Chapter XII
Of Monks who had eaten out of their monastery.
Now began the man of God, by the spirit of prophecy, to foretell things to come, and to certify those that were present with him of things that passed far off. It was the custom of the Monastery that the Brethren, sent abroad about any business, should neither eat nor drink anything outside their Cloister. This in the practice of the Rule being carefully observed, one day some Brethren upon occasion went abroad, and were forced to stay later than usual, so they rested and refreshed themselves in the house of a certain devout woman of their acquaintance. Returning late to the Monastery, they asked, as was the custom, the Abbot’s blessing, of whom he straightway demanded, saying: “Where dined you?” they answered: “Nowhere.” To whom he said: “Why do you lie? Did you not go into such a woman’s house? Eat you not there such and such meats? Drank you not so many cups?” When the venerable Father had told them both the woman’s lodging, the several sorts of meats, with the number of their draughts, they, in great terror fell down at his feet, and with acknowledgment of all that they had done confessed their fault. But he straightway pardoned them, persuading himself they would never afterwards attempt the like in his absence knowing he was always present with them in spirit.
Chapter XIII
How he reproved the brother of Valentinian the Monk for eating by the way.
Moreover, the brother of Valentinian, the Monk, whom we mentioned in the beginning, was very devout although but a secular; and he used to go to the Monastery from his dwelling once every year and that fasting, that he might partake of the prayers of the servant of God, and see his brother. As he was on his way to the Monastery, another traveller, who carried meat with him, put himself into his company After they had travelled a good while, he said to him: “Come, Brother, let us refresh ourselves, lest we faint by the way.” “God forbid!” answered the other, “by no means, Brother, for my custom is always to go to the venerable Father Benedict fasting.” At which answer, his fellow-traveller, for the present, said no more; but, when they had gone a little further, he moved him again to eat, but he would not consent because he resolved to keep his fast. So the other was awhile silent, and went forward with him without taking any thing himself. After they had gone a great way, wearied with long travel, in their way they came to a meadow and a spring, with what else might delight them, there to take their repast. Then said his fellow-traveller: “So! Here is water, here is a meadow, here is a pleasant place for us to refresh and rest us awhile, that we may safely make an end of our journey.” So, at the third motion, these words pleasing his ear and the place his eye, he was overcome, consented and ate. In the evening he came to the Monastery, where, conducted to the venerable Father Benedict, he craved his prayers, but soon the holy man reproved him for what he had done in the way, saying: “What was it, Brother, the malignant enemy suggested to thee by they fellow traveller? The first time he could not persuade nor yet the second, but the third time he prevailed and obtained his desire.” Then the man acknowledging his fault fell at his feet, and began all the more to weep and to be ashamed, by reason that he perceived he had offended, although absent, in the sight of Father Benedict.
PETER: I discover in the breast of the holy man the spirit of Eliseus, who was present with his disciple though far from him.
Chapter XIV
How he discovered the dissimulation of King Totila.
GREGORY: You must, Peter, for a little while be silent, that you may know matters far more important. For, in the time of the Goths, their king, informed that the holy man had the gift of prophecy, went towards his Monastery and made some stay a little way off, and gave notice of his coming. To whom answer was made from the Monastery that he might come at his pleasure. The king, being of a treacherous nature, attempted to try whether the man of God had the spirit of prophecy. There was one of his guards called Riggo, upon whom he caused his own buskins to be put and so commanded him taking on him the king’s person to go forward to the man of God, three of his chief pages attending upon him, to wit Vulderic, Ruderic and Blindin, to the end they should wait upon him in the presence of the servant of God, that so, by reason of his attendants and purple robes, he might be taken for the king. When the said Riggo, with his brave apparel and attendance, entered the cloister the man of God sat a little distance off, and seeing him come so nigh as he might hear him, he cried to him, saying: “Put off, son, put off that which thou carriest, for it is not thine.” Riggo straightway fell to the ground and was much afraid, for having presumed to delude so holy a man; all his followers likewise fell down astonished, and rising, they durst not approach unto him, but returned to their king, and trembling related unto him how soon they were discovered.
Chapter XV
How he prophesied to king Totila and to the Bishop of Canosa.
Then Totila came himself to the man of God, whom as soon as he saw sitting afar off, he durst not come nigh, but fell prostrate to the ground. The holy man twice of three bade him rise, but he durst not get up, then Benedict, the servant of Jesus Christ our Lord, deigned himself to come to the prostrate king, whom, raising from the ground, he rebuked for his deeds, and foretold in a few words all that should befall him saying: “Much evil dost thou do, and much wickedness hast thou done, as least now give over thy iniquity. Into Rome shalt thou enter, thou wilt cross over the sea, nine years shalt thou reign, and die the tenth,” At the hearing whereof, the king sore appalled, craved his prayers and departed, but from that time he was less cruel. Not long after he went to Rome, sailed thence to Sicily, and in the tenth year of his reign, by the judgment of Almighty God, lost both crown and life.
Moreover, the Bishop of the Church of Canosa used to come to the servant of God, who much loved him for his virtuous life. He, therefore, conferring with him concerning the coming of king Totila and the taking of the City of Tome, said; “The city doubtless will be destroyed by this king, so that it will never more be inhabited.” To whom the man of God replied: “Rome shall never be destroyed by the Pagans, but shall be so shaken by tempests, lightnings and earthquakes that it will decay of itself.” The mysteries of which prophecy we now behold as clear as day, for, in this city, we see the walls ruined, houses overturned, churches destroyed by tempestuous winds, and building rotten with old age decay and falling into ruins, Although Honoratus, his disciple, from whose relation I had it told me he heard it not himself from his own mouth by was told it by the Brethren.
Chapter XVI
How venerable Benedict dispossessed a certain clerk from the Devil.
At that time one of the clergy of the church of Aquin was molested with an evil spirit, whom the venerable man, Constantius, Bishop of that Diocese, had sent to divers martyrs’ shrines to be cured; but the holy martyrs would not cure him, that the gifts of grace in Benedict might be made manifest. He was therefore brought to he servant of Almighty God, Benedict, who, by pouring forth prayers to our Lord Jesus Christ, presently drove out the enemy. Having cured him, he commanded him, saying: “Go! And hereafter never eat flesh, and presume not to take Holy Orders, for what time soever you shall presume to take Holy Orders, you shall again become a slave to the devil.” The Clerk therefore went his way healed, and as present punishments make deep impressions, he carefully for a while observed the man of God’s command. But when, after many years, all his seniors were dead and he saw his juniors preferred before him in Holy Orders, he neglected the words of the man of God, as though forgotten through length of time, and took upon him Holy Orders; whereupon, presently, the devil, who before had left him, took power of him, and never ceased to torment him till he severed his soul from his body.
PETER: This holy man, I perceive, understood the secret decrees of God, in that he knew this Clerk to be delivered to the power of the devil, lest he should presume to receive Holy Orders.
GREGORY: Why should not he know the secret decrees of Divine Providence, who kept the commandments of God, whence it is written that “he who adh
ereth to God is one spirit with Him.”
PETER: If he who adhereth to our Lord become one spirit with Him, how comes the same excellent Preacher to say: “Who hath known the mind of the Lord, or who has been His counsellor?” For it seem altogether unlikely that he, who is made one with another, should not know his mind.
GREGORY: Holy men, so far as they are united with God, are not ignorant of His meaning, for the same Apostle saith; “For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also, that are of God, no man knoweth but the spirit of God.” And to shew that he knew things of God, he addeth; “But we have not received the spirit of this world, but the spirit which is of God.” And again: “That eye hath not seen, nor ear heard, neither hath it ascended into the heart of man, what things God hath prepared for those that love Him, but to us God hath revealed by His spirit.”
PETER: If then those things which appertained to God were revealed to the said Apostle by the spirit of God, what meaneth he to make this preamble, saying: “O the depth of the riches of the wisdom and knowledge of God; how incomprehensible are his judgments and His says unsearchable.” But as I am saying this, another question arises: for the Prophet David says to our Lord; “With my lips I have uttered all the judgments of Thy mouth.” And, whereas, it is less to comprehend or know than to pronounce, what is the reason that Saint Paul should affirm the judgments of God to be incomprehensible, while David professeth not only to know them but also to pronounce them with his lips?
GREGORY: To both these difficulties I briefly answered before, when I said: that holy men, as far as they are one with God, are not ignorant of the mind of our Lord, for all such as do devoutly follow the Lord are also by devotion one with God; and yet, in that they are laden with the burden of this corruptible flesh, they are not with God. Therefore, for as much as they are united with God they know His secret judgments, of which likewise they are ignorant for as much as in respect separated form Him: and so they pronounce His judgments incomprehensible which they cannot as yet thoroughly understand. But they who in spirit adhere to Him, in this adhesion know His judgments, either by the sacred words of Scripture, or by hidden revelations, as far as they are capable; these therefore they know and declare, but they are ignorant of those which God concealeth. Whereupon the prophet David when he had said: “In my lips I will pronounce all Thy judgments,” as if he had said plainly: “Those judgments I could both know and pronounce with Thou didst tell me, for those which Thou speakest not, without doubt Thou concealest from our knowledge. Thus, the saying of the Prophet agreeth with that of the Apostle, for the judgment of God are both incomprehensible, and yet those which proceed from His mouth are uttered with the lips of men, for being so manifested by God they may be conceived by men, nor can they be concealed.
PETER: By occasion of the difficulty I propounded, I have obtained a clear solution. But if there remain aught concerning the virtue of this man, I pray you declare it.
Chapter XVII
How he prophesied the destruction of his Monastery.
A certain nobleman, named Theoprobus, was by the admonition of Father Benedict converted, and for the merit of his life was very familiar and intimate with him. He one day entered into the cell of the man of God, found him weeping bitterly; when he had waited a good while and saw he did not give over, (though it was his custom in prayer mildly to weep and not to use any doleful lamentations) he boldly demanded of him the cause of so great grief. To whom the man of God presently replied: “All this Monastery which I have built, with whatsoever I have prepared for my Brethren, are, by the judgment of almighty God, delivered over to the heathen; and I could scarce obtain to save the lives of those in this place. His words Theoprobus heard, but we see them verified in the destruction of his Monastery by the Longobards. For of late these Lombards, by night, when the Brethren were are rest, entered the Monastery and ransacked all, yet had not the power to lay hand on any man. But Almighty God fulfilled what he had promised to His faithful servant, Benedict, that although he gave their goods into the hands of the Paynims, yet he preserved their lives. In this Benedict did most clearly resemble Saint Paul, whose ship with all its goods being lost, yet, for his comfort, he had the lives of all that were in his company bestowed upon him.
Chapter XVIII
How Saint Benedict discovered the hiding of a flagon of wine.
Our monk Exhilaratus, whom you know well, on a time was sent by his master with two wooden vessels (which we call flagons) full of wine, to the man of God in his Monastery. He brought one but hid the other in the way, notwithstanding, the man of God, although he was not ignorant of anything done in his absence, received it thankfully, and advised the boy as he was returning back, in this manner: “Take care, son, thou drink not of that flagon which thou hast hid, but turn the mouth of it downward and then thou wilt perceive what is in it.” He departed from the holy man much ashamed, and desirous to make further trial of what he had heard, held the flagon downwards, and presently there came forth a snake, at which the boy was sore affrighted and terrified for the evil he had committed.
Chapter XIX
How the man of God reproved a Monk for receiving certain napkins.
Not far distant from the monastery was a certain town in which no small number of people, by the exhortations of Benedict, were converted form the worship of idols to the faith of God. In that place were certain religious women, and the servant of God, Benedict, used to send often some of his Brethren thither to instruct and edify their souls. One day, as his custom was, he appointed one to go; but the Monk who was sent, after his exhortation, by the entreaty of the Nuns, took some small napkins and hid them in his bosom, As soon as he came back, the man of God began very sharply to rebuke him, saying; “How hath iniquity entered thy breast?” The Monk was amazed, and because he had forgotten what he had done, he wondered why he was so reprehended. To whom the holy Father said: “What! Was not I present when thou tookest the napkins of the handmaids of God and didst put them in thy bosom?” Whereupon he presently fell at his feet, and repenting of his folly threw away the napkins which he had hid in his bosom.
Chapter XX
How the man of God understood the proud thought of one of his Monks.
One day as the venerable Father late in the evening was at his repast, it happened that one of his Monks, the son of a lawyer, held the candle to him; and whilst the man of God was eating, he standing in that manner, began by the suggestion of pride to say within himself, “Who is he whom I should wait upon at table, or hold the candle unto with such attendance? Who am I who should serve him?” To whom the man of God presently turning, checked him sharply saying: “Sign thy breast, Brother, what is this you say? Sign thy breast.” Then he forthwith called upon the Brethren and willed them to take the candle out of his hand, and bade him for that time to leave his attendance and sit down quietly by him. The Monk being asked afterward of the Brethren concerning his thoughts at that time, fold them how he was puffed up with a spirit of pride, and what he spake against the man of God secretly in his own heart. By this it was easily to be perceived that nothing could be kept from the knowledge of venerable Benedict, in whose ears the words of unspoken thoughts resounded.
Chapter XXI
Of two hundred measures of meal found before the man of God’s cell.
At another time also in the country of Campania began a great famine, and all people suffered from great scarcity of food, so that all the wheat in Benedict his Monastery was spent, and likewise almost all the bread, so that but five loaves remained for the Brethren’s refection. When the venerable Father perceived them sad, he endeavoured by a mild and gentle reproach to reprehend their pusillanimity, and with fair promises to comfort them, saying: ““Why is your soul sad for want of bread? To day you are in want but to-morrow you shall have plenty.” The next day there were found two hundred sacks of meal before the Monastery gates, by whom God Almighty sent it as yet no man knoweth. Which when the Monks behe
ld, they gave thanks to God, and by this were taught in their greatest want to hope for plenty.
PETER: Tell me, I pray you, is it to be thought that this servant of God had continually the spirit of prophecy, when himself pleased, or only at certain times with some discontinuance?
GREGORY: The spirit of prophecy, Peter, doth not always cast his beams upon the understanding of the Prophets, for as it is written of the Holy Ghost: “He breatheth where He will.” So likewise must we conceive, also, when He pleaseth. And, therefore, Nathan being asked by the king if he might build the Temple, first allowed him to do it, and afterwards forbade him. This was the reason that Eliseus knew not the cause why the woman wept but said to his servant who did oppose her: “Let her alone for her soul is in anguish, and the Lord hath concealed it from me and hath not made it known.” Thus Almighty God of His great mercy so disposeth in His providence, tot he end that by giving the spirit of prophecy sometimes, and at other times withdrawing it, the minds of the Prophets be both humility, for by receiving the spirit they may know they are inspired by God, and again they receive it not, they may consider what they are of themselves.
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