title: De monasterio Fructuariensi

author: Anonymous

source_edition: Migne, Patrologia Latina, vol. 141, coll. 837D–844C

source_text:
## De monasterio Fructuariensi

## 1.

[0837D]Cum vix aliquid de Fructuariensi monasterio habeatur tum in Vita Guillelmi a Glabro conscripta, [0838D] tum apud chronographum Benignianum, visum est hic paulo fusius de eo agere, cum hanc habeat super [0839A] caetera monasteria, quae Willelmus noster rexit, praerogativam, quod ab eo in suae ipsius paternae haereditatis fundo conditum fuerit, indeque plurimum ejus initii notitia profutura sit ad illustranda ejusdem beati viri gesta. Situm est inter duo flumina Orcum et Amalonem in Gallia Subalpina, intra Eporediensis dioecesis fines. Conditum primo fuit et dotatum liberalitate fratrum beati Willelmi, aliorumque ipsius consanguineorum, tum variis aliorum donationibus auctum, ac demum principum et summorum pontificum diplomatibus et privilegiis firmatum et munitum, nulli fere totius Italiae monasterio tum nobilitate, tum divitiarum affluentia, cessit. Ejus natalia paucis exprimit vetus auctor his versibus, quos Franciscus Augustinus ab ecclesia, ex antiquo [0839B] monasterii Chronico descriptos, Historiae suae Pedemontanae inseruit Si quis Fructuariae mavult praenoscere quando
Coenobii coeptum rite fuisset opus:
Millesimus sublimis erat tunc tertius annus
Partus virginei Principis aetherei.
Martii septenae, seu indictio prima Kalendae,
Tempus vel cursum ambo suum peragunt.
Rex Ardoinus sceptri moderamine fissus
Regnat in Hesperia, tendit in Ausoniam.
Adjuvat ipse locum Dominus, quem munere dotat,
Rebus consuluit fratribus assiduis.
Praesul Ottobianus quod jure dicando sacravit,
Abbas Willelmus construit hoc Domino.

## 2.

Sed nemo melius monasterii sui natalia exponit [0839C] quam ipse Guillelmus, cujus ideo chartam a laudato auctore ex Fructuariensi archivio relatam describimus infra.

## 3.

Quo anno instrumentum istud confectum fuerit incertum mihi est, cum id aut non expresserit ipse Willelmus, au certe datam omiserit qui ipsum ex autographo descripsit, qui etiam aut ob legendi imperitiam, aut nescio qua alia de causa, monumentum istud adeo pretiosum multis mendis videtur respersisse. Caeterum ex variis chartis quae a Guichenone in Bibliotheca Sebusiana, et ab Ughello, tomo IV Italiae Sacrae in episcopis Eporediensibus referuntur, patet nihil a Willelmo abbate omissum fuisse ut Fructuariensis monasterii libertatem, tum in temporalibus, tum in spiritualibus, adeo firmiter [0839D] stabiliret ut posteris temporibus, facile non convelleretur. Primum ab Henrico imperatore confirmari sibi curavit quaecunque aut a suis propinquis aut ab aliis piis viris monasterio tradita fuerant. Exstat ea de re ejusdem Henrici diploma, datum anno 1014, ex quo non solum multa de variis possessionibus quas jam tunc possidebat coenobium Fructuariense comperta fiunt, verum etiam exinde innotescunt, tum nobilissimum Willelmi nostri genus, tum alii nonnulli viri illustres, qui postpositis mundi illecebris tunc temporis eo in loco monasticam vitam ducebant; quin et *Gonthardi judicatus,* supra in Willelmi instrumento laudatus, ab Henrico confirmatur. « Domnus, inquit, abbas Willelmus nostram clementiam [0840A] adiit petens quoddam monasterium nostra auctoritate corroborari, situm in loco qui dicitur Fructuaria, ex propria haereditate fratrum ejus Gotfredi, Nitardi atque Roberti, in honore sanctae Dei genitricis Mariae sanctique Benigni martyris constructum, velut in charta judicatus a Gonthardo diacono edita continetur. Cujus precibus susceptis prius regali praecepto confirmavimus, » etc. Inter alios monasterii benefactores recenset Otthonem Willelmum, nostri Willelmi consanguineum, ut supra diximus, cujus complures exstant chartae in Benigniani sicut et in Fructuariensis monasterii favorem datae. « Habeat et teneat quieto jure castellum Longobardorum cum omnibus suis pertinentiis, et omnia praedia illa et cortes, quas dedit Ottho, qui [0840B] et Willelmus, comes, filius Adalberti, nepos Berengarii regis, ipso loco infra fines Longobardiae ex haereditate parentum et propinquorum suorum. Statuimus etiam per hanc nostri praecepti firmitatem in perpetuum habendas omnes terras illas, quas habere debet jam saepe nominatum monasterium ex haereditate Roberti, quondam viri nobilissimi, qui fuit genitor jam dicti abbatis Willelmi . . . Confirmamus omnem illam haereditatem et possessiones, quae ex paterno et materno jure debebantur Otberto, qui fuit filius Gerardi, et nepos Otberti comitis, qui fecit haeredem suam sanctam ecclesiam Fructuariensem, quando pater ejus et ipse reliquerunt mundum, dantes se et omnia sua Deo, factis monachis . . . » Sub finem enumerat cellas, seu prioratus, qui jam [0840C] tunc a monasterio illo pendebant; scilicet cellam « Astensem, cellam Navigensem, cellam in Quaranta, cellam in Cavalliaca, cellam in Paderno, » etc.

## 4.

Anno Christi 1023, aliud item privilegium ab eodem imperatore obtinuit Willelmus quo monasterium Fructuariense, « prout in charta judicatus a Gunthardo diacono edita continetur, » sub speciali sua defensione suscipit, ac privilegium Benedicti VIII confirmat. « Dehinc, inquit, ut stabilius permaneat imperiali auctoritate corroboramus, sub nostra defensione ea ratione recipimus, ut nullus dux, marchio, etc. Statuimus quoque et Dei nostraque auctoritate confirmamus, ut idem locus supra memoratam libertatem in cunctis obtineat, et quaecunque de ejus libertate [0840D] et stabilitate, de abbatis electione et consecratione a domno apostolico Benedicto multisque episcopis in privilegiis et synodalibus decretis statuta sunt, rata omni tempore et inconcussa firmitate subnixa conserventur. » Observat Hugo abbas Flaviniacensis in Chronico Virdunensi Willelmum nostrum, quem « rectorem strenuum et religione praestantissimum » appellat, beato Henrico acceptissimum fuisse. Et paulo inferius eumdem Willelmum « supra regulam dictum fuisse ait a rigore ferventioris propositi. »

## 5.

Post Henrici Augusti obitum Conradus ejus successor, a beato Willelmo rogatus, iisdem pene verbis ac Henricus monasterii Fructuariensis libertatem sua pariter auctoritate roboravit, ut ex ipsius [0841A] charta patet, quae ab eodem Guichenone refertur, in qua Joannes ejusdem loci abbas memoratur, qui in Chronico Benigniano, supra, appellatur *Joannetinus* et Henricus, ejusque successores Augusti « in fratrum sodalitium » dicuntur adsciti. « Dignum duximus Fructuariense coenobium litteralibus praeceptis confirmare, exorante domno Willelmo Divionensi abbate, qui, praedictum monasterium ex praediis, eleemosynisque propinquorum suorum ac caeterorum fidelium Christi a fundamentis construens, plurimos secundum regulam sancti Benedicti Deo servientes inibi congregavit. Nos nostrosque in perpetuum successores, prout divae memoriae praedecessorem nostrum Henricum suo ac fratrum contubernio sociaverit, omnium benefactorum suorum [0841B] participium habere cupiens, primum ejusdem coenobii abbatem, nomine Joannem, ejus in praesentia consecrari fecit, et tam ipsum quam totum eumdem locum suae imperiali tutelae commisit, ea maxime pro causa ut eamdem illi in omnibus libertatem conservet quam Cluniacense monasterium habere dignoscitur. Nos ergo saluti nostrae consulentes, » etc. Privilegia quoque et synodalia decreta Benedicti papae caeterorumque episcoporum confirmat iisdem verbis ac in Henrici diplomate supra laudato; quod et ab aliis imperatoribus, imo et a pontificibus Romanis factum fuisse observat Franciscus Augustinus ab Ecclesia in Catalogo Fructuariensium abbatum, Historiae chronologicae Pedemontanae cap. 27, ubi Joannem abbatem hic memoratum Guidonis comitis [0841C] sancti Martini filium, Ardulnique Italiae regis nepotem fuisse dicit.

## 6.

Non minori devotione Robertus Francorum rex erga monasterium Fructuariense tenebatur quam imperatores, quamvis esset extra sui ipsius ditionem situm. Unde cum ab eo requisisset Guillelmus bonorum aliquot confirmationem, quae in Francia monasterio suo concessa fuerant, ultro ei piissimus rex praebuit assensum, atque generali praecepto asseruit Fructuariensi monasterio quaecunque vel jam data ipsi essent, aut quae postea forte traderentur, intra regni sui fines ( *Vide supra in* ROBERTO *rege inter praecepta ejus ecclesiastica.*

## 7.

Proferenda nunc Lamberti Lingonensis episcopi [0841D] charta, qui Fructuariensis monasterii subjectionis a Divionensi immunitatem, quam a Brunone Guillelmus impetraverat, confirmavit. Cujus tamen nullum habebatur publicum instrumentum, quod Bruno morte praeventus rem non absolvisset. Haec autem charta est veluti caeterarum omnium quae ( *sic* ) asserenda monasterii ejusdem libertate supra protulimus compendium. Habetur centuria II, num. 79, ex archivio regio Taurinensi descripta.

*Ego Lambertus sanctae Lingonensis Ecclesiae episcopus, notum fieri decrevi tam praesentibus quam futuris, quod quidam dilectus ex dilectis, abbas videlicet Willelmus, adiit paternitatem nostram justis precibus, ut synodali decreto quoddam testamentum, quod ad votum praeventu mortis beatae memoriae praedecessoris [0842A] nostri Brunonis adimplere nequivit benignitas, nostrae benevolentiae perficeretur auctoritate. Quod quidem non immerito tanto facilius debet impetrare quando Dei cognoscitur zelo id omnino postulare. Quidam enim suus carnali propagine germanus, nomine Godefredus, ad sanctam veniens conversionem totum quodcunque habuit secum Deo devote contulit, ea maxime intentione ut de proprio suo construeretur monasterium, quod ne alicujus episcopio vel caenobio fieret aliqua subjectione obnoxium, solerti pertractatum est consilio ut in quodam loco, antiquitus Fructuaria dicto, aedificaretur, quod legalem per chartulam a Nitardo et Rotberto germanis ipsius Gotefredi cuidam Guntardo levitae traditus est, ut ipse inde faceret judicatus testamentum sub liberrima [0842B] omnino conditione. Quod et factum est, sed non sine multorum, maxime Arduini regis et Bertae uxoris ejus adjutorio; quorum sagaci industria legali legaliter confirmata sunt testamenta, et sancto Divionensi coenobio non parvi pretii, ut patet, collata sunt ornamenta, scilicet textum unum auro, gemmis et lapidibus mire ornatum, casula auro decorata, duae stolae deauratae cum earum manipulis, et unum cingulum, atque quatuor amicti similiter deaurati. Quod et ideo facere studuerunt ut et locus, unde Fructuariensis videlicet sumpsit exordium, his honestaretur emolumentis, et hoc memores in posterum non habeant unde scandalum struere iniqua possent voluntate. Et nos igitur aequitatis jura appendentes et animarum lucris magis quam cupiditatibus perversorum consulentes, [0842C] sed et sancti praedecessoris nostri promissa complentes, a privilegiis quoque apostolicis atque decretis episcopalibus, a praeceptis denique imperialibus ac regalibus non discrepantes, Fructuariense coenobium cum omnibus quas possidere videtur rebus, tam mobilibus quam immobilibus, in nulla subjectione, in nullo jure cuiquam nostri episcopii pertinentiae obnoxium proclamantes, quinimo sub proprio pastore, ut per omnia absoluta libertate a Romana sede sibi concessa potiatur et a sublato hujusmodi subjectionis vinculo constet alienum, volumus et nos et statuimus, sub synodali decreto, ut nullus monachus, aut praescripti videlicet domni W. abbatis successor, contra praefatum locum aliquid querelae vel calumniae inferat, vel quidquam proprietatis seu subjectionis requirat. [0842D] Ut sit igitur ipse locus, Fructuaria dictus, nostra quoque auctoritate inconvulsa stipulatione liber et absolutus, et ab omni querela immunis, et in fructificandis animabus semper Christo duce sacris aptus incrementis, testibus ex nostro clero admissis nostra subscriptione signamus.* Signum Lamberti Lingonensis sedis episcopi. Signum Beraldi archidiaconi. Signum Beraldi abbatis sancti Stephani Divionensis etc. *Actum apud Divionem publice* III *Idus Januarii anno ab incarnatione Domini 1017, indictione* XV *regnante Roberto Francorum rege. Ego Oddo cancellarius in synodo sanctae Lingonensis Ecclesiae hoc testamentum perfectum, et ab omni synodo laudatum et confirmatum recognovi et subscripsi.*

[0843A]

## 8.

Fructuariensis monasterii celebritate multi allecti, non solum sua ei, sed et se ipsos tradidere; ex iis celebris fuit Arduinus, Italiae rex, qui, rebus male adversus Henricum imperatorem gestis, saeculo valedicens in monasterium praedictum se recepit, ubi defunctus et sepultus a nonnullis Beati nomine donatus est. Hoc titulo insignitur in Benedictino Menologio Bucelini, ubi die 2 Martii, anno 1018 obiisse memoratur. Haec sanctitatis opinio qua Fructuaria tunc temporis commendabatur, ad posteros etiam transmissa fuit, ut ex variis chartis facile colligi potest, quae a Guichenone referuntur. Locum hunc prae caeteris coluit Agnes imperatrix, Henrici Augusti mater, cujus, et beati Annonis Coloniensis archiepiscopi interventu Alexander II summus pontifex [0843B] privilegia ejusdem monasterii suo diplomate confirmavit anno 1070. Certe cum beatus Anno, ut refert Lambertus Schafnaburgensis, auctor aequalis, in Italia agens ad Fructuariense monasterium orationis causa divertisset, « ibi admiratus monachorum arctissimam et secundum regulae instituta conversationem, nonnullos eorum in opere Dei probatissimos secum rediens abduxit » quos in monasterio Sigebergensi a se ipso condito constituit. Quae, inquit idem auctor, occasio fuit ut in caeteris quoque monasteriis regularis observantia repararetur.

## 9.

Sed et ipsa Agnes Augusta, saeculi vanitate abnegata, prius quam Romae sedem fixisset, apud Fructuariam morabatur. Quantum vero ejusdem loci monachos veneraretur, ex ejus epistola, quam paulo [0843C] ante quam apud eos secederet scripsit, conjici potest, sic autem se habet apud Guichenonem, Centuria II, num. 77, ex Chartario Fructuariensis descripta:

*A. imperatrix et peccatrix A. [Andreae] Patri bono et fratribus in Fructuaria congregatis, in nomine Domini. Servitutem ancillae, cujus oculi in manibus dominae [0844A] suae sunt, conscientia mea terret me pejus omni larva omnique imagine. Ideo fugio per sanctorum loca quaerens latibulum a facie timoris hujus, nec minimum desiderium est mihi veniendi ad vos, de quibus comperi quia vestra intercessio certa salus est; sed nostrae profectiones in manu Dei sunt, et non in nostra voluntate. Interim vero mente adoro ad pedes vestros, rogans ut Gregoriana pietate in Trajanum petatis mihi veniam a Domino; quia namque ille unus homo ab inferni claustris exoravit paganum, multi vos facile salvabitis Christianam unam. Quod si decreveritis, peto ut in signum pietatis societatem et fraternitatem vestram mandetis, et mittatis mihi quam primum. Rogo etiam ut parvum quod mitto munusculum admonitionis signum suscipere dignemini, [0844B] quatenus credam quia de me curare incoeperitis. Valete, et tu, Pater bone, diligenter commenda me spiritalioribus fratribus de coenobiis atque cellis, ut faciant me participem in orationibus et jejuniis atque omnibus benefactis suis.*

## 10.

Eadem Augusta interveniente Henricus imperator, filius ejus, monasterio Fructuariensi Rivum totum cum omnibus appendiciis suis in comitatu Aquensi dedit, ut ex ejus charta certum est, quae centuria XI, num. 76, refertur. Initio saeculi sequentis patriarcha Jerosolymitanus cum Fructuariensis monasterii fratribus societatem iniit, cujus ea de re epistola habetur ibidem, num. 73. Totus est in Fructuariensis monasterii laudibus describendis Petrus Damiani opusculo 18, cap. 3, ad [0844C] Adelaidem comitissam, ubi se ibi decem diebus hospitio susceptum fuisse perhibet. Perseverat etiam nunc celebre istud coenobium spirituali simul et temporali jurisdictione amplissima gaudens, in quo Mauricius Sabaudiae ducis filius, qui eidem loco initio saeculi currentis praeerat, collegium canonicorum saecularium instituit.

english:
## On the Monastery of Fruttuaria

## 1.

[0837D]Since scarcely anything is to be had concerning the monastery of Fruttuaria, whether in the *Life of William* written by Glaber, [0838D] or in the Benignian chronicler, it has seemed good to treat of it here a little more fully, since it holds this prerogative over [0839A] the other monasteries which our William governed, that it was founded by him upon the estate of his own paternal inheritance, and that therefore the knowledge of its beginning will be of much profit toward illustrating the deeds of that same blessed man. It is situated between two rivers, the Orco and the Malone, in Subalpine Gaul, within the bounds of the diocese of Ivrea. It was first founded and endowed by the liberality of the brothers of blessed William, and of others of his kinsmen, then enlarged by various donations of others, and at length confirmed and fortified by the diplomas and privileges of princes and supreme pontiffs; and it yielded to hardly any monastery of all Italy, whether in nobility or in the abundance of its riches. Its birth is set forth in few words by an old author in these verses, which Francesco Agostino della Chiesa, copied from the ancient [0839B] Chronicle of the monastery, inserted into his *History of Piedmont*:

If any prefer to know beforehand when
The work of the monastery of Fruttuaria had duly been begun:
It was then the sublime thousandth and third year
Of the virgin-born birth of the ethereal Prince.
The seven Kalends of March, or the first indiction,
Both accomplish their time or their course.
King Arduin, upheld by the governance of the scepter,
Reigns in Hesperia, stretches toward Ausonia.
The Lord himself aids the place, which he endows with his gift,
He took counsel for the affairs of the assiduous brethren.
What Bishop Ottobiano hallowed by the right of dedication,
Abbot William builds this for the Lord.

## 2.

But no one better sets forth the birth of his monastery [0839C] than William himself, whose charter therefore — reported by the author praised above from the archive of Fruttuaria — we transcribe below.

## 3.

In what year that instrument was drawn up is uncertain to me, since either William himself did not express it, or certainly he who copied it from the autograph omitted the date — he who also, whether through unskillfulness in reading, or for some other reason I know not, seems to have besprinkled that so precious monument with many errors. For the rest, from the various charters which are reported by Guichenon in the *Bibliotheca Sebusiana*, and by Ughelli, in the fourth volume of *Italia Sacra* among the bishops of Ivrea, it is plain that nothing was omitted by Abbot William whereby he might so firmly [0839D] establish the liberty of the monastery of Fruttuaria, both in temporal and in spiritual things, that in after times it should not easily be torn away. First he took care to have confirmed to himself by the emperor Henry whatsoever had been handed over to the monastery, whether by his own kinsmen or by other pious men. There is extant on this matter a diploma of that same Henry, given in the year 1014, from which not only are many things learned concerning the various possessions which the monastery of Fruttuaria already then possessed, but also from it there become known both the most noble lineage of our William, and certain other illustrious men who, having set aside the enticements of the world, at that time led the monastic life in that place; nay, even *Gonthard's adjudication,* praised above in William's instrument, is confirmed by Henry. « The lord abbot William, he says, approached our clemency, [0840A] asking that a certain monastery be corroborated by our authority, situated in the place which is called Fruttuaria, out of the proper inheritance of his brothers Gotfred, Nithard and Robert, built in honor of the holy Mother of God Mary and of Saint Benignus the martyr, even as is contained in the charter of adjudication issued by Gonthard the deacon. Whose petitions being received, we have first confirmed it by royal precept, » etc. Among the other benefactors of the monastery he reckons Otto William, the kinsman of our William, as we said above, of whom there are extant several charters given in favor both of the Benignian and of the monastery of Fruttuaria. « Let it have and hold by quiet right the castle of the Lombards with all its appurtenances, and all those estates and courts which Otto, who [0840B] is also William, count, son of Adalbert, grandson of King Berengar, gave in that place within the bounds of Lombardy out of the inheritance of his parents and kinsmen. We ordain also, by this firmity of our precept, that all those lands are to be held in perpetuity which the oft-named monastery ought to have out of the inheritance of Robert, once a most noble man, who was the father of the said abbot William . . . We confirm all that inheritance and the possessions which were owed, by paternal and maternal right, to Otbert, who was the son of Gerard, and grandson of Otbert the count, who made the holy church of Fruttuaria his heir, when his father and he himself forsook the world, giving themselves and all their goods to God, having become monks . . . » Toward the end he enumerates the cells, or priories, which already [0840C] then were dependent on that monastery; namely the cell « of Asti, the cell of Naviglio, the cell in Quaranta, the cell in Cavaglià, the cell in Paderno, » etc.

## 4.

In the year of Christ 1023, William obtained likewise another privilege from the same emperor, whereby he takes the monastery of Fruttuaria — « even as is contained in the charter of adjudication issued by Gunthard the deacon » — under his special defense, and confirms the privilege of Benedict VIII. « Henceforth, he says, that it may remain the more stable, we corroborate it by imperial authority, we receive it under our defense on this condition, that no duke, marquis, etc. We ordain also, and by God's authority and our own confirm, that the same place obtain in all things the above-mentioned liberty, and that whatsoever has been ordained concerning its liberty [0840D] and stability, concerning the election and consecration of the abbot, by the lord apostolic Benedict and by many bishops in privileges and synodal decrees, be preserved ratified for all time and resting upon unshaken firmity. » Hugh, abbot of Flavigny, observes in the *Chronicle of Verdun* that our William, whom he calls « a strenuous ruler and most excellent in religion, » was most acceptable to blessed Henry. And a little below he says that the same William « was called 'above the rule' from the rigor of his more fervent purpose. »

## 5.

After the death of Henry Augustus, Conrad his successor, being asked by blessed William, in almost the same words as Henry likewise corroborated by his own authority the liberty of the monastery of Fruttuaria, as is plain from his own [0841A] charter, which is reported by the same Guichenon, in which John, abbot of that same place, is mentioned — who in the Benignian Chronicle, above, is called *Joannetinus* — and Henry, and his successors the Augusti, are said to have been admitted « into the fellowship of the brethren. » « We have judged it worthy to confirm the monastery of Fruttuaria by written precepts, at the entreaty of the lord William, abbot of Dijon, who, building the aforesaid monastery from the foundations out of the estates and alms of his kinsmen and of the other faithful of Christ, gathered together there very many serving God according to the rule of Saint Benedict. We, desiring to have — for ourselves and our successors in perpetuity, even as he associated our predecessor Henry of divine memory in his and the brethren's company — a share in all his benefactions, [0841B] caused the first abbot of that same monastery, John by name, to be consecrated in his presence, and committed both him and the whole same place to our imperial guardianship, chiefly for this cause, that he might preserve for it in all things the same liberty which the monastery of Cluny is known to have. We therefore, taking counsel for our salvation, » etc. He confirms also the privileges and synodal decrees of Pope Benedict and of the other bishops in the same words as in the diploma of Henry praised above; which Francesco Agostino della Chiesa observes was done also by other emperors, nay even by the Roman pontiffs, in his *Catalogue of the abbots of Fruttuaria*, in chapter 27 of the *Chronological History of Piedmont*, where he says that the Abbot John here mentioned was the son of Count Guido [0841C] of Saint-Martin, and grandson of Arduin king of Italy.

## 6.

With no less devotion was Robert, king of the Franks, attached to the monastery of Fruttuaria than were the emperors, although it was situated outside his own dominion. Whence, when William had sought of him the confirmation of certain goods which had been granted to his monastery in France, the most pious king of his own accord gave him his assent, and by a general precept secured to the monastery of Fruttuaria whatsoever had either already been given to it, or might afterward perchance be handed over, within the bounds of his kingdom ( *See above under* ROBERT *the king, among his ecclesiastical precepts.*

## 7.

Now must be brought forward the charter of Lambert, bishop of Langres, [0841D] who confirmed the immunity of the monastery of Fruttuaria from subjection to Dijon, which William had obtained from Bruno. Yet of this no public instrument was to be had, because Bruno, being forestalled by death, had not brought the matter to completion. And this charter is, as it were, a compendium of all the others which we have brought forward above in maintaining ( *sic* ) the liberty of that same monastery. It is to be found in the second century, number 79, copied from the royal archive of Turin.

*I, Lambert, bishop of the holy Church of Langres, have decreed that it be made known both to those present and to those to come, that a certain one beloved among the beloved — namely Abbot William — approached our paternity with just prayers, that a certain testament, which the kindness of our predecessor Bruno of blessed memory was unable to fulfill according to his wish, being forestalled by death, [0842A] might be perfected by the authority of our benevolence. Which indeed he ought not undeservedly to obtain the more easily, since it is known to demand this altogether by zeal for God. For a certain brother of his by carnal descent, Godfrey by name, coming to holy conversion, devoutly conferred with himself upon God all whatsoever he had, with this chief intent, that out of his own property a monastery should be built; which, lest it should become liable to any subjection to any man's bishopric or monastery, it was arranged by careful counsel that it be built in a certain place anciently called Fruttuaria — which was handed over by legal charter by Nithard and Robert, brothers of that same Godfrey, to a certain Guntard the levite, that he might thereof make a testament of adjudication under a wholly most free [0842B] condition. And this was done, but not without the help of many, chiefly of King Arduin and Bertha his wife; by whose shrewd diligence the testaments were legally confirmed by law, and ornaments of no small value, as is plain, were conferred upon the holy monastery of Dijon, namely one gospel-book wondrously adorned with gold, gems and stones, a chasuble decorated with gold, two gilded stoles with their maniples, and one girdle, and four amices likewise gilded. And this they were zealous to do for this reason also: both that the place, whence namely Fruttuaria took its beginning, might be honored by these emoluments, and that those mindful hereafter might have no occasion whence to contrive a scandal by wicked will. We therefore also, weighing the rights of equity and taking counsel for the gains of souls rather than for the cupidities of perverse men, [0842C] and also fulfilling the promises of our holy predecessor, and, moreover, in nothing differing from the apostolic privileges and the episcopal decrees, and finally from the imperial and royal precepts, proclaiming the monastery of Fruttuaria, with all the goods which it is seen to possess, both movable and immovable, liable in no subjection, in no right, to the belonging of any man's bishopric of ours — nay rather, under its own shepherd, that it may enjoy in all things the absolute liberty granted to it by the Roman see, and stand free from the removed bond of subjection of this kind — we too will and ordain, under synodal decree, that no monk, or successor namely of the prescribed lord Abbot W., bring against the aforesaid place any complaint or calumny, or require anything of ownership or subjection. [0842D] That therefore the same place, called Fruttuaria, may be, by our authority too and by unshaken stipulation, free and absolved, and immune from every complaint, and, Christ ever leading, fit for holy increases in the fructifying of souls, we sign it with our subscription, witnesses from our clergy being admitted.* The sign of Lambert, bishop of the see of Langres. The sign of Berald the archdeacon. The sign of Berald, abbot of Saint Stephen of Dijon, etc. *Done at Dijon publicly on the* III *Ides of January in the year from the incarnation of the Lord 1017, in the* XV *indiction, Robert king of the Franks reigning. I, Oddo, chancellor, in the synod of the holy Church of Langres have acknowledged and subscribed this testament as perfected, and as approved and confirmed by the whole synod.*

[0843A]

## 8.

Many, allured by the fame of the monastery of Fruttuaria, handed over to it not only their goods, but even themselves; among these was the famous Arduin, king of Italy, who, having fared ill in his affairs against the emperor Henry, bidding farewell to the world betook himself into the aforesaid monastery, where, having died and been buried, he was granted the name of Blessed by some. Under this title he is marked in the Benedictine Menology of Bucelinus, where he is recorded to have died on the 2nd of March, in the year 1018. This reputation for sanctity, by which Fruttuaria was at that time commended, was transmitted also to posterity, as can easily be gathered from various charters which are reported by Guichenon. This place was cherished above the rest by the empress Agnes, mother of Henry Augustus, by whose intervention, and that of blessed Anno, archbishop of Cologne, Alexander II, supreme pontiff, [0843B] confirmed the privileges of that same monastery by his diploma in the year 1070. Certainly, when blessed Anno — as Lambert of Hersfeld, a contemporary author, relates — while acting in Italy had turned aside to the monastery of Fruttuaria for the sake of prayer, « there, marveling at the most strict manner of life of the monks and according to the institutes of the rule, returning he led away with him some of them most approved in the work of God, » whom he established in the monastery of Siegburg founded by himself. Which, says the same author, was the occasion that in the other monasteries too regular observance was restored.

## 9.

But Agnes Augusta herself also, having renounced the vanity of the world, before she had fixed her seat at Rome, tarried at Fruttuaria. And how greatly she venerated the monks of that same place can be conjectured from her letter, which she wrote a little [0843C] before she withdrew among them; and it stands thus in Guichenon, second Century, number 77, copied from the Cartulary of Fruttuaria:

*A., empress and sinner, to A. [Andrew], the good Father, and to the brethren gathered together at Fruttuaria, in the name of the Lord. The servitude of a handmaid, whose eyes are on the hands of her mistress, [0844A] my conscience frightens me worse than any specter and any apparition. Therefore I flee through the places of the saints, seeking a hiding-place from the face of this fear; nor is it my least desire to come to you, of whom I have learned that your intercession is a sure salvation; but our journeyings are in the hand of God, and not in our own will. Meanwhile, however, in mind I adore at your feet, asking that with Gregorian piety toward Trajan you seek for me pardon from the Lord; for since that one man, from the barriers of hell, obtained by prayer a pagan, you many will easily save one Christian woman. But if you shall have so decreed, I ask that as a sign of piety you send me your society and fraternity, and send it to me as soon as possible. I ask also that you deign to receive the little gift which I send as a sign of admonition, [0844B] that I may believe you have begun to care for me. Farewell, and do thou, good Father, diligently commend me to the more spiritual brethren of the monasteries and cells, that they may make me a partaker in their prayers and fastings and all their good works.*

## 10.

At the intervention of the same Augusta, the emperor Henry, her son, gave to the monastery of Fruttuaria the whole Rivo with all its appendages in the county of Acqui, as is certain from his charter, which is reported in the eleventh century, number 76. At the beginning of the following century the patriarch of Jerusalem entered into society with the brethren of the monastery of Fruttuaria, whose letter on this matter is to be found in the same place, number 73. Peter Damian is wholly taken up with describing the praises of the monastery of Fruttuaria in his eighteenth opusculum, chapter 3, to [0844C] the countess Adelaide, where he relates that he was there received in hospitality for ten days. Even now that famous monastery endures, enjoying a most ample jurisdiction both spiritual and temporal, in which Maurice, son of the duke of Savoy, who presided over that same place at the beginning of the current century, instituted a college of secular canons.


site: migne

title: Passio SS. Florae et Lucillae

author: Peter Damian

languages: en la

source_edition: Migne, Patrologia Latina, vol. 144, coll. 1025A–1032B

source_text:
## PROLOGUS.

[1025A]

Deum mirabilem in sanctis suis, Psalmista teste, didicimus [n: (Psal. LXVII)], non solum in eo quod mirabilia signa per eos operatur in his qui infirmantur; verum etiam quod per eum ipsi convalescentes de infirmitate communi, fortes facti sunt in bello. Infirmitas enim hominum avet mortem fugere, maxime vero si sit cum cruciatibus inferenda. Sed sancti martyres hanc infirmitatem per Dei gratiam superantes, non solum oblata pertulere tormenta, et per ipsa suam vitam fuderunt; verum etiam ultro se tyrannis et carnificibus ad poenas atrocissimas obtulerunt. Quod hominum genus optimo jure dixerim, divino munere, fortitudinem suam mutasse. Cum, quod per naturam amatur, nullo cogente deponunt, [1025B] et quod naturaliter exhorretur, ipsi sua sponte sequuntur. Quod siquidem mentis robur, quamvis in viris ipsis mirabile sit, et summis laudibus dignum, longe tamen est mirabilius et laudabilius in sexu *501* femineo, qui frigiditate suae naturae timidus et mollis est; et sicut bellis ineptissimus est, ita gladios odit et arma; et non solum conspectum, sed et memoriam sanguinis perhorrescit. Haec idcirco praemiserim ut intelligatis, fratres charissimi, quales quantaeque sint virgines, ad quarum solemnia convenitis, in quibus non solum religionem venerari debemus, nec virginitatem tantum, sed et ipsum martyrium, nec qualecunque martyrium, sed tale ad quod ipsae sua sponte de remotis regionibus non secus quam ad summas delicias cucurrere. In [1025C] quo summae fortitudinis actu non solum emicuere, sed etiam suae virginitatis exemplo, barbarorum regem nondum baptismatis unda renatum, ad idem certamen, eodem subeundum affectu aemulatione sanctissima, perduxerunt. Quas quidem virgines et regem si comparemus ad invicem in actu tantae virtutis, sexu quidem superant pietate et exemplo; superantur autem a rege, quod is nondum regeneratus in Christo, tirocinium suum a tanta celsitudine perfectionis incepit, ut prius martyr fieret, quam fidei susciperet sacramentum; et qui lotus aqua non fuerat, suo sanguine lavaretur. O vere spectaculum [1026A] maximum, cernere eum qui Christianus non fuerat, cervicem, pro Christo tendere; et eum qui nondum erat renatus baptismate, per martyrii palmam baptizatis plurimis anteferri! Sed ipsa nobis historia jam loquatur, ipsa nobis sanctorum originem, ipsa eorum vitae progressum, ipsa consummati certaminis gloriam jam proponat.

## CAPUT PRIMUM. *Harum sanctarum virginum pietas, captivitas et in captivitate libertas.*

Urbem Romam universas urbes omni nobilitatis genere praecessisse, et caput orbis fuisse manifestum est. Si enim ante Christi Domini nativitatem consideres, Romanos invenis rerum dominos; sin post, per B. Petri sedem caput orbis effectam vides; [1026B] si viros qui provenerant in ea, mente revolvas, consilio cautos, strenuos armis, fortitudine summos, praestantes justitia, moderatos in rebus omnibus comprobabis. Unum quod ante Christum defuerat, fidei scilicet pietas, per Petrum illata, urbem, quae eatenus in caeteris caeteras superaverat, nobilitavit adeo, ut in hoc etiam caeteras antecedat. Quid enim sufficiat numerare quod hujus urbis indigenae Christianis temporibus bello paceque claruerint? Vincit quidem opinionem eorum numerus, vincit et fidem. Sed inter eos qui cruciatibus suis regnum coeleste mercati sunt, hae nimirum, ad quarum solemnia *502* convenitis, specialem obtinent dignitatem. Virilem siquidem animum induentes, Romae progenitae, Romae religiosissime vivere, Romae defungi demum [1026C] constantissime meruerunt. Gloriosae igitur virgines Flora et Lucilla sorores, temporibus quantum intelligi potest, et datur, Antonini, cognomento Pii, cum Romae suis sanctis moribus in conspectibus divinis arderent; foris vero secundum nominum suorum proprietatem florerent et lucerent, apostolicam vitam delegerunt, qua se a terrenarum amore retraherent, et corporis sui sanctificata vascula pudicitiae sanctificatione litarent: et quae noverant per superbiam angelos corruisse, per humilitatem sibi ad coelos pararent ascensum. Cum igitur per haec et alia benefacta Deo hominibusque placerent; voluit eas [1027A] Dominus per tribulationes, veluti aurum per ignem probare, ut eas apud se gloriosiores efficeret. Cum enim Deus virgines sanctas virtute fortitudinis instruxisset, noluit eas latere, sed in campum certaminis prodire: ut quae sui corporis passiones et diaboli tentationes vicerant, ipsum etiam saeculum superarent. A levioribus igitur sumens initium consilio sancto suo, quomodo de malis etiam elicit bona, sanctas de regione sua subduci permisit, ut et patientiae meritum sumerent, et nomen Christi exteris gentibus nuntiarent, et eas ad ejus cultum adducerent.

Erat siquidem per ea tempora in Africae partibus rex barbarus, nomine Eugegius, qui Romanis regionibus infestus, eas depopulare conatus, inter reliquos captivos, virgines sanctas, volente [1027B] Deo, in suam regionem adduxit: quas cum juvenili aetate et pulchritudine praestantes videret, in earum exarsit amorem. Quibus cum cultu regio mundum muliebrem exhiberi curaret, Flora virgo prudenter advertens quid intenderet barbarus, ait ad eum: Vide quid facias. Nam potentissimum sponsum habemus, qui nostris suisque permotus injuriis, furorem suum exagitabit in te. Furit auditis his barbarus; et superbiae vanitate turgidus, non putans inveniri posse quemquam qui in se possit exercere vindictam, turbata mente et arroganti voce respondit: Et quis est sponsus vester, cujusve potestatis, ut injurias suas vel vestras in me possit ulcisci? Virgo vero Domini Flora nihil trepidans et femineae cogitationi virilem fiduciam inserens; Deum, inquit, [1027C] et Dominum Jesum Christum sponsum habemus, qui coelum terramque de nihilo condidit, et universa quae coeli ambitu continentur. Cui cuncta deserviunt, cui nihil potest esse difficile; huic Domino Deo nos ipsas spopondimus, huic immaculato corde et corpore servimus. Quod violari, quod pollui, quod tuae libidini deservire *503,* quam absonum, quam impium, quamque sit impossibile videas. Neque enim potest persuadere tibi, si templum Dei, quod sumus nos, violare tractaveris, te impune iturum [n: (I Cor. III, VI)]; sed certo certius tibi persuadere debes te protinus disperdendum ab eo quem in nostris lacessis injuriis. His auditis, invictissimus rex, tantam feminae miratus constantiam, facundiam et castitatis amorem, Domini nutu terretur, et impurum [1027D] affectum, quo virginibus stuprum paraverat, in religionem commutans, Deum summum et verum in earum pectoribus veneratur; statimque jussit eis secretum et ornatum cubiculum praeparari, ad quod nulli virorum pateret ingressus, sed solis virginibus, quas perpetuo sanctarum obsequio dedicaverat. Quibus etiam mandavit ut ab earum ministerio non recederent, sed eis summa reverentia [1028A] deservirent, utpote ancillis Dei qui moraretur in coelis.

Videntes igitur sanctae sorores tantam Dei providentiam circa se, qua de praedone patronum et de corruptore pudoris assertorem effecerat, et principum curiam in monasticum claustrum commutarat, divinum consilium admiratae, gratias agebant ingentes omnium bonorum auctori qui et in captivitate positas, apud alienigenam regem tantam gratiam invenire fecisset, pro cujus incolumitate simul et salute perpetua, Deum, prout justum erat, frequenter orabant, ne qua notari possent ingratitudinis macula. Formatur interim animus regis ad fidem, et in tantum earum sacris precibus confidebat, ut et profecturus ad bellum, se eis instantissime [1028B] commendaret. A quibus cum juberetur bono animo esse, vel audiret se domum cum salute reversurum, quasi coelesti munitus oraculo, victoriae spem certam concipiens, descendebat in praelium et semper nutu Dei victoriam reportabat. Quibus evidentissimis earum signis sanctitatis rex intelligens per earum se preces esse protectum a Deo, et in cunctis agendis adjutum, majori virgines prosequebatur honore, et velut matres habebat, beatum se judicans et regnum suum quod ancillarum Christi protegebatur meritis et precibus firmabatur.

## CAPUT II. *Virginum e captivitate liberatio, reditus ad Romam et martyrium una cum suo raptore.*

[1028C]Virginibus igitur sanctis in Africana regione sub Eugegio rege, religiose sancteque degentibus, et rege jugibus illas obsequiis et beneficiis prosequente, jam annus vigesimus agebatur, ex quo fuerant de sua propria civitate captivatae. Post quod temporis spatium, volens Dominus Jesus fidelissimas sponsas *504* suas de saeculi praesentis eruere laborioso certamine, et in ipsum coelestem thalamum introducere, et sciens illas ad martyrium subeundum esse promptissimas, noluit eas domesticis tantum triumphis ornari; verum in campum prodire, et aucto certamine gloriosam vitam gloriosi martyrii triumpho finire. Non enim frustra rex noster milites suos fortissimis armis accingit, quod profecto tunc faceret, si quos ad martyrium roboraret, et certamen [1028D] non opponeret, et naturae sineret in pace concedere.

Sponsus igitur suus sub intempestae noctis silentio per visionem apparet, et eas his verbis alloquitur: Dilectae sponsae, nullam ultra moram in his regionibus facite, sed surgentes ad patriam vestram redite, ubi vos oportet per martyrium consummari. Quibus auditis, virgines gavisae gaudio magno pro tanto nuntio et beneficio sponso Christo summas [1029A] gratias egerunt, et mane suo principi narraverunt, rogantes ut sibi liceret ad patriam, secundum oraculum ad se factum ad palmam martyrii consequendam, redire. Tunc vero haec audiens rex et perpendens impium simul et impossibile divinis refragari praeceptis, et alta consideratione pertractans, eatenus se per praesentiam virginum in rebus bellicis non modo servatum esse, sed auctum, et per eas in omnibus gloriosum effectum, per earum absentiam sibi vitaeque suae timens exitium, decrevit earum itineribus comitem se tribuere, et dixit ad eas: Quandoquidem vobis recedendum est et integrum mihi non sit post vestrum discessum in his regionibus remorari, si permittitis, veniam et ipse vobiscum. Innuentibus autem eis et id fieri cupientibus, [1029B] et asserentibus insuper ipsum Christiano gregi certo certius aggregandum, quasi divino responso permotus, regno, filiis, et uxore dimissa, ancillarum Christi comes efficitur, et qui jam virgines barbarico furore de regionibus earum abduxerat, quasi pater amantissimus reducebat. Inter utrumque si conferas, mutationem divinae dexterae contueris. Ibi enim Eugegium lupum ferocissimum invenis, hic mansuetissimum agnum. Aliena tunc rapere, virginitatem corrumpere, innocentes occidere conabatur; at nunc sua pro nihilo ducit, pudicitiam asserit, pro Christo mori desiderat atque ad vitam ponendam pro Christo sua sponte de longinquis regionibus occurrit. Mirentur haec gentiles et increduli; mirentur nescientes Deum in sanctis suis esse [1029C] mirabilem [n: (Psal. LXVII)], sicut praefati sumus. Nos enim hujusmodi non mirari, sed amare debemus, fidelibus omnia scientes possibilia.

Imperantibus igitur Romae M. Antonio Vero et Commodo Aurelio, anno scilicet Domini centesimo octogesimo vel circa, sanctae virgines Flora et Lucilla sorores, cum Eugegio rege ad martyrium suscipiendum pro Christo urbem Romam intrantes, inveniunt, *505* agente praefecto urbis, Helio nomine, furorem gentilium contra Christicolas desaevire. Quem illae minime veritae palam se ostenderunt, et a satellitibus comprehensae, praefecto urbis Helio praesentantur. A quo de Christiano cultu percunctatae Christianas incunctanter se astruunt, adjicientes se post annorum viginti captivitatem jussu Christi Romam [1029D] ad martyrium rediisse. Quibus Helius: Praeceptum imperatorum asserit et inculcat id esse ut Christani diis litent, vel gravibus suppliciis occidantur. Ad haec virgines responderunt paratas se pro vivo veroque Deo vitam propriam ponere, ad quod ipsae revelatione divina de longinquis mundi regionibus advenissent. Tunc impius Helius, videns eas non posse de sancto proposito amoveri, jussit eas felici cruore damnari. Juxta cujus imperium, astante Eugegio et [1030A] earum constantiam admirante, a lictoribus capite plexae, martyrii coronam adeptae sunt.

Post quarum excessum, videns Eugegius rex Floram et Lucillam matres suas et dominas per tantam constantiam coronatas se superstitem reliquisse, ardens amore martyrii, cujus in sexu femineo jam exempla processerant, praefecto ultro se obtulit, dicens: Et me ipsum cum eis depone, quoniam ambae dominae meae sunt, et post earum excessum vivere renuo. Interrogatus autem quis esset, nomen edicit et patriam, virginum quoque et suam omnem historiam manifestat, adjiciens se pro nomine Jesu Christi mortem appetere. Retractabat Helius et revocabat in dubium quod hic, qui Christianus non erat, vellet pro Christo defungi. Cui rex Eugegius dixit: [1030B] Effusio mei sanguinis me Christi cultorem efficiet, qui me a sua gratia alienum non ducet. Post quam fidei confessionem vir venerabilis jussu praefecti capite truncatur. Sic virgines gloriosae, Flora et Lucilla, cum Eugegio rege capitis obtruncatione et morte immortalitatem acquisierunt IV Kal. Augusti, quas ad thalamum summi Sponsi spiritus angelici deduxerunt; quem dum viverent, et in morte, toto mentis affectu atque amore prosecutae sunt, pro quo divitias, voluptates, honores et vitam ipsam, qua nihil homini charius, libentissime contempserunt. In quo quiescentes et beatae pro voluntaria paupertate inaestimabiles et veras divitias acquisierunt; pro temporalibus jejuniis, aeterna convivia; pro contemptu pruritus foedissimi, honestatem et perpetuas [1030C] voluptates; pro ridiculis et puerilibus hujus vitae, veros, solidos et sempiternos honores; et pro momentanea fragilique, vitam meruere perpetuam.

## CAPUT III. *Sanctorum corporum sepultura et translatio.*

Corpora vero eorum a fidelibus collecta sunt et Christiana pietate sepulta in suburbano civitatis Ostiensis, ubi quieverunt annos *506* per septingentos et ultra, videlicet usque ad annum Domini nongentesimum primum. Quo tempore religiosus pater Joannes episcopus Aretinus, cancellarius palatinus, sacra sanctarum Florae et Lucillae et Eugegii regis corpora a Benedicto ejus nominis Romano pontifice III petiit et accepit. Quae per familiam [1030D] suam deferri religiose curans Aretium versus, ipse, ne per Romanos impedimentum aliquod pateretur, per aliam viam reversus est. Volente autem Deo nomina meritaque virginum ad suam et earum gloriam divulgare, contigit quadam die familiares episcopi cum sanctis corporibus hospitari inter lacum, Disortium nomine, et Aretinam paludem. Accolae vero loci, domini autem inprimis, ex reverentia loci et religione familiae cognoscentes sacras [1031A] reliquias, nutu Dei quamdam ex eis impetravere particulam. Ut autem secundum apostolica monita tantis Dei beneficiis essent grati, in honorem Dei, et B. Mariae, ac SS. Florae et Lucillae basilicam condiderunt, et per sanctas earum reliquias dicari fecerunt. Nomen etiam oppidi principatusque sui a sanctae Florae nomine denominari jusserunt, cum primum oppidum Amia, et ipsi Amiatae comites dicerentur.

Ab oppido igitur sanctae Florae et religiosis comitibus abeuntes iter prosequebantur inceptum jamque ad Aretinam planitiem propinquabant, cum ecce consilio Dei, jumentum quod sacra corpora deferebat, ulterius se deduci nullis adhortationibus vel verberibus admittebat. Attoniti ministri, et semet [1031B] invicem exspectantes et quid sibi vellent martyres ignorantes, episcopo, qui jam Aretium pervenerat, quid sibi contigisset intimare non negligunt. Tunc devotus antistes, accepto nuntio, et maxima deductus multitudine clericorum et populi perrexit obviam sanctis, et praemissis precibus sacris et lacrymis aspersus per seipsum jumentum illud movere conatus est. Quod cum et ipse non posset, inito cum suis consilio, jumentum abire sinunt, pro certo sciens eum locum a sanctis electum, ad quem sua [1032A] sponte veterinum animal advolasset. Quo facto, brutum animal ab angelis Dei, sanctisque martyribus ductum, quasi de carceribus erumperet, cursu velocissimo montem, qui tunc Titanus dicebatur, ascendit, et in loco certo sanctis coelitus constituto constitit, qui ab urbe Aretina per duo millia fere passuum distat. Ubi brevi devotione fidelium basilica facta est, et monachorum coenobium, quod sanctitate commorantium in eo et interventu virginum crebris magnisque miraculis in multos annos mirabiliter adolevit. Pro cujus celebritate coenobii, et devotione sanctarum, castrum ibi conditum est, et a sancta Flora, sicut et mons ipse totus, accepit nomen quod annis plurimis floruit.

*Monasterium vero anno Domini millesimo [1032B] centesimo nonagesimo tertio per factiones Aretinorum Ghelfas et Ghibellinas dirutum est. Qua* *507* *desolatione peracta, cum sanctis reliquiis translatum est in urbem Aretii, ubi usque hodie virgines sanctae magna populi veneratione coluntur. Castrum vero postea, anno Domini millesimo centesimo nonagesimo sexto, propter easdem factiones, dirutum est regnante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.*

english:
## PROLOGUE.

[1025A]

We have learned, on the Psalmist's testimony, that God is wonderful in his saints [n: (Psal. LXVII)], not only in this, that he works wonderful signs through them upon those who are sick, but also in this, that they themselves, recovering through him from the common weakness, were made strong in war. For the weakness of men longs to flee death, and most of all if it is to be inflicted with torments. But the holy martyrs, overcoming this weakness through the grace of God, not only endured the torments offered them, and through them poured out their life, but also of their own accord offered themselves to tyrants and executioners for the most savage punishments. Of such a kind of men I would say, with the best right, that by a divine gift they had exchanged their strength: since what is loved by nature they lay down with none compelling them, [1025B] and what is naturally shuddered at, they themselves willingly pursue. And indeed this strength of mind, however wonderful it is in men themselves, and worthy of the highest praise, is far more wonderful and more praiseworthy in the *501* female sex, which by the coldness of its nature is timid and soft; and as it is most unfit for wars, so it hates swords and arms, and shudders not only at the sight but even at the mention of blood. I have set these things first so that you may understand, dearest brothers, of what kind and how great are the virgins to whose feast you are gathering: in whom we ought to venerate not only their religion, nor their virginity only, but their martyrdom as well — and not any sort of martyrdom, but such a one as they themselves ran to of their own accord from distant regions, no differently than to the highest delights. In [1025C] which act of the highest fortitude they not only shone out, but also, by the example of their virginity, brought a king of the barbarians, not yet reborn in the water of baptism, to the same contest, to be undertaken with the same eagerness in a most holy emulation. And if we compare these virgins and the king with one another in an act of such great virtue, in sex indeed they surpass him by their devotion and their example; but they are surpassed by the king in this, that he, not yet regenerated in Christ, began his first service at so great a height of perfection that he became a martyr before he received the sacrament of the faith; and he who had not been washed with water was washed in his own blood. O truly a very great spectacle, [1026A] to behold him who had not been a Christian stretch out his neck for Christ; and him who had not yet been reborn in baptism be set before very many of the baptized by the palm of martyrdom! But let the history itself now speak to us; let it set before us the origin of these saints, the course of their life, and the glory of the contest they completed.

## CHAPTER ONE. *The devotion of these holy virgins, their captivity, and their freedom in captivity.*

That the city of Rome went before all cities in every kind of nobility, and was the head of the world, is manifest. For if you consider the time before the birth of Christ the Lord, you find the Romans masters of affairs; but if after, you see her made head of the world through the see of blessed Peter; [1026B] if you turn over in your mind the men who came forth in her, you will find them cautious in counsel, vigorous in arms, highest in fortitude, outstanding in justice, moderate in all things. The one thing that had been lacking before Christ — namely the devotion of faith — brought in through Peter, so ennobled the city which until then had surpassed the others in all else, that in this too she goes before the rest. For what would suffice to count how the native-born of this city have been renowned in Christian times in war and in peace? Their number indeed overcomes estimation, and overcomes belief as well. But among those who purchased the heavenly kingdom by their torments, these women assuredly, to whose feast *502* you are gathering, hold a special dignity. For putting on a manly spirit, born at Rome, they deserved to live most religiously at Rome, and at last at Rome to die [1026C] most steadfastly. The glorious virgins Flora and Lucilla, then, sisters, in the times — so far as can be understood, and as it is given us to know — of Antoninus surnamed Pius, when at Rome they burned in the divine sight with their holy manners, and outwardly, according to the propriety of their names, flowered and shone, chose the apostolic life, by which they might withdraw themselves from the love of earthly things, and offer up the sanctified vessels of their body by the sanctification of chastity; and they who had learned that the angels fell through pride, might prepare for themselves through humility an ascent to the heavens. When therefore by these and other good deeds they were pleasing to God and to men, the Lord willed [1027A] to test them through tribulations, as gold through fire, that he might make them more glorious in his sight. For when God had furnished the holy virgins with the virtue of fortitude, he did not will that they should lie hidden, but that they should go forth into the field of contest: so that they who had conquered the sufferings of their body and the temptations of the devil might overcome the world itself. Taking his beginning therefore from lighter things, by his holy counsel, in the way in which he draws good even out of evils, he permitted the holy women to be carried off from their own region, that they might both receive the merit of patience, and announce the name of Christ to foreign nations, and bring them to his worship.

Now there was in those times in the parts of Africa a barbarian king named Eugegius, who, hostile to the Roman regions and attempting to lay them waste, brought the holy virgins, among the rest of the captives, [1027B] God so willing, into his own region: and when he saw that they were outstanding in youth and beauty, he burned with love for them. And when he was taking care that women's finery should be furnished them with royal splendor, the virgin Flora, prudently perceiving what the barbarian intended, said to him: See what you do. For we have a most powerful bridegroom, who, stirred by injuries to us and to himself, will drive his fury against you. The barbarian rages on hearing this; and swollen with the vanity of pride, thinking that no one could be found who could exercise vengeance upon him, with troubled mind and arrogant voice he answered: And who is this bridegroom of yours, and of what power, that he can avenge his injuries or yours upon me? But Flora, the virgin of the Lord, in no way trembling, and setting a manly confidence into a woman's thought, said: We have as bridegroom God [1027C] and the Lord Jesus Christ, who founded heaven and earth out of nothing, and all things that are contained within the compass of heaven. Whom all things serve, to whom nothing can be difficult; to this Lord God we have pledged our very selves, him we serve with unstained heart and body. And how discordant it is, how impious, and how impossible, that this should be violated, should be defiled, should serve your lust — *503,* you may see. For it cannot persuade you that, if you set about violating the temple of God, which we are, you will go unpunished [n: (I Cor. III, VI)]; rather you ought to persuade yourself, more surely than surely, that you will straightway be destroyed by him whom you provoke in injuries done to us. Hearing this, the most unconquered king, marveling at so great a steadfastness in a woman, at her eloquence and her love of chastity, is struck with fear at the Lord's prompting; and changing into religion the impure [1027D] desire with which he had prepared violence for the virgins, he venerates the highest and true God in their hearts; and at once he ordered a private and adorned chamber to be prepared for them, to which no entrance should lie open to any of the men, but to maidens alone, whom he had appointed to the perpetual service of the holy women. He commanded these also not to withdraw from their service, but to serve them with the utmost reverence, [1028A] as handmaids of the God who dwells in the heavens.

The holy sisters therefore, seeing so great a providence of God concerning them, by which he had made a protector out of a robber and a defender of modesty out of a corrupter of it, and had changed a prince's court into a monastic cloister, marveled at the divine counsel and gave great thanks to the author of all good things, who had made them, even set in captivity, find so great favor with a foreign king; for whose safety and likewise perpetual salvation they frequently prayed to God, as was just, lest they should be marked with any stain of ingratitude. Meanwhile the king's mind is being formed toward the faith, and he so trusted in their holy prayers that, when about to set out for war, he most urgently [1028B] commended himself to them. And when he was bidden by them to be of good courage, or heard that he would return home safe, then, as though fortified by a heavenly oracle, conceiving a sure hope of victory, he went down into battle and always, at God's prompting, carried back the victory. By these most evident signs of their holiness the king, understanding that he was protected by God through their prayers and helped in all his doings, pursued the virgins with greater honor, and held them as mothers, judging himself blessed, and his kingdom too, which was protected by the merits of the handmaids of Christ and made firm by their prayers.

## CHAPTER II. *The virgins' deliverance from captivity, their return to Rome, and their martyrdom together with the man who carried them off.*

[1028C]While the holy virgins, then, were living religiously and holily in the African region under king Eugegius, and the king was pursuing them with unbroken services and kindnesses, the twentieth year was already passing since they had been taken captive from their own city. After this space of time, the Lord Jesus, willing to draw his most faithful brides *504* out of the toilsome contest of the present world, and to lead them into the heavenly bridal chamber itself, and knowing them to be most ready to undergo martyrdom, did not will that they should be adorned with domestic triumphs only, but that they should go forth into the field, and, the contest being increased, end a glorious life by the triumph of a glorious martyrdom. For not in vain does our king gird his soldiers with the strongest arms — which he would surely then be doing, if he strengthened any for martyrdom and did not set the contest [1028D] before them, and allowed them to yield to nature in peace.

Their bridegroom therefore appears to them in a vision under the silence of the dead of night, and addresses them with these words: Beloved brides, make no further delay in these regions, but arise and return to your own country, where you must be consummated through martyrdom. Hearing this, the virgins, rejoicing with great joy for so great a message and benefit, gave the highest thanks [1029A] to Christ their bridegroom, and in the morning told their prince of it, asking that it might be permitted them to return to their country, according to the oracle made to them, to obtain the palm of martyrdom. Then indeed the king, hearing this and weighing that it was at once impious and impossible to resist the divine commands, and considering with deep reflection that up to then he had by the presence of the virgins been not merely preserved in matters of war but increased, and through them made glorious in all things, fearing destruction for himself and for his life through their absence, determined to give himself as a companion for their journey, and said to them: Since you must depart, and it is not whole and sound for me to linger in these regions after your going, if you permit it, I too will come with you. And when they assented and desired that this be done, [1029B] and asserted besides that he himself would most surely be joined to the Christian flock, then, as though moved by a divine answer, having left kingdom, sons, and wife, he is made the companion of the handmaids of Christ; and he who had once carried the virgins off from their own regions in barbarian fury, was leading them back like a most loving father. If you compare the one with the other, you behold the changing of the divine right hand. For there you find Eugegius a most ferocious wolf, here a most gentle lamb. Then he sought to seize what was another's, to corrupt virginity, to kill the innocent; but now he counts his own goods as nothing, defends chastity, desires to die for Christ, and of his own accord hastens from far-off regions to lay down his life for Christ. Let the gentiles and unbelievers marvel at these things; let those marvel who do not know that God is wonderful [1029C] in his saints [n: (Psal. LXVII)], as we said before. For we ought not to marvel at such things, but to love them, knowing that all things are possible to those who believe.

While M. Antonius Verus and Commodus Aurelius, therefore, were ruling at Rome — namely in the year of the Lord one hundred and eightieth or thereabouts — the holy virgins Flora and Lucilla, sisters, entering the city of Rome with king Eugegius to undertake martyrdom for Christ, find, *505* by the doing of the prefect of the city, Helius by name, the fury of the gentiles raging against the worshippers of Christ. Fearing him not at all, they showed themselves openly, and being seized by his officers, are presented to Helius the prefect of the city. Questioned by him about the Christian worship, they declare themselves Christians without hesitation, adding that after a captivity of twenty years they had returned to Rome [1029D] by Christ's command for martyrdom. To whom Helius asserts and presses that the emperors' decree is this: that Christians sacrifice to the gods, or be put to death by grievous punishments. To this the virgins answered that they were ready to lay down their own life for the living and true God, for which they had come by divine revelation from far-off regions of the world. Then the impious Helius, seeing that they could not be moved from their holy purpose, ordered them to be condemned to a happy shedding of blood. And in accordance with his command, with Eugegius standing by and [1030A] marveling at their steadfastness, they were struck in the head by the lictors and obtained the crown of martyrdom.

After their departure, king Eugegius, seeing that Flora and Lucilla, his mothers and mistresses, had been crowned through so great a steadfastness and had left him surviving them, burning with love of the martyrdom whose examples had already gone before in the female sex, offered himself unbidden to the prefect, saying: Put me away along with them, since both are my mistresses, and after their departure I refuse to live. And being asked who he was, he declares his name and his country, and makes known the whole history of the virgins and his own, adding that he sought death for the name of Jesus Christ. Helius drew back and called into doubt that this man, who was not a Christian, should wish to die for Christ. To whom king Eugegius said: [1030B] The pouring out of my blood will make me a worshipper of Christ, who will not hold me a stranger to his grace. After which confession of faith the venerable man is beheaded at the prefect's command. Thus the glorious virgins Flora and Lucilla, with king Eugegius, by the severing of the head and by death won immortality on the fourth day before the Kalends of August; and angelic spirits led them to the bridal chamber of the highest Bridegroom, whom while they lived, and in death, they followed with the whole affection and love of their mind, for whom they most gladly despised riches, pleasures, honors, and life itself, than which nothing is dearer to a man. Resting in him and blessed, in exchange for voluntary poverty they won inestimable and true riches; for temporal fastings, eternal feasts; for the contempt of a most foul itch, honor and perpetual [1030C] delights; for the ridiculous and childish things of this life, true, solid, and everlasting honors; and for a momentary and fragile life, they earned a perpetual one.

## CHAPTER III. *The burial and translation of the holy bodies.*

Their bodies were gathered by the faithful and buried with Christian devotion in the suburb of the city of Ostia, where they rested for *506* seven hundred years and more, that is, until the year of the Lord nine hundred and one. At which time the religious father John, bishop of Arezzo, chancellor of the palace, sought and received the holy bodies of Saints Flora and Lucilla and of king Eugegius from Benedict III, Roman pontiff of that name. And taking religious care that they be carried by his own household [1030D] toward Arezzo, he himself returned by another way, lest he suffer any hindrance from the Romans. But since God willed to spread abroad the names and merits of the virgins for his own glory and theirs, it happened on a certain day that the bishop's household with the holy bodies lodged between a lake, Disortium by name, and the marsh of Arezzo. And the dwellers of the place, and chiefly its lords, recognizing the holy [1031A] relics from the reverence of the place and the religion of the household, obtained by God's prompting a certain particle of them. And in order that, according to the apostolic admonitions, they might be grateful for such great benefits of God, they founded a basilica in honor of God and of blessed Mary and of Saints Flora and Lucilla, and had it dedicated by their holy relics. They ordered also that the name of their town and of their lordship be named from the name of Saint Flora, whereas before the town was called Amia, and they themselves were called the counts of Amiata.

Departing therefore from the town of Saint Flora and from its religious counts, they were pursuing the journey they had begun, and were already drawing near to the plain of Arezzo, when behold, by God's counsel, the beast of burden that was carrying the holy bodies would allow itself to be led no further by any urgings or blows. The attendants were astonished, and looking to one another [1031B] and not knowing what the martyrs meant by this, do not fail to make known to the bishop, who had already reached Arezzo, what had befallen them. Then the devout prelate, having received the message and accompanied by a very great multitude of clergy and people, went out to meet the saints, and, holy prayers having been sent up first and sprinkled with tears, tried by himself to move that beast. And when he too could not, taking counsel with his men, they let the beast go, he knowing for certain that that place had been chosen by the saints to which of its own [1032A] accord the pack animal should hasten. And this being done, the brute animal, led by the angels of God and by the holy martyrs, as though breaking out from a prison, climbed at a most swift course the mountain which was then called Titanus, and halted in the very place appointed for the saints from heaven, which is distant from the city of Arezzo by nearly two miles. There, by the brief devotion of the faithful, a basilica was made, and a monastery of monks, which by the holiness of those dwelling in it and by the intercession of the virgins grew up wonderfully for many years with frequent and great miracles. Because of the renown of this monastery and the devotion to the holy women, a castle was founded there, and from Saint Flora — as also the whole mountain itself — it received the name by which it flourished for very many years.

*But the monastery in the year of the Lord one thousand [1032B] one hundred and ninety-three was destroyed through the Guelf and Ghibelline factions of the men of Arezzo. And this* *507* *desolation being accomplished, it was translated with the holy relics into the city of Arezzo, where to this day the holy virgins are venerated with great reverence of the people. But the castle afterward, in the year of the Lord one thousand one hundred and ninety-six, was destroyed on account of the same factions, our Lord Jesus Christ reigning, who lives and reigns forever and ever. Amen.*

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