same city of Pavia there was a place muddy and marshy,
which between the major church and the Cluny
cell, in which the holy man at that time tarried,
in the middle placed, divided as it were a certain chaos
great, [which] from the excessive collection of marsh the trouble of difficulty
brought to those passing. But the man
of the Lord, to whom a custom was to the major church
often for the sake of devotion to set out, the same
which also the other travelers of passing suffered injury.
And when at the command of the holy man the same place
with wood and stones often was filled, the rains'
inundation supervening that work of the hands of men
destroyed. [the marshy place by prayer solid he renders,] Already the sweat of those laboring with expenses
nothing profiting uselessly was poured, when the man
of the Lord the place to visit came: who seeing the labors of men
and expenses into emptiness to have fallen, the familiar
subsidy of prayer sought: leaning very long
on prayers, the muddy of that place and marshy
trouble suddenly he leveled, and into a solid he reduced
plain: and even today by the merits of the blessed man free
without difficulty to those passing exhibits a passage.

[34] A certain citizen of Pavia, of great name and
a man of money Hildebrannus, who over the moneyers presided,
by a grave touch of flesh trouble lay sick. He
on physicians much had expended, but their diligence
no to himself of health remedy he had felt to have come.
Now utterly despaired of by the physicians, not a little of
that which to him remained of faculty, for the salvation of his soul
into the uses of the poor and the churches he distributed. [a sick man he heals by his presence and touch:] The coming
meanwhile of the blessed man to the suspended city suddenly is announced:
who when the city he entered, by intermediaries humbly
called, to the sick man lying of his presence the grace
willingly exhibited. At the first entrance he salutes
the infirm one; and him with extended hand by a lighter touch handling,
with the affection of one having compassion he addresses. At the touch
and colloquy of the man of God the pain vanished, and nature
recovering its strength, the languor being driven out, a living
soundness put on. Which known the city of Pavia burst
into praise, and extolling magnificently the praises of the holy
man, the works of his virtues with worthy reverence began
to cultivate.

[35] A certain noble Matron, in [b] the territory of Viviers
by a longer fasting torpid, by various goads of pains
was pricked: who hearing the holy man to [c] B.
Saturninus' church had turned aside, [a matron with oil and blessed water.] when unworthy herself of his
presence or colloquy she had judged, by sent to him
messengers saluted; and with many him in the Lord words
attesting, more earnestly besought, that even to salute her
miserable he would deign. The holy man to the woman's prayers
his hearing applied, and to her oil of unction with water
blessed through messengers sent back: of which one the devout
woman in drink drinking, the other on her aching members
superinducing, in that very utterly hour convalesced.
Which miracle enough was made solemn and
public, since famous and noble was that matron,
in whom that sign had befallen of health.

[36] In the parts of Germany a certain Count by excessive
languor of body was pressed: by a grave indeed
trouble wasting, the foods offered to him, by whatever
art they had been prepared, with a deadly loathing he rejected. [the Count by submitted foods] His strength
in him utterly exhausted had failed, and continually
growing pale by fasting, when by himself his side to change he could
not, wholly by fasting he was loosed. The coming known
of the man of God, messengers he directs, supplicates and entreats, that
something of the relics of his table in hope of health and remedy
he might merit. Majolus with charity's affection having compassion,
the bread with which he fed with a few almonds
to him transmitted: from other also foods something he mixed in,
more by charity seasoned, than by the kitchen's
art prepared. Which being done the Brethren to prayer's
instance he exhorts. The end of prayer brought the end
to the languor. The offered to himself foods so great the Count
with avidity consumed, that the loathing being lulled with all soundness's
grace he rejoiced. A few days interposed
rolled to the feet of the holy man, of the received health
thanks he gave, and by his suffrages to be fortified with humble devotion
he asked.

[37] When into almost every land Majolus' glory
the Lord had enlarged, France itself also, which
as it were the queen is of regions, by the brightness of his virtues illustrious
He rendered and pleasant. At the church of B.
Dionysius near Paris the man of the Lord had been lodged:
the substance of God's word being distributed among the monks, and
a sermon to them held, Dionysius on the heavenly hierarchy
secretly to read he took. A part of the day he had expended
in reading, and the night's space with the same study
he had decreed to be occupied. Wearied with fastings the man of God,
and with sacred exercises of actions fatigued, a sudden slumber
crept in. [The candle upon the book is consumed harmlessly,] The candle, which to him served for light,
from the hand of him sleeping slipped, upon the book's page
fell: the fire however the force of its virtue forgetting, the candle
utterly consumed, the book placed under preserved
unharmed. To declare therefore the merit
of the blessed man, the fire of nature the course held, while the candle
it reduced into ashes; nor the whole force of its virtue obtained,
which not even the surface of the book to violate prevailed.
From sleep roused, while with himself what had befallen
he marvels, the sign of the Cross made the ashes he blew off,
and the page unharmed he found: nothing however to his own
merits attributing, but the whole which had befallen to the power
of the Divinity ascribing, this of virtue ensign to B.
Dionysius' merits he imputed.

[38] From the territory of Poitiers returning sometime the man blessed,
at a certain noble's, Gaufridus by name,
forerunners being sent before he charged for himself a lodging to be prepared.
That word of the coming of the holy man with a grateful mind
the devout Soldier received: what for so great a guest were
necessary, himself at hand to have he replied; only
the fishes, which in those regions arid hardly were found,
excepted. The horse therefore prompt he mounted,
and fishermen being hired to the pools, he loosens the nets
into the catch: but the torrents dried by the summer sun nothing
at all he caught. And when the very fishermen
the catch of fishes despaired, recurs the Soldier anxious
to the suffrages of the blessed man: [his name invoked a fish is caught:] he invokes often and again
repeats the name of Majolus, and to the nets again to be drawn
through the water his companions exhorts. And when the name
of the blessed man frequently and with living voices they implored,
a most corpulent [d] esox, that is a salmon,
such as in that water never had been found, by faith's
bonds rather than by nets they take: thanks
giving to God and the man of God's merit proclaiming, that noble
prey home with joy they brought back: that great guest received,
with reverence as it befitted,
a most illustrious from his presence day they solemnly spent.

[39] On a certain day through a wood a journey making, his companions
being sent before, the last of all he rode: solitarily
indeed with himself dwelling, [the horse halting lest he be hurt,] with himself speaking, he was unwilling
with wandering and useless tales to be occupied; and this for himself
always solitude he had prepared, that the rest running before
alone he should follow on the journey those preceding. And when
wholly to meditation and prayers he leaned, amid
tears and deep sighs a sudden to him sleep crept up.
A leaning tree the middle of the way occupied, about to hurt
more harshly one passing, unless foreknowing avoiding for himself that danger
through another way he had declined it. Slumbering
therefore upon his horse the blessed man had come, and himself to the opposing
peril unknowing brought. By a divine nod
the horse halted, and as if its rider's peril it dreaded,
stood immovable. Farther the throng of his companions
had proceeded, and there was no one who a better might prepare
exit for the sleeping one. Awaking at length from sleep, the tree
he saw, the peril which he had escaped he understood,
and to the provider of his health God a worthy thanksgiving offered
[he awakened recognizes himself freed.] action. He said indeed himself in sleep a certain
little boy of distinguished countenance to have beheld, who the reins
of his horse hand-holding, the dumb beast of burden, lest that peril
it should incur, governed: whom an Angel
of his to have been, no one of a sound head utterly is ignorant.

[40] A blind man from the womb, begging alms
from door to door, from a far-off region with the help of a forerunner
had come to the man of God: alms he sought
and received. Latently he approached to the servants, asserting
to himself divinely revealed, through the water of the washing of the hands
of the blessed man, the benefit of seeing to himself ought to be conferred.

Many times a repulse having suffered, [he heals a blind man with the water of the washing of the hands,] the fruit of his labor,
a certain servant Sibrardus being favorable to him, at length
he obtained. The received water on his perpetual night condemned
eyes he poured: and straightway the horror of darkness
being driven out, the grace of light he attained. That evident
miracle so much the more known was made and into
public ran, the more the person of the poor man with
his benefactors was held more renowned.

[41] [a monk sick with torsions of the belly,] A certain Theobald a monk of the holy man,
by most grave and continual torsions of the belly was straitened.
The physicians to him often introduced losses
rather of dying than of living solaces promised.
All medicine in him had failed, and of that art
the skilled with him had lost their strength. Visits
the Abbot the one weighed down by hard troubles of sufferings, blandly
he addresses, and with an abundance of sweet words consoled
admonishes, that he rest: the mercy of the Lord
to himself in the near future to be present he announces, and better than usual
he will have himself. The devout Brother, credulous to the words of the Abbot,
rests, awaiting what from the mouth of the man of God he had received
the promise. But the man of the Lord for the infirm
Brother longer to prayer leaned: at whose prayer
that Brother wholly convalesced, as if into him transfused
Majolus' supplication for the sick one had been a most efficacious draught.

[42] The same Brother, at another time by a grave ulcer struck
under the shoulder, by a most grave suffering's injury was broken.
By an alternating finally he was vexed inconvenience, [and by a grave ulcer struck.]
which so far had exasperated his nature, that
now as if lifeless he became by the heat's inclemency, now
from the cold's intemperance as if to rage he seemed:
feeling no of the suffering defect, the near now death
of living also the subsidy he despaired. There succeeded
to him a cogitation salutary: and the cap, which to cover
his head the Abbot to him had given, to the raging ulcer he applied.
He invokes humbly Majolus' name, and the pains being
calmed utterly forthwith fully he convalesced: who
the received gladness of plenary health, of virtue the sign,
which in him had befallen, to the Brethren intimated: which
they also not mediocrely admiring, understood,
of how great power was the man most blessed with
God, whose name's invocation so most quickly in perils
gave help.

[43] Magnificent thus with God and with men
reverend Majolus, with many also other of works and signs
splendors the length of his days
illustrious exhibited and coruscant: which to this work severally
to append, lest a loathing they breed to the hearer,
a succinct brevity struggles against. But when the most blessed
Father of a longer life the excursion even to a mature
hoariness had prolonged, [In old age vigorous] with youthful fervor and zeal
in sanctity and justice the Lord he served. There flourished
with a now hoary top the head of the Abbot, and the reverence of his face
the venerable hoariness amplified. Now a more advanced
age verged into old age: now him to leisure and
rest the very weakness of the flesh exhorted; his spirit
however, a conqueror of age, followed his apprenticeship's
law; and as if recently assumed into a soldier,
in strength renewed, in justice's contest he sweated. The same
to him was frequency of praying, the same nearly diligence
of fasting, which also his first youth had adorned.
Although a more broken age seemed in him fortitude
to have diminished; [in the accustomed manner all things he performs;] the senses however bodily in him with wondrous
integrity flourished. His eye grew not dim,
his hearing grew not deaf, the vigor of his hands vanished not;
but wholly entire in sense and mind, the remainder of his life
in heavenly disciplines he occupied; nothing of his custom utterly
diminishing, wholly to lessons he was at leisure or
to tears: wishing indeed to be dissolved and to be with Christ,
the discharged warfare's donative with suspended to heaven
desire he followed.

[44] Now to himself his death to be imminent, now the term
of his vocation to be present by sure indices he had declared.
There were moved with full affection of compassion
the devout sons toward the father, who their desolation's peril
dreading, grievously his decease suffered.
There was moved also the father toward his sons, whom amid the enemies'
darts, amid temptations' uncertainties, without the Pastor's
care, without the Provider's diligence he left. A desire
indeed he had in victory's glory the goads of death
to absorb, but with great also to console
his sons of desires' goads he was urged. In that
therefore space of living, which to himself could remain,
he proposes to visit the cells, his sons to console, that the coming
Lord might not him to remission at leisure and idleness, but
to honest intent occupations find. [The estate of Souvigny] Gone out
from Burgundy, and the Auvergne region having entered,
to the farm which is called Souvigny, the long-lived traveler came:
which place most excellent, and by the merits of its
abundances in the whole world most known, the Cluny monastery's
cell has; which the man of the Lord Majolus entering,
the seedbeds of the divine word he scattered among his sons.
And when expedited to all good, the begun journey
he hastened to others, by a sudden touch of body trouble,
to go out he could not. He calls together a chosen multitude
of his sons, and consolatory words premising, of his
departure to the Lord the time to be at hand he announces.
There are disturbed all, they burst into tears, and
impatient of all solace, the mind of the blessed man with sighing
sobs they wounded. The common indeed
affection of the sons toward the father, [his men he consoles:] a common to all
groan extorted. He however manfully acting
in the Lord, the bitterness and grief of them with words'
blandishments soothed; himself by the Lord to be called to
rest, and the course of contest completed to the laid up
for himself crown he asserts to be invited; no remaining place
of sadness, where to pains joys, to momentary things
sempiternal by a happy commutation succeed: the pain
of human compassion, in respect of the following
reward to be tempered; while he, who is loved, from misery
is transferred to glory. The Pastor and Bishop of souls
the devout to Himself will not suffer longer unconsulted:
the whole strength of their confidence to the Lord let them refer,
and He who to His suppliants a pious helper assists,
to better best things will substitute. Asked
therefore whether he grieved, nothing himself to suffer of trouble, nothing to feel
of pain, but with all marrows to God the fountain living
to thirst and pant he replied. He confessed to the Lord
with the virtue with which he could, and to the marrow sighing
to the Lord, the Psalmist's little verses with tongue and spirit
he spoke: Lord, I have loved the beauty of Thy house
and the place of the habitation of Thy glory: How lovely are Thy tabernacles,
O Lord of hosts! my soul longs and
fails into the courts of the Lord. [Psal. 25, 8 & 83, 2] Sought therefore
that the paternal blessing on his sons he should send forth,
with extended hand of absolution the grace with the voice
of blessing he poured out, [and the sign of the Cross being made he dies.] his exit by the heavenly Viaticum's
reception fortified, and his forehead with a repeated Cross's
impression signing, his wearied with divine works
to heaven spirit he breathed out. To whose triumphal obsequies
an infinite of diverse sex and order of men
multitude assembled. There rushed everywhere into the service
of the funeral the crowd of monks, of laymen a numerous
mass, and into the apparatus of the deceased with all avidity
of mind they flowed together. You might see there discerned of the confused
multitude the devotion, while some with heavenly hymns
resounding, others sobbing and into tears flowing
thou wouldst marvel. Majolus' indeed glory the pain and
groan checked, but the affection of piety exuberant
elicited tears, even from the unwilling. With dutiful
therefore charity of his men, [he shines with miracles] with solemn apparatus he was buried
in the church of B. Peter of Souvigny, behind the altar of the Cross:
where with so great even today he flourishes miracles, coruscates
with virtues, that even after the death of the flesh in heaven himself
truly to live he manifests. There indeed through his prayers
are put to flight unclean spirits from the possessed, of the blind
the eyes sight receive, the grave inclemency of fevers
is tempered, paralytics convalesce, of sinners
pardon is granted, and all disquiet without trouble
is lulled. There also, what we ourselves today by the eyes'
testimony approve, by a visible miracle the invisible
fire is extinguished, and of those burning everywhere
gathering a multitude by the merits of the blessed man to soundness's
fullness is reformed. Full therefore of days and
of life glorious the Father Majolus, in a good old age
failing, slept in peace; and the body's mass laid down,
on the fifth of the Ides of May, on the sixth feria, which the Ascension
of the Lord followed, [dead the 11th of May in the year 994.] was added to his Fathers,
in the year of the Lord's Incarnation DCCCCXCIV,
but of his ordination the XLI, with the stole of incorruption and
glory to be clothed by the Lord: whose is honor and dominion
into the ages of ages. Amen.

ANNOTATIONS.





ANOTHER LIFE

By the Authors Syrus and Aldebaldus contemporaries.

From various MSS.

Majolus, Abbot of Cluny in Gaul (S.)

BHL Number: 5179, 6901

BY THE AUTHORS SYRUS AND ALDEBALDUS FROM MSS.

VERSES OF REIMBALDUS

On the writers of this life.

Since there are so many illustrious deeds of the holy ones of old
By noble writings and several books published,
That thence the faith of peoples may bear an example of light; [The Life of S. Majolus as an example of virtue]
Father Majolus, by merit to be imitated by all,
The Authoress of all goods Divine piety
Gave as an admirable exemplar of our life:
By whom, so illustrious a lamp shining for us,
The inaccessible Light worthily let us praise forever:
Through whose gift that shining Patron,
Gave to us all an equal norm of living:
Which if we keep, without doubt we shall come,
Where this Archmaster we believe will be rejoicing;
Whose in this small little book are retained the deeds
Few, as flowers are plucked in pleasant meadows.
To the praise of Christ which Warennerius however,
In all things a monk of exceedingly reverend life, [Warennerius asking, there wrote Syrus,]
Persuaded the Lord suppliant with much prayer Syrus
To write, for the common benefit of all:
Lest of so great a Father the pious deeds could be hidden.
Who at length by prayers and love of him overcome,
To learn what he could from those narrating to publish began.
But the coverings of flesh loosing through the dues of death,
This small work he left half-done: [and he being dead Aldebaldus,]
Soon Aldebaldus what he supplied studious,
Fitting things subjoining, and, as thou seest, in order joining,
Sure in this work merited for himself worthy rewards.
I ask, commending to this Saint, reader, that these three,
Who his life to all to come unfold.
To the nations by an example, the supernal favor growing;
And let himself be mindful of those mindful of him in the rest of the poles.

PROLOGUE.

[1] By the supernal of Christ bedewing right hand and helping
grace, as often as the Saints' acts
and life to describe and to letters to commit we busy ourselves,
the more is to be feared the temerity, the more of their by no means
fully of acts or merits can be comprehended
the sublimity. Cautiously indeed and truly to discuss
ought human frailty, what in them benignly disposes
the Divine majesty. [The Author seeks the honor of the Saints:] By no means however ought
their virtue by silence to be covered, since it ought also to posterity,
according to what the divine bounty has bestowed, to be imitated
to be made known; let it rejoice also by augmentation faithfulness,
as often as of the Saints the annual recurs solemnity, and
when of their virtues through God's servants is declared the abundance:
because clearly it appears that some who through
sloth were torpid to punishment, having heard their virtues
are excited to the palm. But if anyone in this work me by reprehending, as if ignorant of the art, to judge
strives, on the ground that not through all things the order of constructed
speech by me is kept, therefore that thing so
as much as possible without elegant urbanity left let him know,
lest perchance either utterly from the manner of sacred Scripture
I should seem to differ, or certainly if others' words copied,
whose studies in this little work already long ago seem
worn down, to change I should wish, or another my own from
the whole, as if from my proper sense, to ascribe I should attempt;
by others as it were rash I should be judged. It is established indeed
that of the Saints any most illustrious the life
therefore often by silence suppressed, [he excuses the slenderness of style,] while through the successions
of times the younger ones, the simple of the elders'
relation despised, never these they reckoned
from memory could grow obsolete. Since
the vulgar inurbanity then itself best believes to length of time
to provide, when illustrious and greatest things
fading by sole narration to posterity it has made to flow.
That thing not less insane than improvident,
pernicious to the Saints' praises sometimes has bred
detriments: because who to unskilled rusticity faith should add,
rarely anyone you would find; while those things which it brought
partly fabulous, inept partly and ridiculous and through
this of the sanctuaries of letters are esteemed unworthy. So
it was done that some things utterly unknown, others to the
successors' judgment insincerely flowing, of many
and great Saints the lofty memories
most undutifully obscure. But if to anyone perchance curious
of things those which about so great a Father are told less
full, less finally by virtue supported should seem, that
before these were published some of times are said
to have flowed between courses; this, the reason being inspected
more diligently, what he does not rightly feel, of our elders
venerable the authority will refute. Receive
therefore also this little work, and toward B. Majolus' reverence
conceive a mind, which indeed may befit your
sanctity. And although it be of an astute one all things to
his own utility to refer, in this however and for this
how great is the labor [not so much] B. Majolus' praise,
as of my own person I seek the favor: which
how much I make of easily fully know you can, if of my reason
the mind diligently you inspect. [he desires to honor God in the Saints,] Of a long therefore sweat
the interest that to catch I greatly desire, that glorified be
God in miracles, who willed admirable to be in
the Saints: that to most holy Majolus on earth veneration
may grow and glory, who this in the heavens obtained through
the increments of good works: that there be acquired edification
to those reading, peace to those believing, salvation to those imitating,
immortality to those persevering in faith.

[2] [and Christ he invokes.] Christ Jesus, the unique virtue of God, light and salvation
ours, the fountain and beginning and beauty of things,
who is our true Redeemer; in whom is all
our desire, who through His grace to this
work me impelled, to whom all good things please, because He Himself
is of all the bestower of goods; O would that He Himself of this
labor the beginning and end, and He Himself to me be the beginning
of the work! A strongest plainly solace in Him
we retain, who flee to retain the proposed
hope; which as an anchor of the soul we have
safe and firm and entering even to the inner
of the veil: where the forerunner for us entered Himself
Christ, according to the order of Melchizedek a Pontiff
made forever. He therefore exhorts, inviting
all to the heavenly gifts; and promises these easily
to be able to be obtained, if all the cupidities of this
world being spurned, through faith, hope and charity, whosoever them
worthily shall have sought. These indeed until He Himself into this
world coming, and the carnal love with the sword of separation
slaying, through the preachers of His Gospel
had sown, and the most peaceful fruit in His field
had acquired. This indeed always the best
master taught, that, His Gospel understood, the ingrown
savagery of manners they should lay aside, and meek and mild
should learn; that in His second coming,
when He shall have come in the glory of His Father with His Angels,
such He may find, to whom for their good merits eternal
He may render also rewards. These meanwhile foretasted, now already
to the order of the text let me return; lest perchance, with rusticity
and also simplicity, the uncultivated page should displease.

BOOK I.

The Acts of S. Majolus private both before and after his entrance into the Cluny monastery.

[3] Therefore [a] in the parts of the Gauls, from huge
causes, when the Lord disposed the race
of men to be afflicted through the savagery of the Pagans; of the nefarious nation
the army of the Saracens, from the sheath of its habitation going out,
and the maritime regions beyond and on this side traversing
and traversing demolishing, into Provence came, for the sake of the name
of Christ to be assailed, and to its
Dominion to subjugate it: whose inhabitants secretly God
by His judgment to its sword delivered to be struck. [By the Saracens rushing into Provence] Which nation
far and wide of its slaughter extending the cruelty, so
into solitude almost the whole reduced the region, that into
the wasteness of a desert, places before desirable seemed turned.
For cities most noble with the earth leveling,
and farms depopulating, castles undermining, the sheepfolds of the Lord
overturning, not least of the Christians slaughters
it produced. Whence among its other crimes, [b] the Lérins
island, with religion flourishing, depopulating, [the Lérins 500 slain,] in things
all uninhabitable it rendered; the servants of God,
who there among the rest and before the others of sanctity and
of vigils the first held, themselves a thousand times immolating,
with the sword slaughtering nearly five hundred and more.
For it is told (which by no means I think to be passed over)
that, before the fleet of the Saracens thither arrived,
an Angel of the Lord to S. Porcarius the Abbot through a vision
appearing, evidently foretold, both the time, and the day,
and the hour, and a sure to all imminent destruction
on the day seven hence dawning. Of which thing matured
counsel he admonishes, that one of two they choose,
either to flight consult or the palm of martyrdom without delay
seize. In their arbitration and power
to have placed the Lord this gift so good, [according to the prediction of Porcarius:] so
best and so chief, whether they wish or not
by a brief commerce of blood this immortal to acquire
gain. The morning therefore being made, B.
Porcarius the Brethren being called together all things, which he had seen
and heard, relates. From which some fearing,
some not believing, all however by the unexpected thing,
and the doubtful were disturbed peril. This received oracle,
[you might see] some to islands safer to wish to withdraw,
others the place itself to be unwilling to leave.

[4] These thus among themselves variously disagreeing, the awaited
day had come, by the night's only interval divided.
And now the vigil instant, with the morning's clear light, from the watchtowers
afar directing their gazes, they see the hostile
column to arrive, with spread sails, with leveled front,
with horns drawn obliquely; and the whole sea to glide
with fleets. Forthwith disturbed in minds and scattered
from their purpose. And when they desired the evil to escape,
there lay open nowhere a place of flight: for already also
this through the spirit foreseeing B. Porcarius all the ships
from the harbor secretly farther had led away, forbidding
the sailors, lest within the prefixed for them time in any way
they should return. Therefore when he had seen the athletes of God by an immense
weight of the contest to be wearied, he groaned at so sad a wickedness
the most brave hero, on the right his companions to depart by the horn,
and the unconquered band once without slaughter to perish.
Then the banner of the holy Cross, [who the Cross being set forth] which in the first column
the good leader was wont to carry before, the point fixed
placing, [his men exhorted,] he restores their spirits with biting words. O, he said,
most brave soldiers! O most instructed of the divine battle
warriors! whither do you rush? to whom do you give your necks? What
fury agitates your insane with darkness minds? Stand I pray,
stand; nor wish with hand the plow-handle holding to look back.
For shame! We are conquered, alas! sluggish, nor our
power brings forth its wonted force. Nay rather, O
too much beloved youth, I exhort and admonish, your sitting
spirits to lift up, lest us as unprepared
they forestall. Once our devout souls, willingly hastening,
let us subject to the most precious passion. By experiment
now you will know how great to them from our constancy
the fear, how great to us the glory comes. Such things
the Old man perorated, by name each one calling;
and at the same time the keenness, which he bore in his heart, by his brow's
dignity displaying. By which words grew warm their virtue:
and gradually fear being driven out grew moist the cold
hearts, by a sudden of the Holy Spirit dew besprinkled. A clear
face returns, as if you should see a purple to grow bright
light without a cloud of day. The holy columns over the face
felt the Thunderer's, and rejoice cheerful that Christ to His
conquerors the citadels of the ether and to His servants the paternal
to open profound. [with them he undergoes martyrdom:] So eager and of victory secure they proceed
from the camp, the gates lying open, all adorned, all
in white clothed, like lambs immaculate and uncontaminated
of Jesus Christ, foreknown before the constitution
of the world. O with what joy then that
Angelic assembly danced, so great of the blessed Martyrs meeting
columns! To none doubtful that all the heavenly
Jerusalem then exulted with ineffable gladness, then was made glad
with inestimable charity, and then with
all gratulation went forth to meet, and them with huge
light circumfulged, and even to the throne,
once for them even before the constitution of the world prepared,
with praises and spiritual canticles led.

[5] This therefore slaughter perpetrated, and at the same time devastation
following, and many flowing away of years' courses,
from [c] the Avenni of venerable life Majolus
of most splendid parents was procreated; a Provincial
indeed by race, [S. Majolus born in Provence,] of the noble Gauls illustrious
by generosity. He from the very rudiments of infancy to the studies
of letters delivered, the supernal providing clemency,
which for itself him had predestined a vessel of election
to be future, with a twin science most efficaciously shone. [he is cultivated by studies and honest manners;] Whose
Jesus already then by His condescension possessing the little body,
not this with foul from of old permitted to be polluted by the enemy
sports, and obscene acts: since He
His own, before he was born, in him had foreknown to consecrate
a seat. [1 Tim. 4, 7] And while still he was a little boy, the Apostle
he had not read; and yet already his imitator
being, old wives' fables and word obscenities
he shunned, and by act and voice that of the Psalmist resounded:
I have thought my ways and turned my feet
into thy testimonies. [Psal. 118, 59]

Not in many is there need in him of nobility
Distinguished to recount the honor, which with a twin gift,
Both splendid and rich, both in wealth and in lineage shone:
The indication and proof of the thing the numerous retain
Estates, by surviving once most known charters.

[6] But in the process of time the boyhood run through, when
him now to itself claimed adolescence, [to Mâcon he migrates:] his parents
by human lot forestalled, and the estates by barbarian invasion
into solitude reduced; the divine disposing
providence, his natural soil he was compelled to desert,
and the parts of Burgundy to seek: and coming into the city
of Mâcon, he was received there in lodging by a certain
his kinsman, who among the rest of the same city's
Nobles bore the honor of nobility. [dear to the Bishop] And when for some time
in his lodging he tarried, by his
support, he began to be of use to the same city's Bishop:
who him with a liberal seeing genius to flourish, of the Canons
strove the college to join: who also him more secretly
with the highest exhorted instance, that himself a virgin
he should preserve, and as a vessel of election in the Church worthy
he should become. [his virginity he keeps.] But the Virgin's son already long ago with chastity's love
his breast had inspired, that not even a point of time
from his contemplation he suffered to be torn away. The sweetness
of the Lord he from tender age had imbibed, and therefore of chastity
the brightness in him had grown white, and had increased the bestowing grace the breast of the infant
With twin gifts: and what is wont to be for two
Pleasing and sufficient, this He had heaped beforehand on one.
For that wisdom resting on seven columns
Might be able to fit the house in the beloved breast;
A lively genius helped the endeavor to every effort:
And in turns the mind genially expatiating,
A studious assiduity stretched forth the help of a master.
Each thing, God moderating, the happy in beginning
Times of the now growing youth then advanced.

[7] [he studies Philosophy at Lyons under Anthony Prefect of the Île Barbe.] About the same time at Lyons a certain Anthony
flourished in good manners, in Philosophy enough learned,
whom virtue and religion of the [d] Île Barbe had set over
the monastery. This the man of God by certain ones' report
having learned, because with too great a fervor of learning he was hot,
to Lyons proceeded, and to his magistry himself to be instructed
committed: of whose much he profited, not
only by doctrine, but by manners and life. The aforesaid
indeed then city all excelled to itself near,
both by the religion of virtues and by the study of liberal
arts. For wisdom being offended, which for
its own sake only is to be sought, by certain ones' gains
base, by many's undisciplined life, by all's
finally tepidly themselves seeking dishonest sloth;
the dearth of preceptors intervening, and the former
studies almost collapsed, of this our region
fatally hated, at Lyons for itself for some time a familiar
consistory placed. There, what they call, of the disciplines
liberal the skill, and which to run in order at this time
a fable only is, so far prevailed, that
as to the schools, the public was called of the cismarine
world a gymnasium. And that some reason to bring
I may seem, by this argument we gather it, that
whosoever of the arts to be professed was affected by zeal,
not before to the professed was he counted worthy to be ascribed, than this examined
by diligence he went away. To which thing the Satirist
also gives testimony, who (that by the circumstance of an example
the thing may shine forth) in the first book of his work sharply
and long against the unchaste having inveighed, says them by the conscience
of the frequented crime accordingly to grow pale.

As the Rhetor about to speak at the Lyons [e] altar.
So it is clear that to the wise both the palms and the names
were bestowed. In that therefore city, as already we said,
when the Philosophers and ecclesiastical men he heard,
the divine inspiring grace, all
his rivals he preceded in wisdom. The eloquence of speech,
to the gravity then was joined of wisdom:
from the matter of this composition a vessel to be he began
of election.

And when he was vehement and of a mind to all things capable,
Nothing untried, nothing finally left undrunk.
Whatever from the native masters could flow,
All in a short time, for almost a boy and before youth
All things he had drunk in: rages an inmost ardor in all
Further things to follow: and lest to his studies abundance be lacking
To wear away his leisures
And in studies to die. Very small and vile to be known,
If any things lie open [he believes,] dear and very great he reckons,
If any things lie hidden. There was to the liberal then arts always
A sure honor, and to studies glory added a spur.

[8] And when now to be clothed he had begun with the springing of youth's
flowers; so his adolescence with good he instructed
manners, that at that time already he was thought a monk.
Entire himself and sincere with all custody from
these he kept himself vices, with which to be contaminated are wont men
of this age. For with these to be imbued he feared, lest
in a tender age with these he should be infected, with which when he would
to lack he could not, according to that which is written:
A young man near his way, even when he shall have grown old,
will not depart from it. [Prov. 22, 6] Of good men and chiefly
of the prudent the companionship having obtained, of baseness the followers
hating. Now indeed through all, as is the custom, [a Deacon he is ordained:]
the grades ascending Ecclesiastical, when of the Levites
he obtained the office, even to that summit,
the doctrine demanding it of justice, by the same was sublimated
the already aforesaid Pontiff. The office therefore of the ministration
received when to the cultivation of the vineyard he was devoted of the Lord,
that himself he might assign a husbandman of it, the common
useful of many more he sought than his own.
To all benign, to all equal, to no one he harmed,
to those whom he could to profit he strove. Sound indeed
to him doctrine was in him, because to his condition what
befitted that diligently he did, for that of the Apostle:
Giving to no one any offense, that not
be vituperated our ministry, but in all things
let us exhibit ourselves as God's ministers. [2 Cor. 6, 3]

There grew in merits the born from successes hero,
And the follower of the perfect to the first summit tended
With unwearied courses, lest not perfect in every
Part he should be, Sacred and Pastor now and now to be future;
And that against the death-bearing pests to direct his mind
And the emerged heresies whence whence to thrust out he might be able,
There armed the learned tongue a lively eloquence.

[9] He had read death through the windows entering,
and through the same the house inwardly penetrating; and therefore
his so he strove ears to stop with prudence's bolt, [a careful keeper of the senses and the tongue:]
lest the inner chamber of the heart be struck by the dart of bloody death.
For each one obtaining his own office, void
was compelled to become of another's. So his gaze from concupiscence
withdrawn, sincere was rendered and pure.
From a tongue indeed lacking falsehood far were distant flattery
and detraction: opportunity however if it had demanded,
a severe was not lacking correction, since indeed if this
is a man perfect who in the tongue offends not; by no means
is held worse, who a certain brother seeing
sinning, by admonishing, exhorting, rebuking
according to the Apostle to the way of truth leads back. [Jac. 3, 2, 2 Tim. 4, 2, 2. Pet. 2, 9] And because
neither with tongue nor with eyes easily to sin he wished, rightly
that to him to befit it seems, which is said, Since
by sight and hearing he was just; with holy also and
modest discourses imbued, to obscene and base ones
utterly was shut his hearing, for that which is
written: Hedge thy ears with thorns, and do not hear
a wicked tongue. [Eccl. 28, 28] Already his feet from the spacious world's
journey were withdrawn, and the steep path of the heavenly fatherland
already to set out they strove. [Act 20, 35] The doctrine indeed
with which he was cherished of justice to himself prudently suggesting, more blessed
to be to give than to receive, his own hands often
the contraction to capacity, more often however and more easily
the extension had to liberality.

To know was not great, unless also to be able it accompanied:
And from a fool a wise man very little to differ is thought,
If not also thou canst: better two joined are borne,
Which if thou separate the other perishes: so of the other the thing
The other demands the help of the thing and conspires friendly.

[10] With charity indeed abounding in his bowels, for
the poor always he was solicitous: [munificent toward the poor:] but Christ with all
his bowels loving, while like Martha bodily
he could not, in the needy Him daily he refreshed,
by His own testimony, who says in the Gospel: The poor
always you have with you, but Me not always
shall you have. [Joan. 12, 8] Whence the same Himself to His own about to say in the end:
What to one of My least ones you have done, to Me you have done.
So therefore in the reception of the poor in Christ his
he rejoiced as a dweller. [Mat. 25, 40] But to the work of exercising mercy,
that though he were impelled by that blessedness, which among
the rest in the Gospel by the Lord's voice is announced;
Blessed the merciful for they themselves mercy
shall obtain; of ordered however charity by which he was bound
the bond, not to luxury, but to necessity,
as to each there was need, to single needy he gave help. [Matt. 5, 7]

To all of hospitality a most large use he afforded:
No one is excepted, no one suffered a repulse:
He gathered all, built feasts for all,
He himself brought in the viands, and all thence refreshed
He hungered alone ---

[11] At a certain time therefore, when of victual things
the fertility in the wonted manner came not, [in a public famine,] and the whole
region with want of foods a famine most sharp
constrained; to the man of God more than usual to come
began of the poor a multitude. Whose importunate
entreaty while daily miserably it insisted, that to their
want the man of God's piety should give help; with charity's pierced
point, with too great cogitation he began to seethe. The large
indeed abundance of having in the great storeroom now had failed, [when the means of helping all was lacking,]
into like distributed works: hence to them, who of guarding the care
to him domestic had been to be fed, the necessity; thence to all
needy of giving help, solicited the will.
All things by which of human life is contained the action to be absent
seemed; the storeroom and his house's overseer
protesting, to himself and his own the few things which remained
not to supply, much less of so many asking he could have
the penury to relieve. Then the man of God a little oratory
(which in the honor of S. Michael himself across the Saône
had rebuilt, and to which on account of the popular tumult
himself from the city he had betaken, that in secret quiet
vigilant in prayers, to the divine service he might be devoted
more attentively) having entered, by the poor's compassion
moved, began the Lord more earnestly to entreat.
And when prone to the earth himself with tears
he prostrated, and abundantly weeping long in prayer persisted;
as his eyes from the earth he withdrew, before himself seven
shillings he beheld: which indeed to touch he was unwilling, because
for himself he feared; lest either a phantastic illusion, or another's
loss it should be, [praying to God,] and a fault as if from an action of piety
he should perpetrate. [the 7 shillings found among the poor he distributes:] Gone out from the oratory the shillings, which he found,
through all hither to come wont he directed, and those
who had lost them to inquire he commanded. All
themselves the pennies not to have lost, and their own which had been found
asserting not to have been, not to his own uses,
but them to the foods he deputed of the poor.

[12] Further of the divine precepts, as an avid
he was searcher, so a studious worker himself to
piety exercised, and whom he could to the same
to draw he procured. His adolescence, that despised
it might be by no one, so into the good which he had attained
doctrine he busied to inform, that to the rest
he might be an example of a good life, in word and holy conversation.

This to the blind an eye, the same finally a foot to the lame,
And to the poor a father, so to all all things made,
He hindered none, he contended to profit all.

For the Apostle he had read promising, that they,
who well shall have ministered, grace for themselves shall acquire
and much confidence, which is in Christ Jesus. [1 Tim. 3, 13] So
to the ministry to him entrusted he attended, that to all his
the profit was manifest, and to all he profited
hearing him. [gratis other Clerics he teaches:] The doctrine, which according to to himself
granted grace he had attained, that to usury
he might lend to several, lest of the talent to himself entrusted,
being torpid he should be condemned with the servant, from diverse to himself
parts Clerics he called together: and whom docile he discerned,
them gratis and willingly he taught. This moreover
he busied desiring to do, for that of Daniel the Prophet: Who shall have been learned, shall shine as the stars
of the firmament; and who to justice instruct many,
as stars into perpetual eternities. [Dan. 12, 3] And this therefore,
that not alone, but with his own he himself with his hearers to be inserted
into the starry might be found worthy splendors.

---Never with discourses he
The thing did only: he could thus finally be spurned
If not also he should do; and to be contemned is thought,
A Doctor in eloquence, unless he brings suffrages by deeds,
And when him only thou shouldst see at this time, many
Secluded from the people in a place, and with no shame,
To affect in minds likewise popular things with loose souls.
This one with the reverse turned (rarely which happened to any)
In the peoples a bright by the gift of secrecy life
Obtained: and what is wonderful, mundane things handling
Of the deceitful by no means he drew the contagions of the world.
O wonderful! that anyone touches pitchy filths

Nor be defiled by the pitch. Wonderful that, hidden in the lowest
Folds, the fire was, and the garments are borne unburnt.

[13] The man therefore of God when with such and of this kind
he flourished manners, [the Archbishopric of Besançon he does not admit.] and his name by famed report was divulged;
the Archbishop of Besançon having entered the way of all
flesh, both of that land's Prince
and of all the Clergy by the consent and of the people, to its summit
to be received of the Pontificate B. Majolus was impelled.
But his mind, though strengthened by the strength of authority,
and raised it were by the summit of virtue; under this
however appearance, lest the world's gain he should be compelled to seek,
and to the world's glory, which in mind already he had spurned,
through a secular business delightfully to tend;
the grave weight of the stormy summit through the custody he fled
of humility; the Creator of all following the example,
who when before the world He reigned in heaven, a kingdom
to receive avoided on earth. It is written indeed:
Jesus, when He knew, that they would come to seize
Him and constitute for themselves a King, ascended again
into the mountain alone to pray. [Joan, 6, 15] Wherefore B. Majolus,
by the eternal King's magistry taught, who the offered glory
of the summit fled, and afterward willingly came to the gibbet
of the cross, that His member he might become,
all his hope in Him placing, this strove
by work to fulfill, which He commanded by discourse. This
indeed is commanded in the Gospel: Who wishes after
Me to come; let him deny himself, and take up his cross,
and follow Me. [Luc. 9, 23] So the man of God through the heavenly study's
discipline, the world's slippery despised glory;
and by the supernal life's touched sweetness, those things which by the world's lovers
are coveted, all from himself utterly he attempted
to cut off. Therefore a monastery in a hill's valley, [Cluny he seeks:]
which Cluny is called, over which a man of life Venerable
Heimardus presided, for the honesty of manners and of virtues
the studies he sought; and there according to B. Benedict's
Rule, from the same man already aforesaid the conversation's
habit asking, that he be received he begged.

[14] All things therefore being spurned of earthly possession
the stipends, for the hope of future repromission, the habit
of holy conversation he took: and so thenceforth by another's
empire he lived that in nothing he deviated from holy conversation's
purpose. For he, far from himself removed
dullness and murmur, [and there in obedience he excels:] of singular before the rest
obedience by virtue stood out; fulfilling that in
the Brethren, which enjoins B. Benedict: Obedience's
good not only to the Abbot is to be exhibited, but also
to one another let the Brethren obey. But of the Abbot
by the Apostolic he was instructed example: Obey,
he says, your Superiors. [Hebr. 13, 17] For indeed B. Benedict's,
to whose discipleship he was subject, an imitator being,
the humility of a little one put on, the foolish Philosophers'
doctrine being neglected, the wise foolishness of God he undertook,
according to that which the Apostle enjoins: If anyone wishes
among you wise to be in this age, let him become foolish that
he may be wise. [1 Cor. 3, 18] Whence he who before a teacher of Grammarians,
a disciple to be began of simple men. Not
otherwise indeed than the Philosophers to the syllogisms' arguments
wholly themselves confer with all the mind's instance, so himself he conferred
to those things to be learned, which by daily use in
the monastery are to be fulfilled. All which with diligent
to himself care being known, and by experiment to memory committed,
to seem now he began more learned than all. [set over the library] Him therefore
as in the monastic order so prudent now the said
Father understood, the library setting over, the apocrisariate's
office to him enjoined: which ministry
with so great authority and with so great solicitude he fulfilled,
that to all conversing with him an example he was and
a terror. [profane books he spurns:] He had read the same man of the Lord books once of the ancient
Philosophers, and Virgil's lies,
which he was unwilling neither himself now to hear, nor others to read.
There suffice, he says, the divine Poets to you, nor do you need
by the luxurious of Virgil eloquence yourselves to be polluted. With the regular
indeed content conversation, so he busied parsimony,
that to differ by no means he seemed from the society
of common life. [in conversation circumspectly himself he bears:] Whose vices while he discerned
to be reprehended, this sought, what to each one
befitted, in the beginning, first in each one praiseworthy things
he sang, thereafter as if ignorant the reprehensible things he plucked;
all however more often he admonished, that such
themselves to God they should exhibit inwardly, as human opinion
for the religion's habit bore outwardly. O! man
to whom always the highest things are owed: who by love of life eternal
voluntary having embraced poverty, to Christ
gave what in the altar of the heart he found, nothing to his own merits
attributing.

[15] At a certain time for the monastery's utility
B. Majolus, with another Brother, [at Ivrea his sick companion] to Rome to be directed
it befell by the Abbot. Who the legation completed while they returned,
that to Ivrea to a lodging they came; the Brother,
who accompanied him, by name Heldricus, by the fevers'
seized languor, to be wearied began with a keen ardor.
Nevertheless the sickness prevailing, when with his whole
now he suffered body, of life despaired, about
death he was extended solicitous. But the man of God, who
nonetheless than he who suffered of the fraternal torment
was saddened, with a doubled then was affected misfortune:
because hence him the Brother's manifest vexed sickness,
thence the paternal which begun hung legation.
But what he should do not knowing, the divine clemency
to entreat he began more attentively. Three at length days
performed, after Matins praises, when himself to sleep he had given;
a certain man with hoariness reverend to him seemed,
saying: Why with sluggish mourning art thou depressed? Why from
memory has it fallen, what my brother James of infirmities
enjoined: Is anyone of you saddened, let him
pray; of an even mind is he, let him sing psalms; is anyone infirm of
you, let him bring in the Presbyters of the Church, and let them pray over
him, anointing him with oil in the name of the Lord, and the prayer
of faith will save the infirm, and will relieve him the Lord. [Jac. 5, 14]
By this vision somewhat lifted in mind, straightway
as he rose from sleep, with a swift action he led to effect,
what by the Apostolic had been by revelation learned.
A thing wonderful and vehemently astonishing! On the same
indeed day, [with holy oil he heals:] on which with sanctification's oil he who suffered
was anointed, so to health pristine restored he convalesced,
as if no trouble of body he had borne.
On the other day of the Lord rejoicing in the virtue, they attempted
the journey begun to lead to effect. Since indeed
by B. James' voice healed testified the infirm by faith's
prayer, therefore than light clearer it is plain the blessed man this
by his prayers to have obtained, that this one to so quick health
was rendered. This plainly miracle to the Brethren by faithful
relation when it had been recognized, thenceforth in great
veneration to have began B. Majolus, whom
now so to God near they knew by effects through signs
of virtues.

[16] But the holy man the glory of praise being cast off, more
to be despised than to be venerated in this desiring life, the more by the Brethren's
devotion more attentively he was honored, the more
with all vileness and lowness himself he deigned. Of all
though by charity he was loved; the cleanness however of his heart,
lest boasting should defile, by no one to be praised he wished. And
therefore from men fleeing to be in price, by his conscience
dear himself he exhibited to God. [humble in his own eyes] And Christ's also
clothed with the tunic, whose he followed footsteps, and with wonderful
adorned patience, the better according to the Apostle
always pursuing he busied charisms: and therefore the vices
shunning, from virtue into virtue advancing, through
obedience's fourway to humility even the supreme
he ascended pinnacle. [1 Cor. 12, 31] [in every virtue he advances.] But because obedience
no one well can command to subjects, except who this
himself shall have learned first to exhibit to prelates; therefore him
for a long time God's dispensation determined to be under, that
under another's magistry he might learn, how without error
others he could profit.

O the sublime merit of the man, whom the grace of the highest
Hitherto raised on the summit of virtues of Christ!
All things when they obey, all things answer to his vows.

But I here from the deflowering work a little will breathe,
that a due end this book may receive,
Although unworthy by brevity to be compelled it complains.

ANNOTATIONS.






PROLOGUE OF BOOK II.

[17] To one going around the wedges of the Christ-worshippers, whom the ground
brought forth, there occurs a reason both vehement and more moderate,
reader, by thy peace which it may be lawful to bring forth first;
to no one this diminishes of office the magnificence. It being inspected, that one
in the gifts of honeyed doctrine excels, another
for his merits ascends the stars, [and that] this one in the woods
celebrated a more blessed fame makes illustrious; scarcely one wouldst thou find
to whom at once these all things flow together. So with gifts men
the munificent Spirit imbues, who though simply
simple subsists and one, yet on account of fecund
with manifold gift the charisms, of the heavenly rather sevenflowing
the page proclaims; or rather because so through all
He runs, that never however outside Himself He is borne. Θεὸς
[for], which is in Latin Deus, either from the verb which is
θεορῶ, that is I SEE is derived, or from the verb θέω that is
I RUN; or what is more probable (because one and the same
understanding is in it) from both rightly is taken to be derived.
For when from the verb θεορῶ is deduced Θεὸς, SEEING
it is interpreted; but when from the verb θέω
Θεὸς RUNNING
rightly is understood. For He Himself into all things runs, and
in no way stands, but all things by running fills, according to that, Swiftly runs His word. [Ps. 147, 15] Yet in no
way is He moved: of God indeed most truly is said,
a stable motion and a mobile state. For He stands in Himself
immutably, never His natural stability
deserting: but He moves Himself through all things,
that there be those things which from Him essentially subsist. By the motion
indeed of Him all things are made, since He is motion; and the same
He Himself the state and the stable motion,

This is not, nor that is: but exists all:
Not here, not there; but through all wholly.
So to the small, the middle, He is present to the great,
Himself indivisible and remaining whole:
From Him since, through Him, and in Him
Are whatsoever flourish: to Him equally
Tend all things, as to rest.

And so

When He so holds Himself: the streams of the true
Of thine own accord conceive thou it must needs be subsist,
With no spirits, with no charm,
Of God a proper and good name
To define for God: nor to be easy
What kind, how great, likewise who He can be,
By origin better and nearer
Thou wilt bequeath to the mind, if anything thou suborn
He wishes to be entreated with placid words,
Easy to bestow, prompt to have given.
With these therefore measures approach the Father,
The Father with the Begotten and the pious Spirit.
This our light, salvation, and redemption,
A Light driving the dim into the shades,
To the blind the empyrean heavens disclose.
The seekers with Thy strong right hand help,
Since it is not possible to approach Thee
For anyone, unless Thou grant to come through Thee.
Show Thy face, O God to be dreaded,
To these who naught else seek but Thee.
Break the evil clouds and the phantasies,
By which the mind's keenness beaten back,
Purely is not allowed God to behold.
As Thee invisible to see grant,
To these who the light-flowing fountain to thirst
Have known, rest, and their own end.
What remains indeed, what presses, I say,
The present works of Thee needing,
Compose we ask; and favoring the vow
Both the senses heap, and the mouths loose,
That to the dumb clear utterances may flow.

The principle therefore of best manners being run through, hither us
with good auspices to go, the fountain of light and the same Father
who deservedly art called, grant.

BOOK II.

[18] Seeing meanwhile the man of the Lord Heimardus, B.
Majolus by virtues' wings to high things to be carried,
earthly all things to despise, [By Abbot Heimardus blind] the world's glory to decline,
in words to flourish, with miracles to coruscate, and with all endeavor
from virtue into virtue to wish to advance; but on the contrary
himself infirm, of light deprived, by old age wearied,
and of discharged warfare now a veteran; the Brethren called together
into one, with these he began to address them speeches.
Me deprived of light to you usefully to preside
you discern by no means to be able: and therefore such from yourselves
choose, who a guardian and keeper may be to you in God's service.
But them hesitating and nothing to these answering, what
his mind had conceived by divine inspiration, he alleged by discourse;
[a successor is proposed to be chosen:] B. Majolus that they should choose
exhorting, this alone to be to that office fit
affirming. One consent of all and not unlike
was the assent.

To see it was all into consonant vows rushing:
For the flocks of monks and also the columns of Clerics,
With noble men joined; the rustic people, to the people
Urban runs together: equal is the sentence to all,
The voice the same, and with common zeals burn all,
To Majolus the title to decree now of pastor.
Him by illustrious merits, him by nobility to be chosen,
By doctrine chief, by a generous breast first,
To Princes known, and in not a part to be revered;
Cautious in counsels from the divine fountain sought.
Many of the man praises heap his chaste laud:
The matter his high merits gave, and through the mouths of the willing
Free, of their own accord flow the speakings of true discourse:
To each there is nothing else, nor avails the abundance of speaking,
Majolus he redoubles, Majolus to the stars he casts.
And wherever outward thy eyes, wherever thy ears thou shouldst try to lead,
[All things Majolus resound, and again send back]
All things Majolus, so great is the concord of voices.

[19] But that consent he should afford when by no
prayers he was bent, the Abbot using good counsel, what to himself
he denied possible, to Him who all things can he busied
to commit. [but not assenting,] Wherefore after the determination of single
Hours, upon this petition prostrated
on the earth the Brethren, the eighty-sixth was chanted
Psalm. And this while it was done for three days, such
God's piety brought an indication. For the man of God by too great
solicitous care, when the following midnight he had led
sleepless; by a long at length cogitation wearied
when slumber rushed on him, that still as if waking himself
he thought; a certain one with the religion's habit covered,
with a comely face beautiful, seemed to himself to stand by and to say:
Secure be, Brother, [in a vision he is admonished, by S. Benedict] fear not in receiving of governance's
honor: because to this to be performed office,
divine to thee will not be lacking aid. Then a little book,
which by chance in his hand he carried, extending, This,
he said, thou a companion have, and by its testimony
what are to be done do. But this who spoke,
no other to himself than Lord Benedict seemed. And so
by this vision somewhat recreated, to waver he could not,
himself to this work by divine to be compelled dispensation.
Casting therefore on the Lord his care, and all
his power in His will placing; the morning being made in the convent
of the Brethren, his body on the earth prostrated, then
to the Abbot then to the Brethren he made satisfaction in the Chapter, accusing
himself of fault, and them with such addressing speech:
O Fathers and Brethren, this to contumacy attribute not,
that with obstinate mind to your bidding I deferred
to obey. [the burden to admit.] For of souls of governance while the force and
greatness in mind I revolve, of my weakness
conscious to this to be received by no means me to be fit
I feel: and therefore was the obedience's delay, because
of so great a weight under the mass a ruin to suffer I dread.
For no one one to another is so known as to himself: whence
if me as I knew you, to that office by no means
would you compel. But because your urges bidding, which to contradict
I dare not; now in Him who to soften harsh things,
to relieve grave things is able, to overcome adverse things is able, all
hope being placed, your I am changed from unchanged sentence. This
the Brethren heard, all gratulated to God, by whose
most benign compassion to be heard they merited in their
petition.

[20] Then the Lord Abbot a multitude calling together
of nobles, of Pontiffs and Abbots, [by Bishops and Abbots called together,] applied
counsel: in whose presence these he burst into
words: Your by no means escapes prudence, that to
Prelates regards whatever by subjects is sinned:
wherefore the example of a depraved life and the negligence
of subjects the fire of gehenna inexhaustible avenges. Therefore
I Heimardus, of the Cluny monastery Abbot
unworthy, [a discourse being held by Heimardus,] to all present and future generations
known to be I wish, that these and such
in mind revolving, by age wearied, in the offices
also of the body diminished, while less me to the pastoral
care fit I perceive, of B. Benedict chapter by chapter
about constituting an Abbot by solicitude forewarned,
with all my Brethren sons and fellow-servants
of Blessed indeed Peter, the once chosen Brother and
son Majolus we re-choose and Abbot to be decree;
lest, by the insolence of our infirmity, the order should deteriorate
and a repulse some suffer, God being favorable
always to better things to be advanced. For as
he who to governance incautious aspires [is to be repelled]; so
if anyone worthy refuses, deservedly to be constrained he is held.
And as the Cluny monastery, God being author,
by William the Duke founded, in the name of the prince
of Apostles consecrated, with privileges of the Roman See
distinguished, by Royal precepts confirmed, and
by reverend also Abbots, the Lords Berno and
Odo, ordained it is established; so with all the abbeys,
places and cells, wherever in their or our time
acquired; to the aforesaid Brother to be ordained we hand over, and
both to the order to be kept according to B. Benedict
and the institutes of our Fathers, as to things to be disposed
under all integrity, [he is blessed and Abbot constituted:] the Divinity being favorable, with bonds
of obedience we bind, and Abbot unanimously
we proclaim. After these finally words the election
being written and by the universality's consent strengthened,
and an Antiphon being imposed, he is led into the church,
is blessed, and on his seat all gratulating
is raised.

Learn Doctors, and of decrees the givers,
And Pastors of the flock, but many by name only,
Who the mystical to the rude can be committed deny
The Sacraments of God (but neither to be we deny)
Learn yourselves to submit to the Holy Spirit:
Whose work is law, and dispensation the norm,
And where He wills He breathes, since to the Born and the Father
With equal Majesty He communicates. Thence by teaching,
Needs not He delay: since to have touched, is to teach,
And to have willed is to act, and He changes when finally He surveys.
Made (therefore) of the Apostolic possessed and equal honor,
He led an Apostolic by deeds and name life:
And announced to his soon the arduous battles to his flesh,
And eternal crosses, the contrivances of a fierce soul.
If anything was muddy the prudent one converted into gold,
And with increment of grade the abundance of virtues flowed.

[21] [himself to others an example he affords:] The same virtue remained of humility, the work being multiplied
of charity. All things which he did with virtues'
savor he seasoned. As of a mirror is wont to be by inspection,
so himself inwardly by divine he considered reading, and
from this the mind's ornament was composed, but of deformity
if anything was detected, by virtue's moderation
was corrected. Therefore of the divine precepts
more he was delighted by the eloquences, than of feasts by the richest
courses: because from these both his manners to compose, and
those to him committed he was instructed to teach and to correct.
To all however himself of well living he afforded an example:
and therefore as in the order, so first he busied
that he might be in the work, according to that of the Evangelist: Began
Jesus to do and to teach. [Act. 1, 1] So to reading always
he was given, that on a journey placed a little book above
he carried in his hands, so that in riding was refreshed
his mind by reading. [from profane books useful things he selects:] But the Philosophers and of secular
wisdom books when he read, that with a sagacious he pursued
industry, which to the Legislator the divine voice
in the Law's second giving enjoined of the captive woman, who
the baldness taken, the nails being cut off, the hairs shaved,
of all purged filth, of him by whom captive
she had been passed into the embraces. By this indeed similitude,
what in the Philosophers' books were found
useful, these his he deigned by memory: but those superfluous,
of love namely and of secular things' care,
these as poisoned he scraped off and death-bearing: to these
baldness he introduced, these in the manner of nails with iron
most sharp he cut off. [in the sacred books most excellently versed.] Therefore from the assiduity of reading
of the Scriptures informed by authority, so in the canonical
and monastic he prevailed institutes: that to none he seemed
to yield in the laws' decrees and Philosophic arguments.
Both with virtue and wisdom endowed, of speaking
also most honestly with abundance enriched, so himself he fitted
to single ones, that to all he was lovable; fulfilling that
of the Apostle, To all all things made, that all I might gain. [1 Cor. 9, 22]
Whatever he spoke with wisdom's gravity
was composed. His discourse with salt seasoned, by what virtue's
weight brief and rare, by that with prudent suavity
was held precious: and therefore as often as to edification
moral he made discourse, as most eloquent,
so was held most pleasing. [his men in virtue he strengthens;] The flock to him committed
with provident ruling piety, against the worst
to all the holy enemy, with concordant and holy contest, he admonished them to contend; that of them anyone
what good he could do he should not desist, lest then
he should wish, when it would not be lawful. To those also of B. John
himself he conformed by the admonitions, who in his epistle says,
Peace follow with all, and sanctimony,
without which no one will see God.

[22] [the offenders he admonishes paternally,] An old proverb it is, that like with like is easily gathered.
Therefore the keeper of perpetual virginity, by no one's
ignominy to be stained suffered his subjects; but those sinning
with the zeal of pious love before all he reproved,
that the rest fear might have. But also the words which
under rebuke he uttered, that the reprehensible he might reprehend,
as goads hard seemed and harsh;
that the penalties might be feared, according to that, The words of the wise
as goads, and as nails deep fixed. [Eccl. 12]
Nay even in a paternal manner, those whom with a harsh he confuted
invective, it is wonderful to relate, how holily,
how piously them afterward he soothed, as to each
to be expedient he saw, bringing forth from the treasure of his heart
new and old things; some indeed with blandishments, others
moreover with admonitions, others with terrors [he bent];
so to all all things made, according to the Apostle,
preaching the word, instant in season, out of season,
reproving, beseeching, rebuking in all patience and
doctrine. [2 Tim. 4, 2] But, because he was filled with the charity of Christ, [with the wretched he has compassion,]
who all men wills to be saved, and to the recognition
of truth to come, of all the good, as of his own,
he gratulated at the advancements, of the evil he groaned
at the iniquities; but of the wretched, not otherwise,
than if he himself suffered, he was affected by the calamities.

A living host, pleasing, by reason's keenness propped,
So himself of virtues on the chaste altar he immolated.
After Christ to carry the cross, and himself denied
Knowing to the heights of the star-bearing heaven to strive.
Crucified to whom the world was, who finally to the world.
Prudent men assume, and with the sense compelled
Let them weigh of this the causes and the senses of the business;
And with consulted minds what most worthy
Each let them bear: to me certainly the same sentence stands fast,
And by days to my mind is more about to glide tenacious;
Majolus, in how many in this lot he lived days,
A noble martyrdom for as many to have drawn out days.
Let no one go troublesome; let bear these superfluous things no one.
That enough may stand out it is not from this to say many things.
Inferior to none, than many more excellent standing,
This to himself private by Christ's gift bears a gift,
That ruddy in doctrine and huge by frequent signs,
Both by word and illustrious deeds he completed all things.

[23] But of the Augusti or Kings the palaces, when
through diverse parts frequently he visited, in them not what
are his, but what of the Lord Christ, he sought; that from
their indeed familiar conversation, [the Courts of Kings for the sake of greater utility he approaches] he might give help to the oppressed
by his intervention; or certainly from the secular and
clerical habit to God he might gain; that according to the Lord's
precept, their own they should leave, and secular
things being removed, to God in tranquillity they should study to serve.
And so although in an earthly often he conversed palace,
his mind however in nothing itself bent from the heavenly life's
purpose: since human things heavenly preferring,
therefore from the heavenly King to be separated he could not, to whom
with all his mind he adhered. Then, [with great edification:] that of obscene rumor
no about himself fable, but a well living example
from his continence might proceed; in gait, in all
the body's motion, with such himself he adorned habit, that all
his action, all his speech, the doctrine should be of the Apostles
and institution. His mouth so was filled from the heart's
abundance, that in the same mouth almost nothing else, except
the law resounded divine. [Ap. 22, 17] And because the Scripture bids, Who
hears let him say come; therefore whomsoever he could, from the world's
wickedness by persuading he withdrew; and as the heavenly through
desire he himself with all his strength to the supernal kingdom
panted, so with himself to go all men, if
it could be done, he greatly desired. But by no means was he frustrated
in the desire, which in himself had conceived a true love:
for He, who is charity, who of those fearing Him fills
the will, the man of God's fervent affection led
to effect. At his indeed admonitions, many what
they had possessed leaving, to regular themselves discipline subjected;
and B. Benedict's following footsteps, [many to the monastic life he attracts:] themselves
denying, to the true King with all their strength they warred.
For from diverse parts to his
monastery a multitude flowed together innumerable; but
by nations though diverse, in mind however so were united,
that that to the letter in them to be fulfilled it seemed,
which about the beginning of the nascent Church is said, There was
to them one heart and one soul. [Act. 4, 32] Rejoiced the pastor in
his flock's augment, and more rejoiced that all
insisted on the proposed work. But because over
his flock to him entrusted with diligent he watched care;
the divine he merited grace of the fruit of his labors
in this to rejoice life. For of the regular life the discipline,
which now almost had fallen through the elders' negligence,
as B. Benedict it composed, into the pristine
state by correcting he restored: [in various monasteries he ordains Abbots:] and through diverse of the world
parts, through several monasteries from the regular path deviating,
both through himself as through his own, whom Abbots he had ordained,
to the monastic order he subjected. In this indeed
rejoicing he gratulated to God, that of those whom under his
care he had brought up, to the monastic to be governed order
to be many fit he saw.

[24] Since indeed, as a discreet Father, at once to all
which he did discretion he displayed; [great using discretion,] and with such discretion
of common life he used speech, that both abstinence
above the rest he studied, and from the same abstinence
of praising himself matter to no one he afforded: for by regular
precept conceded so he used both and lawful things,
not that pleasure should be added, but that the body's necessity
by a brief expense should be nourished; and the Apostle obeying
precept, wine he used moderate. So with holy
and moderate fastings the body always was attenuated, [in refection,]
so the flatterers' tongue was avoided, so from the mind boasting
was driven. [1 Tim. 5, 23] At nobles' tables, as often as compelled
he was present, so the placed things he tasted, that both superstition
he might flee, and continence reserve: since indeed
measure everywhere is laudable: for in things
all, even in good, is a vice, whatever
shall have exceeded measure. So to himself competent and moderate
was his habit; that neither too showy, nor
too much it seemed abject. From these indeed often
themselves are wont men either insolently to boast, or indiscreetly
to abase: wherefore using discretion, between either
he walked in the middle, that neither of boasting he could be accused of
precious garments, nor of feigned sanctity of too
abject and vile ones.

[25] To eloquent also men as often as he was joined, and
of the Scriptures, [and in disputations:] as is wont to be, something was proposed;
prudently and modestly he answered: [good things] willingly
and laudably he received; but depraved things, if any were proposed,
not sharply, but with ingenuous shame he confuted;
not by crafty argumentation the disputant
against himself overcoming, but through the venerable Doctors'
examples benignly teaching. Then the sayings of the orthodox
he drew to the middle with Evangelical and
Apostolic thunders; and in this manner both most learned
he was declared, and of erudition the boasting
to flee he seemed. In a lodging or on a journey, on
single days wherever he was, a secret to himself he applied
place, a friend of sorrow; that removed from men,
to God he might be joined nearer. But to say I cannot, [in lodgings a secret place he seeks,]
with how great then groans, with how great he was affected
weepings. Often the earth before his eyes so with tears
seemed irrigated, as if it were with a wave drenched.
If any slight things befell, which for human fragility
are wont to come in cogitation; with such these same
he bewailed mourning, that of most grave crimes him
thou wouldst believe guilty. Further because the just in the beginning is an accuser
of himself, he himself often himself accused, himself guilty to be
he cried, that of blessed Job with frequent memory repeating;
Does not God know my ways, and all
my steps does He number? On a journey placed, often
the journey he took from others removed. To prayer while he insisted,
or to reading while he leaned, of his own none
him to approach presumed; because according to that of Blessed
Job; To his subjects he was to be dreaded, and the light of his face
fell not to the earth. [Job 29, 24] All his intention
therefore to be he wished in secret, lest any of praising might be given
occasion, from which of the mind to creep up could have elation. [he flees human praise:]
But the less he sought glory, the more him
it followed: since (as Augustine says) better
is the virtue, which with human testimony content
is not, except of its own conscience. True indeed virtue
it is, which to that end tends, where is the good of man,
than which better there is not. Therefore to one having virtues,
a great virtue it is to contemn glory: because the contempt
of it in the sight of God is, and is not opened to judgment
human.

[26] Diverse indeed faithful men with diverse are praised
virtues; blessed however Majolus, not in one,
but in all is to be praised. But we those in him
to praise ought, which all Italy knew, is not ignorant
Germany, in which all exults Gaul, the restoration
namely of monasteries, the peace to the Churches
restored, the concord of Kings and Princes, the inviolate
of the rule observance, the gain of souls,
which (as once David) with strong hand from the most savage
bears' arms he drew away, [he works miracles.] and from the bloody lions'
jaws he snatched, and them so to the Lord restored, that
with the just man he could say; I broke the molars
of the wicked, and from his teeth I took away the prey. [Job 29, 17]
For as often from the molars of the wicked, that is the devil, the prey
he bore, as often from the bite of error a soul by preaching
he tore away. From many indeed demons he expelled, whom
snatching from the devil, to Christ's service he subjugated: to several
also with the serpent's venom swollen, through the antidote
he gave help of his exhortation: the infirm in good
work, through the imposition of hands very many he healed,
while by the example of his operation, their life he strengthened.
There are read very many of wonderful sanctity men, who
of their own obtained by prayers, that to bodies returned
those, who once to punishments were deputed infernal;
but if this is wonderful, when a soul after dissolution
to this life is resuscitated corruptible;
that more wonderful and more glorious, when to its
is recalled Author; and to Him from whom it was alienated by perversely
acting, so afterward that one with Him be spirit,
it adheres by well living. For many dead in mind
blessed resuscitated Majolus to the joys of eternal life,
and submerged in the waves of the great sea with the nets
of his preaching to the shore he drew of firm solidity.
To the dead's therefore raisers by no means inferior
blessed is decreed Majolus; but with a sagacious mind, if
anyone wishes to investigate, who ever can narrate,
how many in darkness and the shadow of death sitting, the way
right he showed, and to the city of habitation, the heavenly
namely Jerusalem, that they should go, he taught; and those who
in good limped work, them the salutary journey he taught
to run? But as some, who those only extol, whom signs to have done visible they hear; the workers
indeed of invisible things, because to weigh they know not,
to be of lesser merit contend; wherefore exterior things
of perpetrating that blessed Majolus a possessor was
let us show, a few of many, which wonderfully
he did, we will tell.

[27] [He goes on pilgrimage to S. Mary of Le Puy:] At a certain time, that with suppliant devotion of mercy
he might entreat the Mother, of God namely the genetrix,
to approach he busied the Velauni city. The whole
then city danced at his sight, of either sex
the undistinguished age rejoiced: all seek a blessing,
to hear they greatly desire his holy discourse:

There run to meet the Nobles, hastens the promiscuous people.
Then the sacred of the Church in a dense column rushes the Clergy,
With praises these applaud, with applauses leap those,
And the common ornament with equal piety salute.

Then with much flowing accompanying crowd his way he directs to the holy
church

He is prostrated and Christ with wonted prostrate he adores.
He waters with tears the ground, calls with plaints Christ,
To whom the tears made a way above the stars flying.

[28] After therefore by spiritual sweetness in Christ
inebriated, the place most richly with virtues' feasts he filled;
the lodging seeking again,

There ran to meet a begging hand and alms it sought, [There a certain blind man]
Taught and sufficient on another's crumb to live.

Among whom there ran one, who many already through
years of light had been deprived. While the rest a corporeal relief,
he alone sought light: of the Apostles
by the Prince namely to himself he testified to have been revealed,
that if from the wave, with which the man of God his hands had washed, his eyes he washed;
the darkness expelled the light of his eyes he himself would recover.
And when by the same with a harsh rebuke he had been
repelled, to seek that however he did not desist from those serving
him. This same having learned, them he forbade
under a threat, this to do they should beware with rash
presumption. [often a repulse having suffered,] But of light he who lacked, the same
unless he should ask to rest he knew not. Finally his often
frustrated by petition, when what he sought in the city
he could not obtain; the man of God, of his going out on
the journey, by his importunity attempts to provoke, to that man through
all things similar in asking, of whom the Lord says in
the Gospel, And he if he shall have persevered knocking, I say
to you, even if he will not give him rising because his friend
he is, yet for his importunity he will rise,
and will give him as many as he has necessary. [Luc. 11, 8] Into a place
indeed which Montjoy is called, because thence the Mother
of Christ's church is beheld, then the man of God he preceded,
awaiting his coming: and the horse of the comer by
the bridle seizing he held, and with an oath he said:
This horse I will not let go, even if I be beaten,
unless first what I entreat I obtain. [by water through him blessed he is enlightened.] Water
also, lest thence any of excusing might creep up
occasion, with himself he carried in a little vessel, to himself hanging
from the neck. Then the man of God in much solicitude
constituted, at length is bent to mercy, by the entreater's
piety having compassion. Descending therefore, the water
in the ecclesiastical manner he exorcized, and into it the salutary wood
of the Cross infused, and over the blind man's eyes the same
of the water the salutary sign he imposed; of his own nothing of virtue
presuming, nor however in faith hesitating, while
Him, whose name over the water he invoked, and from
this the salutary wood he washed, the light to be able to the blind man to restore
he did not doubt. And because this faithfully he believed,
of the effect of his faith by no means he lacked: for the knees thence bent
to the earth, with those who with him then were present
Brethren, the Mother of mercy, tears being poured he began
to entreat. A wonderful thing! He who had been deprived
of light, before the man of God rose from prayer,
the darkness emptied received the light of truth: and who
his step to fix was wont, another directing; glad returned
to his own, by no help led. Whose voice from clamor
the man of the Lord checking, this in commands gave:
Go, he said, in peace to thy house, and
relate how great things to thee has done the virtue of B. Mary the Virgin.
This miracle not from elsewhere commended, but
from those who were present sincere relation is inserted
it is.

[29] Another also not unlike of virtue indication,
through the same we know was worked the artificer
of all the Lord. In the territory of Vienne, a certain
in farm, a certain rustic, a son whom he had of light
deprived, bewailed. To the same, because of his right
it was, the Lord Father Majolus to a lodging had come.
The rustic therefore confidence taken, the light his son
to be able to obtain, if with the water, with which the man of the Lord his hands
had washed, his were washed eyes; because the man of God
upon this to approach he feared, [Another blind man by the water of the washing of the hands is healed.] this from his minister
secretly to seek he busied. The water therefore received latently,
soon as his son's eyes he washed, the light which he had lost,
to receive he merited. This the man of God when he learned, because of human
praise the glory he fled, the water, with which his hands
he had washed, thenceforth before himself to scatter he made: but from
this a theft often made laudable, many of long
weakness's infirmity, glad with desired soundness rendered.

[30] At a certain time when he made a journey, a Brother
who with him accompanied, with immense began to be agitated
fevers: who so with too great had grown stiff cold, as if utterly
of vital he lacked heat. The Brethren who were present, with their
garments him covered: he however to grow warm in no
way could. Then the man of the Lord, of his own himself the tunic stripped,
with which him clothing thus to be placed he commanded: but himself
to the wonted of prayer fled help. [and one laboring with a fever, by his tunic,] But what
does Christ not work in the Saints? Forthwith indeed
the holy man's tunic the fever-stricken one's body as covered, straightway
through his who suffered limbs a placid slumber infused itself,
and of sweat the inundation the whole body, which with too great
before had grown stiff cold, resumed covered with desired
heat. After a small interval, as he rose
from sleep, so the pristine he used soundness, as if no
before he were oppressed by infirmity. From which thing one can
observe, his soul what of virtue within, or what
it had of merit, whose garment exteriorly health restored
to the infirm.

[31] But that who would explain worthily, as often as to the Apostles'
thresholds his journey he directed, [with great devotion the thresholds of the Apostles he visits:] with what devotion
that journey he fulfilled? All the Saints' places, to his journey
contiguous, with spiritual he visited zeal; and there
pouring of tears rivers, for himself them whereby they might succor
of prayer he entreated with instance. Of the poor whom
on the way he found, no one without consolation to pass
he allowed: and faithful through a minister, to whom this care
had been committed, to single ones he gave help; and whatever
on them he had conferred, on Christ himself to have conferred he rejoiced.
The Apostles' to the sepulchres when he came, to say
it cannot be what of tears, or how much of groans,
what there of grief he poured out; of his body that
here might be the dissolution, there with a vile by which it might be governed mausoleum,
with all entreating desire. At Rome while he was,
of heart in gladness more than usual he was, and with too great for joy,
as he himself confessed, to himself often the glorious Princes
as if in the present to behold by sight he seemed.
A festive and most celebrated day, a day was led of accession;
but void of joy and full of mourning, was deputed
of recession.

[32] [The Bishop of Chur sick,] But sometime that journey when he made, and Chur
through the Pennine Alps he crossed, of the aforesaid city
the Bishop, a man of life venerable Arpertus, by a grave
pest struck, with most sharp incessantly was tortured
pains: who the man of God's coming by the rumor of the people
when he learned, that to him to visit he should proceed by prayers
obtained: and the disease growing worse now despairing,
his to him he busied to confess sins, [to S. Majolus having confessed,] in many himself confessing
to have offended, chiefly in elation; and what good he had done,
through vain glory himself to have lost he feared. While
these and others to the same he confessed with the greatest mourning;
from the immense by which he was tortured grief somewhat
relieved he felt himself by the blessed man's visitation, and himself
therefore through his merit he believed to health to be restored.
And since the Paschal day now had approached,
and the day on which the holy Chrism is confected now was imminent;
when to the altar he could not approach and the due service
to discharge, therefore God's servant [his] clemency
more earnestly began to entreat, that so much
to himself of virtue from the omnipotent Lord his own
might entreat prayer, as that day might suffice, on which
in the ecclesiastical manner the holy Chrism he might confect; but
he wholly who was possessed by piety, what justly was sought,
knew not to deny. The oratory soon he sought, and himself
with tears into prayer gave; [he is freed from the disease of body and soul:] and the prayer
in a short time completed as he went out, the Bishop the sickness to desert
began; on the aforesaid namely day for which it was sought,
himself rejoicing so great of virtue to have taken constancy,
that of sickness in himself no he felt trouble.
To rejoice finally he began, that by Majolus' prayers from
infirmity he convalesced; but from this more, that of the prescribed
vice, as he himself confessed, in great part
he lacked: whence is given to understand, not so much for the body's
soundness, as for the soul's salvation the blessed man more willingly
the Lord to have entreated.

[33] At Rome once while he tarried, to B. Paul's
thresholds it pleased that for prayer's sake he should set out.
To the distinguished Doctor's shrine as he came, before the sepulchre
himself with tears into prayer to the ground he prostrated.
Rising but from prayer, [the Steward's prescribed alms mediating,] of the same place the monks
with fraternal he visited love; to whom a word while
he made, and their manners as a pious father he instructed,
their whereby he might give help necessities, to act they themselves began
with prayers. Then he, as always with mercy's
bowels abounded, to the dispenser commanded,
that to them of silver a pound he should give. But the dispenser,
a small quantity because to be he knew in expenses,
half only of the pound granted improvident.
Soon but, as to blessed Peter's basilica he returned;
a man a certain to him was present, who to him ten shillings offered.
But he receiving. These take, to the minister he said.

--- And that thou succumbest to harm
Learn, that among the brethren a fraud having meditated needy, [the tenacity he knew and reproved,]
Thou hadst preferred to be tenacious: for if what to deliver I bade
Thou hadst yielded, in the wonted manner, Christ bestowing, refunded,
Twenty thou wouldst take with today's interest shillings.
There invades fear the man that the secret of his guilt
To Majolus to have lain open, by no means thought.
This wonderful good man, that so much closed of the prophet
The inmost of the heart gapes: full who with the divine Breath,
Now is God, now divine he obtains honors.

[34] At another also time when a journey he took,
a poor man on the journey was found, [a garment to a poor man having given, a better he receives] of foot bare, of cowl
void; over whom the man of the Lord by mercy moved,
him clothed, of the garment by which he was covered stripped. To
the lodging whither he tended, as he came; of the same composition
and likeness, but a better, of the same
city the Bishop offered. This the man most blessed as
he took, his men to address thus began: We ought not
to hesitate to Him our things to expend, who more abundantly so
quickly what we bestow, is able to restore.

[35] Of this therefore sanctity the opinion, wonderful through
the same accomplishing the omnipotent God, when with the men's
knowledge more and more it grew, and his
name's fame far and wide itself scattered; the Great

Otto, [by Otto I the Emperor most religious,] who at that time the commonwealth governed,
of so great a man the virtue by very many's relation having learned,
his presence more ardently desired. For this
man, although the Imperial obtained summit, great however
was to him about monasteries devotion: because by no means himself
happily the Empire he hoped to hold, unless to the highest King
he studied not to displease. And therefore often he groaned,
while those who through religion's habit to God themselves had devoted;
to secular intent business to go through the precipices
he discerned. For of governance to the cultivation so he seemed
fit, that to none not only second, but as
more plainly to be said, to the first and highest he seemed to be preferred.
Nothing slight he undertook, because of gravity him
modesty accompanied: but whatever he began,
of efficacy in no way God being author it lacked.
To him a wife Adeleidis adhered, who to God amiable
and to all lovable, so to the Royal was joined
couch, that a mind chaste with all custody to the King she kept
supernal: to the poor she gave help, the sick and
weak without intermission she cherished, [and Adeleidis a wife most pious,] she rejoiced with
those rejoicing, wept with those weeping, the hope of the wretched,
the solace of those mourning; by how royal noble by lineage,
by that through all things she flourished nobler by sanctity. Of virtues
on the summit placed, when of being proud there had not been lacking
matter, so herself of humility she protected by the custody, that
no of boasting example from her was detected
continence; that in mind revolving, which
says Solomon, A ruler thee they have constituted, do not be extolled;
but be as one of them. [Eccl. 32, 1] For if, according to the Apostle,
a man unfaithful through a faithful woman, and
a woman unfaithful through a faithful man, by the alternated of faith
good, will be saved; much more these in Christ joined,
who are through faith justice having worked, by His
testimony the repromissions, which repromised who
lies not God, are without doubt obtained: both
indeed of the Gospel hearers, and because hearers therefore
workers, since indeed from the Gospel they had learned,
Who receives a just man in the name of a just man, the reward
of a just man will receive; therefore those whom in God's service
they discerned more devout, them to themselves they held dearer;
but those before the rest were loved, who false of the world renouncing
joys B. Benedict's followed footsteps
with devotion most prompt. And so, as foretasted
it is, B. Majolus' fame by very many's relation having learned,
not otherwise than to enjoy his life, to obtain they were delighted
his acquaintance: whose to fulfill he did not defer the desire,
who to faith knocking of blessed life opens the entrance.
For indeed Heldricus, of whom above we mentioned,
in laical power chief, [stirred up by Heldricus' conversion most highly he is loved.] who once
in Italy among the rest of the Palatines stood honorable;
to his wife with a great of things temporal abundance renouncing,
the belt laid down, to Cluny himself betaking, to B.
Benedict himself subjected the purpose. Of this indeed familiarity
to beget is reputed the cause, by which the Roman
Prince had the holy man's acquaintance. Then indeed
him to himself he summoned: whom so for the salutary he loved
doctrine, that those which in Italy to him were subject and Germany,
to his ordination he wished to commit the monasteries.
The Empress but, as if of handmaids the last, to expend
desired to him of devotion the services; since
B. Majolus' through prayers more abundantly herself to be visited of divine
presence she hoped by the grace. All venerated him
the Nobles, and all loved the Princes. Him
the Emperor had as a counselor, him from the secrets a faithful
intermediary: if anyone with the Emperor some
had business, a mediator the blessed he sought
Majolus.

[36] About the same time B. Apollinaris' monastery,
which through twenty-four stadia's space from the Ravenna
city is reported set apart, [two monasteries he ordains.] to B. Benedict's he instituted
path, and there his ordained Abbot.
Besides the Empress's not to be despised petition's
then entreated by the instance, near the Ticinum city
of holy Salvator to sweat he began in the building. Meanwhile
indeed now a due end this second book demands,
those which remain, the third, with signs evident, to the end
even let it bring through.

PROLOGUE OF BOOK III.

[37] O Light to the earth-born minds added!
O Spirit too much to be admired artificer!
O bestower of goods! O eloquence fertile!
Once who the form-flowing liquids over
Didst bear, cherishing, form-making also
(All things formless for without Thee) Founder,
Breathe with placid blast upon the courses.
But not suffice flowing words,
Unless there be matter splendid. Approves
Use both and we both demand:
Although so great be this, and so very overflowing,
That the sense deservedly and the mind shudder,
As of a rocky mass the untouched summits.
For many works it demands, it unfolds
When through the open more widely itself; yet
There urges the matter, love constrains
For Majolus a title to prepare of praise:
To whom it shall not be lawful to deny anything:
Not mouth, not soul, nor those certainly
Which are to fair offices friendly.
That whereby fittingly, whereby it may be done decently,
And hopes of all kinds and of hope the sum
In Thee we confer discoverer of art,
By which the breast of man foreshadowed
Ascends the starry by honor fields,
Distinguished by the brightness of a placid mind.
These not for merit's beatitude,
Of Majolus I seek but for nourishingness:
If anything light-flowing he performed that one,
Which to praise was to the supernal Father;
If the banners of God following the hero
Oppressed the rigid severe enemy;
If fasts, if crosses unjust,
If nights bore the same unquiet;
If whatever the sword and can the flame
He contemned, patient by Christ's love;
Nor twice nor once that one…

OF BOOK III
PART I.

Captivity under the Saracens borne. The Roman Pontificate offered. Acts concerning Otto I and Otto II the Emperors.

[38] Hither with difficult foot although we have run down even thus far,
But now further attempting to direct my step,
By the matter's novelty I am pressed: then by weight oppressed;
To go indeed I cannot: a shame it is to lay down the burden.
And would that to things ever growing the heaven
To grow words Thou wouldst give, who to be born words didst give!
I would choose under the burden to die, than to yield to the begun.
But what shall I do? the former shall I let perish labor?
And to whom it was given of the sea almost to touch the shore,
By the obstacle and trembling fear of a single rock,
The sails backward to give and shall I suffer to succumb to harm?
Hither, Father, breathe with vows huge I pray:
And hopes far poured, into the breast's caverns refund:
A vital to the dead soul to whom to render to the limbs
Once it was possible to be able, to one weighed by a muddy mass.
The proofs of Thy favor I will take thence however,
If only what I remember duly to run through Thou grant.

The man therefore of the Lord, [About to return to Cluny] as above we said, the Empress's
minds satisfying, a long of time space now
elapsed, when to the Cluny he was lacking monastery, came
the pleasure, whither the Brethren he should go to visit. All
therefore on the way necessaries being prepared, the labor he undertakes
of the journey. Great at length with difficulty of the laborious
journey, when now the summits of the Alpine had passed
height, to a farm even they descend, which
near the Drance river's descent placed Pons-Ursarii
once to be called was wont. [beyond the Alps] For a rivulet which falls
from the mountains, when winding by rolling through globes
among the Alps it runs down, by its there rolling so much
of plain stretches, as the aforesaid farm's position
could occupy. Many moreover from diverse regions,
B. Majolus then accompanied, because by his sanctity
themselves to be freed they could they reckoned. To this therefore
place when without danger they had come, and the same
rivulet they had crossed; soon among the very of the narrow way
difficult windings, which at a small interval present themselves
to those descending, suddenly them invaded of the perfidious nation
the army of the Saracens. By the sudden therefore incursion
disturbed and attempting very many things in vain, [by the Saracens he is encircled,] and all hope
better being laid down, to flight they consult: but in nothing.
The mad indeed of the impious crowd by a swift path these pursuing,
all whom to comprehend it could, into chains
cast. And when one of that of the impious crowd,
from a high rock, one of the man of God's servants with a dart sought; [for his own he exposes himself and is wounded;]
that the servant might be snatched away; the man of God to the coming dart
the charitable hand opposed: in which as long as
afterward he lived, of the inflicted wound the scar appeared. Nothing
indeed of his death dreading, for the rest however
boiling, more deeply then he groaned; while these whom
the impious' cruelty disturbed, to give help he could not.
To escape therefore when there was not lacking the faculty, him
however immovable of mind held charity: because those
for whose love his soul he desired to lay down,
even though he could not from the impious' hands snatch, with great
however grief convicted, he was unwilling to leave.
The Apostle's meanwhile returned to the example, who while
he suffered shipwreck by prayer saved the souls of all
with him sailing, when them by human help
from the imminent he could not free peril; this for his own
with God merited by prayers, that from that miserable
crowd no one should die among the enemies' darts.

[39] [and with them captive he is led away:] Fierce therefore the barbarians, the crime perpetrated, to
their hiding-places while they returned with the captives' multitude;
the blessed Majolus they discern from afar, alone
sitting on a stone. Swift to him then footmen
approached, and wicked hands on the Saint cast,
and him holding with the rest captives led.
Then the blessed Majolus those who than the rest were held more excellent,
to honor; but those lighter, to mock,
and of the Christian faith they began to detract. [the faith of Christ having professed,] Straightway
therefore the blessed Majolus, a warrior most excellent, the shield of faith
seizing, with the point of God's word he pierced through the enemies
of Christ, the Christian religion's cult approving;
and Him whom as God they worshipped, neither himself from punishment
to free, nor himself in anything to be able to aid, with sure
and most evident he undertook reasons to demonstrate.
Which heard the barbarians' boasting, by fury
inflamed insane, the holy feet with a fetter constraining
iron, the cut rock under a cave, in a horrendous
they shut prison. The Saint therefore of the Lord, [in a prison he is shut up:] as them
to his destruction he beholds dire raging;

A Martyr that the discharged in contest to take palm,
And that of himself he could be drenched by the fountain of his blood
He desires, and with an intrepid pours forth such things countenance:
What is enough, and beyond enough, hither we have lived even thus far.
Now Thy face to penetrate desires when the spirit ardent,
O Christ, Thine, and it wearies of the way, and wearies of the labor;
Where shorter lie open of the right path the compendia,
To go it pleases; a way be it to the trembling too steep although,
The starry speedily it will be given to touch fields.
If the footsteps of shed blood us may lead,
The martyrdom's title with stretched arms we embrace,
And of our own accord we seek the fair through wounds death,
Thou only us deign for Thy name witnesses.
These saying, and his soul to slaughter and neck he prepared
For the executioner: stands fixed in the man the sentence of death
Intrepid. But, O Christ, in Thy camps most clean
Lilies with roses equally white bloom:
Nor Thee the martyrdom's constancy alone merits,
Nor by shed only blood anyone becomes a Martyr:
Often even to many has borne a pious life a crown,
And is of Thy Priests the clean confession
Pleasing to Thee, whom of justice the perfection clothes.

[40] Therefore, as we foretasted, the man of the Lord with iron
bound chains, in a horrendous cave of a dark prison,
for confessing the name of the Deity, the suffrages
he experienced of the divine piety. The night therefore following,
when to sleep he had given his limbs, with too great mourning
worn out, such to him a vision divinely was shown. With Apostolic
distinguished garments the Roman Bishop seemed
to stand by him, with the odor of incense a censer
bearing. [recreated by a nocturnal vision] By this finally vision more certain rendered,
through the Apostles' intervention from the impious'

hands himself he understood to be freed. To this therefore
which he saw through a dream, another there came a more evident
indication. [and a little book on the Assumption of S. Mary] For the love of the Mother of mercy,
a little book, which on her Assumption Blessed published
Jerome, often to carry in his holy he was wont hands.
This, while the other sacred codices with all
which here he had he lost, of the Virgin, as he confessed,
by protection to himself to be saved he merited. Which under the garment's
covering while himself he felt to have, how many days remained
from here to the same Assumption of the Mother of mercy,
solicitous he strove with mind to discuss: which
in number computed twenty-four were found.
Then her by his intervention this with her Son
he prays to obtain, that he himself be snatched from this even captivity;
that the divine to him piety among Christians
might grant, with his fellow-captives, of so great a solemnity
to obtain the celebration. This finished prayer, as to the rock
his head he bent, forthwith for mourning slumber crept in:
after a little but awakened, [the fetters loosed himself he finds.] himself with iron
he found loosed fetters. The morning but being made this
the barbarians astonished at the miracle, that him they discerned
by a fetter divine loosed by Power, further that he be bound
to dare in no way they presumed; but the ferocity
a little mitigated, to venerate thenceforth they began,
whom before in derision they had.

[41] Then the man of the Lord, the barbarians consenting to him,
through a monk, who with him had been captured, a letter
with his own hand written directed to the Brethren:
but the text of the letter these things contained. [a letter sent to Cluny he asks a ransom:] To the Lords and
Brethren of Cluny Majolus, wretched captured and
chained. The torrents of Belial have surrounded me,
have forestalled me the snares of death. Of redemption
the price, if it please, send for me and these who together
with me captives are held. This letter to the Cluny
read in the Chapter, all that stock, which
by his doctrine and example hitherto glad had fructified
in Christ, with sadness forthwith its filled
auditorium. To express it cannot any one, how great then
there of all the groan. Everywhere among them mourning, one
voice of all lamenting, one was heard cry
of those mourning and saying. Turned is into mourning the harp
ours, and our gladness into mourning;
because according to that of Jeremiah's lament, Christ the Lord
captured is in our sins, to whom we said:
In Thy light we will live. [Thr. 4, 20] For behold of the profane nation
ensnared he is by the snare, of whom in God we gloried by the document.
Of whom meanwhile these were affected by the chains,
this God's condescension magnified by miracles. [and meanwhile by a concert he is honored Angelic.] Of those
indeed, whom to God's cult the man of God persuaded
his disputation, after to the Christian profession from the rite
they betook themselves barbaric, as by an oath protested
the assertion, while at rest the savage in the nocturnal
time soldiers, and the man of God to the King of kings the due
rendered praises; of many with him singing
they heard voices: which indeed, because no one to himself of
men a familiar then afforded companionship,
they themselves without doubt of Angels to be asserted with
him singing psalms. And so as was established, of infinite
weight money, either from these which to use necessary,
or which of the monastery hitherto were kept for
adornment ensigns, or of good men by the bounty
into one heaped, the rest who more excellent seemed
Brethren, with a many treasures abundance,
on the day ran the established; who to the robbers all things, which
diligently they had heaped by search, afforded; and all
before by chains who were thrust, last but
this whom they loved, from the impious' hands they drew: [freed about the feast of the Assumption]
and it was done, the supernal grace disposing,
that by one's captivity many should be gifted with liberty: and
as of the supernal King from the most pious Mother he asked, so among
the faith's domestics by the same Virgin's intervention the Assumption's
festivity to celebrate he merited.

The forerunning fame rushing the whole had stirred world,
A thousand drawing with it rumors, a thousand whispers;
Obscure with true things involving ---
Majolus redeemed, Majolus to the pristine liberty
restored, Gaul by sure swift reckoning to enter.
In cities and villages, through crossroads, and through streets,
This man, this woman, this then both infant and old man,
This young man, the middle and if anything both young man and old man
Despises, with strong shook all things voices.
All things were fervent, were instant all with vows.
Majolus the rich, Majolus finally the poor man
About to come, with resounding everywhere clamor they roared.
So great love to the Saint, so great is the instance to the common people
To visit the doctor, and a sure to bring back salvation.

[42] At length he is received by the Brethren, with tapers and
incense him meeting, in hymns and confessions
to God exulting. Goes a clamor to heaven of all,
gratulating to God. [with great joy by his own he is received.] But since nothing is
on earth, the Scripture being witness, of divine providence [void;
to the same] not without reason we believe to have pleased, that
a man in sanctity chief therefore should be rolled by so many
mischances, that thence both the man of God by pressure might profit, and
to mortals a benefit by divine gift granted
might come. For of this life in the conversation, [which indeed tribulation to him for a proving]
although from human he contracted affections whence he might say,
Forgive us our debts (for if we shall have said,
that sin we have not, ourselves we deceive)
from this however world, as he could, unstained
himself to keep he busied. But wholly however he seemed
clean, according to the Lord's however sentence that
to confess we are compelled, which to deny we dare not, that still
he needed, whereby the highest master should for him wash his feet;
that in him might be fulfilled what is said, Who holy
is let him be sanctified still: therefore this the man of God's tribulation,
of patience was a proving; since, as says
Augustine, No one of men with so great justice is endowed,
to whom is not necessary the tribulation of temptation,
either to perfecting, or to confirming, or to
proving virtue. [Joa. 13, 10, Ap. 22, 11] But by the just judgment of God,
whence to the venerable [man] the proving, thence those tribulating
him a just followed condemnation. The narrow indeed
among the Alps besieging entrances, unexpectedly they laid ambush
for those the Apostles' thresholds seeking; but by the same
when he is captured, who by the Omnipotent very much
was loved, of his sanctity from the merit hand to hand upon
them divine itself conferred vengeance. For avenging indeed
the injury of the man of God, slaughter intervening, [to the Saracens it profited a vengeance,] gradually
in strength they began to fail; so that by divine themselves to be punished
scourge with their own mouth they confessed to understand. But
with the most noble of the man of God enriched spoils, more and more
daily while they labored with inconveniences, to Fraxinetum,
through the accustomed byways, to seek their own they undertook
beds. But then by Christians the journey of them
explored, the journey secure while through the Alps in the manner they wore
wonted; over themselves with onrush of those coming with their ears from
afar they received a sound. From the clamors of those coming
and the clang of trumpets, resounds all the wood
with noise, and the paths re-echo. Forthwith to the barbarians an icy
through the hard ran bones tremor: who by divine struck
fear, no to themselves they felt aid
except of flight the protection. [or slain at their departure] A contest then great was
to the Christians, with the barbarians fleeing, and therefore of resisting
the mind divinely being absent withdrawing, after
the beginnings [of the battle] they contended bare to present backs.
Flight however while they made many, very many are
to slaughter given: these indeed who escaped for a time deferred
death, of a certain promontory's brow of protection
for themselves chose a defense. But more decently they would fall,
if the enemies' among darts they rushed. That
promontory so with vast rocks round about is seen
withdrawn, that except one part of a sloping side
the faculty everywhere it denies of passing. This
therefore part to the Christians besieging, when no
to them was a fleeing entrance, and by no the natives gift
from their siege could turn aside, a low
place they explore, whereby to the depths themselves by leaps they might let down:
consequent indeed it was that they should seek the depths, over
whom the supernal had pressed wrath.

Turns meanwhile the heaven and rushes into the ocean night,
Involving with great shadow both the earth and the pole.
There fell silent all: but no to the wretched rest. More swiftly
to hasten they desire the business: finally hindering
itself Satan, the place to themselves explored by no means they approached;
but from the eminent rock's top into the deep profound
themselves the whole night they precipitated. [or submerged.] But the natives
now the day shining, of the heavenly victory astonished at the greatness,
to Him to render thanks it pleased, by whose strong power
prostrate they discerned the column hostile. Some
however of them who from the drowning had withdrawn themselves, in a more remote
a certain mountain's side striking they comprehended:
who the salutary themselves to be washed entreating laver,
(these for, as we said, the man of God with words taught salutary
of Christ) to the body of their mother joined the Church,
how great among the barbarians grace His servant the Omnipotent
illustrated, [Majolus from the prey the sacred books recovers.] wont were to relate. Rich then spoils
are collected, and into equal parts among the Christ-worshippers are distributed.
But B. Majolus, in body though absent,
by merits however in putting to flight the enemies present, of this
distribution all who were present void to be, worthy
by no means they judge. For his for avenging
the injury the enemies to have been brought to ruin, by the heavenly they testified
in victory; therefore the sacred codices, which
the barbarians had snatched, to the blessed man for his part they sent.
So the Omnipotent, His servant's by merits precipitated
the impious, freed for all the way of the Roman journey.

[45] Not long indeed after times, the Roman see
of its own widowed of the Pastor; the same God's servant, of Otto
the second joined with the mother's prayer, [by Otto II to Rome to the Pontificate invited,] Italy to seek again from
the parts was compelled of Gaul. By the mother then and the son with honor
received most worthy, to the summit of the Apostolic dignity
by prayers to be impelled he began continual: but to whom
more an abjection than was sought an exaltation, by no means
to himself to advance could of sublimity the ambition. The little
flock he was unwilling to dismiss, which to Christ
it pleased to him to commit: and with it he wished in poverty
to live, who into poverty descended from the heavenly
summit: but by either when he was compelled power,
of devising a delay he busied to ask. Then to
prayer himself he betook the protection, whereby to him might be granted
divinely, what to be done, or what to so great power
was to be answered. From prayer as he rose, of the Apostolic
reading the codex by chance under his eyes then was present;
which opened, that itself on the first of the margin's front offered
reading, by which himself to be instructed divinely he believed by the document.
Inserted also what he found, to himself adhering to read
he began: See lest anyone you deceive through vain
Philosophy, according to the tradition of men, according
to the elements of the world, and not according to Christ. [Col. 2, 8]
To act himself it behooves he confesses to his own, with all zeal, what the divine
suggests reading. Of the Emperor and the holy mother again
by the prayers, with alternate the same is demanded successes:
with the nobles who were present the Bishops insisted, and
that the imperial might be done petition supplicated. [himself he excuses.] But he by divine
illustrated grace, with diligent he busied himself to excuse prudence.
Those, he said, to me to be absent I know, which to a man
befit Apostolic: nor do I seem fit, to bear who
I could of so great a greatness the weight: nor does it befit anyone
this to presume burden, whose he cannot avoid
the ruin. Lastly, I and the Romans, as we differ
in regions, so by no means we agree in manners; and if to them I shall conform, of the monastic profession I shall be deprived;
and therefore another do you acquire, because undoubtedly you can
know me to the Apostolic summit in this life not about to ascend,
and the flock to me committed never about to dismiss.
This indeed from the rest we can gather,
this servant of God of much humility to have been,
who asked by the highest of earthly Princes, to the summit
Apostolic deferred to ascend. But what he
deferred asked, many far inferior, whom neither a literary
profession, nor of an honest life advanced the conversation,
themselves, if they could, of their own accord would thrust, to all contempt
with multiplied prayers would subject themselves; lastly
of so great a dignity whereby they might be sublimated by the summit, with a great
promised gift, themselves to be condemned of their own accord with the simoniac
pest would not spurn. But the man of God, whom inwardly of virtues
the mistress taught humility, in whose spirit
the Evangelical reigned poverty; although he excelled
by the praise of eminent virtue, therefore however to be sublimated he fled
by a temporal summit, that from secular removed business,
more firmly he might insist on the Omnipotent's service; and
farther from the world, nearer always he might become to God.

Of secrecy desirous, with holy a man of power full,
Not more external taught to avoid favors,
Than the of ministers solaces frequent of his own:
By vow he had deferred and a hiding-place to cherish perennial,
And immune from the court as long as it is to lead a life.
Unmoved remains of great but the promise of Jesus,
On the mountains placed not to be hidden from sights a city:
And whom He covers with merits assisting glory with fair things,
He indicates by distinguished illustrating grace with signs:
And wherever he had borne an easy through the crossroads step,
In cities and villages hastily a promiscuous itself
To meet a crowd gave, by illustrious roused deeds,
And although of long easily secure labor.

[46] [The discord growing between Otto II and his mother,] Under the same time the aforesaid Emperor his mother
was jealous of, because with him by a false crime she was accused:
and against her then, as if against the commonwealth's squanderer, and
of himself by her the expeller, through false accusers by such
he was stimulated quarrel, that her in turn to expel he threatened
from the kingdom. Of his Princes none him to address,
and the false crime from the holy mother to attempt to avert:
they themselves to defend her neglected from the crime of falsehood,
whom she had raised to the highest grades of dignity: this
all excuse pretended, that to the Imperial
majesty to contradict they dared not.

Behold there were borne by prayers commands compelled
Of all, whoever had been on the side of the pious;
that he should go as quickly as possible, and to the most beloved to himself Empress should succor:
no now to her remaining salvation, except that with things
lost even from the kingdom she should depart.

By the peril of life in doubt with these voices wrath
He stirs, and impatient of delay soon arms demands back,
Arms swift: with known he is fitted the limbs with arms.
He had vowed, his for the faith of the name breast,
Into whatever should give the chance, to incumb death.
[him he reproves,] But when he came, soon to the Emperor in the face he resisted, and
him publicly before all rebuked. By the apex, he said,
sublimated of transitory dignity, why the precepts dost thou spurn
of Truth? Powerful is to reduce thee to the least, who
to the of mortals thee sublimated heights. Then the Emperor,
this heard threat, suddenly trembled: and to him
with a suppliant voice answered, and in what the precepts of Truth
he contemned inquired. To whom the man of God. Parents, he said,
to honor of His is the bidding, who though God He was from a virgin
born from a womb, to His mother to subject Himself deigned in the Gospel. [Luc. 2, 52]
For thus says the Evangelist, He descended with them to Nazareth,
and was subject to them. So to His mother He subjected Himself, who through the power
of the divinity all things made. Thee from Him formed of vile
clay, to be proud against thy mother why elated persuaded presumption.
At this the Emperor voice of the wraths the flames
tempering, the most savage fury laid down, and of the Father
Majolus through all things himself to obey the biddings declared.
By the promise at length of the most holy Father before his mother
as he came, [and to him the mother he reconciles:] to his footsteps he threw himself, and to her obsequious, as
a son to a mother, in nothing her to have offended thenceforth was found.
Him therefore, who among mortals the highest
Prince stood out, whom to the mother's concord none
to address dared, from this crime, which easily he could,
to check, and the mother to satisfy, and to her as was consequent
to obey by sole bidding he compelled; clearly it is plain
this with great of mind summit to power to adhere supernal,
with which endowed that to do he could by sole bidding,
which no one to attempt dared by supplication.
For because to Him he had adhered to whom nothing is impossible,
therefore he merited from Him to receive, that to this man his
ruled the bidding, to whose of lands the Princes were subjected
Dominion.

[47] Among the other indeed miracles, which the Lord
worked to show His servant's merits, with the spirit
of prophecy He deigned him to instruct, that the things to come often
he should foretell, and absent things to those present as if present
he should announce. At a certain time, while from Rome he returned,
to the Brethren, with whom the journey he took, sighing with
tears he said: This night through a dream a lion I saw
most savage, who shut in a cage, by a chain was constrained
iron; and therefore undoubtedly know, that
Otto the Emperor this year from things will depart human: [he foretells the death of Otto I]
which so the event of the thing proved. For in the near future
to Provence returned, and there for a few days in his
little cell tarrying, a legate from Germany's parts
came, who the aforesaid Emperor from this life to have migrated
brought. But as the man of God an absent thing as if
present to the Brethren related, since the Emperor's
great, [and then the second] though far placed, death he made known; so
afterward to his son, of whom above we related, as it happened
at Verona, of his death he foretold. For the hands
of the Emperor both with his embracing hands he held,
and his face contemplating he said: Of Brother Majolus
the counsel if ears thou shouldst afford, hence whence thou comest back thou shouldst return:
for certain indeed know, that if to Rome thou shalt proceed,
whither to go thou disposest, of thy nativity the kingdom never
more thou wilt see; but at Rome, whither thou goest, a sepulchre
thou wilt have. This what God's foretold servant, the thing afterward
proved the event.

PART II.

Various of S. Majolus miracles: pious death.

[48] In Germany's parts at a certain time while
he tarried, his coming by rumor divulged, to
him of a certain Count a hurried came embassy. From
a long namely time the aforesaid Count by an excessive was depressed
sickness, which daily by increments
growing harmful, so the whole had infected, that neither from the bed
to rise, nor from one to the other side he could turn himself.
Food to him and drink so were a loathing, [He heals the sick Count] that the body
by too great a likeness seemed by fasting; and therefore to the blessed
man an embassy directed, his piety with suppliant
he asked devotion; that from these which to the food
of his own were prepared for God's servant, his weakness's
might be given help inconvenience. By this therefore embassy, from
him who with bowels abounded of mercy, [his foods being submitted,] the bread which
he ate with almonds and odoriferous he received spices.
Then God's servant to his own turned: By the familiarity,
he said, our trusting, this man his asks by his
prayers, that the omnipotent Physician to him
might give help by our prayers; therefore is to be entreated God's clemency,
whereby to be relieved he may merit of body the trouble:
powerful is for God He, who the Petty King's son by a word
healed imperial, this man to us absent to the pristine to restore
soundness. Soon therefore as the man of God with the Brethren
himself to prayer gave, forthwith he who was absent to be bettered
began. Returned indeed those who had been directed, that hour in which
from the man of God they withdrew, to be bettered to have begun their Lord
they recognized. After this by the man of God's gift himself
he fed, and so with entire soundness he convalesced, that with a few
interposed days he himself to the Blessed proceeding, to his footsteps
thrown, immense for the benefit thanks rendered.

[49] In the Viviers region a certain noble matron
by a long was affected infirmity. [The noble Matron with water and oil blessed:] She of S. Saturninus' cell
the man of God to tarry as she learned, soon him by her embassy
[to move] she busied, water for herself that he would bless,
for drinking, and for anointing, of oil the liquor, of his
right hand by the sign sanctified, he would direct. These which she asked
from the man of God, to receive as she merited, straightway to withdraw
of body the trouble, and to the pristine office so to be repaired
began the languishing members, that the sickness driven out
so in a short time with her whole she was strong body, as if
before by no sickness she were infected pest.

[50] But also that to be suppressed it befits not by silence, that
of him whom with soundness gifted the blessed man's visitation, hitherto
by a celebrated is divulged testimony. He is called by name
proper Hildebrannus, [a moneyer by his visitation and touch:] and from the office's surname
Moneyer; the office indeed which he exercised, more than his
fellows, lest it be deteriorated, he guarded: and since
with good he flourished manners, therefore to the blessed man he began to be
known. He by a languor seized of body, to labor
began with much inconvenience: who while he discerned himself by the languor
not relieved, but with the growing of body trouble
more and more himself feeling weighed down (as are wont the rich
to do, who by their gift themselves think to redeem)
much through physicians and priests, much through monasteries
he disbursed and the poor: but by these though of the offended he was relieved
the weight, with too great however he was depressed sickness.
Now by death to be solicited he had begun, to whom a languor excessive
of life despair had brought. The last meanwhile
himself to be forestalled while he thought by lot, the blessed to himself Majolus
the fame forerunning to Pavia announces to come.
Whose coming to forestall busying by his embassy,
him he asked himself to deign by his visitation. To these the man
most blessed, with mercy filled, to the petitioner did not deny
the desired coming. Soon the sick man so with joy
was filled by the blessed man's presence, as if manifest had been
health entered. And straightway the man of God to the sick one approached,
and the body by sickness weakened too much, to touch
he did not scorn with healing right hand; whose salutary
touch the long feeling infirmity, fled: and health
so soon hastening ran; that he who long sick on his little bed
had lain, on the third day wherever he wished sound made
to proceed could.

[51] [Of his Lord a grave offense having merited,] That also now it pleases to be inserted, which is established
related by fame divulged celebrated. A certain of his Lord's
own presence fled, whom gravely he had
offended; his namely fellow by industry he had
to slaughter consigned, and therefore to his elder's grace to recall
no one of men could. In many ways therefore was sought
by the Lord, that a worthy and he should pay
emolument to the companion. Who the death's peril that he might escape,
in no trusted place, while diverse he ran through,
to a place, where the man of God by chance dwelt, it happened
that he came. Whom God's servant, [and therefore wandering] when seeking
a stipend, for warfare he discerned fit; then from
him why wandering he proceeded he inquires: his own
Lord is recognized: the cause, why diverse he ran through,
is detected. To whom the man of God having compassion, both
of hospitality the consolation bestowed, and of his Lord
the grace himself to be about to attain promised. But there was
his own Lord a man in arms strenuous, and in temporal
most powerful in things, and from the sentence which
in mind he disposed, by no means himself to remove except
with difficulty anyone allowed; and therefore with difficulty
he was appeased, as often as he was angered. Next
after this in time him the man of God addressed,
and to his servant whereby he might pardon him blandly to ask he began. Who at the voice of the man of God so trembled terrified,
and the voice so stuck in his jaws, that what he should answer
he had not. [he reconciles.] But soon prostrate in body himself to
the earth he gave, and to his footsteps thrown to his
he commended himself prayers. This man indeed before his fellow-soldiers
they had asked, the greater and inferior to him prayers
had joined; and all, to spare the servant,
to bend could not: but for B. Majolus' merit,
so him before all prostrated God's condescension; that
not otherwise he pardoned the servant, than the servant of God had decreed
the bidding. This therefore daily in His faithful
the Lord works, which of sacred authority the page
attests, while the prudence of the prudent He reprobates, and
those glorifying Him glorifies. To the blessed man's the wretched one because
fled help, a doubled from him merited benefit,
whereby both of the Lord he was gifted with the grace, and
the guilt he deleted by penitence.

[52] At a certain time a journey through a certain wood
while he took, and the rest in the wonted manner sent before alone
he walked; slumber to him among tears and frequent crept up
sighs. [lest he be hurt by a tree] By the same accordingly way, by which he proceeded, of a certain
tree so he was hindered by the ruin, that under its trunk
riding more easily a hurt he would incur, unless with humbled
top himself cautiously he protected. To this therefore the horse
on which he sat as he came, so stuck immovable, as if to a stake
he had been by chains hindered. With a distinguished then countenance
a boy through a dream he contemplated, [the horse he recognized by an Angel held back,] who the horse,
lest it proceed, held by the bridle. Awaking indeed, as
the tree he felt before his eyes, the clemency he venerated
of the Omnipotent, whose through an Angel, of death he rejoiced
to have escaped the peril; but separated from others, because
a host himself he exhibited in tears, by this therefore lest he be hurt
to be protected he merited Angel, by whom before God
the tearful was borne prayer.

[53] That also which befell while at Pavia he tarried,
to be passed over by silence most evil it would seem.
The multitude's sight whereby he might decline, [hastening to the church of S. Syrus,] and through this the mind's
eye boasting might purge; in nocturnal silence
the Canonical hours he anticipated, and the most blessed Syrus'
approaching church, with profuse tears before the door, of prayer
for himself by the zeal he asked indulgence. On a certain
therefore night, while to the accustomed work he rose, and
in the wonted manner to the church to set out he disposed; him,
if he could, by a fraudulent attempted infestation to terrify,
he who of the good acts is wont to envy alone. The inundation indeed
of rain, as is wont to be in winter, the whole then rendered
the journey difficult; with a cloud moreover opposed the shining
were covered stars. Then the tempter before the mind's keenness,
both the darkness's density, and the journey's to bring back began
difficulty. But the man of God of the malign spirit the suggestions
straightway recognized, and the disposed journey without delay
took up. Of evils however the author to the man of God in the very
journey in many ways to lay ambush busied: [the extinguished light] but because him
in nothing to hurt he could, the light, which before him was carried,
he extinguished. Disturbed with the man of God, those who were present,
the light whereby they might go knew not. But the man of God of the good
the hater, of this deed to have been not doubted the author:
who his own from fear by a sign repressed, sure and
trusting, that He, before whose he assisted door, to illuminate
the extinguished for himself could the lamp. [by prayers it is kindled.] But because
more of the most blessed Syrus' than of his own virtue he trusted;
what by faith he believed, by the effect soon to obtain he merited.
For soon when from prayer he rose with the Brethren,
with fire divine the candle they saw to burn, which to
its destruction the devil had dared to extinguish. This
indeed miracle much to the Brethren [contributed] to
profit: since the just one's entreaty while much
to avail they understood, to prayer's zeal with greater
devotion themselves they gave.

[54] The Hierarchies also of blessed Dionysius the Areopagite
at a certain time while he read, and in the wonted manner,
what by day he had read, of his breast in the library by nocturnal
meditation the same he deposited; slumber creeping in
it happened, that the candle, which light supplied to him reading,
upon the page rushed which he read. [The candle upon the unharmed book is consumed.] But what does not
work Christ in the Saints? The devouring flame the candle
consumed, but the leaf upon which it burned scorched
losses felt not: virtue the flame had to the candle
to burn, which to the page it lost to be hurt.
Straightway the slumber being shaken off the man of God, was consternated
in mind, that the book, which scarcely anywhere could be found
could, consumed by fire to be he thought. But shaken off
the ashes, when on the surface no of injury appeared
blemish, immense to Him thanks he rendered, by whose power
[the fire] the force of its nature lost, while the dry nourishments,
upon which the candle it consumed, in no
to hurt could.

[55] When William the Provincials' Prince to be weighed down
himself felt by the last lot, by Majolus' merits to be saved
to be able from the soul's he believed death: who to himself to the Avenni
summoned town, that the multitude's he might visit
gathering, in an island which the Rhône under the aforesaid
castle splits river, for himself to set he commanded a tent.
But his coming by the rumor round about diffused, everywhere
to him to run together began an innumerable multitude.
Each then others to precede, and prior each
to the man of God strove to cross. There was then a ship
so old, that with cracks open to be submerged easily
by the rushing it could bilge-water. This, with either sex laden
multitude, as to the man of God of sailing
skilled they attempt to direct, the inundating of the down-running river
onrush the same submerged in the midst of the waves.
A thing to sight wonderful, that these were imperiled by shipwreck,
who by Majolus' to be guarded sought of prayers the suffrage. [seeing the ship with men submerged,]
Men with women and women with little children,
whom still they nourished with breasts, into the deep now
rolled the river; when to the man of God's ears such came
a crime. But Christ, who those crying to Him hears,
to Himself beloved Majolus to magnify did not defer.
On the very aforesaid Rhône's bank, by the ancients
of blessed Martin had been built a church; to it
indeed the man of God, the water the submerged covering when of them
no one he beheld, his eyes with tears lifted,
and a sad to the earth countenance thenceforth inclined: [by prayer and the Cross's sign all he frees:]
but although to those assisting then unknown it had been, what
he silent for a little had prayed, efficaciously however to attain
he merited, what with a pious mind he sought. For of the Cross
the sign as he made, and with a bowed countenance for a little,
as we said, prayed; of diverse sex and age soon
swimmers appeared in the whirlpool, whom the wave difficult
twisted under the river. By the waves the children were borne
on the top, the women in the river with diffused were rolled
garment, and the men by swimming the bank attempted to seek:
to whom skilled sailors running with boats,
all drew from the abyss of the river. [and loaves to him sent from the water untouched he receives.] But also
that seems wonderful, that to the man of God six loaves
by the Count, while his bore servant, by the same
though with the rest captured by shipwreck; so however of the directed
gift him defended the conveyance, that he himself not only
unharmed went out, but from the loaves three untouched by
the water drew away.

Applause everywhere sounds, and of fair praise the modulation,
Christ all things bellow, Majolus all things resound:
Glory thus to the Lord, thus grows the opinion of the servant.
An inborn entered the breasts of all a fervor,
To know the man, with the wonderful light of merits coruscant.
Many indeed underlay begetting an illustrious name,
Doctrine, labor, affability, manners, constancy, fervor,
And what is chief, the love very much of the brethren.
With which grave whatever was both patient and willing he bore.
Why thou, why thy step dost thou snatch through byways pray?
Why with a cancelled dost thou bend the compendia by a course?
To go in short thou couldst, by which thee through long things thou weariest.
To Auvergne certainly better the royal way leads.
Not without reason I would bear that turnings-aside thou seekest.
Nay I thus, the mind thus finally to bear seems:
Of Auvergne sad something to portend I believe,
Which either to destruction, or could yield to loss,
To the contiguous which so to succeed walls thou dreadest.
Whatever it is, halt a little: and the state recovered,
With striving minds, what remains whatever, thou wilt undergo.

[56] [in old age fervent] Therefore Majolus in old age's time, in which are wont
the rest more remissly to live, with a keen by labor himself to the Lord's busied
servitude to reduce: and as if then new he came,
and a youthful fervor in the whole body fervid,
so with incredible of mind fervor to divine service he insisted.
The body indeed wearied by old age, in no
way to rest he allowed from the accustomed work. [two years before death he abstains from the public:] For two years
therefore before he died, the body more than usual of strength
to be deprived, and from this his vocation's time to approach
he detected: and therefore to the public now
to proceed he was unwilling, but either in the monastery or in a certain
cell, to his Brethren's utility to tarry he desired,
that there either the Brethren with diligent zeal he might correct, and
to better things by paternal admonition advance; or
often all being removed alone to alone God he might adhere;
and with frequent more attentively alternation either to reading or
to prayer he might be at leisure, which to him also in all his life
a special had been zeal: chiefly however to this he sweated
chiefly about death's confine. Often
he bewailed, while spiritual men to memory he brought back,
whom in divine religion to flourish, and for the defense
of the Church holy he had seen manfully to contend:
of them indeed by the recollection, of all himself in this world
to be destitute he bewailed solace; and therefore the solace
to himself sole divine reading; and therefore in all ways to be dissolved
he desired and to be with Christ. [to reform S. Dionysius' monastery summoned,] By the same indeed
storm of the King of the Franks he was impelled by the excessive importunity,
that according to blessed Father Benedict's
magistry, B. Dionysius' he might dispose monastery.
Who that a good work to the end of life even might bring through,
although the end of his days now and now to be present
he was not ignorant, to set out however on this kind of cause
by no means he refused: a good this of his virtues
consummation esteeming, if of the monastic order
the professors in justice and sanctity to himself associating,
by charity united by the bond he might dismiss. The journey therefore taken up
the Auvergne territory he sought, and there in
a certain his cell, [at Souvigny sick,] namely Souvigny, now a place most celebrated,
by the last sickness to be exercised he began. He felt
straightway the most prudent of men, of his dissolution
the highest time. Then indeed mourning and grief of all,
the voice one of those lamenting. And when by the Brethren
he had been inquired, the flock to him committed to whom
he should commit, thus them to have been is said he addressed: Jesus
the highest Pastor, Him you will have as protector.
Of pilgrimage therefore because he deserted the exile, [he pants to heaven:] and to
his own glad he proceeded dwelling, therefore rejoicing,
these he frequented little verses: Lord I have loved
the beauty of Thy house and the place of the habitation of Thy glory
Thy: and, How lovely Thy tabernacles, O Lord of hosts,
my soul longs and fails into the courts
of the Lord: and, I have chosen to be abject in the house of my God,
rather than to dwell in the tabernacles of sinners. [Psal. 25, 8 & 83, 2 & 83, 11] So
God protecting, with all his body's members entire
and uninjured, with a clear namely sight, and pure
hearing, and a sound memory, as he was entire from the corruption of the flesh, knowing no blemish of snowy modesty,
he came to his exit, the immortal about to attain gain.
By the Brethren whether anything else he grieved being asked,
he answered nothing himself to have of trouble, but all things tranquil
and prosperous to see: and to perceive the good things of the Lord
in the land of the living. Then before him prostrate on
the earth, him thus they began to entreat: [his men he absolves:] Us to thee
committed, Father most blessed, in a paternal manner absolve,
and with thy most holy prayers protect: for thy faith
and thy works thee to Christ associate; and therefore whatever
from Him thou shalt ask, present more easily thou wilt obtain. Whom
as he absolved, and with most holy prayers confirmed,
from common speech he ceased. Now human things he despised,
and upward his eyes to heaven he raised; these
finally little verses even to the soul's expiration he repeated,
so that with ear applied scarcely to hear one could, what
he said. The sign indeed of the holy Cross often with right hand
holy on himself he depicted.

Nor suffers Christ an illustrious through ages client
Either to be torpid long or from the obtained to stand off kingdom,
A martyrdom to whom life was: nay with the mass of labors
Wearied He invites the Moderator into the supernal citadels.
The spirit in narrowed ardent to emerge bonds
Flashes forth, and into the liquid free is transferred airs,
The pole hymning and a glad shout singing,
There enclosed the companions with wonderful splendor supernal:
And the conqueror they bear beyond the fiery stars glad,
And set him on the throne of the highest through ages King.

He slept indeed with his fathers on the V of the Ides of May,
and was buried in the basilica of holy Peter: where by his most holy
merits, many are bestowed benefits, [dead he shines with miracles.]
reigning forever our Lord Jesus Christ,
to whom is with the Father and the Holy Spirit, honor, virtue
and glory, through the immortal of ages ages. Amen.

LIFE III

By the Author S. Odilo the Abbot and S. Majolus' successor.

Majolus, Abbot of Cluny in Gaul (S.)

BHL Number: 5182, 5183

BY S. ODILO THE ABBOT.

PROLOGUE.

[1] To Hugh [a] and the most dear Brother Almannus, Odilo
the Presbyter, in the Lord greeting. When
I resided in the past time Paschal in the Cloister
should supervene the solemnity; one of the Brethren, by name
John (who according to the of his name fitting
interpretation, with the Lord's grace is enriched by the gift)
began to inquire, in what volume on the same night
the lessons he ought to annotate. To whom I: Consequent
it is that in this Father's memory of the most blessed
Father Gregory be recited the eloquences: since indeed the same
Father while he lived, the same most studiously frequently
both heard and read, and when it pleased of the same
with eloquent discourse discoursed. Taken away after a little
the Vesper office, and the prefixed of daily service
time, both order and necessity invited us
to the bed to go. I was at that time mourning and
weeping, not only the loss of family substance, but also of an unusual
calamity and unheard-of misery a huge [c] peril,
and what more urged, of the whole fatherland and
of all the poor a great and lamentable loss.
Of so great indeed crisis and so great mourning
the anxious cogitation, [To the Life to be written] through several now me nights sleepless
had rendered. But the same finally night, when in the wonted
manner the biting cogitation into our senses importunely
itself wished to thrust, [the memory of the Saint stirred up.] that to me from the Lord I might entreat
of consolation the aid, the Blessed I began to entreat
Majolus. After a little indeed to me to suggest began
of so great a Father the sweet memory, and in a manner
by promising to say, that if my mind in his praises
to occupy I busied, of heavenly consolation the protection
as quickly as possible without doubt to find I could. Therefore,
most beloved Seniors and Brethren, although not according to
the greatness of him, yet according to the smallness
of our understanding, the subject work to write
I took care. Whatever indeed that work be, the fire
of your spiritual sense that it examine, discern and correct,
our fraternity desires and prays.

ANNOTATIONS.




CHAPTER I.

Introduction to S. Majolus' age. His virtues in the world, the Monastery, and the Abbatial care.

[2] After the Apostles' and Evangelists' most sacred,
divine, [After the Apostles and Martyrs,] and salutary documents, and
the most victorious and most invincible of the blessed Martyrs
glorious contests, in the third (so to say) place, bestowed
the divine condescension on His Church new solaces, luminaries
namely with love burning, with discourse shining:
the Apostolic I mean Priests and most illustrious men,
with human science, [Apostolic men;] not vainly, but healthfully endowed,
with divine wisdom filled: through whose spiritual intelligence,
and in the divine letters most perspicacious
investigation, the Law's shadow might shine; the Prophetic discourse,
by its profundity highest, and by its height
most profound, spiritually understood to the light
might proceed; the Evangelical also light's glory, virtue
and majesty of the whole world the most dense might put to flight
darkness. Through their indeed most sincere industry,
the Apostolic acts are expounded and commended
to the faithful. Through their most devout zeal,
of the blessed Martyrs the triumph to the Church holy
is commended and the merit. Of these indeed by the faith,
wisdom, and preaching's instance, of those whispering
and barking against the Catholic faith the murmur
is checked and oppressed, of schismatics the noise
is calmed, and the mouth of those vain things speaking is obstructed, of idols
the power is destroyed, of the gentiles the cruelty is overcome,
of Philosophers the madness is contemned, is spat upon
and annulled; of all heretics the falsehood,
perfidy, infidelity, error and rage, like a stench
smoky and a smoke most stinking, that never
and nowhere it could appear, is blown away, and into nothing
is resolved and exhaled.

[3] After such and so great men, as namely citizens
its own and of its King the domestics, the court heavenly rejoicing
received; from that supreme and heavenly commonwealth,
the Divine censure in the fourth place by a fitting order to the little ones
of the Church to consult willed, so that the grace which to bestow
it deigned through the sublime and strong, afterward
it might bestow through the humble and innocent and simple.
Then began the monastic Order to bud, and, that more truly
we say, to revive; [then monastic men flourished:] which from blessed Elias and
John the Baptist we know to have proceeded, and so through
the Apostolic both conversation and life, and the increments
of virtues and exercises of the holy spiritual
Fathers, to us even we rejoice to have come. Through
them indeed and from them most perfectly was fulfilled
the perfection of that one and special Evangelical, nay
of the Lord's precept: which was lacking to that young man, of
the possession of life eternal with the Saviour inquiring;
the same Lord Christ answering to him and
saying; If thou wilt perfect be, go and sell all
which thou hast, and give to the poor, and thou wilt have a treasure
in heaven, and come follow me. [Matth. 19] Among this indeed salutary
precept's most intent hearers, and most strenuous
executors, the most blessed Father, [S. Benedict,] by merit Benedict
and by name, as a certain star heavenly
illustrious shone: who so great and such, in life, manners,
and miracles existed, that his origin, life, and
death describing, the most holy Pope Gregory,
through all things a man Apostolic and of the Apostolic See Bishop,
testimony to him afforded, who among the principal
Primates of the Church a notable and principal
privilege, both by life and doctrine, [S. Maurus,] is recognized
to obtain. In the process indeed of time, after the passing
namely of the aforesaid most pious Father, through B. Maurus
and religion's received the beginning: then through
him, and those whom he himself to justice instructed, through very many
of perfection grew.

[4] These from this life departing, justice growing rare,
wickedness growing frequent, and the mother of all good
virtues discipline growing lukewarm, began the studies
of pious Fathers to fail: and as through religious
and with the fervor of the Holy Spirit full, of the holy institution
the norm gradually of perfection received the increase;
so through the negligent and slothful, gradually fell
into defect. Of the salutary therefore purpose the pernicious
defection even to that time had crept by lurking, [then the Cluniac B. Berno,]
in which favoring William, the most Christian of the Aquitanians
Prince, of blessed memory the Abbot [d] Berno
by name, in the parts of Burgundy, on the Mâcon turf,
in the territory which is called Cluny, a monastery
began to build; and in as much as he could, in the same
building to labor he busied, and of pious devotion
the affection by a laborious contest to a laudable he brought
effect. By his indeed merit and example, several
the tranquil harbor of the monastery seeking are converted
from the world: of all whom one by excepting
we recall, and recalling we except, whom
to the salvation of many to have come we have learned. There was
that man [e] Odo by name, a man through all things laudable,
of the most blessed Martin of the Church of Tours the Bishop
a faithful most devout, [S. Odo,] and of the same Church a Cleric
and Canon. He indeed a man honest and humble,
much in the regular exercise instructed, after
the aforesaid Father from this light departed, to the governance
of the Abbey by the election of many faithful succeeded.
Then how to the summit of virtues he came,
his studies narrating, the Roman world learned.
Him succeeded of happy memory Heymardus by name,
of blessed simplicity and innocence a son. [Heymardus,] He
in the augmentation of estates and acquisition of temporal
advantage so studious was, and in observance
enough devout: he both the loss of temporal
light, and whatever of adversity to him to happen could,
without all murmuring and indignation
most patiently bore. He indeed a man, for the merit of patience,
of a simple and innocent life, with so great and such by
Christ was enriched gifts, that in his time to the love
of the monastic order the author of our salvation B. Majolus
deigned to summon. In this indeed of conversion's
service, much availed of the venerable man [f]
Hildebrannus the sweet conversation and spiritual suggestion.
He when he was of the prior Cluniac monks,
and of the same monastery the Provost [g], twice invited
was that the office of the Abbey he should receive; [Hildebrannus,] but he was unwilling,
because always more to obey than to command, and more
to be under than to be over he wished. Thinks me someone perhaps
to have doted, therefore because, when of B. Majolus to dispose
to write, of the superiors me so much it befell
to have stated: not however let anyone believe by chance to have happened,
but of design providently to have been done. Whatever indeed in the superior matters of just and holy men we said,
the whole in this man of whom to speak we wish, either fully,
or in great part to smell of we recognized.

[5] [h] There was that man most blessed our Father Majolus,
of an illustrious stock sprung, [and finally S. Majolus.] and by noble parents
with vigilant care from the very infancy nobly nourished.
The boyhood's time proceeding, he was addicted to Ecclesiastical
studies, that he might be imbued with letters spiritual.
By a supernal therefore nod and divine providence it was done,
that so good a hope's boy then in divine acts
more closely intent was, that the whole adolescence's time
without the peril of chastity he passed; and so it was done,
that through the whole of his life's space, an honor in his body
he retained virginal. [He after studies at Lyons,] Youthful now imminent
age, higher and stronger in divine, sharper in human
studies and graver he did not defer to attempt; and therefore through
each exercised doctrine, he did not fear to approach
to the Lyons altar. Then with this city,
of philosophy the nurse and mother, and which of the whole
Gaul from ancient custom and Ecclesiastical right not
undeservedly retained the citadel, Anthony, a man learned
and prudent, in liberal studies to have
he wished as preceptor. Afterward indeed much more
the examples having followed of Anthony, that great and only
Christ's disciple, than the studies of this Anthony by a secular
profession a Philosopher; from the aforesaid city to the city
of Mâcon, by the nobles of the fatherland and his citizens,
namely kinsmen and friends, invited coming,
as he was a man religious, religiously somewhat with
them he stayed: whose life laudable and admirable
zeal, could not lie hidden from the aforesaid city's Bishop:
by whom humbly he is invited, [made Archdeacon of Mâcon:] by the counsel of the Clerics
and citizens, that in the same Church he should not disdain
to administer the Archdeaconate's office. The man
indeed as he was of humility with grace endowed, to obey
he did not defer, what to himself divinely through the ministry
of the Pontiff to be commanded he recognized. And as the matter afterward
widely lay open, the whole that business to a greater utility's
was directed heap. The received finally of so great
dignity office, such himself he exhibited, that to God he might please
and to the world: not the world in the malignant placed, but
the world through the blood of Christ reconciled to God
the Father.

[6] For has the aforesaid city a neighboring monastery,
which to many seems with spiritual studies most decently
adorned, [in a friendly manner he is attracted by the Cluniac monks,] to which the already said Senior by
the Father of the monastery and the Brethren frequently is summoned;
with whom both frequent he had colloquy and spiritual
companionship. Among the very finally most sweet
colloquies and mutual of most sincere charity services,
seeing the Brethren of the aforesaid monastery with the mind's gaze
his Angelic face, hearing with the heart's hearing
his mellifluous eloquence, they desired that him they could
for themselves acquire a Brother, whom afterward to have
they might merit also a Father. There was to this intent the flock
all of the Lord, but that senior Hildebrannus, of
whom above we said, that it could come about labored more ardently.
There begat already in him the Lord's grace contempt
of the world, according to also the vow of the Brethren of the aforesaid
monastery. What more? The Ecclesiastical
dignity's office laid down, the worldly nobility's
brow spurned, the secular and of friends and parents
consortium left, that freely he could serve the true King Christ,
wholly himself he subjected to the heavenly magistry. [the habit received] Nor much after
at an agreed time, on a sure day to the monastery coming,
most dutifully he is received, regularly is introduced, and
(as is the custom) honorably and charitably is treated.
How great was the joy among the Brethren of his coming,
how huge the gladness, how celebrated the exultation,
cannot to the full our utter discourse. Thenceforth
there was to him to the world's contempt a prompt will,
to the love of God a most firm charity, to the love
of neighbor a dear fraternity, to thoroughly learning
the regular observance's order no difficulty, [holily he lives,] and
to exhibiting not only to the Abbot but also to the Brethren
of obedience the good a swift alacrity, and to
giving to all an example reigned in him a pure
simplicity.

[7] What was his conversation among the Brethren in
the beginning of his conversion, appeared from the affection of the same
Brethren in the time of his most celebrated election.
There was now not need, that anyone him to the observance
regular should instruct, whom, as the holy Evangelist
says, the unction of grace heavenly about all things instructed. [1 Joan. 2]
There began meanwhile the life and doctrine so perfectly to grow bright,
that in the house of God, by the praise of the faithful, of all
the first and chief place he merited to obtain.
For so it pleased the Divinity, that through diverse grades
of humility he should ascend to the summit of monastic perfection;
that not now from others one, [Into the place of Haymardus the blind] but among the rest and
above all he might seem chief. In the sixth indeed
year (as is reported) of his conversion from the world, the above named
Abbot of happy memory, the Lord namely
and pious Father Haymardus by name (whose monk
the blessed was Majolus, and to whose admonitions and biddings
with the whole mind's intention and body's possibility he obeyed,
and always to obey had decreed) began to be destitute
meanwhile of all health of body, and (what to himself graver
was, although patiently he bore it) by the loss of temporal
light. And when now himself to the decline to verge he foreknew,
and recognized himself not to be able long of so great a monastery
and of so great spiritual sheep the care to bear; of
the ordination he began of the monastery, and of his successor
the election, with spiritual and religious Brethren
spiritually to treat, and with tranquillity of mind patiently
to dispose. There was made moreover by all an inquisition;
and to whom of all the Brethren it tended, [is created Abbot:] to
the Lord namely Majolus, came the election: of
whose indeed election's business, according to the greatness
of it to say I suffice not; but, that I may use eloquence
most brief, neither there nor elsewhere to that office, than B. Majolus
neither could nor will be able a more excellent be found.

[8] What more? The chosen is summoned, invited resists,
asked contradicts, adjured trembles, forbidden
is quiet: accordingly praises to God we render, [by all he is honored:] since
overcame the contradiction's decree of obedience
the praiseworthy document. Lastly by the Brethren he is chosen,
by the people acclaimed, by the Pontiffs blessed,
and by the aforesaid Father of the monastery in a sublime place
most celebratedly placed, and by the Brethren most dutifully
saluted, and by all Lord and Abbot honored
and cultivated. And not only by his own, but also by all,
who him to see and to know could, beyond
all of his time men, with all honor and veneration
was held: of whose origin, life and manners,
miracles and death, of our elders the sayings by an illustrious
speech brought forth let them suffice. They indeed who of great
men greatest things to say could, his most illustrious acts
and merits by the Lord to him conferred magnificently described.
But I the last of his servants' little servant,
not other but those which they themselves aforesaid, with a poor style
and with most brief distinctions chapter by chapter in whatever manner
I dared to annotate, having followed Alcuin [i], of the great
Charles the Emperor the Master: so both unequal
to him, as much as a sinner to a just man, an illiterate to a skilled,
to speak not knowing to a most eloquent. He the highest and incomparable
man and most holy Priest Martin's life, [he is compared to S. Martin:] by Severus
Sulpitius with a highest style described, with sayings fuller
elucidated, to our and our like ones'
destined notice: but as no one after
the Apostles to the most blessed is equated Martin, so also I
much me unequal profess to Alcuin. Said he,
as namely great, great things of a great man: I will say I small,
small things of a great man. Said he of his Martin, as
of the highest Priest and an incomparable man: I will say
I of Majolus, as of a most pious Father and Abbot
most holy, a most excellent man, and truly Catholic.

[9] There was therefore that man of most illustrious birth sprung, and
from either parent with a twin nobility coruscant.
He to the illumination of many, by the very eternal
Light of lights, [illustrious by the gifts of body and mind:] like a most splendid star, of human
condition is destined to the door. For he was
himself noble as he was, and nobly nourished, and diligently
instructed. And that from lower to higher to ascend
we may be able, there was the man already said, often to be said, and often
to be recalled, of grave entrance, of sublime voice, of mouth
eloquent, of sight pleasant, of countenance Angelic, of aspect serene,
in every motion, gesture or act of the body honesty
presenting. With all his members' fitting
position most decently adorned: of all
mortals to me he seemed most beautiful. For he was
in faith firm, in hope sure, with a twin charity filled, in wisdom
clear, in understanding wonderful, in counsel provident,
robust in fortitude, of spiritual science an assiduous cultivator,
and of charitable piety a true lover. There filled him
the spirit of the fear of the Lord: which as David the Prophet
attests, the beginning of wisdom to be is recognized: of that
namely wisdom, by whose brightness B. Majolus suffused,
of heavenly beatitudes merited to perceive the gift. [Psal. 110]
By this gift's light our Majolus kindled,
with the poor in spirit poor wished to become, that
by the King of heavens with the kingdom heavenly he might merit to be enriched. [Matth. 5] With
the blessed meek he busied to grow meek, that with them he could
the land of the living possess. With the blessed mourning
he desired, [instructed by the 8 beatitudes,] of his sons' negligences and of the whole
world's crises to lament, that to eternal consolation
with all his own he could come. To those hungering
and thirsting justice, the same justice
by hungering and thirsting he busied to associate, and with them
in the heavenly banquet to feast, always and with spiritual
delights to be satisfied. He busied that to the wretched merciful he might be, that
with the blessed merciful mercy from the Lord
he could obtain. In as much as a man intent assiduously
on heavenly desire, divine contemplation by just
merits and continual entreaty he merited to obtain, that
with the blessed of a clean heart having worthy he might merit
of the Lord the vision. And that most truly he might merit God's
son to be called and to be, perfectly he learned to be peaceable,
that not only to possessing his soul
he might have patience, but that all discordant
(as he could) to concord he might recall and peace. For
justice persecutions and passions from the ancient
enemy and evil men patiently he learned to sustain,
that blessed for justice to those suffering and in spirit
poor, to perceiving and possessing the kingdom
of heavens, he could become associated. With the three aforesaid
adorned virtues the most blessed Father Majolus,
and with eight from the Gospel blessings propped about
everywhere, [and the 4 Cardinal virtues,] also the four Cardinal disciplines
with fervent desire he busied to acquire, and acquired
with just works to cultivate, that through his prudence
his own's and beforehand he might provide salvation; through temperance,
which by another name is called modesty, by the temperament
of just discretion modestly he might dispose
the spiritual enjoined to him businesses; through fortitude,
the devil and his vices he might be able to resist, and resisting
the very author of malice, contending lawfully, manfully
to overcome; through justice indeed, which through all kinds
of virtues is diffused, and of the same virtues
the seasoning to be seems, soberly and piously and justly living,
the good contest contending, the course consummating,
the faith keeping, the laid up for himself crown of justice
from Him he might merit to perceive, who is of all virtues the bestower and author, and before all and above
all God blessed forever: whose blessing's
bounty and clement benignity conferred on us as
a gift, whereby with such and so great we might enjoy a Pastor. In
whom we have an example which we may follow, and in whom
to us is set a form to which we may be impressed: as B.
Gregory of our head Jesus Christ our Lord
says, in whose body's propagation B. Majolus,
as a most holy member, the best place
merited to obtain.

ANNOTATIONS.










CHAPTER II.

Miracles. The conversion of many. Death.

[10] Of whose life and of the soul's virtues when anyone
shall have heard the prescribed praises to recount, [He shines with miracles by others before written:]
he will care perhaps about visible miracles and corporeal
signs to inquire, by which is supported and corroborated
the faith of those, who are wont to doubt about the merits
and rewards of the elect: to whom by B. Gregory's words
must be answered: Faith has not merit, where
human reason affords experiment. And lest anyone doubt
about his sanctity and glory, let him learn from those, who
him by sight and hearing knew, how he lived, how
he taught, and how full of days, adorned with virtues,
from this light he departed: and when he shall have recognized him
by the faithful's attestation holily to have lived, rightly to have taught,
let him believe him without doubt to all the Saints'
glory Christ leading to have come. How great through him
the Lord both before and after his passing to show
deigned miracles, attest volumes by most learned
men arranged, with a sense Catholic, with a pen written
rhetorical, and in certain places with meter varied
dactylic. And because God omnipotent no
time suffers to pass without testimony of His benignity,
to correcting the negligences of our frailty,
frequently He renews examples of sanctity. But also
in that time more frequently than usual it befell to happen.
Among all the title of sanctity displaying, who in our
times shone, B. Majolus chief
appeared: of whose honest manners, and of an honest life's
virtues, [before the rest of the Saints of that time he is eminent:] by us for the time a few to be said
are. That truly I may confess, he was to all things useful, and through
all things laudable. For there was honesty in action,
sobriety in custom, humility in prosperity,
patience in adversity. To the meek he was affable,
to the proud terrible, sparing when he ought, lavish as
it befitted: not diverse in habit, not confused in
act; as much as from a man, one always and the same.
A devout imitator of the Saints, and of them most intent
hearer to be he busied, to whose servitude and disciplines
to obeying and serving he subjected himself.
That sevenfold couple, by the Apostle Peter in
a ternary and quaternary number, in a wonderful order beautifully
disposed, not with a deaf ear hearing, by hearing
he learned, and that others might learn, with tongue and hand
he thoroughly taught; ministering in faith virtue, in virtue
moreover knowledge, in knowledge moreover abstinence,
in abstinence moreover patience, in patience moreover
piety, in piety moreover love of fraternity, in
the love moreover of fraternity charity. [2 Pet. 1, 6] He preferred
also to dialectical syllogisms, and rhetorical arguments,
and all the wits of all philosophers,
of Apostolic simplicity the praiseworthy document,
saying with Paul: For I have learned, in what I am
sufficient: I know both to be humbled, I know both to abound: everywhere
and in all things I am instructed, both to be satisfied and to hunger,
both to abound and penury to suffer. All things I can
in Him who me strengthens. [Phil. 4.]

[11] [he pleases God and men:] By so great doctors' and divine philosophers'
wisdom thoroughly taught, and of all ecclesiastical
discipline's erudition and virtues illustrated,
as of Moses the Ecclesiastical discourse speaks, He was made
to God beloved and to men, and therefore his memory
in blessing is. [Eccli. 45.] Truly beloved to God and to men
was Father Majolus, because through the love
of God and of neighbor (which firmly he held) to God he pleased
and to men: so he busied to please men, that
to God he should not displease; so to God, that to men he might profit.
He pleased God, by well living, and by rightly teaching:
he pleased men, as he could spiritual and temporal
benefits to them exhibiting. For truly his memory
in blessing we recognize to exist,
while we recall and still clearly perceive, through
him and those whom in Christ he begot, edifices of the building
heavenly to have grown, to have increased, and to increase. And that by the peace
of the spiritual artificers, in the same building laboring,
I may say; one chiefly shone, who lately from human things
departed, and who more than all of us labored,
the Lord namely and Abbot [a] William: of whose
most illustrious acts, and laudable life, and wonderful conversation,
our smallness suffices not, what it perceives,
to the full to relate. How clearly of the most blessed Majolus
and of his disciples in blessing exists the memory,
let answer the monasteries by themselves, some from the foundations
built, others from corruption with the increment
of virtues to a better state reduced. How much
the man this, of whom we speak, to God pleased, through
signs and miracles, which through his merit the Lord worked,
to men manifestly He deigned to demonstrate;
while, as of many faithful most faithful
attests the relation, many with diverse infirmities constrained,
even of life despairing, by him visited, [various he works miracles:] through
the grace of the Lord to the pristine health were restored. Several,
of the eyes wiped away the darkness, through his merit more clearly
began to see. Many, with diverse kinds of fevers
affected, the Lord's grace bestowing, by his prayers
were freed. Many, as they relate, from the venom
of serpents, the bites of wolves and dogs, the incursion
and illusion of demons, through the Lord's Cross's
sign by his right hand expressed, merited to receive
a salutary remedy. Many in perils of rivers,
from strokes of lightnings, and the other inconveniences,
by his were freed intercessions. Sometime
candles, either by the negligence of a chamberlain, or by the occasion
of some event, in the nights before his bed
extinguished, as testified those who were present, divinely
were to light restored.

[12] When he was sometime in the monastery of the most holy
Martyr Dionysius, and in the nocturnal time read
(as was his custom) of the same Martyr and admirable
in either tongue, in either condition a philosopher,
the book on the heavenly Principality; a heavy sleep supervening,
the candle from his hand upon the book's page
flowed down. There happened then something wonderful unusual.
The fire of its nature the office pursuing, the wick
consumed and the wax; the page dismissed unharmed. If
he raised not the dead's bodies, [very many to Christ he converted:] there are other more powerful
and clearer, which through him the Lord wrought, miracles.
If the soul is more than the body, much greater
and more excellent is of souls to life eternal
the reparation, than the raising of bodies, to of this life
the toils and perils of those returning. How many from
the death of the soul and the abyss of vices he raised, and into
the ways of life by his example introduced, of them the multitude
to God alone known, to number does not allow. With these and
of this kind virtues illustrious, to God and men
he was dear. Many Catholic and honorable Clerics, [dear to Princes ecclesiastical and secular.]
religious monks and reverend Abbots venerated
him, as a most holy Father. Holy and wise
Bishops treated him, as a most dear
Brother. By Emperors and Empresses, Kings
and the world's Princes, Senior was called and
Lord. He was honored by the Pontiffs of the Apostolic
See, and truly was in that time the Prince of religion
monastic. That Divine Caesar and Greatest Otto,
him loved with his whole breast: loved him of the same
Caesar the wife Divine Adaleida, Empress Augusta,
with a charity most sincere and devotion most dear. Loved
him their son with humble devotion the Emperor
Otto; with affection and not unlike vow [b] Conrad, of the aforesaid
Empress the brother noble and peaceful, and his
his face they beheld, the more in his
love they grew. What shall I say of the most noble
the most illustrious man and most noble Count? what
of [f] William? what of [g] Richard, the Aquitanians' and
Normans' most brave Dukes? what of the Italic
Princes and Marquises? How much him
end shows: through his indeed merit and faithful service,
B. Benedict's to receive he merited the habit.
most faithful, among his own most illustrious, and of the adjacent fatherland
father, and of the poor protector most strong, how much
and how he was to B. Majolus devout, the aforesaid
in many ways proclaims place; by him, both before and after
the passing of the always to be said Father, with edifices and riches,
and of diverse ornaments species adorned and
ennobled, so that it would befit if such a thing had done someone
of Kings. He indeed who now survives, of the honor
his heir and of the name, well treats that place, no
even brings to the inhabitants damage.

[13] So magnified and glorified was B. Majolus
the Lord's preceding grace, [by Hugh Capet] in the sight of Kings
and Princes, before all the people, that we can
say of him without doubt, what of Moses God's servant
the Ecclesiastical repeats discourse; He glorified him
in the sight of Kings, and showed him His glory. [Eccli. 45]
Hugh King of the Franks as often as him he saw, with humble
devotion received, and with great honor treated:
in the time indeed of his vocation to himself to come asked, with that intention that the monastery of S. Dionysius by his counsel
and aid, better than then it was, might be ordered.
He, knowing it said by the Lord; Render what are Caesar's
to Caesar, and what are God's to God. [Luc 20, 24] And that of the Apostle
precept; [even after death honored,] God fear, the King honor. [1 Pet. 2, 4] To
that business to be performed, rejoicing the journey he undertook,
even to the place Souvigny he came, where, himself God
calling [k], full of days and of sanctity from this life
he died on the fifth of the Ides of May, the sixth feria dawning after
the celebration of that most sacred solemnity, on which
Christ Jesus our Lord, the prince of death subdued,
to the right hand of the Father ascended, and to His faithful one
Majolus of ascending after Him the way showed. After whose
passing the aforesaid King Hugh, by his coming's presence
and royal gifts, his obsequies honored and
the tomb: where the Lord bestowing many are wrought
and are wrought miracles, and to very many very many bestowed
are and are bestowed benefits. Of which the multitude
and greatness suffices not in order of all
our memory to narrate: but, that the most brief
I may use conclusion, at the sepulchre of that most holy
man of whom we speak, and whose life and merits to the charity
of the faithful to commend we strive, by the grace and mercy
of Christ from whatever infirmity held,
many healed are and are healed sick. There paralytics
are raised and the lame, [he shines with miracles.] there the feverish are healed and the blind,
there by demons possessed are cleansed, and we know not
of what kind by fire terribly and miserably burned
are freed: and whosoever there devout coming of
whatever necessity faithfully help seeks,
of his vow possessed made returns to his own sound and
glad [l], the Lord bestowing our Jesus Christ,
who lives and reigns in the unity of the Holy Spirit God,
through all the ages of ages. Amen.

ANNOTATIONS.












CHAPTER III.

A presage concerning the Saracens to be cast out from Provence.

[14] For when to this discourse I wished an end to impose,
in which of B. Majolus' life and manners
with faithful temerity and humble presumption I strove
something to say; there came into [mind] a memorable certain
presage, which in his begetter by certain
faithful's relation I had heard done; which, as some
relate, the same father frequently with a pleasant discourse
was wont to relate; but I to this work feared to insert,
lest to anyone it should seem incredible. [But] after
certain accidents, which in his times to befall
it happened, which the presage that with the most open reason
favored, to recall I began; undoubtedly thence something
to say I disposed: but of the unusual thing the new matter contradicted
to begin, which on account of its greatness I feared,
me not to be able to perfect. And when these I thought,
said my very cogitation to me: As fitly could
anyone relate by the wit of some good man deluded
the most cruel rage of a wolf, as he related the mildness
and obedience of the lion, who wrote the life
most erudite and Catholic man. Imminent therefore
that time, in which from Spain's borders boiling
the most cruel of the Saracens a huge multitude, [S. Majolus by the Saracens captured] through a journey
naval to the borders even of Italy and of Provence
came, and in either kingdom of either order
sex and age of men slaughter gave; then monasteries
destroying, cities, villages, and farms depopulating,
and so through the Julian Alps, even to the Ridges of the Pennine
Alps with a rapid course came: and there of impiety
its reins relaxing, through many of times spaces
of the Christian name the peoples with diverse infestations
and calamities afflicted; and some by killing, [and freed.]
others by capturing, others of their goods all despoiling,
of its impiety the vows thus by a tyrannical exercise
fulfilled. Among the other evils, which that people
most nefarious did, the most blessed Father Majolus,
from the thresholds of the Apostles returning, by fraud and ambushes
it took, of all things despoiled with chains it bound,
with hunger and thirst afflicted. He indeed divinely absolved,
at last by the moneys of his monastery redeemed,
from the hands of those, the Lord protecting, escaped
unharmed; and his unjust capture, of their expulsion
and perpetual perdition was the occasion. Just as indeed after
the passion of Christ, the Jews were from their own exiled; so after
the capture of His servant and most faithful His servant Majolus,
the Saracens from the borders of the Christians were expelled.
And just as through Titus and Vespasian of the Romans
Princes the Lord on the Jews vengeance exercised, so
through William the most illustrious man and most Christian
Prince; by the merits of blessed Majolus, the yoke of the Saracens
from the shoulders of the Christians He laid down; and
many of lands spaces, by them unjustly possessed, from
their tyrannical domination, with powerful virtue snatched.
But these said, it is necessary that to the proposed we return.

[15] What are those which we proposed? A presage
a certain memorable, favoring the accidents, in the times
of B. Majolus supervening. What are those accidents?
The Saracens' unforeseen coming, of the Christians
affliction, of monasteries and cities destruction,
of B. Majolus himself the capture, the redemption and liberation,
and of the same most fierce nation, from the Christians'
borders, Christ aiding, the casting down. What or
of what kind is that presage memorable? There preceded indeed
the most cruel infestation of the Saracens a rage
unheard of of wolves, in those chiefly parts, in
which after the crossing of the sea the whole of the Saracens grew hot
onrush. [The Father of S. Majolus the fatherland from wolves frees] We said for the measure, how
freed was the multitude of the faithful from the Saracens' persecution:
let us say as we can, in what order freed
was the fatherland from the wolves' infestation. There was at the same time
a certain soldier in those parts, by name Folcherius,
in arms strenuous, by hereditary right and the other
goods and riches most rich, and as of his most noble
offspring we said, from either parent with a twin
nobility coruscant; a man of great counsel, of prudent
and sagacious wit; the father namely of that most holy
our Father, of whom we speak, Majolus: in
whose possession and vicinity, the aforesaid rage of wolves
grew most greatly. Among whom, of these
namely wolves the multitude, one seemed than the rest
in body stronger, in course swifter, to tear
more cruel, to devour more eager, so far
that of human bodies the members by its
ferocity it swallowed whole.

[16] Then the man that hearing and seeing daily such
a pest and so great a calamity to grow, not
only his own, but also others' necessity began
within himself to consider, and most intensely to think how himself
and his citizens from so great and such a peril he could free.
Then at length by a divine nod admonished, by heavenly
counsel strengthened, he commanded hedges to be raised,
folds to be composed, rams, sheep, and lambs into them
to be introduced, which no one in that time, on account of the wolves'
rage, dared to do. Then with arms military,
with cuirass namely and helmet clothed, above
wholly with sheepskins covered, he began in the nocturnal time
beside the folds to sit of sheep. There was made moreover
in one of the nights, [one chief being captured,] upon the same folds of sheep, an incursion
of wolves. By the nod of God it happened that the wolf, who
more cruel was, upon the man awaiting him rushed;
upon his back a leap gave, both feet
upon his shoulders placed, began round about
to seek out whence more easily a ram, which was not present,
he could extinguish. The throat and neck he found by the cuirass
fortified, the head by the helmet covered, the body by a royal
hedged defense: in no part could it him harm.
The man that straightway both hands extending, of the wolf
the feet both seizing, strong, as he was, strongly the wolf's
members to his members binding, with a swift course to
his companions returned: to whom long awaiting, and of such
a contest doubting, is offered to their sight a great
for a great gift wolf. He is kept alive until
the morrow, presented to the men, to whom he had been
always hostile: he is killed, torn apart, and among his
bowels of human bodies are found whole
members. Killed he is hung on a trunk, and while one
is killed, all the others from those borders are put to flight.

[17] If anyone these prudently to be understood will,
something spiritual thence to conjecture he will be able. By the wolves'
rage, I believe was announced the Saracens'
savagery. By that man, in a lay habit in many things
laudable, who the wolf deluded, and by deluding killed;
a son to him I understand foreshadowed, who to the wolf
invisible, the ancient namely enemy, by Christ's virtue
overcome, with all his vices and illusions
spurned, by heavenly virtue and spiritual arms subdued,
many faithful's souls, from his power, by his example,
doctrine, and merits snatched, and into the way
of salvation, of life, and of truth, and of justice introduced, He Himself
preceding, accompanying, and following, who is
the way, the truth, and the life, the Lord namely Jesus Christ,
who lives and reigns God, through all the ages of ages. Amen.

ANNOTATIONS.


TWO BOOKS OF MIRACLES

By the Author, as it seems, a monk of Souvigny.

Majolus, Abbot of Cluny in Gaul (S.)

BHL Number: 5186

FROM THE CLUNY LIBRARY.

PROLOGUE.

The glorious works of virtues, which the omnipotent
God's providence through the blessed and His lover
Majolus deigned to work, [S. Majolus, what living he did, to conceal he busied:] while the frail of his
own body's garment was vivified by the vital spirit's
addition, with a compendious, as to know we could,
we described reason, lest a diffuse of words series
to those reading a loathing might breed. Whence an excerpting
of virtues abbreviated from the innumerable ensigns
of his deeds, O would that it might please those reading all!
not weighing meanwhile nor regarding the vile
merit and poor knowledge of the writer. For who indeed
of so great would be of perspicacity of mind, that all
laudable deeds, which for His faithful of Christ our Lord
the condescension performs, in writings or words in
the whole comprehend could? They indeed through God's
mercy the workers of virtues, certain things through
them divinely done, in a masterly manner to conceal procure:
and although we be admonished, that they should see our works
good, and glorify our Father, who in
the heavens is; yet this precept's admonition to polish
we ought with a certain salutary artifice, lest of human
praise the favor it cloud in anything. For of great
merit with God to be is recognized, who on earth
still pilgrimaging, for the good of his faith elaborated
work, with some foreshown miracles is honored:
but also among the of diverse merits the special
prerogative to anyone nothing can be holier and more useful,
than that through the inhabiting of faith, hope, and charity
spirit, he prepare in his heart's lodging of the Lord
a temple: that of him to the holy and individual Trinity,
through the Spirit Paraclete to say it may please, [before which truly is to be esteemed the fruit]
We will come, and a dwelling with him we will make. [Joa. 14, 23] There came
indeed that sevenform spirit, and with sevenfold
virtues that purified of the blessed Father Majolus
filled dwelling, while him it adorned with the spirit of wisdom
and understanding, fulfilled him with the spirit of counsel
and fortitude, adorned with the Spirit of knowledge and piety,
and to grow fiery made in the spirit of the fear of the Lord.
With these indeed virtues' charisms, those innumerable
legions of the monastic name, he himself the standard-bearer
preceding, fitted to the unanimity of distinguished
probability. And so one with God a spirit made,
as is said, Who adheres to God, one spirit is,
in the fourway of the lands' spaces very many whoever faithful
in Christ our Lord's service rendered unanimous. [1 Cor. 6, 17]
How indeed inviolably with masterly censure
and paternal sweetness the honor of the cenobitical norm
to guard he made, [whom he made in forming monasteries.] how not by his own, but by another's command
of those living a lover he was, attests that Cluny
noble college. This Germany and Lombardy,
Burgundy and Provence, France thunders
with the Poitevin fatherland. For very many of ancient
honor monasteries, by his exhortation deific, of betterment
recovered the advantages, of salvation, and of honor:
many from him of increment and profit had
beginnings: and from all, as in the Prophet is read, in
the dens, in which before dragons dwelt, shall arise
the green of reed and rush, [after] cut away the venomous vice's
venoms, sprung thenceforth the grain of honor to the increment
grew of eternal blessing. [Is. 35, 7] Yet however
among many virtues' ensigns, [after death done these are written here by the bidding of S. Odilo.] in that of praises
foundation, which with God special and copious
is, himself always he exercised, that namely many
heirs of God, co-heirs moreover of Christ he might institute,
either for the demonstrated in former matters way, or for of the insinuated
recompense the gift. In such of cooperation's
zeal himself he fitted assiduous, and of these zeals
in his life a follower and cooperator was most powerful:
and now the flesh's burden laid down, in the heavens a bright and
most holy star shining, of amplified virtues
he belches forth heaps. These from part some, for the paternal
command of the Lord and most reverend Odilo the Abbot,
we obey to commit to writings. Since also of the same
our Father Majolus, to God a special Advocate, armed
with confidence, faith, hope, I await, that as much
as is distant the East from the West, so far He may make
from me of the committed negligences the iniquities mine own.
For full of goodness and mercy the same
B. Majolus, the pleasant of the world memorial, after many
in his life wrought miracles, after, on the second of his deposition's
day, with the prerogative of miracles resumed
deeds: which most unfailingly to the praise of God, and to
the memory of the same Father persevere: since
while he lived, that this he might merit, by faith and by things
he obtained.

BOOK I.

[1] At the entombment therefore of the precious body
of the Lord and of God lover Majolus, a certain
of lost mind woman, [There are healed a demoniac,] while long and much she was vexed
by a most grave inconvenience, at length like a dead one
to the earth fell, and after a very little while sound and
unhurt, the mind's sense recovered, rose: and to us
herself to be healed made known, while of reason not ignorant
herself, by words and deeds, demonstrated. For whose
health's commerce glad and eager the Brethren of Souvigny
of his virtues blessed Father Majolus adorned,
God with the surrounding people bless, and to Him
of laudation vows pay.

[2] A certain one indeed associated to a great gathering of people,
with the eyes' and sight's weighed loss, on that
same day, because faith he had, while of the holy
Father Majolus the grace he invokes, [a blind man,] and the merit of him
with heart and voice seeks; with the light of the mind, the light merited
to receive of the head, God by blessing. Whose
virtue recognizing the praise, with the enlightened
man render of the same place the Brethren to the Enlightener
of hearts praises, the bells rung and praised together
God.

[3] Another thence day, while of the monastery of Souvigny
the household, with the other workmen, by the exhortation of Brother
Malguinus, who over that work a diligent watcher
was present, upon the blessed man Majolus' tomb some of stone
work performed; and to the union enough what to do
little it seemed, although each one as much as
he could labored, [having a hand hurt,] whence among the rest of the masons'
artificers, there was a certain, by name Constantius,
who while more solicitously to the work he insisted, and a great square
upon the begun work wished to roll, suddenly
upon his hand it is rolled, and thence gravely he is afflicted.
But to demonstrate the blessed man's merit, and
to confirm the servant's faith, while the holy Father
Majolus' name he invokes, with a gentle drawing the laden hand
to himself he recalls sound and unhurt, and so only
the finger-cover [b] of the glove he lost, and in the rest
of the body sound remained.

[4] A certain therefore woman, Stephana by name,
of S. Julian [c], of prolonged blindness the darkness miserably
suffered; [there is enlightened a blind woman one,] and through many of the Saints' pledges
help to entreat going forth, upon her blindness's
delays she remained groaning. At length wearied
and distrustful of her soundness's recovery,
at home she remained, and the detriment of her sight only
condoled. But at length the blessed Father Majolus' fame
of virtues through many truthful hearing, she resumed
strength, and recovers of prayer days. To the blessed man's tomb
herself she made to be brought by a leader preceding: and while of prayer
words there she multiplies, and by faith God invokes;
there is present B. Majolus' general help, whereby is driven away
from the eyes of the bereft woman the blindness, because a daughter
of light, and not a daughter of darkness, she was. The brightness's day resumed
finally, she returns to her own without a leader.
And glad and eager, for the miracles' frequent
repetition, of the same place remain the Brethren: and for
the seen miracle, as also for very many, they chant
the Hymn, Te Deum laudamus, in the highest.

[5] Another woman, of the same infirmity laboring
under the inconvenience, by name Heldeardis of Mauziacum [d],
to lead herself made to the blessed Father Majolus' tomb, [another blind woman,] and
lest alone she be deprived of the antidote of health on many bestowed,
she took the light of her eyes suddenly. Whence enough rustic,
and of the understanding of sciences ignorant, while without thanksgiving
to return to her own she wished, the received light
she lost straightway, and was repeated to her the pain with
the light's loss. But yet the omnipotent God, who
the humble regards, and the high from afar knows, to her
was unwilling to take away the hope of health to be recovered. For also
in her mind He put, that to seeking again the blessed
Father Majolus' remedy she should return, if in any way
she could rejoice, that she of herself might have mercy more.
Whence returning and with faith God invoking,
after prolonged of excessive importunity complaints, as
is said, that the kingdom of heavens force suffers, and
the violent snatch it; she snatched and extorted by prayers
the light of her eyes, which she had lost by the neglect of rendering
[grace] thanksgivings. This repeated miracle
recognizing the congregation of monks, there
remaining, the eternal Father with voices praise together, and for
the seen miracle the bells for a while to sound commend.

[6] Hildeburgis and another woman from the Auvergne fatherland,
of the same infirmity not unalike by bereavement
condemned, while the blessed Father Majolus' intervention she repeats,
the brought blindness from her eyes she renounces. She
before the holy man's sepulchre to the ground prostrate, [and a third:]
while with fists her torn breast she beats, is broken
of the eyes the blindness, and returns to her body the alacrity, and
to the dark once head the brightness. So gladdened
by the most desired blessing's gift, to her station's
place she returns without an earthly leader; and the way and
the truth and the life, which Christ is, she praises together,
on account of in her the done virtue, which everywhere she announces.

[7] How willingly of those serving him, the blessed same
Father Majolus the obedience receives, by many virtues
he demonstrates. [a candle extinguished of its own accord is kindled:] Whence let be narrated one miracle,
enough abundantly in his life frequented: that
those serving him to the faith of truth he may excite, and to better things
from day to day to tend he may submonish. For a few
elapsed days, after the blessed Father Majolus to
the heaven's court passed glad, a certain Brother Odo to
the blessed man's tomb among others of servitude the service
applied. But while on one of the days a candle, which
before the holy man's tomb burned, had been extinguished;
he feared the negligence, and for his inertia, he dreaded
of the other Brethren and of the surrounding people the shame.
So extinguished seizing the candle, and to
it to be kindled elsewhere carrying, in the midst of the journey
resumed the candle the light of brightness: and so admiring
the aforesaid Brother the light from heaven given, returns
glad to the blessed Majolus' noble mausoleum; and with praises
God thunders for the seen miracle, and the other Brethren
likewise not a little gladdened with joy.

[8] Herbertus a certain by name there was, who the holy
and of God lover Majolus' grace and merit mercifully
found. [There are healed, a contracted one] He through many of days spaces, of hands
and feet losing the supplements, lived with
pain, ate his bread with weeping without intermission.
Whose misery's importunity grew
to him daily, because neither was present which him might gladden
health, nor the common him from the world withdrew
mortality. So by days and nights continuing of weeping
the sobs, at length he resumed the hope of consolation,
and to seeking the Father Majolus' aid,
himself in a cart to place, and to the holy Father's thresholds himself to bring made. Where for some time tarrying,
while many and innumerable he saw and heard to return
sound, [before the doors of the church,] although for the Saint's virtues he rejoiced,
grew to him however the pain, because he alone remained, to whom
was not bestowed of salvation and health the honor. But at length
baked in the furnace of poverty, he conquered by faith the infirmity
great of the body. For through B. Majolus
was given to him from heaven perfect of body health, before of the same
church the outer doors. Whence from the cart, where
he had been placed, leaping down, into the church he enters, God
and the Lord blessing; and of thanksgiving vows he offered
to his physician and of his salvation [author] the blessed Father
Majolus; and the Brethren of the same place render to God vows
solemn of laudation frequented, for these and similar
daily miracles.

[9] After therefore first B. Majolus' body, with
the greatest of honor and reverence cult, was buried;
and at his most holy head, [and another in the consecration of an altar,] an altar a certain was
built; the Brethren, to God there serving, a common
and salutary such found counsel. To the Bishop
namely, in whose diocese the same was place,
they send, that altar that he should consecrate. Whence coming
the Lord Beggo, of the Auvergne See Bishop,
that altar with great consecrated reverence.
Which hearing round about divided peoples, assembled
innumerable there. Among whom a certain
man, by name Constantius, contracted and to no
use fit, while in the church placed he was pressed by the surrounding
people, and was rolled to the earth as bound
by a chain, a sudden found of salvation and health
way: sound and unhurt he rose for the merits of S. Majolus,
and so God praising together to his own returned.

[10] On that indeed same day, two certain women,
who by the hidden judgment of God the mind's sense had lost, [two insane ones]
of reason and health receive the remedy,
and so announcing to all S. Majolus' merit, to friends
and parents of theirs, great brought equally
joy.

[11] On another day a boy a certain from Cavannis [e] a farm
came, who the virtue of one hand wholly had lost:
for it as a dry wood to his body
hung, and neither of heat nor of cold any felt
temperament, nor was it strong to do
of any utility a work. [having a hand dry,] When the age of his body growing,
grew daily in that part the increase
of infirmity: and although that boy had not the age,
to perfect sense to retain the grace, he found
for himself however of salutary counsel a path. He to
the common health's remedy, the Father namely Majolus,
approaches, and him over his necessity's sum,
as a helper invokes. Whose boy's prayers receiving
the Lord by the merits of S. Majolus, to the pristine health
his hand reduced, and so perfectly bettered
brought back.

[12] On another indeed day came another, of boyish age
not exceeding the term, by name Heldinus, [a blind boy,]
who by blindness was weighed down with a whirlwind: who although of the exterior
he had lost the office of light, of the interior however
he lost not the good will of the mind. He by his parents'
aid to S. Majolus was brought,
and in the church placed awaited of his illumination
the hour. But of his misery condoling friends
and parents, vows of prayers solemnly repeat for
him, and the mercy of the omnipotent God invoke assiduously.
And so while by days and nights the holy man's
they seek suffrage, of their heart at the end fulfilled
they rejoice the desire. For on one of the days while the same
little boy in the church sat, suddenly himself to see
candles burning he proclaims, and what in the church were done
himself to see he manifests. Upon which business
of health made certain the parents of the boy, of great laudation
the jubilees according to their knowledge chant: so glad
and eager returning to their own, by their exhortation many
to come make to S. Majolus' thresholds.

[13] Brioderensis [f] is called a village in the territory of Bourges,
of which a certain contracted and of all the members'
office lost, [an old man contracted,] by his parents brought was
to S. Majolus' church, if in any way of his intercession
he might merit to find grace. He in of decrepit
age the old age, with such laboring inconvenience, for
attaining of salvation and health the utility insisted more attentively
in the very age's now end. Who shut with fists,
bent back to the belly with knees, in the head alone formed
seemed of a man the effigy, but in the rest of the body
a deformed matter. Him parents and friends despaired
to be able further anything of health to obtain:
but, as in the ancients is wisdom, conquered at length the deep-seated
of weakness and of contraction the knot the importunity
of his prayers. For with the Brethren celebrating
in the church of Masses the solemnities, came upon the wretched
by B. Majolus' intervention a visitation Angelic, which to the pristine
health the hands weak reduced, and the knees
once tottering the way to take confidently permitted:
and is reformed the whole lost of the body virtue,
since he doubted not this himself to be able to obtain the veteran
by B. Majolus' intercessions. This aid
having obtained at the end of his days, returning he blesses
God, and His Saint praises together Majolus.

[14] A dire palsy a certain one was weighed down with the knottiness,
who himself confessed to be of Eglismont [g]: whose
youthful body had defiled a grave contraction of hands
and feet; so that his hands by gout of the hand, [a paralytic one,] his feet
moreover were vexed by hostile gout of the foot. He in a vehicle
in which to recline he was wont, bound about
with little bands, is brought by his parents to S. Majolus'
to seek aid. But brought
into the church, upon the business of his salvation, watches
in prayers, and upon this to watch his parents he admonishes
more instantly: invites those about to pray to be present, by whose
leading there he seemed to have been brought. At length
on one of the days came to the languishing the hour of having mercy on him,
for of God lover Majolus' prayers. For by his
intervention he received the rectitude of his hands and convenient
motion of the fingers, and to his feet, of walking
was not lacking the strength: which benefits brought
S. Majolus' of merits the greatness. After the resumed
of body health, long and much awaited,
to his own he returned, and thanksgivings to God
and Saint Majolus rendered.

[15] Of the same [h] infirmity was affected by the damage
a certain one of the Nevers territory. He more like to a deformed
matter, for the too great condemnation of body, more
seemed for being rolled fit, than he was kept
for the honor of standing or of walking. Who at once
of the work of hands lost, on this account more seemed
to be deformed, that his chin was glued
to both knees. He hearing many peoples to come
to S. Majolus' help, [likewise a contracted one,] this work himself to ought to try
he deliberates; trusting that of the same Saint with
God so great was the grace of merits, that through it healed
he could be from the distorted contraction of his members;
and to be able himself to obtain by his interventions health,
if he were brought to his most holy shrine.
This will to his parents and friends his
he indicates: of whom the sounder mind was, his will
they praise; the less credulous, this vainly themselves to do think.
But God, who the high from afar knows, by a more salutary
counsel this one strengthened. In a certain carrying
litter transposed, to the Souvigny monastery
he is brought; where for a few days of salvation
and health awaiting the remedy, he remained not
frustrated of hope, because of that journey he wished to undergo the labor
devoutly. For after the Matinal service, before
S. Majolus' tomb he sitting, from heaven a sudden
received of body alacrity. Of hands and feet
his are consolidated the sinews: the chin from his knees
is broken away, by the grace of Christ: and he who before, as
a prone animal, the earth regarded only;
erect in a natural state, proclaims S. Majolus' virtues
in public.

[16] Of the same day at the Vesper now hour, after
many wrought miracles, a certain woman is brought
mute. Who after the received office of speaking, herself
said to be of the territory of Auxerre, and Helena herself
to be called made known. [a mute one,] She for the too great infirmity of the whole
body, lost the modulations of prompt speech,
which reformed B. Majolus' intervention, since
also this one to aid He wished appeased. For while she sat
at the doors of the aforesaid church, suddenly she slept:
after the awaking indeed, with a light motion her tongue
to draw within her jaws began. Thereafter a horrific
certain hawking and bloody spittle, more sweetly
to act began. Of stammering the beginning she begins, and
afterward formed of discourses the courses she narrates.
So God praising together and the Saint Majolus proclaiming,
she returned to her own, cheerful and pleasant.

[17] Of one hand the virtue had lost a certain
woman, to whom also to multiplying the pain's number,
grew of speech the loss. By these so great and
so grave afflicted pains, like she seemed
to a dead one, because of working and of speaking miserably
she was deprived of the gift. Conquered at length the woman's infirmity
the sought B. Majolus' mercy, which to many profited,
and to us forever may it profit. She into the church,
where his holy are laid up the members, [another mute one, also with a hand maimed,] enters
groaning and weeping; and although she could not the necessary things
of her body by the office of words say, them however
she revolved by faith; and in herself she proved,
that to a heart contrite and humbled the Lord
God regards. For on one of the days she received first the health
of the condemned hand, remained however meanwhile
of the lost speech the weeping. Upon which aid
of S. Majolus by heart, not by voice she invokes, as clearly afterward it became known,
since the health of the tongue in such a manner to receive
she merited. For sitting she in the church, before
S. Majolus' tomb, received of the mouth and tongue before
lost the office.

[18] A certain of the poor the poorest a daughter only
had, whom a horrific contraction of the whole body,
to a monster most like had rendered. She by hands
and knees, elbows and feet condemned gravely, [a contracted one,]
in that place only where she was put, remained,
and of her torment the pain by lamenting and weeping
repeated: to her indeed reserved was life to the bitterness
of soul, because neither to health she returned,
nor to the desired death she came. There had remained
meanwhile to her only of voice and tongue the power: whose
horrendous vociferation's singularity, alas! too much
wearied the surrounders to hear, and moved
to say to her those coming, Lord God have mercy.
The voice of this one's prayer heard the Lord, and
her by the merits and intervention of S. Majolus, to the pristine health
restored propitious. For transposed she in a certain
part of the aforesaid church, divinely received of body
most entire health. Which her father beholding,
glad with her to his own was returned, whom
once he had brought wearied.

[19] On one of the days, at the Vesper now hour performed,
a certain man, by name Bernardus, before the doors of the church
aforesaid remained gravely contracted: where
through the whole night watching, he attended of consolation
the place praying. [another contracted one,] But while of the same place the keepers
the Matinal had sounded hour, the doors opened
with the rest of the people this one entered, still creeping,
and the more he was kindled to of prayer and entreaty
the repetition, because very many he saw and heard
attentive to rendering thanks, on account of of received
health the riches. By such animated confidence, and of God
not despairing the mercy, and as is said, To some
of the Saints turn, into his aid
the Saint he invokes Majolus: therefore he received for faith
his, and for of his intercessor's grace most entire
health, and to friends and parents his brought great pleasantness. [Job 5, 1]

[20] A certain one in already perfect age of body, mute
remained from the womb of his mother, who neither his tongue
to speaking could move, nor well the mouth to
such office opened. With such laboring inconvenience,
he sought of physicians the medicines; which to himself nothing
profited, but to the increment of labor always to him
came. He lived mute with pain, [a mute man] of his necessity's
diversities seeking by the hands' demonstration.
He hearing and seeing many infirm to health
to return, by B. Majolus' intervention; seized
a staff, and to the Saint hastens to come the sepulchre. Where
while on one of the days divine help to himself to be present he entreats
by heart, the voice of speech he merited to receive;
and in such was restored of speaking virtue, as if never
with such he had labored infirmity.

[21] The omnipotent God's mercy, to glorifying
His faithful one Majolus, to return made to her
mind's state a certain woman. She, [blind and not having mind,] with the loss
of mind and reason, suffered the penalties of superimposed
blindness. And although she kept her eyes open,
no however of seeing she received rays. Who to S.
Majolus' tomb brought, in the near future both of reason
and of seeing received the offices.

[22] Among the rest of the people was present also a certain
of the most wretched women the most wretched: who neither could
fit her fingers to wool-working, nor perfectly retained
of the other members the office. [a contracted woman,] In so grave
a knottiness of contraction bound, by her parents to S.
Majolus' sepulchre was brought. Where while she bewails
of her pain the multitude, divinely received most entire
of body health; and without any tottering
of body, to her own returned; because the pious
helper of those grieving S. Majolus devout she sought.

[23] A certain incendiary pest through many of the lands'
places had grown, which of many the bodies lifeless
had rendered. By this tremendous affliction's
horror, a certain man was affected from the feet's part.
Who days and nights passing with groans and tears, [laboring with the sacred fire,]
his aged beard and swan-white head plucked
with his hands; nor ate with rest the bread, nor
could give to his body any pause. This
such as it were an infernal torment, not only from that
one, but also from several extinguished S. Majolus' merit.
He to seeking of the same Saint's mercy
vowed, and remained not frustrated of his prayer,
because in S. Majolus a great was found fountain of mercy.
There was extinguished by him by his merits the infernal
detriment of the body, nor further fed
the fire on the traces of the poor man. A trickle of mercy
to this to drive the conflagration, he found; and
while in himself the done mercy to others he indicates, to
the same Saint of God to come many he strengthens.

[24] There came another of the same calamity afflicted by the misery,
who now almost, by a like burning of heavenly vengeance,
his hands had lost. [likewise another,] For of very many nails,
of the fingers namely, the number now he lacked, and the shortened
fingers to others looking he demonstrated. But
while he into S. Majolus' church entered, and of prayer
vows as frequently he repeated, the end of the burning
infirmity, the beginning glad to receive he merited of health.

[25] A certain of the rustic women ignorant, by sharp
ardors of the sun on a certain day burned, ignorantly to have cursed
the rays of the same sun herself afterward repented:
for after the finished of the same folly curse,
also herself the light lost of the eyes. [a blind woman:] In whose
blindness's darkness remaining for a long time
most wretchedly, it was allowed to her enough to bewail so great
a negligence. But trusting to be able herself to be re-enlightened
through B. Majolus' merit, to the same Saint's herself she made
to be brought sepulchre: where bewailing her blindness's darkness,
she scraped off gradually of the committed negligence
the causes. At length the Lord from heaven looking down, took away
her sin; and for the merits of S. Majolus, restored
to her the pristine light of the eyes.

[26] Another there was, to whom God demonstrated how much
the faith of those avails, who Him in truth love.
She in her house a certain little piece of wax
had placed, [the wax to S. Majolus offered] of which in the honor of God and the love of S. Majolus
to make candles she had disposed: but one night the same
house of the woman a voracious flame consumed. The morning
moreover being made, all the things being consumed which inside
were, in a certain vessel which hung at the middle
post of the house, that wax entire she found.
Upon which thing marveling, [from the fire it is preserved:] she understood this to have happened
for B. Majolus' merit, to whom before she had promised
that gift from a good mind. So it taking, and
candles thence making, to the sepulchre of the Saint she came,
and her promise's gifts rendered.

[27] From the monastery [i] Cuciacum a certain one was brought,
[there is cured blindness,] deprived of the light of his eyes clear. Who through many
of days spaces with such laboring blindness anxious, food
sought begging with his leader. Whence brought
him to the church of S. Majolus left his leader
his: and thence grew to him the place of pain. But in the same
church remaining, by prayers and faith he extorted and
received the light of his eyes, the help of S. Majolus invoked:
and resumed without a leader the way rejoicing, who
before had come blind and groaning.

[28] A certain woman of the Nevers [k] fatherland, with a grave
of fevers was tortured languor, for which like already
she seemed to a dead one, because it she endured with great
pain. Upon the cure of that infirmity,
of many physicians already she had sought the medicine:
but it in no way helped her, nor took from
her so great a misery. Whence by divine disposition it befell, [a fever,]
that she a candle a certain to her measure
should make, and it if she could should bring, or if she could not,
through some man should transmit. In this
good will remaining, and the made candle in
her house placing, in the previous night, when it
on the morrow she ought to bring to S. Majolus' church,
she slept. The hour moreover of coming, which she had deliberated,
forestalled the help of S. Majolus: for rising
she at dawn, felt herself healed by the divine medicine:
and the made candle more eager taking, to the aforesaid
place she came, and thanks to God and the Saint rendered
Majolus.

[29] With a grave infirmity of cancer a certain man, by name
Christianus, was afflicted, who his arms and elbows
had now almost consumed. [the infirmity of cancer.] He to S. Majolus'
came sepulchre, and upon his infirmity's complaint,
of the same Saint sought the mercy:
and the keepers of the same place with much prayer he submonished,
that to him some wine they should give, with which the body of S. Majolus washed
to have been they knew. Which receiving, and from it his members
infirm bathing, the pristine health came, and
the cancer's bitter feeding withdrew. So medicated by the divine
medicine, the help of S. Majolus' pious intervention,
glad he returned, and his glad lovers made.

[30] As to believe all things, is of a precipitate mind;
so to believe nothing, is of a most pertinacious mind. [unwilling to consign her son to S. Majolus,] To a certain
indeed woman having an only son, a certain
of honesty a person sleeping appeared, and her
admonished, that her that only son to S. Majolus
to serve she should hand over. To this vision not applying
her mind, vain she believed and empty, that to a woman
of so great poverty, that commendation should come heavenly.
This first mandate handing to oblivion, a second time
she is admonished, that to this she give zeal of the work, if to remain
she wish in her health's place. But the brute animal,
neither of the first heavenly vision, nor of the second
threat received the secret. [she is punished,] Not a few afterward
elapsed days she is admonished a third time, that her that
son she render to the named office; but in
the begun incredulity remaining still by the knot,
she lost the virtue of body for the neglected meanwhile
mandate. She at the last overcome by the body's trouble,
rendered the demanded infant to serving
S. Majolus: and so after excessive torments of body, [she is healed.]
returned to health cheerful: and the same that boy
handed over the Brethren of the same place to letters to be instructed.

[31] From the German [l] land, a certain one came deprived
of the brightness of light clear. He in of a very long
blindness remaining darkness, did not seek
on that day now then any medicine: for upon
this once most instantly he had watched, but of all
help he had lacked. But also him B. Majolus, [a blind man is enlightened.] although
in the very longest of the lands he was placed places, mercifully
helped. He indeed blind, taking up of the long
journey a leader, to the thresholds of the same Saint himself to be brought
made, with great inquiry. Where through some
days remaining, he received the sight of his eyes, through S.
Majolus' help.

ANNOTATIONS.












BOOK II.

Worthily indeed the Lord God omnipotent, the most just
rewarder of merits and works, B.
Majolus with so great and innumerable miracles to coruscate
makes on earth: [S. Majolus is glorified through miracles] since indeed that he merited
always by well living, and in the stadium of the present
life by justly running. For the five senses of his
body, restrained always by masterly censure, apt and
fit he exhibited for the gift of the heavenly prize: whence always
himself exhibiting a host living, holy, to God pleasing,
he glorified and bore the Lord God in
his body. Therefore worthily and laudably him He glorifies
with miracles, fulfilling in him that seal
of the blessed promise; Who Me, He says, glorifies,
I will glorify him. For of this promise is
unmindful, who upon B. Majolus, to whom to live Christ
was and to die gain, heard or seen miracles some
of incredulity has placed harsh thing, or of evil infection
has ruminated invention. He indeed how great
was in the salvation of others, [who to God pleased through the works of virtues.] attests that fourway of virtues, in which always he watched, both for the to be received
beatitude's reward, and for of others' salvation an example.
From it indeed the prudence of a constant life,
the temperance of a maternal discretion, the fortitude
of a victorious palm, and the justice of a most just balance
took, whosoever to his holy company with a truthful
faith adhered. In these virtues himself always he exercised,
not however through a mirror and in an enigma, and with these
he was filled in his time. For these virtues, themselves
always accompanying, he performed in his life of miracles
innumerable signs, and now after his happy life's
course, that hundredfold is rendered joy
[a].

[1] In the farm Briceolis [b] there was a certain one, attaining
the years of boyish age, which he passed with pain
and misery, because of hands and feet he had lost the offices,
on account of the too great contraction. [There are healed a contracted one,] There grew to that
wretched the multitude of days, and decreased dying
the office of the aforesaid members. But this one the divine
piety's incomprehensibility helped, and S. Majolus'
piety: for because through himself he could not go,
hence by parents, hence by other men he is brought
in their hands, to S. Majolus' sepulchre: where for very many days
attending of healing the fruits, he remained not deprived
of help, although he was dismissed by his own in the same
place. After some moreover days, brought back by
his parents to his own places, he repeated of pain and
of weeping the misfortunes. So in many ways cooked
by the fire of tribulation, he is brought back again to S. Majolus'
sepulchre: where God invoking with faith full, of his desired
vow possessed he is made, and the divine piety's
fountain to him is opened. On the second therefore day, on which again there
brought back he had been, that before from him elongated S.
Majolus' help much to himself he felt to be approximated:
of hands namely and feet he received most entire
health, and to his own sound returned blessing
God.

[2] [a mute man,] A certain came mute, by name Heinricus,
to S. Majolus' sepulchre. He for a time having lost the mouth's
address lived mute, and was affected with a great
of pain incursion. If anything of his own necessity sometime
he had wished to ask, this with a tremulous head, this he sought
with his index finger. But on one of the days seizing a staff,
to the Saint he came the sepulchre: where awaiting of health
the vow, because with the mouth he could not, with the heart God
and the Saint invokes Majolus: and while he beats heaven
with prayers, is opened of his mouth the place. So the condemnation
of the tongue lost, and health attained, glad to his own
he returns, and thence God is magnified.

[3] A certain also miracle we add, of
which not only the vulgar people as witness we adduce,
but also the very King Hugh, and the Count
Burchardus [c], and his son the Lord
the King, to S. Majolus' to seek help coming, [a blind man before Hugh the King:]
upon his infirmity's gravity to find merited
some little relief. Who on one of the days,
after the performed of prayers solemnities from the church proceeding,
a certain blind man in the same place enlightened
heard. Whom to himself to be brought he bids, that from him the truth
he might retain. While indeed upon a poor man such
a virtue to have been done, for certain he recognized; for
joy, as a man of great sweetness, with the aforesaid
persons profuse of tears rivulets poured:
and so with a great crowd of peoples praising together
God, and the Saint venerating Majolus, both the blind man
enlightened to his own returned, and the King magnificent more glad
into France the way took.

[4] In the Euguiline [e] wood in a certain place is S.
Arnulphus' church, [another blind man,] where a certain blind man through many
days attended that he might merit to be enlightened. But because
neither there he was healed, and not yet had come the hour of having mercy
on him, that to S. Majolus' sepulchre he should be brought he prayed
more instantly. Brought moreover, nor longer there tarrying,
the light he received of his eyes glad.

[5] Of a victorious palm the beatitude, acquired for a laudable
of merits gift, its heir in the heavens
the Saints' fellowship glorifies, and on earth with assiduous
of miracles frequenting honors. The course
of this doubtful and uncertain labor then to the fullness
comes of pleasantness, when the prize
he shall have comprehended of the demonstrated remuneration. That
indeed prize of beatitude eternal has obtained
now in the heavens the blessed Father Majolus, for faith's fortitude,
for hope's magnanimity, for charity's incomparable
love. Who in the mortification of his
flesh diligently watching, for the vivification of his spirit
received from the hand of the Lord of eternal retribution
the vital gift. Who for the frequented of virtues and miracles
his heap, in the heavens himself demonstrates
perennially to live; and of temporal help stretching forth
his right hand to the wretched, incites very many and
innumerable, to seeking the heavenly gift
of salvation and health. To this to be obtained while a certain one
of the Brethren of the Cluny monastery, by name
Vivianus, took up the wings of faith, he flew across to
the effect of his awaited and desired vow. He with a most grave
of both the greater joints of the feet
afflicted pain, attended with a daily mourning,
that the nails of those joints the underlying
might pierce through flesh: those also nails he scraped
more than usual, [a monk laboring with a most grave pain in the toes,] so far that from those joints flowed
a trickle of blood. And while labor superposed
on labor, the whole tortured the body of Brother Vivianus,
by a sharp experiment the same Brother in himself proved,
what of either fraternity's unanimity
the Apostle thunders, saying: That if suffers together one
member, suffer together all the members. [1 Cor. 12, 16] Upon
those again the joints of the feet he superposed various
of healing plaster, but it neither helped
nor put to flight the pain's goads, which were multiplied
through single days. Of the infirmity itself
continually persevering the inserted bitterness, neither of heat
nor of cold at some times consented the sought
hours. For if of any softness a sweet were superposed
covering, a harsh the same Brother felt
weight: which if also to the burden were added of heat
a place, grew the of pain and infirmity lament.
If relieved had been the covering from the infirm feet,
or in a little had approached of cold a whistle, straightway
passed through of pain a sword to the vitals: which neither in
heat nor in cold was diminished, but in of the daily
infirmity the skin was sharpened. So neither helped by temporal
medicine, nor able to endure of heat or
of cold the variable, now in mind he had proposed sole
endurance of the labor, no attending medicine
of cure. At length that internal inspector
of hearts and consoler singular of those grieving, to the aforesaid
Brother Vivianus the salutary ways of health to be found
opens. Which while by faith and work he receives, bettered
in body he returned: and on account of of mercy works in him
done, praising together God, a strong of God to be a friend
the Saint he recognized Majolus. He indeed the Brother,
not ignorant that where human is lacking counsel,
divine is to be sought help; to the Souvigny
monastery, where the Father Majolus' laid up are
members, now equestrian, now pedestrian as best
he can takes the ways. Wearied and weary in body,
and fervid with faith's heat, at length to the aforesaid place
he came: and what of inward prayer he offered expenses,
a witness and demonstrator is the obtained health of his body.
For while the hidden of his heart he pours forth prayers,
upon the imposed of infirmity manifest torments, and to that
Father Majolus the necessary things of heart and body
commends; gradually to be bettered he begins, and even
so far progresses the health of body, that the same Brother,
neither of the former pain the sharp goads felt in the feet's
joints, and in small offices of the members the great
Father Majolus' he recognized grace of merits.
Him finally nor it irks to believe with God
very much to be able, either for the innumerable heard
of healths miracles, or for the proved in him benefit
of health: who to certain ones' frivolous garrulity,
unwilling to believe the multiplicity of miracles
of the holy Father Majolus, with a constant faith of response opposes,
and to imprudent men's incredulity, that
the in him done of mercy works they ought to believe, demonstrates.

[6] A Lombard a certain was dropsical, in breast
and belly too much inflated, who like a wineskin filled
had hardened, and like glass through the skin shone.
By this of anxieties afflicted kind, enough and too much
he had whereon himself he could attend: for lying supine,
his mouth nor dared he to close, panting with an unfailing
continuation: nor to the other side himself to turn
could he in any way, unless turned [f] he had been by another's
help. [a dropsical man in Lombardy absent:] He bound, upon the foreshown swelling
of the belly and breast, of herbs and of spices diverse
medicines at single hours: but of the hardened infirmity's
inflation, could not be softened by any of softness
antidote. A gargle nor profited the head, nor
a loosening any of convenience brought of the belly: either alone
the bursting of the skin was attended, or the near death in the extinction
of the breath was hoped for. But placed the wretched one
in pain's straits, like a dead one in the lost of his name's
memory, alone to him a ruminating remained of pain,
anxious and disturbed for the swollen inflation of dropsical
wateriness. But of miseries and of those grieving
a prompt inspector the blessed Father Majolus, his strong
of his consolation right hand to him represents, into memory
brought back. For the same wretched one, of the same length
making a candle, by which himself he had swollen; and it,
by which thicker it was, around himself placing, to the neighboring
church transmitted it to burn, the name of Christ invoked,
not forgetting however the holy Father Majolus'
worthy memorial. Whence while begins the same candle
to bring forth flame-vomiting rays of light, then
and there to the wretched came of the holy Father Majolus the beginning
of consolation. And while gradually fails of the offered obedience
and faith the wax, gradually also fails of the grave dropsical
the burden; and consumed of the measured infirmity
the candle, resumed was, God having mercy, of the most desired
health the hour. Such a benefit in him done narrates
himself the Lombard to a certain man from Rome returning,
and through him of the same length, of which had been
the candle, he transmits back a thread silver to the blessed Father
Majolus' sepulchre, for the commemoration of the health,
and for the grace of the not forgotten visitation: and that
gift of recognition is hung above the tomb
of the same Father, for the demonstration of his virtues,
of which he honors frequently the fourway
spaces of the lands.

[7] A certain of the Chartres Church Cleric, by name
Bernardus, for of health in him done benefit,
to him is ascribed not unalike to the number, with which are joined
the manifold and various, cured and to be healed by the intervention
of the most pious Father Majolus. Whose of one foot and shin so far
had dried up the sinews and veins, that while he was moved
from a place, and was supported by a staff, that part by creeping rather
followed the wretched one, than afforded to walking
some help: [most wretchedly contracted,] and the wooden staff was taken up
for the part of the lost body, which for its
carrying in the hands, and under the armpit of the bearer
a certain now as it were innate callus had brought. That
also condemned member rather hung
to the number of the burden, than to the exhibition of its proper
nature or honor: which neither the burning of fire
with pain split, nor the importunate of cold ice
to penetrate could: whence many times now he had deliberated,
that the loathed that member of his body, from himself
by some iron instrument to cut off he ought. But He
who sleeps not nor slumbers, who guards Israel,
by His divine providence that deliberation disturbs:
lest despaired of health he mortify himself in the cutting off
of the foot and shin, whom to the way of unhoped-for health the blessed

Father Majolus afterward to recall mercifully
will wish. To whom after diverse of seethings cogitations,
that salutary at length his disperses mind, that
to that of incomprehensible piety of the Father Majolus
he might come corporeal pearl, where also a manifold to come
hastens gathering of faithful men. He is transposed
after these by his own on a prepared journey's horse,
and after some days he is present at the sweet Souvigny monastery:
where now after the third of his coming's day,
many before awaited for years, in such a manner he received
health most entire. After the Matinal office
remaining before the holy Father Majolus' sepulchre, unhopedly
the dead sinews revive, the dried-up humor
returns of the veins. Now gradually the feet's joints
begin to be able to be moved, now he feels the foot and shin
of the hands superimposed the lineaments. There is extended
and drawn back the old part of the body, which begins as
an infant by tottering to take the way of the journey. This on one and
the other day, if it be certain, he attends. Now on the third day, through
the grace of God, and by the intervention of the Father Majolus, he is strengthened,
and glad and pedestrian erect to his own returns.

[8] Of a certain poor woman the person, from deafness
hers was healed, through the blessed Father Majolus' merits.
She in Morinniaca [g] a farm dwelling, gave indeed
sounds of words speaking, but neither received any
of intelligence by hearing, [and a deaf woman,] since lay open the ears with sole
gaping. If anyone moreover of friends to her something of utility
to do had wished, with hands this brought forth: if moreover
from her something necessary he sought, of signs
some by this token demonstrated. But by these sometimes
she was deceived, because not of all could she be
knowing: whence also grew to her daily the state of pain,
either for the lost of the ears hearing, or for of others'
demonstrated reproach's derision. But that of truth
internal judge and master, this one helped wretched
mercifully. Who on one of the days joining herself to several,
who hastened to come to the blessed Father Majolus'
solemn returns, augmented the number of those coming,
not knowing meanwhile, whom and why held those windings
of the ways. At length with them she enters in that
of ample spaciousness Souvigny monastery, where of many
there dwelling peoples only she sees on the first
day of those going and returning the courses. But also nor
of the bells, with which enough well the same is enriched monastery,
nor of any she hears sublime crashes.
There is fixed in one same place that deaf hearing,
before the holy Father Majolus' sepulchre as a certain some
post. Whom while someone frequently this one pushes
not knowing, as in so copious a crowd of peoples,
hither and thither little by little she looks, what to do
she ought she knows not. Now wearied, either for pain too great,
or for the pushing of others assiduous and most grave; on the other
day on which she had come, in one of the same church corner
herself she places. And now God having mercy, on the third day
through certain cracks of the ears, some glides
sonority of voices. This grows, and now well sounds in
the poor woman's head, and now begins of others
the sayings plainly to understand: to others' interrogations
reasonable she renders responses; and through God's grace, and
by the intervention of the holy Father Majolus, herself to have received of most entire
health insinuates the gifts. With her own only content
company, she takes the way of her own village, and now
no longer uses of others the token of signs, nor of her
natural is deprived sound of the ears.

[9] The blessed Father Majolus, in all of the afflicted
miseries, of how great he was of piety, nor can be numbered
ever: and that kind of men, in whom
that of mercies relief he placed, never
at once on earth gathered will remain. In that alone
indeed of incomprehensible beauty region,
of which is said; That in my Father's house mansions
many are, only the predestined to life equally
will be found, who of the same Father both temporal
and spiritual enjoyed of blessing the fruit: with which himself
enriched manifoldly a certain pilgrim felt, while
in his straits the same of God man to be present admonished. [Joa. 14, 2]
He taking on a certain day, according to of his poverty
the manner, certain necessaries of expenses, to the holy
Father Majolus' tomb to come hastens, [A Pilgrim recovers things taken away] that there
of his necessity and of prayer the desires he might fulfill:
but in the midst of the begun journey he felt the case of such
a disturbance. For a certain Vassal [h] poor in things,
with pride swollen, the same pilgrim meets
and [i] assails, and his all things which with himself he carried
takes. As glad and eager, laden with the spoils of the pilgrim,
his house enters the Soldier hastily: divides
this and that among his agemates glad, which afterward he joins
with the greatest of his own weeping. But that of good faith
pilgrim, leaves not on account of this of the taken up
way the paths: but before B. Majolus' presence bewails,
both of his ancient necessities the misery,
and of the suffered at present injury the prey. He adjures
not himself to be about to depart from that place of prayer, until he see
in how great love's measure the same holy of the Lord
Majolus with God remains, and of his poverty
the spoils to him restores. On the morrow finally, dawning now
of the day the hour, [the thief by a demon possessed,] the aforesaid plunderer is brought demoniac
by his household, bound and chained; and is brought
the poverty of the pilgrim, still attending the help
of the most pious Father Majolus. There is deposited before the sepulchre
of the holy man the expenses of the despoiled poor one, and returns
the before lost sense of the chastised Soldier. So
both wretched ones, return to their own consoled:
this one receiving of his expenses the spoils lost, this one
moreover through God's mercy to of reasonable understanding
and sense the places returns home. By their own experiment
they learn, that those who the blessed Father Majolus' from
faith cultivate merit, remain not unconsoled in
the end of their days.

[10] As diverse and innumerable fatherlands, of the holy
man Majolus a pleasant with God and with men
retain memorial, so the merit and grace of the same
holy Father praise together of either sex, order, and age.
For because according to the Apostle's precept, in
the present life he is clothed always with the new man,
who according to God is created in justice and sanctity
of truth; [there is healed a boy for 7 years mute:] so also a new in the heavens placed always
he performs, and new to the faithful of God always to recall makes
now and vigorous, commends however them all with a unanimous
and diverse of miracles manner: and with that of relief
medicine to each one he succors, with which to be expedient
to him according to the way of salvation he understands. [Eph. 4, 24] This
way of salvation a certain infant found, who from the very mother's
womb now nearly of seven years passing
times, mute meanwhile remained: who in the very age's
space lived sound and unhurt in the rest of the body,
but only of the mouth's address was deprived most wretchedly;
nor was able the tongue to render a response, although
to this gradually was struck back the upper and lower
lip. In the aforesaid therefore of years' space, in this
remaining of continuation silence, neither to himself pleasing
was he able to answer heard things, nor to object any
reproach to himself brought adverse things he could. He on a certain
day between both parents the father namely and
the mother sitting, and them, as is wont, to converse
hearing, the secrets of the parents he hid with sole hearing, because
also that he could not open by the tongue's impulse. But on one
of the days the same parents to complain hearing upon the tongue's
of their son condemnation, and them to wish to deliberate
that they should bring him to the holy Father Majolus' sepulchre
venerable; soon unhopedly the found that with words
of his own mouth he praises, and thrice the name of S. Majolus with open
voice he proclaims. There is astonished each parent, the father
namely and the mother, the unheard and unusual of their son sound,
and that the same he repeat, they exhort; but yet returns
the son to that former of continuation silence.
Thence after some of days spaces they bring the son,
where of the holy man beautifully precious are entombed the members.
There also the boy aforesaid the name of the holy man
frequently repeats, and there a reasonable of the tongue office
divinely procures: and through our God's mercy
and through the holy Father Majolus' merit, reserves
the same boy the obtained grace of speech afterward.

[11] Of Cundunum [l] a farm a certain Durannus a husbandman,
by the hidden judgment of God judging all things, from the kidneys
had lost of all the strength of the members; whence if
helped he had not been by some other's help, or
by some support's staff, he remained as a dry
trunk in every place. He also nor with his knees
could creep, nor with his knees nor with his feet could the upper
part of the body sustain. He although in half
the body remained dead, lived however with
grave pain wholly: [contracted and as if in half body fore-dead,] and drawing long sighs of pain
from the upper part of the body, felt not meanwhile from
the kidneys or the adhering members lower any
help of walking. But after the despair
of earthly help, to premeditate he began within
himself, as a certain wise one, that he might seek out the medicine
most desirable of the most pious Father Majolus. Meanwhile
either from his poverty, or partly from others' help,
he procures a certain ass; upon which he is bound about
with little bands, lest he should fall to the earth, and he takes
the ways tending to the Souvigny monastery.
Where while after he came, and into that house of prayer
transposed he was, where the Father Majolus' rest
the members; straightway to be bettered the wretched one began, and himself
to relieve and to sit up sometimes now he could. Of going
however and of walking the desire so great remained,
but of that desire the fruit still was lacking. But that
sweetness of piety, of the Father namely Majolus, to a perfect
vow brings the wretched one. [he is cured:] After the seventh indeed
day, on which there he had come, of walking perfect
power he received: nor attends that there pass the eighth
day, but rendering according to his knowledge to Christ the Lord
and his healer Majolus the courses of laudation solemn,
he takes of his return the ways; and after
himself the ass, his bearer of old, sometimes
he draws; the various also of the ways windings he leaps, praising together
God, and the Saint blessing unceasingly
Majolus.

[12] Some returning to their own, after of prayer
vows before S. Majolus' sepulchre performed, a wonderful
and pleasant in their journey saw of the same Saint
virtue. [a ship of its own accord to the other bank lands,] For on a certain day of the Lord, they come
to a certain of the Loire harbor: where long and much
awaiting they remained, that there should bring to them sailors a ship
to cross over by sail. But obstinate the sailors, the petition
care not to hear of them: whence while the name
of S. Majolus they invoke, and that them upon that business
He hear, they pray; by a divine nod the ship from its place is moved,
and to the bank, where they sat, comes.
Which seeing to God thanks they rendered, and into the ship
entering, to the desired shore they came, without an earthly
oarsman and without an earthly leader.

[13] From Baugiacum [m] a village a certain contracted one is brought,
to S. Majolus' to seek help of healing.
He through some days bewailing of his contraction
the miseries, awaited of his healing the hour,
before the aforesaid church's doors: [there is healed a contracted one by the vow of a candle.] and amid of repeated
prayer words he vowed, that if health to him were granted, every year to the same he would come church,
and according to of his poverty the manner he would bring
a candle. After this promise's vow, health
by the merits of S. Majolus he obtained, and sound and unhurt
to his places was returned.

[14] A certain one in decrepit age had lost the strength
of almost his whole body, on account of the too great contraction
of feet and hands; who through very many of the Saints'
places had been carried by his wife, and by
his only son. [an old man contracted,] But to him that of labor journey nothing had profited;
either because not yet had come the time of having mercy
on him, or because this one wished the omnipotent God to be helped
through B. Majolus, in new days then glorified,
that there might grow his praise's fame through many of the lands'
places. Whence on a certain day he admonished his wife,
that him to the sepulchre of S. Majolus she should bring:
but much upon that work contradicting he found.
For of the about-to-come healing's vow incredulous, she reproached
frequently, that vainly he sought
for an already aged body vigor youthful; adding moreover,
that to this to be investigated, was lacking all opportunity
of expenses, since indeed for these
similar things had been dispensed all the furniture
of their house. [by a querulous wife to an ass bound,] But at length overcame the assiduous querulousness
of the husband the hardness of the contradicting wife, for she takes
the weak and contracted husband, and him binds
upon a [n] lent ass, and takes with the only son
the ways indicated to S. Majolus' doors. But also a certain
difficult thing happened to them on the journey. Coming indeed
to a water, by name Cresa [o], in several places too much
hostile, he is deposited from the ass upon which bound
he was; and likewise the animal, with the other animals
which then there had come, upon a certain
bridge of the aforesaid water is compelled to ascend. While
moreover in the middle it had come of the bridge, it fell where stronger
was the wave of the stream. Which considering the wife, dashing
both hands, reproached the wretched husband, who had remained
at the bank with the only son. The aforesaid
moreover animal from the water drawn out takes the wife, and
through another way returns alone to her house. [and wretchedly on the way left,] Left
moreover the father alone with the son multiplies of pain
the goads, either because the wife him not helped
had dismissed, or because the son who with him had remained,
him to help could not, either for the age's tenderness,
or for his small understanding. Straitened
therefore by such misery, and attenuated by hunger most prevailing,
he transmitted however on a certain day his son beyond that
water, that if he could he should bring to him what he might eat
alms. But the mercy of the having mercy God,
while returns the son, meets in the middle of the bridge the father, [suddenly he is healed:]
who healed had been by the intervention of B. Majolus. Whence
equally glad and eager they come to the sepulchre of S. Majolus,
and there of laudation vows they pay, and so afterward
to their places they return.

[15] In the Auxerre territory, a certain there was blind,
who all of his poverty's furniture had
spent, seeking of his illumination the gifts. In the darkness
indeed remaining of daily blindness, by walking
he groped at midday. For he to receive merited and in such
a manner of seeing the office. A certain meadow of his own
right he himself had for sale to a certain neighbor of his, wishing
namely from that price to have expenses, while there came
of S. Majolus the help to be sought. [a blind man receives sight:] Whence while the agreed
price, he who bought the meadow, between his hands
by counting he turned; he who before blind had been
one small coin to have fallen to him sees and indicates. Which
hearing those who stood around, marveled, how
this an aged blind man recognized. Upon this moreover
he made them certain, and clearly himself to see through God's mercy,
and through the intervention of S. Majolus, foretold. So
therefore the same money taking, and clearly seeing,
to the Saint he came the sepulchre, to praise together the omnipotent
God.

[16] From the Autun territory a certain was a man,
by name Goszaldus, having contracted knees and feet;
and in that very contraction for many remaining days
food he sought begging, himself always with two
staves by walking supporting. He the refreshment of health
awaiting through many days, [there is healed a contracted one.] more frequently came
to the sepulchre of S. Majolus to pray: for there
once brought he had remained. On this account moreover most unfailingly
he poured from his eyes tears, because
both the surrounding villagers, and from foreign of the lands' places coming,
he saw to return sound; himself indeed alone to remain
who did not merit health to receive. At length
on one night he is admonished in sleep, that to S. Majolus' sepulchre
he should come, and to him should promise himself every year
one candle to render. Rising therefore in the morning, supported
by staves, he came to the indicated place; and there
the gift indicated promising in former matters,
and rendering at present, most entire he received health
of his members.

[17] Armanus was called a certain one, not of an ignoble
race, from the territory [p] Siciacum, from Villa-petra: who neither
to walking was fit, nor to standing, since
gravely he was contracted. He through B. Majolus'
merit hearing many to be done virtues, was anxious
in heart, because he knew far from himself to be the place, where so great
He did signs of miracles. But yet afflicted with a daily
detriment of body, he bids to be prepared for himself
a certain litter, where he might be transposed: to which to be led
are prepared two oxen, and a horse one.
The journey therefore prepared, [another contracted one,] and the named day
of moving, he commends of his necessity the causes: but
preceding the mercy of Christ, on the day on which he ought
to move, such he merited health to receive, that on
a horse by others he could be raised. Upon which raised,
holding meanwhile his own lest to the earth he should fall,
the cart, which to be led himself he had prepared,
the horse and oxen before himself to lead he bids, that if he grew worse,
in it he might be deposited, and to the destined place
be led. But the mercy of Christ preceding, and
the merit of S. Majolus following, neither grew his
infirmity, but yet not fully withdrew from
him. The journey now in great part being completed, [amid various offerings.]
for God's love and S. Majolus', to a certain church,
which destroyed was, but then was being rebuilt; the horse and
the cart to carrying the necessaries of the church he gave,
and for a sign of his devotion the oxen before himself to lead
he bade. At length coming to the destined place,
he entreats S. Majolus' mercy, lest in vain
so great he had undertaken way: there moreover through God's mercy,
of all his members he received most entire
health. For which recompense, he hands over
to God and S. Majolus the oxen which remained, and handed over
a certain of his own right servant, by name Guidricus.

[18] The same indeed S. Majolus, as he is meek and
propitious to those bearing the sweet yoke of the Lord, [an incredulous woman neglecting the cult of S. Majolus,] so a chastiser
remains strict to those in incredulity's hardness remaining.
This a certain woman of Magniacum [q]
a farm by herself learned, in this manner. At the Vesper
indeed hour, the vigils of S. Majolus others celebrating,
she from her weaving work was unwilling to withdraw.
Whose presumption a worthy followed chastisement:
for an instrument a certain iron,
to her work fit, [she is punished by iron clinging to her hand,] so to her hand clung, with bent
and fixed fingers in the palm, that it seemed there
to be as if born. Which voluntarily received, presumptuously
retained, voluntarily she would have left, if to her
after the penalty it had been lawful, and with the neighbors the festivity of S.
Majolus she had kept. Whence the very woman, recognizing of her
wickedness the fault, on the morrow S. Majolus' came help
to seek: whom an innumerable multitude
of people, as to the festivity of the same Saint had assembled,
that of correction sign in her hand bearing marveling
beheld. She in the church and before S. Majolus'
sepulchre, and among the great of peoples crowd,
of her negligence narrates the event, for which such at
present a penalty she sustained. But some, of evil curiosity
infected by the vice, this her to feign thinking
by some portent, the hand seize; the fingers of her
with all endeavor and with all artful zeal to open
they wish; but the human wit to open could not,
what closed that David's scepter, of which is said,
Who openest, and no one closeth; closest, and no one
openeth. [Is. 22, 22] By these therefore surrounded adversities,
hence by shame, hence by divine vengeance, and of the peoples'
mocked reproach, the salutary that of counsel she takes,
that she invoke God, and the Saint Majolus entreat
to be of her a helper. While therefore in this
diligent she remains, the divine to her piety is present: which straightway
her hand opened, and so that demonstrative
of negligence iron to the earth fell. [invoking the Saint she is healed.] And to prove
the true virtue's indication, almost the whole seemed
the hand in that place to be split and burned, where that
iron had lain; and of the single fingers the number
in the very palm seemed more deeply impressed; and those
places were filled with blood, where had been fixed each one.
This by an admirable healed sign, cheerful she returns
to her own, no longer incredulous of the miracles and
virtues of S. Majolus.

[19] As indeed the same most blessed Majolus led
of his life the steps through of sanctity an increment
daily, so his commends memorial to all,
for his multiplied always virtues, a good
example commending to the rest, that the God of Gods
they may be able in Sion to see. That this namely he might obtain
in the end, in his life he labored intently, and
to this for certain himself to have come manifest through him
done daily of miracles signs; which so much more amiable
are to our Order and to our time,
the more, through a man of our Order and of our time,
us willed the Lord to excite to the increments of betterment.
Him a most strong his helper found
a certain woman, by name Ermengardis, from Longa-Exardis-villa
[r]: who for the divine judgment condemned by palsy's
bond, to herself to profit could not, [a paralytic woman is freed.] to friends
moreover and parents an increment of pain made.
She lived as best she could; upon the condemned
members she sought now no of any health plasters.
But that of supernal piety eye, to which is care
of all, and who has mercy on all which He made,
dissembling the sins of men on account of penitence;
placed in the mind of the parents loving her,
that her to the sepulchre of S. Majolus they should bring, and there
of her health the causes seek. To this to be done,
they take up the way. Before moreover than they entered the church,
to the honor of God and for the love of S. Majolus, some
they make for her candles. Insisting moreover
on that work, began somewhat the paralytic to be bettered:
and she who was brought by others' vehicle, with them stands
in the church, supported meanwhile by a staff. The made moreover
candles rendering, and not diminished every year promising,
most entire health she received, and with
those who her had brought pedestrian was returned.

[20] The holy moreover Father Majolus, for his faith's
merit, of sanctity and reverence with the cult greatest numbered
was in his life. But now he ascribed
to the Saints' number of those living with Christ,
coruscates on earth with miracles' signs, a trustful solace
of our invocation. This never will forget
our mind: this much amplified toward himself felt a certain man, by name Ascellinus, who was
from the Sens territory, who through many days in a certain
wood labored, that thence some fruits of the harvest
he might gather. Whence at the Vesper hour of Saturday, in that
work too much beyond the hour intent, [a blind man is enlightened:] of blindness he suffered
the chance; and through that whole night vainly
going the ways, at length weary and wearied in one
place remained. On the morrow moreover, on the day namely the Lord's,
his parents to his came house, that
with him they should come to the church, to hear Masses and
the divine Office. But his household much they found
disturbed, because their Lord on the preceding
night had not come; whence equally into the wood they went,
where to have recourse he was wont. Found moreover he demonstrates
open and splendid eyes, but nothing from them
to see. He is led by others' hands blind out of the wood,
of the same blindness through some days enduring delays.
Brought moreover to S. Majolus' sepulchre, through God's
grace most entire he received the light of his eyes. Received
moreover the benefit of seeing, glad to his own he returned home,
and of the festive day the Lord's the reverence thus thenceforth
chastised kept.

[21] The piety and mercy's bowels the holy Majolus
always held with solicitude greatest. This in himself
specially proved a certain poor woman, who
was not only to neighbors and parents, but also
to her own husband, for an inveterate infirmity of palsy
despised. In this very long remaining, as a stone
immovable she remained, [there is healed a paralytic woman,] of seeing however and hearing
the office she had not lost: but of hands however and
feet so she had lost the strength, as if never
that she had had blessing. She a certain carrying
instrument to be built for herself makes, in which
by others' hands she is placed for alms, not doing
however to her her husband any of charity office.
Her another certain of good will woman
takes up, and in her cart with the very instrument
her to be lifted made, and the oxen joined, to S. Majolus'
sepulchre to bring commended. And now brought
in the near future from that cart, from that artful
device of carrying herself to be deposited she begged; and not by walking,
but even by creeping, before S. Majolus' sepulchre
she came. Where awaiting of her healing and curing
the medicine, the desired she found way, for
first of the hands she received health. On the day moreover other,
while for that benefit she renders thanks to God, and prays
S. Majolus, that he restore to her the health of the feet; of prayer
the fruit she receives; for is reintegrated to her the health of the feet,
and of walking she receives the most apt use.
Having obtained therefore of the whole body health, through some
days there she remains, praising the Saint's intervention
Majolus. Whence her husband healed his
hearing woman, afterward for her came: and rebuked
because no to her in infirmity he had bestowed humanity,
to his own however her with himself led back,
glad and rejoicing.

[22] [and a contracted one.] To those rejoicing and being pleased upon S. Majolus'
virtues, a worthy of laudation grows always matter.
For the same Saint with frequent his subjects gladdening
of miracles signs, that specially in his
holy solemnity multiplies, whence of his holy acquisition
the sons may rejoice. For of the most sacred precept's
admonition we are admonished, in which is said: Cannot
the sons of the bridegroom mourn, as long as with them is the bridegroom. [Luc. 5, 34]
Of joy and of exultation a sure grew heap in the solemnity
of him, to whom to see that of healing sign
was given, with which a certain man by name Iterius to be healed
merited. He indeed through many days of the knees' contraction
condemned, crept always bent, and
of too great thickness a callus carried in his knees and in
his hands. Before of the same place the monastery
a certain he had little hut placed, where he endured
the wretched and needy, either the excessive of frost and showers
floods, or the burning of heat and of summer fires. There
he awaited of passers-by the alms, there
he received the greatest charity of the Brethren of the Souvigny
monastery; by whose, as we believe, merit,
upon such a wretched one himself the holy Father Majolus this
wished to be demonstrated by a sign. For at the vigils of the festivity
of the same S. Majolus, this same Iterius, with the rest of the
people in the church sitting, upon the of healing gift
repeated the words of prayer. But on the morrow, on which the festive
solemnity of the same S. Majolus shone, of the coming
peoples joined to the number he came,
with reintegrated and healed members. Bringing moreover
with lifted hands, with which to go he was wont, the stools,
before the sepulchre of the Saint he deposited; and most entire and
most perfect health himself by the intervention of the holy Father
Majolus to have received, by rejoicing, to all who there
had assembled, he demonstrated.

ANNOTATIONS.















p. Siciacus a territory, perhaps is the County of Seissac commonly so called, in Occitania under the Bishopric of Carcassonne, but it is distant from Clermont about 60 leagues to the south.

q. In the borders of the Marche of Limousin toward the Poitevins, not far from Dorat, Maignae a town notes the Alphabet of France of Peter du Val: but at 40 leagues from Souvigny distant: probable however it is that some near place was, in which so festively S. Majolus was venerated, or certainly to the monastery subject.

r. This Longa-Exardis-villa outside Auvergne, and far from Souvigny to be sought I do not consider.
