author: Anonymous

source_edition: Migne, Patrologia Latina, vol. 137, coll. 71C–76D

source_text:
## Appendix ad translationem corporis S. Hunegundis

## 1.

[0071C]Sanctorum miracula describere, eorumque facta insignia ob posterorum notitiam chartulis imprimere, fidelibus non pigrum judicari ab omnibus apprime debet, honorificum simulque necessarium. Nam fabularum naeniae dum recitando fatuorum auribus in malum pronis ingeruntur, illectus animus torpet, mens hebet, et propria luce relicta deorsum fluit, corruptionis perniciosa lenocinia concupiscens, probitatis tramitem derelinquens; sicque fit ut cor insipientium auditis fatuitatibus per proclivia gradiens, nectat catenam, qua valeat trahi, tartarumque demum immergi. Verum sanctorum merita dum divulgata in auditum populi proferuntur, virtutesque eorum profectus gratia nuntiantur, fidelis mens de mortis somno exsurgens ad vitam, de tenebris infidelitatis exerit brachia ad studia sanctitatis: consurgensque ad prospera, inardescit ad fortia, malignitatis praecipitia praecavet piae intentionis iter arripiens. Taliterque perditionis nodis absoluta, libero pede festinat ad gaudia coelestis vitae, quatenus [0071D] Deum deorum valeat videre in Sion, id est in specula pacifice visionis. Quocirca vestrae, fratres, dilectionis charitatem quoddam non pigeat audire miraculum quod Dominus noster Jesus Christus in mutatione corporis suae sanctissimae virginis Hunegundis sua dignatione voluit demonstrare. De qua videlicet mutatione, quia occasionis articulus e vicino sese nobis obtulit, non fiat taediosum aliquantisper [0072C] obtentu reverentiae immorari, ut qualiter facta, vel consummata sit ipsa mutatio, ad fidelium notitiam litteris licet imperitis queat pervenire. Habet enim mercedem suam piae devotionis affectuosa intentio.

## 2.

Anno igitur Dominicae incarnationis millesimo quinquagesimo primo, regni Francorum monarchiam gubernante optimo principe Henrico, Philippi regis genitore, abbate quoque Macario Humolariensis coenobii curam administrante, visum est fratribus beati Benedicti sub regula Domino militantibus, quatenus corpus dominae suae Hunegundis, si facultas suppeteret, mutari debuisset, ut cujus scilicet non ambigebant animam inter virginum choros honorari in coelesti thalamo, ejus gloriosum soma non negligerent in terris condere honorabili mausoleo. Erat enim id aetatis sacra margarita ligneo tantum involuta scriniolo, forinsecus aspicientibus vile praebente domicilium; sed intrinsecus servante admodum charissimum thesaurum. Ipsum vero aedificiolum [0072D] laminis ferreis adeo fuerat circumseptum atque praeclusum, cui introrsus inhaerebant ossa devotissima, ut vix aliquibus pateret apertionibus praeter admodum paucis artis mechanicae machinationibus. Eidem quoque aliud majusculum superpositum exstabat scrinium haudquaquam minori sollertia constructum, ligaminibus identidem ferreis et clavis quamplurimis munitum attentius, sagaci cura [0073A] ac industria altrinsecus vallatum, ne videlicet facile pateret captiosis, fraudulentisve ingeniolis. Praedari quippe minime cupit, qui sic thesaurum suum occultis atque firmissimis tectis recondit. Tali siquidem modo corpus Deo amabilis virginis Hunegundis fuisse conditum ab his qui viderunt nobisque retulerunt, accepimus a tempore scilicet inventionis atque translationis ejusdem virginis, quae celebrata est anno incarnationis Dominicae nongentesimo quadragesimo sexto, Ludovico regnante, Berta femina Deo sacrata tunc temporis Humolariensem regente abbatiam. Cujus inventionis necnon et translationis descriptionem simulque miraculorum insignia inibi divinitus declarata, volentibus agnoscere, claro stylo luculentoque sermone studuit elucubrare piae memoriae domnus abbas BERNERUS, qui Deo disponente primus huic successit locello, pulsis ob obscena carnalis voluptatis lenocinia, quae ibi erant, monialibus. At nos ista interim omittentes, coeptum opusculum prout valemus intendamus. [0073B]

## 3.

Cum igitur coenobitae, ut praemisimus, simul cum patre spirituali ad invicem pertractarent, si quo modo ad effectum perducere possent, quod quidem summo affectabant desiderio, nec tamen inchoare praesumebant; fortuna loci summissius arridente, Dei providentia omnia praevidente, contigit quemdam virum de burgo sancti Quintini gloriosi martyris, mercimoniis atque mercationibus vitam suam deducentem, nomine Balduinum, causa devotionis animaeque profectu nostrum adiisse coenobium, quatenus mutuae dilectionis obtentu fratres dignarentur sibi suam largiri societatem. Quam petitionem fratres cum Patre libenti animo amplectentes propter illud Domini praeceptum quo dicitur: *Date et dabitur vobis; et, eadem mensura qua mensi fueritis, remetietur vobis [n: (Matth. VII, 2)]*; et: *Omne quod ad mevenit non ejiciam foras [n: (Joan. VI, 37)]*, societatem et beneficia loci, ut moris est monachis, ei gratanter impenderunt. Nam vir ille licet saecularis, religioni erat [0073C] intentus, misericordiae operibus operam dans, fidei devotionem cordis intentione servabat, sicut rei postmodum patefecit exitus. Sumpto enim habitu eodem in loco, postea devotus exstitit monachus. Hac denique familiaritate illectus homo, monasterii frequentare curabat claustra, utpote quasi alter Adam factus ex fratribus. Unde accidit ut saepe veniens fratres susurrare super memorato negotio frequentius animadverteret. Sed quia incipere pavebant, ceu dictum est, ne videlicet juxta Evangelium illuderent eis dicentes: quia hi coeperunt aedificare et non potuerunt consummare; divino, ut est humana opinio, instinctu commotus praefatus homo (cupiebat enim et ipse honorare sanctae virginis artus) convocavit seniorum coetum, hujus allocutionis primordia libans: Quoniam, inquit, Patres venerandi, perpendo ex vobis quosdam vicissim serere colloquia, velle corpus sanctissimae virginis Hunegundis nostrae dominae, si facultas suppeteret, lautiori ponere loculo, corde [0073D] exhilaresco, opemque meam pro posse promitto, opusculum duntaxat concupitum initiare ne moremini. Sin autem nequaquam tale inceptare audetis opificium, ipse ego super me totum negotium accipio, Deique omnipotentis auxilio fretus ad finem usque perducam, concessa mihi tantum populi oblatione. Quod cum audissent monachi ultra modum exhilarati, grates Creatori universorum reddiderunt, et in promissione sua virum benedixerunt, divinitatis praerogativam venerantes cum hoc tanto tam repentino tamque insperato gaudio. Quid opus est verbis? Sumpto siquidem vir ille negotio, componi fecit loculum opere anaglifario, in longum mensura duorum semicubitorum, altitudine continua ab utroque fronte cubitali, utrinque ab lateribus semicubitali, reliqua structura in altum decentessime [0074A] vergente, instar tabularum expressa, caelato atque sculpto elaborata opificio. In cujus superficie opusculi sanctorum apostolorum atque prophetarum imagines cernuntur expressae, perpulchris atque politis tabulatis fulgentis auri et splendentis argenti ter ternis utrobique in ordinem digestis iconibus. Sed et in una frontium imago sanctae Hunegundis sanctique Eligii Noviomensis antistitis, ejusdem virginis in baptismo patroni, conspicitur dignius elevata; in altera vero Christi Domini nostri majestas cernitur satis eleganter expressa, cujus regnum et imperium sine fine permanet in saecula. Quid plura? Accelerato denique simulque, ut dictum est, laute consummato opere, domnus abbas Macarius qui ea tempestate, veluti praelibatum est, loci Humolariensis res administrabat, domnum episcopum Noviomensem invitare curat, vicinosque asciscit abbates, domnum videlicet Girardum Insulanum, domnum Rainerum sancti Praejecti vicarium, [0074B] atque domnum Bonifacium Walerannum de Monte sancti Quintini, necnon et alios quamplures Viromandensis territorii satrapas et milites. Monachos quoque ac clericos huic actui interesse commonet, ne scilicet tam charum pignus absque notitia testimonioque honestarum religiosarumque personarum tanquam furtivum vel ignotum tractari mutarive clanculum videretur. Ut ventum est ergo ad constituti termini diem, in quo agi habebant haec, fama volante, quo alter non est velocior nuntius, fit conventus seniorum, occursus nobilium virorum rusticorum ac feminarum turba cum parvulis confluit gratulabunda. Nec immerito: existimabant etenim pro reverentia et honore debito tantae matri impendendo simulque intercessione se patrocinandos et pro forfactis suffragia postulantes, veniam se fore consecuturos. Interea loci reseratur gloriosi gazophylacii aditus, sublevantur adhibitis malleis cum cunctis ferreis ligamina sagaci cura innexa, evelluntur opercula, panduntur pretiosi somatis cunabula.

## 4.

[0074C]Caeterum omnipotens Dominus, volens suae sponsae honorare membra occulta dispositionis suae praerogativa, differri fecit mutationem ossium felicium diem usque in tertium, hujus apologiae, id est occasionis eventu. Episcopus quippe, in cujus dioeceseos procinctu situs est locus nomine Humolarias, regio impeditus obsequio atque negotio ad praefatum diem constitutum minime venit: quam ob rem compulsi sunt eum praestolari per triduum. Collocatur ergo venerandum scrinium, sicut erat reseratum, super geminas bases ligneas intra sancta sanctorum inter altare videlicet Dei genitricis semperque virginis Mariae, et altare sanctae Hunegundis in honore dedicatum. Inter tot denique devotae multitudinis millia ad tam claram celebritatem concurrentia, plurimi corporea mole debiles nituntur huic sanctae actioni interesse, utpote rogaturi Domini misericordiam suo quisque pro incommodo. Unde accidit divina, quemadmodum fati sumus, voluntate, quamdam [0074D] puellam nomine Emelinam epileptico morbo invasam, cum amicorum auxilio, spe recuperandae sanitatis ad monasterium deductam esse, in vico natam qui Herleius dicitur, super Somenae ripam situs, medius stans inter sancti Quintini castrum et Humolariense monasterium. [n: (Epileptiam autem Graeci vocant appensionem mentis et corporis, quae passio, spasmos, id est contractiones membrorum generat, fit autem morbus iste ex melancholico humore, id est ex abundantia fellis fusi per membra, contingit autem per phantasiam.)] Caeterum dum puellula pro sibi reddendo remedio templo fuisset injecta, sistitur coram altario sanctae Mariae virginis incomparabilis, quatenus ejus interventu sanctaeque Hunegundis intercessu pristinum consequi mereretur sospitatis gradum. Erat enim ipsa, de qua loquimur, [0075A] puella adeo epilepsi oppressa, ut cujusvis quietis non admitteret moras, vim vexationis corpore monstrans gestu. Profitebatur enim se prae nimia gravedine morti appropinquare, spiritumque propemodum exhalare. Qua de re confluentia populi in admirationem conversa, pietate simulque compassione compuncta, lacrymarum imbres fundebat, pugnisque pectus tundens, Omnipotentem cum devota mente implorabat pro miserandae mulieris liberatione. At puellula inaestimabili poena multata nec ad momentum cessabat, diris vocibus oratorium spargens, seseque manibus feriens, capite vacillante mirandum cunctis per biduum nulla occurrente requie spectaculum praestans. Plebs ergo fidelium supero afflata spiritu, abbates cum fratribus exorat, quatenus charitatis obtentu miserandae mulierculae darent copiam visendi almae virginis Hunegundis ossa, si forte favente Christi clementia, aliquo modo mitigaretur incommoditas tanta. Concesserunt igitur [0075B] eadem et ipsi permoti humanitate. Quid ergo? dicam an sileam? quin imo pandam praedicandae virtutis evidentiam. Nam statim ut oculus ossa conspexit, intromisso vertice, totius corporis compago recepit optatam salutem, interiit dolor, sopitus est languor, avulsus est luctus, rediit pristinus corporis status. Quod cum vidissent qui astabant populi, benedicentes gratias persolverunt Domino Deo universorum, qui suos mirificat sanctos sicut vult et quando vult. Hujus autem divinae operationis, quam Jesus Christus Dominus et Deus noster dignatus est ostendere per merita gloriosae virginis Hunegundis ad laudem et gloriam suam, tot revera exstiterunt testes, quot contigit tunc adesse fideles.

## 5.

Igitur super hoc facto abbates cum monachis congaudentes conferebant ad invicem, conveniens non esse mutationem ulterius differri, aut episcopalem praesentiam praestolari, viso praecipue hoc tanto dignoque relatu miraculo, ne scilicet populus longa jam mora protractus diutinaque exspectatione [0075C] jam lassus pascere spes videretur inanes. Communi siquidem consilio atque decreto feruntur beata pignora in cryptam sanctae et individuae Trinitatis in honore dedicatam, retro ejusdem ipsius monasterii tribunal fabricatam atque contiguam. Hoc equidem gemina pro causa actitare studuerunt, scilicet ne vel in aliquo casu offenderent sanctitatis munera nimio tumultu sexus utriusque imminente ac premente, vel ne fragmina margaritarum coram idiotis atque imperitis hominibus pensare nescientibus homines propter homines contrectarent, eo quod dicitur: *Nolite sanctum dare canibus, et ne spargatis margaritas vestras ante porcos [n: (Matth. VII, 6)]*. Unde ait Isaias: *Secretum meum mihi, secretum meum mihi [n: (Isa. XXIV, 16)]*. Obseratis ergo firmiter ostiis quae a dextris et a sinistris cancelli eamdem cryptam petentibus aditum pandunt, circumdant beata munera pavitantibus animis ob exhibendam reverentiam. Haesitabant enim quisnam [0075D] eorum dignius contingere haberet a Christo concessa tam pretiosa donaria: sed demum consueti hanc tradere curam administrationem domno Gerardo abbati Insulano, quoniam erat natu major, aetate provectior, moribus gravior, religione devotior, piisque actibus proclivior. Ut quid moras innectimus? Suscipiens itaque abbas praedictus cum humilitatis subjectione confratrum imperia, exerit lacertos, seseque praeparat solemnius adversus votiva officia. Mutantur summa cum reverentia ossa felicia, locanturque decentiori in cuna. O felix virgo, quae quoniam in coelo fulgida degis in gloria, sic veneraris in terrena aula. O vere felix virguncula! cui sponsus ille coelestis arridens locutus est in Salomonis epithalamio: *Veni, soror, mea in hortum [0076A] meum, ut comedas fructum pomorum meorum, sponsa mea, columba mea, immaculata mea, veni de Libano, veni, coronaberis [n: (Cant. IV, 16)]*. O felix, inquam, virgo! quae sponso vocanti reciproca voce cum virginum choris applaudens, respondere meruisti: *Curremus post te in odore unguentorum tuorum [n: (Cant. I, 4)]*, id est in fragantia tuarum virtutum.

## 6.

Igitur duo militares viri qui aderant, solemnia peragunt munuscula. Nam hi summopere efflagitaverant, ut eis concederetur mutationi adesse, sanctaque ossa propriis conspicere oculis. Alter igitur eorum nomine Godefridus senior, pallium decentissimum sanctae virgini contulit in munus; alter vero nomine Rotbertus, cognomento Anguillula, seipsum ob devotionem per cervinam corrigiam servum obtulit, atque in exhibitione servitutis hortum jure praedii tradidit in villa quae Marceia fertur. Fratres autem non terrena, sed divina persolvunt officia, et venerationi, ut decebat, satis idonea. Clauso igitur [0076B] tandem cum diligentia solertiaque honorabili ergasterio, cum cereis et thuribulis et crucibus de crypta erumpunt, laetis apprime mentibus byssinis poderibus, id est albis, palliatis monachis; more patrum feretrum bajulantibus.

## 7.

Verum quia basilicae capacitas non ad hoc erat sufficiens, ut confluentis vulgi multitudinem recipere posset, in tantum quippe copiosa utriusque sexus exstabat ecclesia referta confluentia, utpote praestolante pro quo venerat sanctitatis dona, quod nec gestantes devotionis pignora valebant egredi per quae fuerant ingressi ostiola. Qua de re, consilio inter se habito, per ostium ejusdem cryptae in latere dispositum, quod est pervium euntibus ad capellam sancti Nicolai episcopi mirae sanctitatis confessoris, per claustrellum efferunt venerationis loculum; sicque per quamdam posterulam ejusdem claustrelli in maceria factam ejectum per pomerium atque cimiterium fratrum, ad alium identidem aditum, ignorante populo, perducunt. Sed rursus atrio, quod est pro [0076C] foribus ecclesiae, gente rusticana redundante, vix cum ingenti luctamine per portam secus capellam sancti archangeli Michaelis sitam extrahunt. Tandemque impenso multo et grandi labore, jamque defessi in campum cultum prope xenodochium monachorum jacentem deferunt: quo in loco quadam providentia mensa lignea extensa, sanctum thesaurum in eum deponere atque locare festinant, cum reverentia tamen ut dignum erat, quatenus ab omni exspectantium, sed et desiderantium multitudine adiri et venerari absque gravedine potuisset. Siquidem tanta pullularat frequens populatio, quod nec totius villae capacitas ad capiendum sufficiens erat, sed circumquaque populi per agros vagabantur incerti, quo pacto vel ingenio quave ex parte templum adire quirent. Cum ergo dies jam inclinata esset ad vesperum, sole a meridiano fervore tepente, rursus Patres cum fratribus resumptis cero ferariis et crucibus, induti vestimentis albis sicut prius, gloriosum [0076D] revisere satagunt loculum. Nam in principio reversi fuerant necessitate cogente, perpaucis inibi relictis, qui feretrum observarent, et eulogias atque oblationes susciperent, utpote populo plurimum gravedinis simulque molestiae inferente. Sumpto igitur cum diligentia pretioso gestatorio, etiam tum vulgo in vota grassante, cum honore digno et hymnidica pompa, non modica turba eos comitante, sanctas reliquias referentes in sanctam Dei Ecclesiam inthronizant, ac in sacro peribolo retro altare sanctae virginis Hunegundis intra pyramidem, quod nos oraculum dicimus, digno cum obsequio componunt, ad honorem Domini nostri Jesu Christi, qui cum coaeterno Patre et sancto Flamine vivit et regnat Deus per omnia saecula saeculorum.

english:
## Appendix to the Translation of the Body of St. Hunegund

## 1.

[0071C]To describe the miracles of the saints, and to set down their notable deeds in writing for the knowledge of those who come after, ought above all to be judged by everyone as no idle labor for the faithful, but honorable and at the same time necessary. For when the dirges of fables are thrust by recitation upon the ears of fools, ears already inclined toward evil, the enticed spirit grows numb, the mind grows dull, and, having abandoned its own light, it flows downward, coveting the ruinous allurements of corruption and forsaking the path of uprightness; and so it comes about that the heart of the senseless, walking down the slopes at the follies it has heard, weaves for itself the chain by which it may be dragged and at last plunged into hell. But when the merits of the saints are published and brought forth into the hearing of the people, and their powers are proclaimed for the sake of profit, the faithful mind, rising from the sleep of death to life, stretches out its arms from the darkness of unbelief toward the pursuits of holiness; and rising up to prosperous things, it burns for brave ones, and takes precaution against the precipices of wickedness by seizing the road of pious intention. And having in this way been loosed from the knots of perdition, it hastens with free foot to the joys of the heavenly life, so far that [0071D] it may be able to see the God of gods in Zion, that is, in the watchtower of peaceful vision. Wherefore, brethren, let it not weary the charity of your love to hear a certain miracle which our Lord Jesus Christ willed to display, by his own condescension, in the moving of the body of his most holy virgin Hunegund. And concerning this moving — since the occasion of it has offered itself to us from close at hand — let it not be tedious to linger over it a little while [0072C] out of reverence, so that how that moving was carried out, or brought to completion, may reach the knowledge of the faithful by letters, however unskilled. For the affectionate intention of pious devotion has its own reward.

## 2.

In the year, then, of the Lord's incarnation one thousand and fifty-one, when that best of princes Henry, the father of King Philip, was governing the monarchy of the kingdom of the Franks, and when the abbot Macarius likewise was administering the care of the monastery of Homblières, it seemed good to the brethren who serve the Lord as soldiers under the rule of blessed Benedict that the body of their lady Hunegund ought — if the means should be at hand — to be moved; so that of her whose soul they did not doubt was honored among the choirs of virgins in the heavenly bridal chamber, they might not neglect to lay away her glorious body on earth in an honorable tomb. For at that time the sacred pearl was wrapped only in a little wooden casket, which offered to those looking on from outside a cheap dwelling, but which within kept a treasure altogether most dear. And that little structure [0072D] had been so fenced about and closed up with iron plates — the most devoted bones clinging within it — that it scarcely lay open to any openings, save by a very few contrivances of the mechanical art. Over the same there stood as well another somewhat larger shrine, built with no less skill, likewise fortified with iron bindings and very carefully secured with a great many nails, walled about on both sides with shrewd care [0073A] and industry, lest, that is, it should lie easily open to captious or fraudulent little wits. For he by no means desires to be plundered who thus lays up his treasure under hidden and most solid coverings. That the body of the virgin Hunegund, beloved of God, had been laid away in such a manner, we have received from those who saw it and reported it to us — from the time, that is, of the finding and the translation of the same virgin, which was celebrated in the year of the Lord's incarnation nine hundred and forty-six, in the reign of Louis, when Bertha, a woman consecrated to God, was at that time ruling the abbey of Homblières. The description of that finding, and of the translation as well, together with the notable miracles divinely made manifest there, the lord abbot BERNER of pious memory took pains to compose by lamplight, in clear style and lucid speech, for those willing to learn of them — he who, by God's disposing, first succeeded to this little place, the nuns who were there having been driven out on account of the obscene allurements of carnal pleasure. But let us for the present leave these things aside and attend, as far as we are able, to the little work we have begun. [0073B]

## 3.

When therefore the monks, as we have said before, were discussing back and forth together with their spiritual father whether they could in any way bring to effect what they indeed longed for with the highest desire, and yet did not presume to begin; then — the fortune of the place smiling upon them rather quietly, and God's providence foreseeing all things — it happened that a certain man from the town of the glorious martyr St. Quentin, who was leading his life by trade and merchandise, Baldwin by name, came to our monastery for the sake of devotion and the profit of his soul, that under the claim of mutual love the brethren might deign to grant him their fellowship. The brethren, together with the Father, embracing that petition with a willing mind on account of that precept of the Lord in which it is said: *Give, and it shall be given unto you; and, with the same measure that ye have meted, it shall be measured to you again [n: (Matth. VII, 2)]*; and: *All that cometh to me I will not cast out [n: (Joan. VI, 37)]*, gratefully bestowed on him the fellowship and the benefits of the place, as is the custom of monks. For that man, layman though he was, was [0073C] intent upon religion, giving his effort to works of mercy, and kept the devotion of faith by the purpose of his heart, as the outcome of the matter afterward made plain. For having taken the habit in that same place, he afterward proved himself a devoted monk. Drawn on at length by this familiarity, the man made it his care to frequent the cloisters of the monastery, having become, as it were, another Adam made out of the brethren. Whence it came about that, coming often, he rather frequently noticed the brethren whispering about the business we have mentioned. But since they were afraid to begin — as has been said, lest, according to the Gospel, men should mock them, saying that these began to build and were not able to finish — the aforesaid man, stirred (as human judgment holds) by divine prompting, since he too desired to honor the limbs of the holy virgin, called together the assembly of the elders, pouring out the first words of this address: "Since, venerable Fathers," he said, "I gather that certain of you exchange conversations one with another, and wish to place the body of the most holy virgin Hunegund, our lady, in a more splendid coffer if the means should be at hand — my heart [0073D] is made glad, and I promise my help so far as I can: only do not delay to begin the little work you have desired. But if you do not at all dare to undertake such a piece of workmanship, I myself take the whole business upon myself, and, relying on the help of almighty God, I will carry it through to the end, provided only that the people's offering be granted me." When the monks had heard this, being gladdened beyond measure, they rendered thanks to the Creator of all things and blessed the man in his promise, venerating the prerogative of the Godhead at so great, so sudden, so unhoped-for a joy. What need of words? Having undertaken the business, that man had a coffer put together in embossed work, in length the measure of two half-cubits, in unbroken height a cubit at either end, half a cubit at the sides on both sides, the rest of the structure sloping most becomingly [0074A] upward, wrought in the fashion of panels, elaborated with chased and sculptured workmanship. On the surface of this little work are seen the images of the holy apostles and prophets set forth, with most beautiful and polished panels of gleaming gold and shining silver, the figures arranged in order three by three on either side. Moreover on one of the ends the image of St. Hunegund and of St. Eligius, bishop of Noyon, the same virgin's patron at baptism, is seen raised more worthily; while on the other the majesty of Christ our Lord is seen set forth with sufficient elegance — whose kingdom and rule abides without end forever. What more? At last, the work having been hastened and at the same time, as has been said, splendidly completed, the lord abbot Macarius, who at that season, as has been mentioned beforehand, was administering the affairs of the place of Homblières, takes care to invite the lord bishop of Noyon, and summons the neighboring abbots — namely the lord Gerard of *Insula*, the lord Rainer, vicar of St. Praejectus, [0074B] and the lord Boniface Waleran of Mont-Saint-Quentin, and besides these a great many other governors and knights of the territory of Vermandois. He also gives notice to monks and clerics to be present at this act, lest, that is, so dear a pledge should seem to be handled or moved in secret, as though it were something stolen or unknown, without the knowledge and testimony of honorable and religious persons. When therefore the day of the appointed term had come, on which these things were to be done, rumor flying abroad — than which there is no swifter messenger — there is an assembly of elders, a gathering of noble men; a crowd of country folk and of women with their little ones flows together rejoicing. And not without reason: for they reckoned that, by the reverence and due honor to be paid to so great a mother, and at the same time by her intercession, they would be taken under her patronage, and that, asking her suffrages for their misdeeds, they would obtain pardon. Meanwhile the approach to the glorious treasury is unbarred; the iron bindings, knit together with shrewd care, are lifted away, mallets being applied, along with all the rest; the lids are wrenched off; the cradle of the precious body is laid open.

## 4.

[0074C]But the almighty Lord, willing to honor the members of his bride by the hidden prerogative of his own disposing, caused the moving of the blessed bones to be deferred until the third day, by the occurrence of this excuse, that is, of this occasion. For the bishop, within whose diocese lies the place called Homblières, being hindered by royal service and business, did not come at all on the aforesaid appointed day; for which reason they were compelled to wait for him for three days. The venerable shrine, therefore, just as it had been unbarred, is placed upon twin wooden supports within the holy of holies, that is, between the altar of the Mother of God, Mary ever virgin, and the altar dedicated in honor of St. Hunegund. Among so many thousands, then, of the devoted multitude flocking together to so famous a solemnity, very many who were weak in bodily bulk strive to be present at this holy act, as being about to entreat the Lord's mercy, each one for his own affliction. Whence it came about, by the divine will as we have said, that a certain [0074D] girl named Emelina, seized with the falling sickness, was brought with the help of friends to the monastery in hope of recovering her health — born in a village called *Herleius*, situated upon the bank of the Somme, standing midway between the stronghold of Saint-Quentin and the monastery of Homblières. [nt: (Epilepsy the Greeks call a suspension of mind and body, an affliction which produces *spasmos*, that is, contractions of the limbs; and this disease arises from the melancholic humour, that is, from an abundance of bile poured through the limbs; and it comes on by way of the imagination.)] Now when the little girl had been brought into the church for a remedy to be granted her, she is set before the altar of the incomparable holy virgin Mary, that by her intervention and by the intercession of St. Hunegund she might deserve to obtain her former degree of soundness. For the girl of whom we speak was [0075A] so oppressed by epilepsy that she allowed no intervals of any rest, showing by the bearing of her body the violence of her torment. For she declared that from her exceeding heaviness she was drawing near to death and all but breathing out her spirit. At this the crowding people, turned to astonishment and pricked with pity and compassion together, poured out showers of tears, and beating their breasts with their fists, implored the Almighty with devoted mind for the deliverance of the pitiable woman. But the little girl, punished with unspeakable pain, did not cease even for a moment, filling the oratory with dreadful cries, striking herself with her hands, her head tottering, and for two days affording all a marvelous spectacle, with no respite coming upon her. The people of the faithful, therefore, breathed upon by the spirit from above, beg the abbots and the brethren that under the claim of charity they would grant the pitiable little woman the opportunity of seeing the bones of the kindly virgin Hunegund, in case perhaps, by the favor of Christ's clemency, so great an affliction might in some way be mitigated. They too, therefore, moved by the same kindness, granted it. [0075B] What then? Shall I speak or be silent? Nay rather, let me disclose the evidence of a power that must be proclaimed. For as soon as her eye beheld the bones, her head having been put within, the whole frame of her body received the health it had longed for; the pain perished, the sickness was lulled to sleep, the grief was torn away, the former state of her body returned. When the peoples who stood by had seen this, blessing him, they paid their thanks to the Lord God of all things, who glorifies his saints as he wills and when he wills. Now of this divine working, which Jesus Christ our Lord and God deigned to show forth through the merits of the glorious virgin Hunegund, to his own praise and glory, there were in truth as many witnesses as there were faithful who happened to be present then.

## 5.

Therefore the abbots, rejoicing together with the monks over this deed, conferred with one another that it was not fitting for the moving to be deferred any longer, or for the bishop's presence to be waited for — especially now that so great and so worthy a miracle had been seen in the telling — lest, that is, the people, already drawn out by long delay and now weary with lengthy waiting, [0075C] should seem to be feeding empty hopes. And so by common counsel and decree the blessed pledges are carried into the crypt dedicated in honor of the holy and undivided Trinity, built behind the sanctuary of that same monastery and adjoining it. This indeed they took pains to do for a twofold reason: namely, lest in any chance they should give offense to the gifts of holiness, with the excessive tumult of both sexes pressing hard upon them; or lest men, for men's sake, should handle the fragments of the pearls in the presence of ignorant and unskilled men who did not know how to weigh them — according to that saying: *Give not that which is holy unto the dogs, neither cast ye your pearls before swine [n: (Matth. VII, 6)]*. Whence Isaiah says: *My secret to myself, my secret to myself [n: (Isa. XXIV, 16)]*. Therefore, the doors having been firmly barred which on the right and on the left of the chancel open an approach to those seeking that same crypt, they surround the blessed gifts with trembling spirits, so as to render reverence. For they hesitated which of them [0075D] should more worthily touch such precious gifts granted by Christ; but at last they were accustomed to hand over this charge of administration to the lord Gerard, abbot of *Insula*, since he was the elder by birth, further advanced in age, weightier in character, more devoted in religion, and more inclined to pious acts. Why do we weave delays? And so the aforesaid abbot, receiving the commands of his fellow brethren with the submission of humility, bares his arms and prepares himself the more solemnly for the offices vowed. The blessed bones are moved with the utmost reverence, and are placed in a more becoming cradle. O happy virgin, who, since you dwell shining in glory in heaven, are thus venerated in an earthly hall! O truly happy maiden! to whom that heavenly bridegroom, smiling upon you, spoke in Solomon's marriage-song: *Come, my sister, into my garden, [0076A] that thou mayest eat the fruit of my apple trees; my spouse, my dove, my undefiled one, come from Lebanon, come, thou shalt be crowned [n: (Cant. IV, 16)]*. O happy virgin, I say! who, applauding with a voice answering the bridegroom who called you, together with the choirs of virgins, did deserve to reply: *We will run after thee in the odor of thy ointments [n: (Cant. I, 4)]*, that is, in the fragrance of your virtues.

## 6.

Then two men of the knightly order who were present perform their solemn little gifts. For they had most earnestly begged that it be granted them to be present at the moving, and to look upon the holy bones with their own eyes. The one of them, therefore, Godfrey the elder by name, bestowed a most becoming pall upon the holy virgin as a gift; the other, Robert by name, surnamed Anguillula, offered himself out of devotion as a serf by the deer-hide thong, and in the showing forth of his servitude handed over a garden by right of estate in the village that is called *Marceia*. But the brethren pay not earthly but divine offices, and such as were, fittingly, quite suited to the veneration. So when at last the honorable workhouse [0076B] had been closed with diligence and skill, they burst out from the crypt with tapers and censers and crosses, with minds exceedingly glad, the monks robed in linen full-length garments, that is, in white, and bearing the bier after the manner of the fathers.

## 7.

But since the capacity of the basilica was not sufficient for this, that it might receive the multitude of the crowd flowing together — for indeed the church stood so filled with an abundant confluence of both sexes, waiting as it were for that gift of holiness for which each had come, that not even those carrying the pledges of devotion were able to go out by the little doors through which they had entered. On this account, having taken counsel among themselves, they carry the coffer of veneration out through the little cloister by the door set in the side of that same crypt, which gives passage to those going to the chapel of St. Nicholas the bishop, confessor of wondrous holiness; and so, having brought it out by a certain postern of that same little cloister made in the wall, they lead it through the orchard and the cemetery of the brethren to another approach likewise, the people not knowing of it. But once again, since the forecourt which is before [0076C] the doors of the church was overflowing with country folk, they scarcely, with enormous struggle, draw it out through the gate situated beside the chapel of the holy archangel Michael. And at last, much great labor having been spent, and now worn out, they carry it into a cultivated field lying near the guesthouse of the monks: in which place, by a certain foresight, a wooden table having been spread out, they hasten to set down and place the holy treasure upon it — with reverence, however, as was fitting — so that it might be approached and venerated without oppression by the whole multitude of those waiting, and indeed of those desiring it. For so great a throng of people had sprung up that not even the capacity of the whole village was sufficient to hold them, but on every side the people wandered through the fields, uncertain by what arrangement or device or from what quarter they might be able to reach the church. When therefore the day had now declined toward evening, the sun growing mild after the midday heat, again the Fathers with the brethren, taking up once more the tapers and the crosses, clothed in white vestments as before, busy themselves with revisiting the glorious [0076D] coffer. For at the beginning they had gone back under the compulsion of necessity, very few being left there to watch the bier and to receive the blessed offerings and oblations, since the people were causing very much oppression and annoyance together. And so, the precious litter having been taken up with diligence — the common folk even then pressing on in their vows — with worthy honor and hymn-singing pomp, no small crowd accompanying them, carrying back the holy relics they enthrone them in the holy Church of God, and lay them with worthy service in the sacred enclosure behind the altar of the holy virgin Hunegund, within the pyramid which we call the oracle, to the honor of our Lord Jesus Christ, who with the co-eternal Father and the Holy Breath lives and reigns, God, forever and ever.


site: migne

title: De prandio monachorum

languages: en la

source_edition: Migne, Patrologia Latina, vol. 138, coll. 1345B–1350A

source_text:
## De prandio monachorum

[1345B]Quando autem ad prandium accedunt, dicit prior orationem cum fratribus, hoc est: *oculi omnium;* totam cum *Gloria Patri* subsequente prolixe dicuntur, et postea in fine *alleluia* canuntur; et dicit sacerdos orationem talem vocem, ut cuncti audiantur, et respondeant. *Amen. Hoc benedicantur nobis Dne dona tua.* Vel alias sunt plurimas, quae ad hunc cibum sunt deputatas. Et sedeunt postea omnes in loco suo; habent autem prope mensa Abbatis cathedra tale ex alto stabilita cum annologio, ubi librum ponitur, et sedeunt, cum legunt. Et statim, cum primum cibum ponunt ministri, et signum insonuerit, ut signetur ad comedendum, respondent omnes: *Deo gratias.* Priore signante, aut presbytero, vel cui jusserit, tali voce signatur, ut universi audiant, et respondent: *amen.* In ipso inicio comedentium est praeparatus lector, qui statim petit benedictionem, dicit: *jube Domne benedicere.* Senior autem dicit: *Salvet nos Dns;* et respondent omnes *amen;* et ingreditur ad legendum, et legit, quamdiu illum cibum [1345C] manducant, et postea, si longo prandio habuerint, ut diucius sedeant, vel si aliam ministrationem ministrentur, tangit Prior mensa, ut sileat ipse lector modicum, et si fuerint pisces, vel etiam si volatilia, manducant; cum ministratur, et insonuerit signum, ut benedicatur, respondent omnes: *Deo gratias,* et benedicit Prior, aut cui jusserit, dicente: *creaturam suam creator omnium Dns benedicat,* et respondent omnes, *amen;* et manducatur. Si item alius cibus fuerit, dicit orationem, hoc est: *precibus scae Dei genitricis Mariae, et nos, et dona sua Xps Filius Dei benedicat;* respondent omnes, *amen.*

Et ad aliam ministrationem iterum legit lector tamdiu, quousque praecipiat ei Abba ut finiatur. Aut si ille congruam finem invenerit, si benedictio sonaverit in extremo sermone repetit ipsum iterum secundum vicem prolixe; et respondent omnes: *Deo gratias,* et descendit. Si autem longa fuerit lectio, et vel bene finierit sermonem, repetit ipsum, [1345D] et postea dicit: *tu autem Dne miserere nobis,* et respondent omnes, *amen.* Sic et ad nocturnis, vel ad collecta, vel ubi praeceptum legerint divinum, ista est consuetudo, ut semper quando incipit legere, petita benedictione dicit: *jube Domne benedicere;* quando finierit lector lectionem, *Deo gratias* respondent. Et descendente eo vadit ante mensam Abbatis, et dat ei benedictionem, unde manducat, et bibit. Surgentibus autem fratribus dicent lente: *confiteantur tibi Dne;* adjungentes *Gloria Patri,* et ad finem *alleluia* canentes. Et si majorem refectionem habuerint, ut eis exinde superfuerit dicit Prior, vel cui cura commissa est orationem: *fragmenta, quae superaverunt servis suis, Xpus Filius Dei multiplexit, et benedicat, et abundare faciat, qui est benedictus in saecula saeculorum,* et respondentibus omnibus, *amen,* vadunt in oratorio ad orationem Dnm gratias agentes, et ibi dicent post finitam orationem *dispersit dedit,* completo officio cibi.

Item ad sera coenantibus, cum ingressi fuerint, ubi reficiuntur, dicant, subtrahendo moras, orationem: *edent pauperes,* adjungentes *Gloria Patri,* et [1346B] in fine canentes *alleluia.* Et dicit senior orationem, sic tamen, ut cuncti audiant, et respondeant, *amen,* hoc est: *tua nos Dne;* vel alias sunt multas secundum tempus. Sedentes autem in sedilia sua faciunt similiter, sicut et in prandio in die, et si contigerit, ut nox perveniat coenantibus, et lumen necesse sit accendere; ille autem frater, qui lumen adportat, statim cum ingreditur in domum prope seniores dicit tali voce, ut omnes audiant: *lumen Xpi,* et dicunt omnes *Deo gratias;* et iterum ipse incurvatus dicit: *jube Domne benedicere.* Senior autem dicit: *in nomine Dni sit;* et respondent omnes, *amen,* et sic ponit lumen in locum suum, ut luceat omnibus in domo. Et si miscere jussum fuerit fratribus, ut bibant, vadit minister ad ministerium, et tangit digito suo calicem, et respondent omnes *Deo gratias,* et signat, et respondent omnes, *amen,* et sic bibent cum benedictione; et si fructum eis Dns dederit, dicit senior ita orationem: *fructus suos Dns omps benedicat,* et respondent omnes, *amen.* Sic fit de [1346C] omnia (omni) administrationem. Cum autem refectio expleta fuerit, facto signo, ut surgant, ille frater, qui in quoquina septimanam facit, quando fratres reficiunt, semper cum aliis ministris ad mensam seniorum sive fratrum administrat. Cum autem surgunt a mensa, ille frater curvat se contra oriente super genua sua, et rogat pro se orare, dicens: *Domni orate pro me;* et dicit senior, *salvet nos Dns,* ille frater surgens, dicit prolixa voce, *Deo gratias.* Statim omnes fratres incipiunt canere, *semper tibi Dne gratias.* Ita finitum, dicit Prior cum fratribus: *miserator et misericors Deus,* prolixe cum *Gloria,* adjungentes et in fine *alleluia.* Sive: *Qui dat escam omni carni, confitemini Dno coeli, quoniam bonus, quoniam in saeculum misericordia ejus,* et dicit sacerdos orationem, hoc est: *satiasti nos Dne,* finita respondent omnes, *amen,* et sic vadunt ad orationem, et orant, sicut supra scriptum est.

Ille autem septimanarius, qui ingreditur quoquinam, [1346D] in die dominica ingreditur, vel egreditur, juxta id quod in regula sci Benedicti continetur scriptum. Matutinis finitis statim in oratorio, qui egreditur, postulat pro se orare dicens: *Domni orate pro me,* dicit autem senior: *salvum fac servum tuum;* ille vero subsequens dicit cum omnibus fratribus: *benedictus es Dne Deus,* hoc usque tercio repetens, accepta benedictione egreditur. Statim dicit, qui ingreditur: *Deus in adjutorium meum intende,* et ista oratione tertio cum omnibus repetitur, et sic accepta benedictione, intrat ad serviendum fratribus suis. Sic et in ecclesia beati Petri apostoli, presbyter septimanam facit, vel mansionarii, qui lumen vel ornatum ipsius ecclesiae custodiunt, die Sabbati ora tercia consignant officia sua ad pares suos, et sic descendunt, et vadunt in domos suas; et illi alii cum presbytero vel paris suos (paribus suis) usque ad alio Sabbato serviunt, et faciunt similiter, et sic in omnibus officiis honeste, vel ordinabiliter Deo conservantur.

Et si fortasse ista, quae de multis pauca conscripsimus (conscripsi) alicui displicuerit, non sit [1347A] piger, sed habeat prudentiam; sic habent alii Sacerdotes, vel Patres, seu et Monachi devoti, qui recto ordine vivere, atque custodire cum divina auctoritate desiderant. Quomodo illi vadunt, istam scam doctrinam ad suam utilitatem, vel suos, seu et multorum aedificationem cum magno labore ipsam deferent, ut hic postmodum, vel in futurum perpetualiter gaudeant, atque letentur in conspectu Dei et angelorum, vel omnium sanctorum ejus. Vadat sibi ipse Roma, aut si piget, misso suo fideli in loco suo transmittat, et inquirat diligenter, si est ita, aut non est, quod de pluribus parum conscripsimus; aut si non ita ibidem celebratur, vel si bene cum sancta intentione vel devotione inquisierat, et adhuc in centuplum melius, unde in opere Dei proficiat, invenerit; tunc postmodum fortasse ista audiat, despicere vel derogare, vel etiam tantos et tales scos Patres contra se adversare praesumat, qui istam scam normam instituerunt. Primus, beatus Damasus Papa, adjuvante S. Hieronimo presbytero vel ordinem [1347B] ecclesiasticum descriptum de Hierosolyma permissu sci ipsius Damasi transmittentem instituit, et ordinavit. Post hunc beatissimus Leo Papa annalem cantum omnem instituit, atque opuscula in canonica institutione luculentissima edidit, quam, si quis ea usque ad unum iota non receperit, vel veneraverit, anathema sit. Deinde beatus Gelasius (Zelasius) Papa similiter omnem annalem cantum seu et decretalia canonum honeste atque diligentissime, facto in sede beati Petri apostoli conventu Sacerdotum plurimorum, conscripsit. Post hunc Simmachus Papa similiter et ipse annalem suum cantum edidit. Iterum post hunc Johannes Papa similiter et ipse annum circuli cantum, vel omni ordine conscripsit. Post hunc Bonifacius Papa, qui inspirante sco Spu et regulam conscripsit, et cantilena anni circuli ordinavit. Post hos quoque beatus Gregorius Papa, qui afflatu sci Spus, magnam atque altissimam gratiam ei Dns contulit, ut super librum beati Job moralia [1347C] diptycha (tibica), investigatione tripliciter atque septiformem expositionem lucidaret. Super Ezechiel quoque propheta prima parte, seu et extrema, luculentissima expositione declaravit. Quid super evangelia quadraginta humiliarum expositione fecerit, notum est omnibus Christianis, quam pulchre explanarit. Quid inde aliquorum libris operante sco Spu digessit, vel aliarum multarum sanctarum Scripturarum interpretatus est, Xpianis in mundo tegentibus, patefactum est. Et cantum anni circuli nobile edidit. Post istas quoque Catalenus Abba, ibi deserviens ad sepulcrum sci Petri, et ipse quidem annum circuli cantum diligentissime edidit. Post hunc quoque Maurianus Abba ipsius sci Petri apostoli serviens, annalem suum cantum, et ipse nobile ordinavit. Post hunc vero Domnus Vir bonus Abba, et omnem cantum anni circuli magnifice ordinavit.

## De prandio monachorum (cont.)

Si quis, postquam ista cognoverit, custodire, vel celebrare, in quantum Deo jubente valuerit, [1347D] neglexerit, aut si melius aliunde scire, vel accepisse exemplum fortasse jactaverit, dubium non est, quod ipse sibi fallit, et in caligine erroris semet ipsum infeliciter demergit, qui tantos, et tales Patres, scos Auctores ausus sit despicere, vel derogare. Nescio, qua fronte, vel temeritate praesumptuoso spiritu ausi sunt beatos Hilarium atque Martinum, sive Germano vel Ambrosio, seu plures sanctos Dei, quos scimus de sca sede Romana a beato Petro apostolum successoribus suis directos in terra ista occidentali, et virtutibus atque miraculis coruscare, qui in nullo a sca sede Romana, vel a synodo trecentorum decem, et octo Patrum catholicorum Niceni (Nicaeni) conventus, medium cum Spiritu sco cohabitantem vel caeteris tribus aliis principalibus synodis deviarint, cum qua sca canonica instructione omnia esse noscuntur, ut tales ad testimonium adducere audeant, ut dicantur, sicut et illi tenuerunt, vel custodierunt, sic et nos tenere, [1348A] atque custodire videmur; quorum vita, vel mores, et opera atque meritum longe ab istis, quos modo memoravimus, quantum coelum a terra, distat, distare videatur; cum istos praeclaros Confessores Xpi, quos superius nominavimus, sciamus, frequenter eos Romam ambulasse, et apud beatos Papatus, vel Xpianis Imperatoribus colloquium habuisse, vel si qui a sca Romana sede deviabant, saepe recorrexisse, apud nos manifestum est. Iniquirant ergo, qui istos se fatentur habere auctores, volumina, vel gestas eorum, si sic tenent, et operantur, quomodo et illi operati sunt, atque tenuerunt, adsentimus et nos eos cum omni devotione et veneratione. Si autem non est ita, oportet eos diligenter inquirere, et imitare, atque custodire, sicut et sca Romana ecclesia custodit, ut teneant et ipsi unitatem catholicae fidei, amen: ne dum peregrinas consuetudines inquirentes, atque sectantes involvantur, vel excidantur a fide, ne superveniat in illos illud, quod egregius praedicator praedixit: in novissimis [1348B] diebus instabunt tempora periculosa, et erunt homines se ipsos amantes, et omnem intellectum in captivitatem redigentes, veritatem autem non loquentes, nec adquiescentes; et illud; erit enim tempus, cum sanam doctrinam non substinebunt, sed ad sua desideria coacervabunt sibi magistros prurientes auribus habentes, et a veritate quidem auditum avertent, ad fabulas autem convertentur; et illud; testimonium perhibeo illis, quod aemulationem Dei habeant, sed non secundum scientiam, vel traditionem, quam acceperunt a nobis; ignorantes enim Dei scientiam, et suam quaerentes, statuere justitiae Dei non esse subjectam justitiam suam. Illi qui sunt, qui statuere? qui veram auctoritatem derelinquunt, et arbitrio suo vel voluntatem sequuntur; quod ita Xpianis non expedit facere, sed magis divinarum Scripturarum cottidie scrutare, et sanctorum Patrum dogmata investigare, atque imitare, qui in omnibus semper Domino placuerunt, et hic [1348C] in mundo hominibus probati paruerunt, nec e schismaticis vel contradictoriis adversus scam sedem Romanae ecclesiae esse demonstrentur, et ne forte videantur esse ramusculi, quod sunt membra de illo sigillo septimo, id est septima haeresis, qui ad extremo surrectura est, adtestante sacra scriptura: quia prope est pro foribus, quod dicitur ante januis, quia juxta beati Johannis Apostoli vocem, qui septem ecclesiis in Apocalypsi scribere a Domino jussus est, et librum signatum vidit sigillis septem secundum misterium septem dona Spiritus sancti. Econtra ex adversa parte septem spiritus nequam sunt contrarii septem donis Spiritus sancti, et septem sigillis, septem haereses sunt. Sex enim jam surrexerunt in mundo de parte orientali contra sca Romana ecclesia, sed opitulante gratia Xpi omnes illas haereses fregit sancta sedes beati Petri apostoli, atque computavit. Adhuc septima restat, et sic tradunt seniores et sapientes, atque Doctores [1348D] scae sedis Romanae ecclesiae, quia de parte ista occidentali, seu et aquilone surgere habet; et data est eis potestas tenebrosa, et perdant semetipsos, et alios in errore ducantur, et quos non potuerunt seducere per blandimenta, faciunt per fortitudinem et per tormenta, vel gladium Ecclesiae Dei quaerantur trucidare, atque extingere. Sed fundamentum Dei fortiter ac fixum stat, quod in evangelium per semetipsum Dominus promittere dignatus est dicens ad beatum Petrum apostolum: *Super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam.* Fideles autem Romanae sedis ecclesiae tormentis et tribulationibus adfligi vel mori quidem possunt, sed superari fides atque credulitas eorum nullatenus nec frangi potest.

Oremus misericordem Dominum, et instanter vigilemus, atque sobrii simus, et non dormiamus, sicut illi, qui spem non habent, ut de ista mala omni, quae universa orbe superventura sunt in proximo, [1349A] ut nos eripere, et liberare dignetur, et unitatem catholicae fidei usque in finem habere, atque custodire concedat, et per portas sit introitus noster in civitatem Dei, quod est Hierusalem coelestis, ut lignum vitae [1350A] in perpetuum cum sanctis Dei perfruere et jucundare mereamur donante Domino nostro Ihu Xpo, qui cum Patre et Spiritu sancto vivit et regnat, Deus per omnia saecula saeculorum amen. Finit. Deo gratias.

english:
## On the Midday Meal of Monks

[1345B]Now when they come to the midday meal, the prior says the prayer with the brethren, that is: *the eyes of all;* it is said in full, drawn out, with the *Glory be to the Father* following, and afterward at the end they sing *alleluia;* and the priest says the prayer in such a voice that all may be heard, and may answer. *Amen. By this may thy gifts, O Lord, be blessed unto us.* Or there are very many others which are appointed for this meal. And afterward all sit in their own place; and they have near the abbot's table a lectern of this kind, set up on high with a book-rest, where the book is placed, and they sit while they read. And immediately, when the servers set out the first dish, and the signal has sounded for the blessing to be made over the food, all answer: *Thanks be to God.* The prior making the sign, or a presbyter, or whomever he shall have bidden, the blessing is made in such a voice that all may hear, and they answer: *amen.* At the very beginning of those eating, a reader is made ready, who at once asks the blessing, saying: *Bid, sir, a blessing.* And the senior says: *May the Lord save us;* and all answer *amen;* and he enters upon the reading, and reads as long as they are eating that dish; [1345C] and afterward, if they shall have had a long meal, so that they sit the longer, or if another course is served, the prior taps the table, so that the reader himself may be silent a little; and if there be fish, or even fowl, they eat. When it is served, and the signal has sounded for the blessing, all answer: *Thanks be to God,* and the prior blesses, or he whom he shall have bidden, saying: *May the Lord, the Creator of all, bless his own creature,* and all answer, *amen;* and it is eaten. Likewise if there be another dish, he says the prayer, that is: *By the prayers of the holy Mother of God, Mary, may Christ the Son of God bless both us and his own gifts;* all answer, *amen.*

And at the next course the reader again reads for so long, until the abbot shall bid him make an end. Or if he himself shall have found a fitting close — if the blessing has sounded at the last sentence — he repeats that same sentence again a second time, drawn out; and all answer: *Thanks be to God,* and he comes down. But if the reading shall have been long, and he shall have well finished the sentence, he repeats it, [1345D] and afterward says: *But do thou, O Lord, have mercy upon us,* and all answer, *amen.* So also at the night offices, or at the collect, or wherever they shall have read the divine precept, this is the custom: that always when he begins to read, having asked the blessing he says: *Bid, sir, a blessing;* and when the reader shall have finished the reading, they answer *Thanks be to God.* And as he comes down he goes before the abbot's table, and the abbot gives him the blessing, whereupon he eats and drinks. And as the brethren rise they shall say slowly: *Let them give thanks to thee, O Lord;* adding *Glory be to the Father,* and at the end singing *alleluia.* And if they shall have had a fuller refection, so that something is left over to them from it, the prior, or he to whom the charge has been committed, says the prayer: *May Christ the Son of God multiply the fragments which have remained over to his servants, and bless them, and make them abound — he who is blessed unto ages of ages,* and all answering, *amen,* they go into the oratory to prayer, giving thanks to the Lord, and there, after the prayer is finished, they shall say *He hath dispersed, he hath given,* the office of the meal being completed.

Likewise for those supping in the evening: when they shall have entered where they take refection, let them say, without drawing out the pauses, the prayer: *The poor shall eat,* adding *Glory be to the Father,* and [1346B] at the end singing *alleluia.* And the senior says the prayer, yet in such wise that all may hear, and answer, *amen,* that is: *May thy gifts, O Lord, unto us;* or there are many others according to the season. And sitting in their seats they do just as at the midday meal in the daytime; and if it should happen that night comes on while they are supping, and it is necessary to light a lamp, that brother who brings the lamp, immediately as he enters the house near the seniors, says in such a voice that all may hear: *The light of Christ,* and all say *Thanks be to God;* and again he himself, bowed down, says: *Bid, sir, a blessing.* And the senior says: *May it be in the name of the Lord;* and all answer, *amen,* and so he sets the lamp in its place, that it may give light to all in the house. And if it shall have been bidden that drink be mixed for the brethren, that they may drink, the server goes to his service, and touches the cup with his finger, and all answer *Thanks be to God,* and he makes the sign, and all answer, *amen,* and so they shall drink with a blessing; and if the Lord shall have given them fruit, the senior says the prayer thus: *May the Lord almighty bless his own fruits,* and all answer, *amen.* So it is done with [1346C] every (every) service. But when the refection shall have been completed, the signal being given for them to rise, that brother who keeps the week in the kitchen — who, when the brethren take refection, always serves along with the other servers at the table of the seniors or of the brethren — when they rise from table, that brother bows himself toward the east upon his knees, and asks prayer for himself, saying: *Sirs, pray for me;* and the senior says, *May the Lord save us;* and that brother, rising, says in a drawn-out voice, *Thanks be to God.* At once all the brethren begin to sing, *Thanks be to thee always, O Lord.* This so finished, the prior says with the brethren: *A God compassionate and merciful,* drawn out, with the *Glory,* adding also at the end *alleluia.* Or else: *Who giveth food to all flesh; give praise to the Lord of heaven, for he is good, for his mercy endureth for ever,* and the priest says the prayer, that is: *Thou hast filled us, O Lord;* which finished, all answer, *amen,* and so they go to prayer, and pray, as is written above.

Now that weekly servant who enters upon the kitchen [1346D] enters, or goes out, on the Lord's day, according to that which is contained written in the rule of Saint Benedict. Matins being finished, immediately in the oratory he who goes out asks prayer for himself, saying: *Sirs, pray for me;* and the senior says: *Save thy servant;* but he, following after, says with all the brethren: *Blessed art thou, O Lord God,* repeating this up to three times; and having received the blessing he goes out. Immediately he who enters says: *O God, come to my assistance,* and this prayer is repeated three times with all; and so, having received the blessing, he goes in to serve his brethren. So too in the church of blessed Peter the apostle, a presbyter keeps the week, or the *mansionarii*, who guard the lamp or the furnishings of that church: on the Sabbath day at the third hour they consign their offices to their fellows, and so they go down, and go to their own houses; and those others, with the presbyter or their fellows (their fellows), serve until the next Sabbath, and do likewise; and so in all the offices things are kept for God honorably and in due order.

And if perchance these things, which out of many we have written down as a few (I have written down), shall have displeased anyone, let him not be [1347A] slothful, but let him have prudence; so do other priests hold it, and fathers, and devout monks too, who desire to live in right order and to keep it with divine authority. In whatever way they go about it, let them carry forward this holy teaching with great labor, to their own profit, or their people's, or for the edification of many, so that here afterward, or in time to come, they may rejoice perpetually and be glad in the sight of God and of the angels, and of all his saints. Let a man go to Rome himself, or, if it irks him, let him send his own trusty man in his place, and let him inquire diligently whether it is so or is not so, this little that out of much we have written down; or if it is not so celebrated in that place, or if he shall have inquired well, with holy intent and devotion, and shall have found something a hundredfold better still, whereby he may make progress in the work of God — then afterward let him perhaps hear these things, and presume to despise or disparage them, or even to set himself against so many and such holy Fathers as established this holy standard. First, the blessed Pope Damasus, with the help of Saint Jerome the presbyter — who by leave of that same Saint Damasus transmitted the ecclesiastical order [1347B] set down in writing from Jerusalem — instituted and ordained it. After him the most blessed Pope Leo instituted the whole chant of the year, and published in canonical institution most brilliant little works; and if anyone shall not have received or venerated these down to a single iota, let him be anathema. Then the blessed Pope Gelasius (Zelasius) likewise wrote down the whole chant of the year, and also the decretals of the canons, honorably and most diligently, an assembly of very many priests having been convened in the see of blessed Peter the apostle. After him Pope Symmachus likewise himself published his own chant of the year. Again after him Pope John likewise himself wrote down the chant of the circle of the year, and in every order. After him Pope Boniface, who by the inspiration of the Holy Spirit both wrote down a rule and set in order the chant of the circle of the year. After these also the blessed Pope Gregory, upon whom, by the breathing of the Holy Spirit, the Lord conferred great and most lofty grace, so that upon the book of blessed Job he made the moral [1347C] diptychs (tibica) shine clear by a threefold investigation and a sevenfold exposition. Upon the prophet Ezekiel also, in the first part and in the last, he set forth a most brilliant exposition. What he did upon the Gospels in the exposition of forty homilies is known to all Christians — how beautifully he expounded them. What he thereafter set in order out of the books of certain men, by the working of the Holy Spirit, or how he interpreted many other Holy Scriptures, has been laid open to Christians dwelling in the world. And he published a noble chant of the circle of the year. After these also Abbot Catalenus, serving there at the tomb of Saint Peter, himself too most diligently published the chant of the circle of the year. After him also Abbot Maurianus, serving that same Saint Peter the apostle, himself too nobly set in order his own chant of the year. And after him the lord Vir Bonus, abbot, likewise magnificently set in order the whole chant of the circle of the year.

## On the Midday Meal of Monks (cont.)

If anyone, after he has come to know these things, shall neglect to keep or to celebrate them, so far as by God's bidding he is able, [1347D] or if perchance he shall boast that he knows better from elsewhere, or has received a better model, there is no doubt that he deceives himself and unhappily sinks himself down into the darkness of error — he who has dared to despise or disparage so many and such great Fathers, holy authors. I know not with what face, or with what rashness of a presumptuous spirit, they have dared to bring forward, as though for testimony, the blessed Hilary and Martin, or Germanus and Ambrose, or the many other saints of God — whom we know to have been directed from the holy Roman see by the successors of blessed Peter the apostle [Migne: *a beato Petro apostolum successoribus suis*] into this western land, and to shine with virtues and miracles; who in nothing swerved from the holy Roman see, or from the synod of the three hundred and eighteen catholic Fathers of the council of Nicaea (Nicaea) — the Spirit dwelling in their midst — or from the other three principal synods besides, with which all things are known to accord in holy canonical instruction — to bring them forward, I say, so that it may be said: as those men held and kept, so we too are seen [1348A] to hold and to keep; whereas their life, or their manners, and works and merit are seen to stand as far from these whom we have just now mentioned as heaven stands from earth. For those illustrious Confessors of Christ, whom we named above, we know to have walked often to Rome, and to have held conference with the blessed popes, or with Christian emperors, and, if any swerved from the holy Roman see, often to have set them right again — this is manifest among us. Let them therefore, who profess to have these men as their authors, inquire into their volumes, or their deeds, whether they hold and act as those men acted and held; and we too assent to them with all devotion and veneration. But if it is not so, they ought diligently to inquire, and to imitate, and to keep, even as the holy Roman church keeps, so that they too may hold the unity of the catholic faith, amen: lest, while inquiring after and following foreign customs, they be entangled, or cut off from the faith — lest that come upon them which the excellent preacher foretold: *In the last [1348B] days perilous times shall press in, and there shall be men lovers of their own selves, and bringing every understanding into captivity, but not speaking the truth, nor assenting to it;* and this: *For there shall be a time when they will not endure sound doctrine, but according to their own desires they will heap to themselves teachers, having itching ears, and will indeed turn away their hearing from the truth, but will be turned unto fables;* and this: *I bear them witness that they have a zeal of God, but not according to knowledge, or the tradition which they received from us; for being ignorant of the knowledge of God, and seeking their own, they resolved that their own righteousness should not be made subject to the righteousness of God.* Who are those, "they resolved"? Those who forsake true authority, and follow their own judgment or will; which it is not expedient for Christians so to do, but rather daily to search the divine Scriptures, and to investigate the teachings of the holy Fathers, and to imitate them — those who in all things always pleased the Lord, and here [1348C] in the world appeared approved unto men, and are not shown to be of the schismatics or of the gainsayers against the holy see of the Roman church; and lest perchance they be seen to be little branches — which are members of that seventh seal, that is, the seventh heresy, which is to arise at the last, as Holy Scripture attests: for it is near, at the doors, as is said, "before the gates" — since, according to the word of blessed John the Apostle, who was bidden by the Lord to write to the seven churches in the Apocalypse, and saw the book sealed with seven seals according to the mystery of the seven gifts of the Holy Spirit. On the contrary, from the adverse side there are seven wicked spirits contrary to the seven gifts of the Holy Spirit; and to the seven seals there are seven heresies. For six have already arisen in the world from the eastern part against the holy Roman church, but by the help of the grace of Christ the holy see of blessed Peter the apostle has broken all those heresies, and has reckoned them up. The seventh yet remains; and so the elders and the wise, and the Doctors [1348D] of the holy see of the Roman church, hand down that it is to arise from this western part, or from the north; and there has been given to them a power of darkness, and they destroy themselves, and others are led into error, and those whom they could not seduce by blandishments they win by force and by torments, or seek to slaughter and to extinguish by the sword of the Church of God. But the foundation of God stands strong and fixed, which the Lord himself deigned to promise in the Gospel through his own self, saying to blessed Peter the apostle: *Upon this rock I will build my Church, and the gates of hell shall not prevail against it.* But the faithful of the see of the Roman church can indeed be afflicted with torments and tribulations, or even die, yet their faith and belief can in no way be overcome nor broken.

Let us pray to the merciful Lord, and let us watch instantly, and be sober, and not sleep, like those who have no hope, that from all this evil which is soon to come upon the whole world, [1349A] he may deign to rescue and free us, and grant us to have and to keep the unity of the catholic faith unto the end, and that through the gates our entrance may be into the city of God, which is the heavenly Jerusalem, so that we may deserve to enjoy and to delight in the tree of life [1350A] for ever with the saints of God, our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns, God unto all ages of ages, amen. Here it ends. Thanks be to God.

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