Saint Benedict Read online

  Pope Saint Gregory the Great

  The Life of Our Most Holy Father Saint Benedict

  The Life of Our Most Holy Father

  Saint Benedict

  By

  Pope Saint Gregory the Great

  Table of Contents

  About this Book

  Introduction

  Chapter I

  Chapter II.

  How he overcame a temptation of the flesh.

  Chapter III.

  How Saint Benedict brake a glass by the sign of the cross.

  Chapter IV.

  How he reclaimed an indevout Monk.

  Chapter V.

  How by the prayer of the man of God a spring issued from the top of a mountain.

  Chapter VI

  How the iron head of a bill from the bottom of the water returned to the handle again.

  Chapter VII

  How his disciple Maurus walked on the water.

  Chapter VIII

  Of the poisoned loaf which the crow carried away.

  Chapter IX

  How the man of God by his prayer, removed a huge stone.

  Chapter X

  Of the fantastical fire which burned the kitchen.

  Chapter XI

  How a boy crushed by the fall of a wall was healed by the servant of God.

  Chapter XII

  Of Monks who had eaten out of their monastery.

  Chapter XIII

  How he reproved the brother of Valentinian the Monk for eating by the way.

  Chapter XIV

  How he discovered the dissimulation of King Totila.

  Chapter XV

  How he prophesied to king Totila and to the Bishop of Canosa.

  Chapter XVI

  How venerable Benedict dispossessed a certain clerk from the Devil.

  Chapter XVII

  How he prophesied the destruction of his Monastery.

  Chapter XVIII

  How Saint Benedict discovered the hiding of a flagon of wine.

  Chapter XIX

  How the man of God reproved a Monk for receiving certain napkins.

  Chapter XX

  How the man of God understood the proud thought of one of his Monks.

  Chapter XXI

  Of two hundred measures of meal found before the man of God’s cell.

  Chapter XXII

  How by a vision, he gave order to construct The Monastery of Terracina.

  Chapter XXIII

  How certain Religious women were absolved after their death.

  Chapter XXIV

  Of a boy who was cast out of his grave.

  Chapter XXV

  Of the Monk, who leaving his Monastery met a dragon in the way.

  Chapter XXVI

  Of the boy cured of the Leprosy.

  Chapter XXVII

  How Saint Benedict miraculously procured money for a poor man to discharge his debt.

  Chapter XXVIII

  How a bottle was cast down upon the Stones and not broken.

  Chapter XXIX

  How an empty barrel was filled with oil.

  Chapter XXX

  How he delivered a Monk from the devil.

  Chapter XXXI

  How a country man was loosed by only the sight of the man of God.

  Chapter XXXII

  How he raised a child from the dead.

  Chapter XXXIII

  Of the miracle wrought by his sister Scholastica.

  Chapter XXXIV

  In what manner Saint Benedict saw the soul of his sister go forth from her body.

  Chapter XXXV

  How the whole world was represented before his eyes: and the soul of Germanus, Bishop of Capua.

  Chapter XXXVI

  How he wrote a Rule for Monks.

  Chapter XXXVII

  How he prophetically foretold his death to his Brethren.

  Chapter XXXVIII

  How a mad woman was cured in his cave.

  Chronology

  About this Book

  The Life of Our most Holy Father Saint Benedict was written by Pope Saint Gregory the Great. The text file used was from the Christian Classics Ethereal Library at www.ccel.org. That file is based on a book printed in London in 1898 by Thomas Baker. The original file includes the following dedications:

  This Edition of the Life and rule of Saint Benedict is respectfully, gratefully and affectionately dedicated by His English Daughters in Rome who owe to His Eminence more graces and blessings than words can convey.

  The Latin of this edition of the life of Saint Benedict by Saint Gregory the Great, is from that used by Dom. Edmund Martane, the English is almost exactly that of the quaint translation published in 1638. The text used for the Holy Rule is that of an ancient manuscript existing at Monte Cassino, first published in 1659 by Dom, Paul de Ferrariis, a monk of that Abbey. The English is, as far as is consistent with the original, from the time honoured translation of 1638, as edited in 1875 by “one of the Benedictine Fathers of Saint Michael’s, neat Hereford.”

  Introduction

  THERE was a man of venerable life, Benedict by name and grace, who from the time of his very childhood carried the heart of an old man. His demeanour indeed surpassing his age, he gave himself no disport or pleasure, but living here upon earth he despised the world with all the glory thereof, at such time as he might have most freely enjoyed it. He was born in the province of Nursia of honourable parentage and sent to Rome to study the liberal sciences. But when he saw there many through the uneven paths of vice run headlong to their own ruin, he drew back his foot, but new-set in the world, lest, in the search of human knowledge, he might also fall into the same dangerous precipice. Contemning therefore learning and studies and abandoning his father’s house and goods, he desired only to please God in a virtuous life. Therefore he departed skilfully ignorant and wisely unlearned. I have not attained unto all this man did, but the few things which I here set down, were related to me by four of his disciples; namely, Constantine, a very reverend man, who succeeded him in the government of the Monastery; Valentinian, who for many years bore rule in the Monastery of Lateran, Simplicius, who was the third superior of that congregation after him, and Honoratus who yet governeth the Monastery which he first inhabited.

  Chapter I

  Benedict having now left the schools resolved to betake himself to the desert, accompanied only by his nurse who most tenderly loved him. Coming therefore to a place called Affile, and remaining for some time in the Church of Saint Peter by the charitable invitement of many virtuous people who lived there for devotion, so it chanced that his nurse borrowed of a neighbour a sieve to cleanse wheat, which being left carelessly upon the table was found broken in two pieces. Therefore on her return finding it broke, she began to weep bitterly because it was only lent her. But the religious and pious boy, Benedict, seeing his nurse lament was moved with compassion, and taking with him the two pieces of the broken sieve, with tears he gave himself to prayer, which no sooner ended, but he found the sieve whole, and found not any sign that it had been broken. Them presently he restored the sieve which had been broken, whole to his nurse, to her exceeding comfort. This matter was divulged unto all that lived thereabout, and so much admired by all, that the inhabitants of that place caused the sieve to be hanged up in the Church porch, that not only those present, but all posterity might know with how great gifts of grace Benedict had been endowed from the beginning of his conversion. The sieve remained to be seen for many years after, and hung over the Church door even until the times of the Longobards.

  But Benedict more desirous to suffer afflictions than covetous of praise; and rather willing to undergo labours for the honour of God, than to be extolled with the favours of this world, fled se
cretly from his nurse to a remote place in the desert called Subiaco, distant about forty miles from Rome, in which a fountain springing with cool and crystal waters, extendeth itself at first into a broad lake, and running farther with increase of waters becometh at the last a river. As he was travelling to this place, a certain monk called Romanus met him and asked whither he was going. Having understood his intention, he both kept it secret and afforded him help, moreover he gave him a religious habit and assisted him in all things. The man of God being come to this place lived for the space of three years in an obscure cave, unknown to any man except Romanus the Monk, who lived not far off in a Monastery governed by Father Deodatus. But he would piously steal forth, and on certain days bring to Benedict a loaf of bread which he had spared from his own allowance. But there being no way to the cave from Romanus his cell by reason of a steep and high rock which hung over it, Romanus used to let down the loaf by a long cord to which also he fastened a little bell, that by the sound of it, the man of God might know when Romanus brought him the bread, and going out may receive it. But the old enemy, envying the charity of the one and the reflection of the other, when on a certain day he beheld the bread let down in this manner, threw a stone and brake the bell. Notwithstanding, Romanus afterwards failed not to assist him in the best manner he was able. Now when it pleased Almighty God that Romanus should rest from his labours, and that the life of Benedict should be manifest to the world for an example to all men, that the candle set upon a candlestick might shine and give light to the whole Church of God, our Lord vouchsafed to appear to a certain Priest living far off, who had make ready his dinner for Easter Day, saying to him: “Thou hast prepared good cheer for thyself, and My servant in such a place is famished for hunger.” Who presently rose up, and on the solemn day of Easter went towards the place with such meat as he had provided for himself, where seeking the man of God, amongst craggy rocks, winding valleys and hollow pits he found him hid in a cave. Then after prayers, and blessing the Almighty Lord, they sat down, and after some spiritual discourse the Priest said: “Rise, and let us take our reflection, for this is Easter Day.” To whom the man of God answered: “I know it is Easter, because I have found so much favour as to see thee.” (For not having a long time conversed with men, he did not know it was Easter Day.) The good Priest did therefore again affirm it, saying: “Truly this is the day of our Lord’s Resurrection, and therefore it is not fit that you should keep abstinence, and for this cause I am sent that we may eat together that which Almighty God hath bestowed on us.” Whereupon blessing God, they fell to their meat. Their discourse and dinner ended, the Priest returned to his Church.

  About the same time certain shepherds found him hid in a cave; who, at the first, spying him among the bushes, clothed in the skins of beasts, took him for some wild beast, but afterwards knowing him to be a servant of God, many of them were converted from their savage life to virtue. By this means his name began to be famous in the country, and many did resort unto him, bringing with them necessaries for his body, while they received from his lips the food of life.

  Chapter II.

  How he overcame a temptation of the flesh.

  The holy man being on a certain day alone, the tempter was at hand; for a little black bird, commonly called an ousel, began to fly about his face, and that so near as the holy man, if he would, might have taken it with his hand; but no sooner had he made the sign of the cross than the bird vanished. When presently so great a carnal temptation assailed him, that before the holy man had never felt the like. for the remembrance of a woman which some time he had seen, was so lively represented to his fancy by the wicked spirit, and so vehemently did her image inflame his breast with lustful desires, that almost overcome by pleasure, he was determining to leave the wilderness. But suddenly assisted with divine grace he came to himself, and, seeing near him a thicket full of nettles and briars, he threw off his garments and cast himself naked into the midst of those sharp thorns and nettles, where he rolled himself so long, that, when he rose up, all his body was pitifully rent; thus by the wounds of his flesh he cured those of his soul, by turning pleasure into pain; and by the vehemence of outward torments he extinguished the unlawful flame which burnt within overcoming sin by changing the fire. After which time, as he himself related to his disciples, he was so free from the like temptation, that he never felt any such motion.

  Many after this began to forsake the world and to hasten to put themselves under his government. Being now altogether free from vice, he worthily deserved to be made a master of virtue. As it is commanded by Moses that the Levites should serve from five and twenty years and upward, and after fifty years they should be appointed to keep the holy vessels.

  PETER: I have already understood something of this testimony alleged, yet I pray make it more plain unto me.

  GREGORY: It is manifest, Peter, that in youth the temptations of the flesh are great, but after fifty natural heat waxeth cold: now the souls of good men are the holy vessels. Therefore while the elect are in temptation, it is necessary that they live under obedience, and be wearied with labours, but when, by reason of their age, the fervour of temptations is assuaged, they are ordained keepers of holy vessels, that is become instructors of souls.

  PETER: I confess what you say has given me full satisfaction, and therefore this place of Scripture being clearly expounded, I pray you hasten on with the holy man’s life which you have begun.

  Chapter III.

  How Saint Benedict brake a glass by the sign of the cross.

  Having thus vanquished this temptation, the man of God like a good soil well manured and weeded, brought forth abundant fruit of the seed of virtue, so that his fame began to spread itself more largely. Not far off was a Monastery, whose Abbot being dead, the whole Convent repaired to the venerable man Benedict, and with earnest persuasions requested him for their Abbot, which he refused for a long time, forewarning them that his manner of life and theirs were not agreeable; yet at length overcome with importunity he gave consent. But when in the same Monastery he began to observe regular discipline, so that none of the Monks (as in former time) were permitted by their disorder to swerve any way form the path of virtue, which receiving they fell into a great rage, and began accusing themselves of their choice in receiving him for a Superior, whose integrity of life was disproportionate to their perverseness.

  And therefore, when they perceived themselves restrained from unlawful acts, it grieved them to leave their desires, and hard it was to relinquish old customs and begin a new life, besides the conversation of good men is always odious to the wicked, they began therefore to plot his death, and after consultation had together, they poisoned his wine. So when the glass which contained the empoisoned drink was, according to the custom of the Monastery, presented at table to be blessed by the Abbot, Benedict putting forth his hand and making the sign of the Cross, the glass which was held far off brake in pieces, as if instead of blessing the vase of death, he had thrown a stone against it. By this the man of God perceived that the glass had in it the drink of death which could not endure the sign of life. So presently rising up with a mild countenance and tranquil mind, having called the Brethren together, he thus spake unto them: “Almighty God of His mercy forgive you, Brethren, why have you dealt thus with me? Did not I foretell you that my manner of life and yours would not agree? Go, and seek a Superior to your liking; for you can have me no longer with you.” This said, he forthwith returned to the solitude he loved so well, and lived there with himself, in the sight of Him who seeth all things.

  PETER: I do not well understand what you mean: “He lived with himself.”

  GREGORY: If the holy man had been longer constrained to govern those who had unanimously conspired against him, and were so contrary to him in life and manners, it might, peradventure, have diminished his own vigour and fervour of devotion, withdrawing his mind from the light of contemplation. So that over much busied in correcting the faults of others, he might have neglected hi
s own; and so perhaps lost himself, and yet not gained others. For as often as by contagious motions we are transported out of ourselves we remain the same, but not with ourselves, because not looking into our own actions, we are wandering about other things. For do we think that he was with himself who went into a far country, consumed the portion allotted to him, and, after he had put himself into the service of a citizen of that country, kept his hogs, and was glad to eat the husks which they are: notwithstanding, when he began to consider what he had lost, as the Scripture testifieth: “Being come to himself, he said: how many hirelings in my father’s house have plenty of bread.” If, therefore, he were before with himself, how was it true that he returned to himself?

  I may well say, therefore, that his holy man lived with himself, because he never turned the eye of his soul from himself, but standing always on his guard with great circumspection, he kept himself continually in the all-seeing eye of his Creator.

  PETER: How is it then to be understood, which is written of the Apostle Peter, when he was led by the Angel out of the prison? Who returning to himself said: “Now I know assuredly that the Lord hath sent his Angel, and hath delivered me out of the hands of Herod, and from all the expectation of the people of the Jews.”

  GREGORY: Two ways, Peter, we are carried out of ourselves: for either by sinfulness of thought we fall beneath ourselves, or by the grace of contemplation we are raised above ourselves. He therefore, that kept the hogs, by his inconstancy of mind and uncleanness, fell beneath himself: but he, whom the Angel loosed and ravished into an ecstasy, was indeed out of himself, but yet above himself. But both of them returned to themselves, the one when, reclaiming his lewd life, he was converted at heart, the other when from the height of contemplation, he returned to his natural and ordinary understanding. Thus venerable Benedict in that solitude dwelt with himself, for as much as he kept himself within his thoughts: for as often as by the fervour of contemplation he was elevated, without doubt he left himself as it were beneath himself.