A letter from Peter Damian (1059-60)

Translated letter:

To Blanche, formerly countess, now united with the heavenly spouse, Peter, sinner, monk, a joyful song of the heart in the holy Spirit. I approach to feast at the royal wedding, I desire to see the bedchambers adorned with gold and radiant gems, I long most avidly to be fattened by nuptial banquets. Therefore let the mystical gifts be delivered from everywhere, let ornaments both prophetic and apostolic not be lacking for nuptials so excellent. And so let our Evangelical Isaiah now proceed before all, and let him generously display what he has prepared, namely adornment of shoes, little moons, chains and necklaces, bracelets and turbans, headdresses and anklets, small necklaces and scent bottles, earrings and rings and jewels hanging on the forehead, changes of apparel and short cloaks and fine linen, pins and mirrors and muslin, headbands and fine veils. Therefore, all these things must be offered for spiritual nuptials and carefully applied to the new bride, so that she may please the eyes of her true groom. Truly, that queen was made lovely by these sacred adornments (and) decorated with this variety of ornaments; the psalmist, having beheld her, said: The queen stood on your right side in gilded clothing, surrounded with variety [Ps. 44:10]. The nuptials were carried out at Canaan of Galilee, and as the evangelist witnesses, Jesus was called to the wedding with his disciples, but as a groomsman, not as the groom, as if to take a meal, not as one to wed. But these nuptials surpass those with such great privilege that here Jesus should rightly be believed not to be the friend, but the groom. And since, he who adheres to the Lord is one spirit, [1 Cor. 6:17] this groom is not merely yoked to the bride, but united, and from this bond no corruption is born, but rather the perfection of innocence is restored. There Jesus changed water into wine, here the same Jesus transformed himself into both wine and food. Food, namely, because he himself is living bread, who descended from heaven, but wine, which gladdens the heart of man, is his spirit, about which he says again: How splendid is your cup that inebriates [Ps. 22:5]. For the spirit of God inebriates the minds of men, so that, as if alienated from their senses they reject riches, honors and glory of this world, but they burn with flaming desires to endure any hard or harsh things for the sake of God. With this new wine they were intoxicated, about whom the Jews, truly mad and furious, were saying: They are filled with new wine [Acts 2:13]. That man, of the sons of prophets, was full of this wine, the one whom Eliseus had sent to anoint Jehu as king, and about whom the sages insanely said to him: Why did this madman come to you? [4 Reg 9:11] But what wonder if those who are pure men, when filled with the divine spirit, are judged to be insane by the sages, and therefore truly foolish, of this world, when he himself who is master of the angels was said to have harbored a demon? Indeed as the evangelist Mark witnesses, he was even judged to have been mad: He comes to a house, he says, and a crowd convenes again, so that they could not even eat bread; and when his (friends) had heard it, they went out to take hold of him. For, they said, he has become mad [Mark 3:20-21]. You also, o venerable lady, had received with sound mind this intoxication of the holy Spirit, when you decided to abandon the world, and like a dove beating its simple wings you flocked to an innocent and simple little nest, saying then: Who will give me wings like a dove, and I will fly and be at rest? [Ps. 54:7] Now even safely chanting: Behold I have gone off flying away and I dwelled in the wilderness, awaiting him who saved me from timidity of spirit and a storm [Ps. 54:8-9]. Certainly this intoxication drove you to despise country estates quite large and abundant with very fruitful produce, to reject fortified bulwarks of towers and castles, to cast aside the needs of dear relatives and fondness for familiar things, and what is greatest of all these things, to give up your only son when he is young and still not a man, without the solace of a marriage contract, and you who were accustomed to march along surrounded by crowded throngs of supporters, now have learned to reside humbly in a corner of the monastery with women who are poor but holy in spirit. This sober intoxication, as I might say, has taught you to choose woolen garments before linen, dark and contemptible clothing before those that are purple and trim. This intoxication has persuaded you to disregard fine wheaten flour and stuffed dishes at banquets and to limit yourself to a measured weight of a pound of coarse bread. This skilled and chaste intoxication clearly incited you, so that when in the first flower of adolescence you were widowed by your husband dying, you did not assent to suitors so bright and so magnificent, you did not, as all seemed to urge, renew the marriage bed, but you showed yourself dead to the world and conquered by Christ alone. Indeed, as a skilled businesswoman intent on venal trade, you cast off the world so that you might acquire heaven, you anticipated death so that you might evade a judgment of death, you chose poverty so that you might possess an abundance of riches that do not perish. Further, so that your conversion appears to be more wondrous, the world did not drive you away from it, but only love of divine spirit encouraged you. Indeed, as divine providence arranged to lead the Israeli people out of Egypt, then Moses was sent, when already Pharaoh had been roused to oppress with harsh deeds. So that while one called the minds of the Israelites, who were disgracefully clinging to Egypt, as if to drag them away, another drove (them), as it were, while he raged, so that while the multitude is driven shamefully in servitude, it is moved because it is driven by evil deeds or called forth by good ones. This also happens rather frequently among the people of God, since for heavenly rewards that have been foretold, reprobates are allowed to rage against the elect, so that if when called, we neglect to go out to the promised land, at least we are driven by raging afflictions. And this Egypt, namely the present life, which when it flatters has oppressed us, when it oppresses has helped us. So that while it favors, it exhausts us under the yoke of servitude, while it afflicts, it indicates the path of liberty. Therefore this is the reason the just are permitted to be afflicted by the unjust, so that when the just hear of future good things, which they love, they might also endure present evils which they shudder at, and while love calls us forth to an easier departure, torment drives us. However,when prosperity of this life utterly smiled on you, not the world, which flattered, drove you, but the form that is beautiful beyond the children of men, [Ps. 44:3] Christ, through the breath of the holy Spirit, called you to the embrace of his gift: Arise, he said, my love, my bride, and come: my dove in the clefts of the rock, in the hollow places of the wall: show me your face, let your voice sound in my ears: for your voice is sweet, and your face is lovely [Cant. 2:13-14]. To be sure the holy soul is rightly called the lover and bride of Christ, because they are united through faith and love. But it is as if this bride still lies, while she is entwined in worldly deeds; then she rises when she is roused to engagement of divine servitude. As if he says: You who lie in the softness of the worldly life, rise now and rouse (yourself) to the familiar dwelling of my contemplation. My dove in the clefts of rock [Cant. 2:14]. If according to the apostle the rock is Christ, the clefts of rock are the wounds of the redeemer. And assuredly not by chance these are five, namely of the spear and nails, yet because we were injured by the wounds of the five senses, through these five wounds we were restored to perpetual salvation. Indeed it was concerning these passageways that the prophet forbade on the day of Sabbath, so that more serious burdens not be introduced. Therefore the dove rests in these clefts of God, because any holy soul has placed all the hope of his own salvation in the passion of his redeemer. There it is defended, as from the attack of the hawk, because it is guarded from all the snares of evil spirits. Clearly there it builds a nest because there it collects the fruit of good works. Concerning this rock the psalmist says: High mountains are a refuge for deer, the rock is a refuge for hedgehogs [Ps. 103:18]. For in this place what is meant by mountains, except the deep profundities of scriptures that must be understood? Certainly those who have already learned to make leaps of contemplation scale the lofty summits of divine significance, as if mountain peaks. Truly because the feeble cannot reach these peaks, it is rightly added there: The rock is the refuge for hedgehogs [Ps. 103:18]. Because, that is, they are weak and sublime understanding does not train them, but faith alone in Christ humbly contains them. But this is added there: In the hollow places of the wall [Cant. 2:14], walls are generally made of stones, for guarding vineyards, as it says in Isaiah: A vineyard was made for (my) beloved on a hill in a fruitful place, and a wall surrounded and entrenched it [Isaiah. 5:1-2]. What therefore do we understand for the wall of stones except the defense and guarding of the angels? Specifically the soul placed in battle, while it is entrenched and surrounded by them, is protected from all the temptations of opposing spirits. It continues further: Show me your face [Cant. 2:14], then the soul is said to show its face to the heavenly groom, when it contemplates with inner eyes his image, as if with face revealed. Let your voice sound, he says in my ears: for your voice is sweet, and your face is lovely [Cant. 2:14]. O , what sweet intercourse, rather what indescribable sweetness arises in the human innards, when the creator and the creature delight each other with affection in turn, as the prophet says: Let my praise be sweet to him, I shall truly delight in the Lord. And this is the perfection of any holy soul liberated from the obligations of the world, and here all (one’s) attention must remain, so that through growth of all its work it may strive toward love of God and rest delightfully now and then in the embraces of the true spouse. For as whoever is initiated to this by ecclesiastical stages, so that he might reach for the culmination of the priesthood, or rather, so that we might speak about you, for this the virgin pledges with a dowry so that she might marry, thus surely all those abandoning the world must always strive for this, so that they may be joined more closely in love with their creator. Moreover what use was it to break the yoke of Egyptian servitude, to cross the Red Sea, if it were never granted to enter the abundant land of milk and honey? Indeed milk is fruit of the flesh, honey descends from on high. And because our redeemer, coming from heaven, assumed flesh from a virgin, this is that land of the living toward which we must always hasten with eager steps of love. Venerable sister, embrace this spouse with arms of true charity, delight in this continually. Delight, I will say, in the Lord, and he will give you the requests of your heart [Ps. 36:4]. Also receive rather frequently his body and blood in (your) mouth, so that you can deservedly hear this voice of his: Your lips, my spouse, are as a dropping honeycomb, honey and milk are under your tongue [Cant. 4:11]. For the enemy is terrified when he sees the lips of a Christian reddening with the blood of Christ. For he recognizes immediately the sign of his perdition and of divine victory by which he was captured, and crushed, he does not endure that instrument. Therefore let Christ, through his mystery, appear to you in the mouth, let Christ, through the flame of his love, live always for you in the heart, so that what the bride says in the Song of Songs might also apply to you: A bundle of myrrh is my beloved to me, he shall abide between my breasts [Cant. 1:12]. For what is meant by myrrh, certainly the most bitter variety of spice, with which even corpses are embalmed, if not the passion of Christ? What else is understood as between the breasts, if not the place of the heart? Therefore whoever in the secret places of his heart embraces Christ with continuous love, whoever for the sake of imitating contemplates perpetually the mystery of his passion, for this one Christ truly becomes a bundle of myrrh and dwells between his breasts in the meaning of sacred scripture. And from this again the groom to the bride: Place me, he says, as a seal upon your heart, as a seal upon your arm [Cant. 8:6]. Often, to recall something that we don’t want to surrender to oblivion, we mark some sign on our finger or arm so that while the sign is frequently heeded, the thing that forgetfulness could have snatched away, is held perpetually in memory. But whoever seems to love Christ but neglects to do good works, now in a certain manner he has placed the groom as a seal upon his heart, but he has not placed it on his arm at all. Moreover, whoever seems to be intent on good works but remains sluggish and frigid from the flame of divine love, now he has placed the image of holiness on his arm, but he still has not impressed the seal of Christ on his heart. Therefore, so that the holy soul may be marked with the sign of Christ in both places, let him place him as a seal on his heart, so that he may burn in his innermost soul with the flames of his love. Consequently let him also place it on the arm, so that he may vigorously pursue pious works. Paul placed Jesus as a seal on his body, as on his arm when he said I bear the marks of Jesus on my body [Gal. 6:17]. He placed Jesus as a seal on his heart, when in another place he said, rejoicing: But God forbid that I should glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world [Gal. 6:14]. Certainly he bore his marks impressed on the body, he gloried in holding his seal in the mind. Moreover the heavenly groom himself also places each of his elect as a seal on himself, and attends to him with repeated grace, as it were, so that he not be abolished from memory. Regarding this he promises to Zorobabel, leader of Juda, saying: On that day I will take you, Zorobabel, my servant, and I will place you as a seal on my sight [Hag. 2:24]. On the contrary concerning a certain false king the Lord says: If Jechonias were a ring on my right hand, I would pluck him thence [Jer. 22:24]. Therefore, venerable sister, attend constantly to this vicissitude, so that the heavenly groom also looks upon you always with the grace of his love, and so that, God forbid, you do not avert your eyes from him for love of any temporal things. So that he also, gazing carefully at you and detecting no uncleanness of offence may say: You are utterly beautiful, my love, and there is no flaw in you [Cant. 4:7]; and so that you, burning indescribably with his love, may from your innermost voice summon this; My beloved is white and ruddy, chosen out of thousands; his head is as the finest gold [Cant. 5:10-11], his throat is most delightful, and he is utterly desirable [Cant. 5:16]. If indeed the beloved is white with virginity he is red with the passion. White, because he says: I am the lily of the valleys [Cant. 2:1]. Red, about which John says, because: he washed us from our sins in his own blood [Apoc. 1:5]. Chosen out of thousands, because from the multitude of all the saints, it was he alone who was worthy to hear: This is my beloved son, in whom I am well pleased [Matth. 17:5]. Concerning this, Salomon: I have found, he says, one man among a thousand [Eccles. 7:29]. Certainly the number one thousand must be understood as the perfection of the whole human race, in which the savior is like the lone sparrow on the tower. His head is as the finest gold because the head of Christ is God, who is indisputably like the metal gold, thus, although incomparably, he rises above all creatures. His throat is said to be most delightful because by the mellifluous delight of his words he sweetens the minds of listeners. How sweet, he says, are your words to my palate, more than honey and the comb to my mouth [Ps. 118:103]. Moreover utterly desirable because, as Peter witnesses, the angels desire to look on him, or because the complete mystery of his humanity inflames desire in the minds of the elect, so that clearly not only the glory of the resurrection spurs them, but also that disgrace of the passion invites them to the example of imitation. He is desirable because he is magnificent and distinguished in a unique birth, in living death, in glorious resurrection, in triumphal ascension. He is desirable while he speaks, while he performs miracles. Therefore, venerable sister, continuously delight in this your groom, place all the vows of your heart in this, always rest calmed in his embraces, away from all the confusion of the world. But meanwhile, while you embrace the groom, shrewdly beware of the enemy. For you still dwell in the sea, nor do you thoroughly enjoy the harbor while in the station. For this is a battle of fortresses, not a town of rest, it is the road, not the homeland, we walk yet do not dwell. For temptation is the life of man on the earth. On account of this, if the wars of temptation are absent, certainly rejoice, yet do not trust too securely, but gird yourself vigilantly against sudden and unexpected attacks of the snares of enemies. For often, some who have converted to God from the world, in that initial period of their beginning they feel a very peaceful tranquility of flesh and thoughts, but as time passes they are fatigued by the hard trials of temptations. Certainly it is known that this happens by divine dispensation, so that they are not broken by the harshness of temptations in that beginning of their reformation. For if the bitterness of temptation were to capture those still tender and unaware of innermost conflict, they might easily return to those things from which they had not yet departed for long. Whence it is written: When Pharao had sent out the people, the Lord led them not by way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they were to see wars rise against them, and would return into Egypt [Exod. 13:17]. Therefore for those departing from Egypt the battle is also immediately removed, because a certain tranquility of peace is granted to those abandoning the world, so that, confused and thoroughly terrified in that newness of their tenderness, they do not revert to those things which they had despised. Therefore first they are soothed by the pleasantness of security; first they are nourished by the quiet of peace. But after this pleasantness has been experienced they now endure the trials of temptations more tolerably insofar as they have perceived more profoundly what they love in God. Therefore you likewise should rejoice in those things that perhaps are successful now, so that you are not sluggish regarding things that threaten later on. Thus be cautious and guarded in all respects, and in this way make yourself ever watchful so that enemies never find you negligent. Indeed they will need to be united against you, who are both the stock of (high) birth and bloom of life, elegance of beauty and memory of abundance cast off. To avoid soundly the missiles of those battles, no shield seems stronger to me than contemplation of death and fear of the final judgment. Indeed we should consider, when now the sinful soul begins to be released from the chains of flesh, how it is shaken with bitter terror, with what great goads of biting conscience it is rent. It recalls the forbidden deeds it has committed; it sees the commands it has negligently disdained to fulfill. It laments that it perceived in vain the time allowed for repentance; it bewails that the unchangeable moment of severe vengeance is inevitably imminent. It endeavors to remain; it is compelled to go; it desires to recover lost things; it is not heard. Looking back after the flesh it considers the course of its whole life spent as one very brief step of a journey; it directs the eyes before itself and discovers the spaces of infinite perpetuity. Therefore it laments because within a space so brief it could have secured the delight of all the ages; it weeps moreover that on account of the pleasure of allurement so brief it lost the indescribable sweetness of eternal delight. It blushes with shame, because on account of that substance that was subject to worms, it neglected that which should have been presented to angelic choirs. Now it raises the eyes of the mind and, when it beholds the glory of immortal riches, it is confounded that it lost this on account of the poverty of this life. And when it turns its eyes back beneath itself to the valley and hideous gloom of this world, and admires above itself the brightness of eternal light, it perceives clearly that it was night and darkness that it loved. O if it could earn renewed time for repentance, how it would seize the path of hard living, what great and various things it would promise, with what great chains of consecration it would bind itself. Meanwhile while the eyes growing dim waste away, while the heart trembles, the hoarse throat gasps, the teeth grow black little by little and diminish like a certain kind of rust. Faces grow pale; all the limbs stiffen. Therefore while these functions and things of this sort perform as if leading the way to imminent death, all words and gestures together are present. Not even thoughts themselves are absent, and all these things render bitter testimony against their author. All are amassed before the eyes of the (soul) rejecting (them), and when summoned and constrained, it heeds whatever it shrank from seeing. Moreover on this side is a dreadful pack of demons, on that side angelic power. The one in the middle clearly reflects which side should rightly claim possession. For if the signs of piety are seen in him, he is soothed by the delights of angelic invitation and by the sweetness of harmonic melody he is called forth to depart. But if the blackness of blame and the squalor of filthiness assign him to the unfavorable side, soon he is shaken by unbearable fear, he is disturbed by the violence of sudden attack, he is seized hastily, and he is torn violently from the prison house of wretched flesh so that he may now be dragged with bitterness to eternal torments. But now after the departure from the body who can describe how many armed battle lines of wicked spirits lurk in ambushes, how many raging troops equipped with deadly weapons occupy the path, and so that the free soul cannot pass, attack as crowded legions in military fashion? Consider frequently these and similar things in your heart; what else is there besides rejecting the flattering blandishments of this life, granting repudiation to the world, crushing illicit stirrings of the flesh, and guarding unchangeably the sole purpose of perfection that must be attained? Also terror of the final judgment should be added to these, so that by its bitterness the false sweetness of this world may be despised. We rise up powerfully against the troubles of diabolical battle to be eradicated, if we handle prudently the danger of ultimate necessity. For if that sudden and terrible coming of Christ is worthily considered, what will exist in the world where the human or rather foolish mind is seduced? Indeed that is the day toward which every and the highest intention of the preceding ages is gathered, which all the volumes of holy scriptures serve, about which the blessed Peter, so that he might shake the hearts of his listeners with worthy terror: The day of the lord, he says, will come as a thief, in which the heavens will pass away with great violence, and the elements will be melted with heat [2. Petr. 3:10]. From this he adds soon after: Therefore since all these things are to be dissolved, what manner of people should you be in holy conversations and piety, expecting and hastening toward the coming of the day of the Lord, by which the burning heavens will be dissolved, and the elements will melt from the heat of the fire? [2. Petr. 3:11-12]. Concerning this the apostle Jude also says: Behold the Lord will come with thousands of his saints to carry out judgment upon all, to convict all the impious for all the deeds of their ungodliness, by which they have behaved wickedly, and for all the hard things that impious sinners have spoken against him [Iudas 14-15]. Concerning this also John says in the Apocalypse: Behold he comes with the clouds, and every eye will see him, also those that pierced him, and all the tribes of the earth will bewail themselves because of him [Apoc. 1:7]. And Malachi says: Behold the Lord of hosts comes, and who will be able to think of the day of his coming, and who will stand to see him? [Malach 3:1-2]. And shortly after: Behold the day will come kindled as a furnace, and all the proud and all that do impiety will be stubble, and the day that comes will set them on fire, it will not leave them root or branch [Malach 4:1]. And it is said by another prophet: Yet it is one little while, and I will move the heaven and earth and the sea and dry land and I will move all nations, and the desired of all nations will come [Haggai 2:7-8]. Likewise another: The great day of the Lord is near, near and exceedingly swift; the voice of the day of the Lord is bitter, the mighty man will meet there with tribulation, that day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and obscurity, a day of clouds and whirlwinds, a day of the trumpet and alarm [Zeph 1:14-16]. We should note where the prophet considers how very near and how swiftly the day of dreadful judgment will come; to emphasize the quickness of this more distinctly he piles up so many nouns of acceleration. Specifically where he places “near” twice for emphasis of expression, then “swift” and “exceedingly,” so that he may teach clearly that to the eyes of the faith[ful] that (judgment) already appears on the threshold, which to the unfaithful and those who are blind in their heart is believed to be far away, and these who are trembling already stand, in a certain manner, before the tribunals of the judge, whom those (others) consider little because of lack of daily contact. Concerning this day of final and implacable necessity Isaiah proclaims, stating: Behold the day of the Lord comes, cruel and full of indignation and wrath and fury, to lay the land desolate and to obliterate its sinners out of it; for the stars and their brightness will not display their light, the sun will be darkened in its rising, and the moon will not shine in its light; and I will visit evils upon the world, and against the wicked for their iniquities [Isai. 13:9-11]. And again: Behold, he says, the Lord is mighty and strong, as a storm of hail, a destroying whirlwind, as the violence of many waters overflowing and sent forth upon the land [Isai. 28:2]. And elsewhere: Behold the name of the Lord comes from afar, his wrath burning and heavy to bear, his lips are filled with indignation, and his tongue is like a devouring fire, his breath is like a torrent overflowing to destroy the nations unto nothing [Isai. 29:6]. He says again here: And it will be at an instant suddenly; a visitation will come from the Lord of hosts in thunder and with earthquake and with a great noise of whirlwind and tempest and flame of devouring fire [Isai. 29:6]. About the fire specifically Peter says: But the heavens and the earth that exist now, by the same word they are kept in store, reserved for the fire on the day of judgment and perdition of impious men [2. Petr. 3:7]. Concerning this the prophet also says: The Lord will make the glory of his voice heard, and he will show the terror of his arm in the threatening of fury and in the flame of devouring fire [Isai. 30:30]. Moreover, regarding this formidable vengeance the Lord says through Moses: My sword will devour flesh [Deut. 32:42]. Concerning this Jeremiah says: The sword of the Lord will devour from the end of the land to its other end; there is no peace for all flesh [Jer. 12:12]. For the sword is said to devour the earth, and peace is claimed to be absent for all flesh because whoever lives carnally now, or is convicted of striving after earthly things immoderately, for the ultimate punishment it is necessary that he be slain by the sword. Indeed of the sword the Lord says through Ezekiel: My sword will go forth out of its sheath against all flesh from the south even to the north, so that all flesh may know that I the Lord have drawn my sword out of its sheath not to be turned back [Ezech 21:4-5]. Certainly Amos the prophet also says about this sword: All the sinners of my people will die by the sword, those who speak evil will not approach and will not come upon us [Amos 9:10]. Here fear of divine judgment distressed the ears of the prophet Nahum, when he said: The noise of the whip, and the noise of the rattling of the wheel, and of the neighing horse, and of the running chariot, and of the horseman coming up, and of the shining sword, and of the glittering spear, and of a multitude slain, and of grievous destruction, and there is no end of carcasses [Nahum 3:2-3]. Indeed Daniel describes clearly what he saw concerning the divine judgment, stating: I beheld until thrones were placed, and the ancient of days sat; his garment was white as snow, and his hair was like clean wool [a clean moon];(1) his throne like flame of fire, its wheels like a burning fire; a swift stream of fire issued forth from his form. And a little after: The judgment sat, and the books were opened [Dan. 7:9-10]. Here certainly those books should be understood as saints, whose merit now is hidden by them for protection of humility, and it is rolled up like the volume of a book so that it is not read. But then for their glory it is opened to the eyes of all, so that the transgressors against them might read, as if through an article of separate scripture, the commands of divine law, which, while they lived, they had disdained to observe. There now they are compelled also to read, those who because of pride of arrogance disdained to hear the words of God. There they perceive that the yoke of the Lord was light and his burden was pleasant for the meek and patient, the yoke that here they judged as insufferable on the necks of their pride. There all pride is confounded, and whatever was exalted is made to yield beneath the indignation of majesty so great. Whence Isaiah says: The eyes of lofty man are humbled, and the haughtiness of men will be made to bow down. And the Lord alone will be exalted on that day, because the day of the Lord will be upon every one that is proud and high-minded and upon every one that is arrogant, and he will be humbled; and upon all the tall and lofty cedars of Lebanon, and upon all the oaks of Basan and upon all the high mountains and upon all the elevated hills and upon every high tower and upon every fortified wall and upon all the ships of Tharsis and upon all that is beautiful to behold; and the loftiness of men will be bowed down, and the haughtiness of men will be humbled, and the Lord alone will be exalted on that day, and idols will be utterly destroyed, and they will go into the caverns of rocks and into chasms of the earth from the face of the fear of the Lord, and from the glory of his majesty, when he will rise up to strike the earth [Isai. 2:11-19]. Indeed perhaps I should explain these words in order, except I should avoid overstepping the rule of epistolary brevity. I see what should at least be touched upon up to the top, because the day of divine judgment is said to threaten insensible things, but through figures of things the stupidity of false men lacking reason is understood. Indeed the tall and lofty cedars of Lebanon are the powers of this world, certainly exalted according to the excellence of earthly loftiness, but infertile for the fruits of good works. Yet oaks certainly produce fruit, but not the sort that restore man but the kind that nourish pigs. But pigs should be understood as unclean spirits, who are fattened by the impure deeds of filthy men. Further, the high mountains and elevated hills are the proud and those who are as if stretched out on high on a mound of swollen thought, but strangers to the grain, where valleys are abundant, and to all the fruits of spiritual zeal. But now the lofty tower and fortified wall penetrate them, who, although they are sinners, place themselves as in a certain fortress of innocence, and covering themselves with a shield of defense, they do not allow the javelins of their censurers to reach them. But Tharsis is called the seeking of joy. For in this world, whoever seeks out where he can rejoice, the day of the Lord, overtaking him, inflicts troubles of sadness and grief, because of which he becomes perpetually bitter. For the day of the Lord comes not over all that is beautiful, but over all that is beautiful in appearance, because he is pressed by the weight of divine judgment, he who inwardly, indeed secretly, is confounded by the ugliness of vices assailing, but outwardly he may grow pale with a certain beauty of shadowed virtue or rather honesty. But although many things exist, we neglect to explain them more clearly because we avoid the impediment of a more copious style. Also we refrain from introducing to these more examples regarding fear of divine judgment because although the entire application of heavenly eloquence might be to fight against this formidable examination, it is unnecessary to elaborate further in exaggeration of it. For to communicate this fully, even if all the rest were lacking, those words alone of truth would suffice, with which he says: In those days there will be such tribulations as there never were from the beginning of the creation that God created until now, nor will there be again [Mark 13:19]. However, you, my lady, I should say my lady and, indeed, queen, promised to my Lord, namely the heavenly king, through the ring of living faith and the pledge of the holy Spirit, you therefore peruse more frequently, meditate closely on these things and things similar to these, which by the bitterness of divine fury and indignation are chosen to be imminent for those who love the world, so that with the antidote of bitter preparation you might avoid this as the hissings of the ancient serpent and its deadly venom. Certainly in myself I have frequently experienced that when the bitterness of this thought is diffused throughout my flesh, the stomach of my mind, as I might say, is drained of all the humors of the wickedly flattering world. For often an evil spirit is placed on the tongue of a flatterer like a bird on the branch of a tree, and as if through an instrument of vessel into vessel, poison flows out, which in a deadly manner transfuses the inner parts of the listener. But you, who will deafen your ears to the seductive songs of the Sirens, also prudently avoid the shipwreck of Scylla’s abyss, and thus with holy resolution let fear of judgment pierce your heart, so that the wind of flattering acclamation may never tear this out. For that ancient seducer, who formerly through the serpent spewed forth the poison of his cunning to Eve, yet will hiss perhaps also to you, through another small vessel of his, as if protecting the behavior of a daughter, saying: ‘Return to the home under that habit of holy profession, rule the family, explain the model of living piously, hold over your son and his peers the discipline of seriousness and moderation, provide for him, who is about to fall into error, a bride not incongruous with the laws, nor should you allow him to retreat to the patronage of indulgent people.’ Therefore the spirit of wickedness, inventing these things, does not care by which veil he draws you back to the world, as long as he is assured that he rules your mind through worldly impulses. Further although many (examples) are at hand, we think it suitable to relate the most important, which happened to us a few days ago. A certain monk, of simple nature and humble modesty, stayed to live with us for some time, and for about eight years he lived with us in the monastery not only virtuously but also laudably according to the testimony of all the brothers. And since he was skilled in writing, he magnificently wrote many volumes of books for us. But recently, when he appeared vigorous with a plump body and more robust than usual, he began to demand stubbornly to be permitted to return to his monastery. Undoubtedly the wicked adversary brought this into his heart, as subsequently the fortune of that guilty one manifestly showed. For soon, when he returned at his request to his monastery, with a certain other monk, an old man of evil days, equally skilled in letters and a scribe, he fell due to draining of a femoral abscess, and thus he dishonored all he had lived so long free from sin, by the sudden pollution of a very wicked offence. Nor did blame so worthy of punishment pass without vindication; soon he lay with illness invading, and thereafter in a few days, confounded and confessed, he departed from this life. So likewise, therefore, whoever stands, let him see that he not fall. And whoever by command alone does not fear, with Lot’s wife, to look back behind his back, at least let him be terrified when he has seen the little statue of salt with God above as avenger. Yet perhaps one might say in opposition that your extremely slight and delicate little body was nourished gently with those very edible beginnings of infant suckling and utterly with regal banquets, nor can you, who were once accustomed to magnificent dishes, now be content with the little meals of nuns. But certainly you cannot grow or make use of common foods, you who were accustomed to stuff seafood and exquisite delights with Indian spices. Therefore you, as disciple of Christ crucified, prudently resist these wickedly flattering persuasions, or rather arrows smeared with honey manifestly launched from the diabolical quiver, and repel them from you with careful reflection of your condition. Consider, therefore, that the flesh, which now is nourished by elaborate feasts, soon after will be forced to swarm with worms, and then itself becomes the food of rodents, the (flesh) that now is fattened delectably by the delight of foods, when rotten it breathes out a more grievous stench, the more pleasant the wantonness it procured for itself when nourished. Behold while we write these things, Sophia returns to our memory, namely of two marquises, sister of Uguzo, daughter of Rainerius; she, about six years before this, while still healthy and sound, asked the abbot of the monastery of the martyr St. Christopher, that she might build a tomb for herself, and with him resisting, she rather stubbornly carried out this folly. Upon entering, as soon as she saw the tomb constructed within the monks’ cloister, by what judgment I don’t know she fell ill, and shortly after miscarried and passed away. Indeed although its mound was gypsum and fortified on all sides by the skillful efforts of the masons, it breathed forth such a great flood of stench continuously through the cycle of the year on every side that it could scarcely be endured, nor did it allow the brothers to rest in the whole midst of the cloister itself. And although many tombs remained all around, they perceived that those same (tombs) and the expenses were much smaller; nothing except this alone brought disgust to the nostrils, so that by illustration it was more plainly noted that the more tenderly and gently human flesh is nourished, the worse it transforms into rottenness and nausea. Indeed when the brothers asked me why it happened, I explained how it appeared to me: As I believe, I say, this is done by divine providence for your salvation, so that in that one body, which you saw was so beautiful and graceful, you clearly infer what must be felt in the temptation of luxury also by other women, since that flesh was also truly rottenness then, when it provoked the unsteady eyes of those looking at it. For now it displays clearly what it was then. Yet by no means does any flesh of man that now seems to thrive produce rottenness from itself after death, but that which always was (rotten), only then clearly shows itself as rottenness. But to strengthen what we have asserted, it is appropriate that we offer an example also about living flesh. Therefore what I relate I learned from the report of a truthful and honest man. The duke of the Venetians had a wife who was a citizen of the city of Constantinople. Indeed she lived so tenderly, so delicately, and was not only superstitious but also artificial (given to artifice), so that as I might say, she soothed herself with delight, such that she even disdained to wash herself in the common baths. But her servants were kept busy gathering the rain of heaven from wherever, from which they procured a very laborious bath for her. Also she did not touch her food with her hands, but the food was cut by her eunuchs very minutely into pieces, which she then held with certain little golden and two-pronged forks, licking with her mouth. In addition, her bedchamber was redolent with so many varieties of incense and spices, that it breeds much dishonor even for us to describe, and the listener perhaps would not believe it. But manifest punishment showed how odious this woman’s pride was to almighty God, to be avenged. Indeed once he had brandished over her the sharp point of divine judgment, her whole body rotted, such that all the members of her body in every part decayed, and her whole bedchamber was utterly filled with an intolerable stench, nor could anyone endure such great offense to the nostrils; no adorner, no young servant, barely even one handmaid remained by zeal of her allegiance, (and) not without the aid of fragrant spice. Nonetheless that same (handmaid) approached hastily, and hurrying away, immediately withdrew. For a long while, therefore, wasted away from this weakness and wretchedly afflicted by her friends who were also rejoicing, she concluded her final day. Therefore what the flesh is, the flesh itself teaches, and even when it is alive it declares what it bestows when dead. But oh if only those who are like this, if temporal punishment would influence them thus, so that hell would not also await them. For there the measure of torment is requited according to the amount of joy, and the more highly one is exalted through ostentation of extravagance here, the more deeply he is devoured by the abyss of voracious fire there. Therefore this is what is said about the perverse soul, in the figure of Babylon: As much as she has exalted herself and lived in luxuries, so much torment and sorrow give to her [Apoc. 18:7]. And elsewhere: The mighty will be mightily tormented and there will be a greater punishment for the mighty [Sap. 6:7, 9]. Further, those carnal enticements or other vices, which inflamed the wicked here, are transformed into pitch and resin there, and they add force to the avenging flames. As scripture says clearly, there is the shadow of death, which truly is nothing other than darkness of separation, because the damned and whoever is inflamed with eternal fire is darkened from inner light. Yet the nature of fire is that it gives off light and heat from itself, but that avenging flame of committed vices has heat, (but) it does not have light within. Whence the truth says this about the one whom it drives away: Bind his hands and feet, and cast him into the outer darkness [Matth. 22:13]. Therefore if the fire that tortures reprobates could have light, he who is repelled in no way could be said to be cast into darkness. Hence even the Psalmist says: Fire has fallen on them and they did not see the sun [Ps. 57:9]. For fire falls upon the wicked, but the sun is not perceived in the descending fire because it blinds from the vision of true light those whom the flame of hell devours, so that the sorrow of burning torments them from without, while the punishment of blindness darkens them from within. Since they offended their maker in body and soul, likewise they are punished in body and soul, and they feel the punishment in both parts, those who, while they lived here, were slaves to their depraved delights in one part as well as the other. Thus the prophet says well: And they will go down to hell with their weapons [Ezek. 31:17]. Certainly the weapons of sinners are the limbs of the body, with which they pursue the perverse desires that they harbor. Whence Paul rightly says: Neither yield your members as weapons of iniquity unto sin [Rom. 6:13]. But since to descend to hell with weapons is to endure the torments of eternal judgment also with those members with which they fulfilled the desires for pleasure, sorrow then utterly devours those who, subdued now by their pleasures, fight completely against the justice of the one who rightly judges. Nonetheless the punishments and further violence that torment those who are sunk into themselves, by destroying (them), also preserve the protection of life in them, so that the end thus circumscribes the life, since the tormented one always lives without end, because through the torments he both rushes to the end, and while departing, endures without end. Therefore for those who are wretched, death occurs without death, the end without end, departure without departure, because death also lives, and the end always begins, and failure knows not how to fail. Therefore let those now devoted to luxury go, and let them live according to the judgment of their own flesh, so that afterward they may likewise perish in body and soul. Now let them drink down the essence of worldly sweetness, so that then when they are satiated they become bitter in their inmost parts from the wormwood of everlasting torture. Indeed it is necessary that they gnash their teeth there, those who rejoiced in gluttony here, there they lament irremediably, those who laugh with pleasure here. Here they sniff the fumes of spices and gulp the pungent taste of spiced wine, while there a sulfurous stench tortures them, and the hideous gloom of pitch-black smoke envelops them. For they spend their days in wealth, and in a moment they go down to hell [Job 21:13]. But these things must be exaggerated for those minds who seek to return to Egypt abandoned behind them, those who basely desire to sit over the fleshpots, so that with these surges of thoughts and storms of terror, in a certain manner the Red Sea is produced, which appears in their midst so that they do not turn back. You, however, venerable sister, who evidently follow the animals of the heavenly chariots and the evangelical team of four horses, whose feet are straight - and when they walk, they do not turn back - so that certainly we are assured that you do not follow Lot’s wife, but rather, steadfast, you imitate the virtue of Anna, whose countenance was no more changed [1 Reg. 1:18] (1 Sam. 1:18). And since what is praised by the flatterer is condemned by ecclesiastical authority, weigh carefully both these meanings: The sinner is praised in his desires, and he who carries out iniquities is blessed [Ps. 10:3]: this is about the flatterer. They are cursed who turn away from your commandments [Ps. 118:21]: this is the voice of the church. However, that the measure of malediction against the wicked is also just according to the extent of the misdeed, the prophet David witnesses, he who indeed brought 30 maledictions against Judas Iscariot, since in sacrilegious venality he sold the Lord for 30 pieces of silver. Specifically the first of these is thus: Set the sinner over him [Ps. 108:6] (109:6), and the last is thus: Let them be covered with their confusion as with a double cloak [Ps. 108:29] (109:29). If anyone carefully searches for these in the sequence of the psalms, it is certain that he will not find them out of order. Consequently learn in the sequence of the scriptures also the order of things. First the law is written, then the history of the Jews is composed, next the book of Kings is placed, since here we perfect the commands of divine law, next we come to judgment, (and) at the end, if the case does not disagree, we rule with Christ without end. Those to be taken up are the yields of the crops, which are brought into the heavenly storehouses. Clearly if the vine of grapes is fertile, it surpasses all the plantations of the woods; but if it is sterile, it is judged to be more worthless and vile than the other bushes. Hence it is that a divine voice says to the prophet: Son of man, what will be made from the wood of the vine, out of all the trees of the woods that are among the trees of the forests? Will wood be taken from it, to do any work, or will a pin be made from it for any vessel to hang thereon? [Ezech. 15:2-3]. Thus truly if a monk is intent and eager to bring forth the fruits of good work, among men there can be none more excellent than he; otherwise if, feeble and unfruitful, he withers, and sleeping, he snores, he is rightly despised as vile seaweed, and he is not equal even to those who are worldly. But whoever is fervent with zeal of obtaining perfection, but still nonetheless, because of weakness reluctantly holds on to something of the vices of his prior life, some, although worldly, should be acknowledged to be pious and religious, and by no means should be compared to this one in all respects. Indeed it is better to be defective gold than pure copper, and a dull pearl is more precious than its marble equivalent; also a pale garnet is more desirable than the cerulean jacinth. Also, if you, who are placed as if at the break of dawn, still perceive something in you from the shadows of (your) former life, do not be diffident, come swiftly to the fullness of light. Take care not only not to rest in the wantonness of flesh, but train yourself vigilantly in the labors of holy discipline. If only you could see now my lord Dominic, who, what we attempt by service of an unskilled tongue, he himself would inform and teach you by example of a more powerful (and) very splendid life. Indeed he, for about 15 years now, is covered with an iron breastplate on his flesh; moreover he is girded with two iron chains on his body, and he is bound with two (chains) through the upper arms. But because we have already related many things about him in another of our little works, now let us reveal what he, coming to us scarcely six days ago, reported. Therefore he said: It happened that I found out that you wrote that in one day I chanted nine Psalms with bodily scourges. Indeed when I heard this, trembling I grew terrified and groaned with a biting conscience. I say “woe is me, behold this was written by me without my knowledge, and yet I do not know whether I could do this. Therefore I will try again, and undoubtedly I will learn whether I can carry out this deed.” So on Wednesday I took off my clothes, and with both hands armed with scourges I did not cease in passing the whole entire night singing Psalms and scourging myself, until on the next day, after I had completed 12 Psalms in the usual manner I crept from the 13th up to the psalm Blessed are they. Further, let us teach with one example how childish and contemptible he deems what often seems harsh and difficult to us. A certain brother abhorred beyond measure exhausting himself with the blows of scourges, and he judged it very grievous that he himself should inflict and carry out blows on himself. Nonetheless finally, through insistent exhortations of the lord Dominic, frequently repeated, he agreed, and through the measure of the entire Psalter and 50 of the Psalms in addition he did not cease inflicting discipline on himself with his own hands. Yet that was the night before Sunday and the feast of blessed Michael. And when morning came and that brother had come to the aforesaid old man, fearing lest he be chastised for indiscretion, he reported what he had done in order. He (the old man) responded with these words: “Brother, do not be timid, and do not despair on account of this weakness of yours, which now exists. For God is able to transport you from the depths to higher places and to strengthen, as it were, the infancy of your milk-white conversion toward the growth of youthful vigor.” And he added: “We also began gradually at first, and divine piety willed to lead us slowly to this, although we were brought up weak and fragile.” And so it happened that he did not chastise him for excessive fervor, as he (the brother) feared, but so that he not succumb to desperation, he restored (his) soul as if what he had done were very minor. Therefore by the example of this saintly elder the practice of carrying out discipline indeed grew in our regions, so that not only men but also noble women eagerly seized this sort of purgation. For even the widow of Tedald, certainly of high lineage and not the lowest merit, once reported to me that through the appointed rule of this discipline she had carried out penance of 100 years. You, therefore, always hear gladly the deeds of good people, either so that if you can emulate (them), they may earn for you a mass of perpetual recompense, or if they are impossible, they may protect you completely in humility. Let (your) spirit be encouraged toward the things that are promised in the homeland, and as an exile think little about whatever harshness is dreadful along the way. When the weight of shining gold is considered, the labor of the journey is lightened. In the place where the crown of reward is displayed, the course of the race is eagerly traversed. Consider, therefore, how blessed is he who, when such a great multitude of the wicked is rejected, deserves to proceed to the nuptial banquet with the splendid society of the elect. What great worth there is to attend always to contemplations of (our) maker, to behold the vision of most powerful truth, to perceive God face to face, to be among angelic choirs, where they are filled with joys so powerful that never are they disturbed by future suffering. Whereas the peaceful mind fully enjoys the loveliness of infinite light, it is also made indescribably joyful by the rewards of its fellow citizens. There they both drink up while thirsting, and while drinking, they thirst for the fountain of life, because there longing cannot beget suffering, nor can satiety loathe it. From this it is clear that because they always stand by the author of life, they attract the whole power of blessedness. Here is the eternal freshness of blooming youth, here is the grace of beauty, and the unfailing vigor of safety. Therefore in that source of eternity they perceive that they will live eternally, they will rejoice indescribably, and what is more excellent by far, they grow stronger in likeness of that same founder. For as John the evangelist witnesses: When he will appear we will be like him because we will see him as he is [1 John 3:2]. Then death is swallowed up in victory [1 Cor. 15:54] and all the corruption of human nature has utterly fallen. Further, the holy Tobias said about this city: The gates of Jerusalem will be built of sapphire and emerald, and all its walls around of precious stones; all its streets will be paved with white and clean stones, and Alleluia will be sung through its streets [Tob. 13:21-22]. John also says about this: That each of its separate gates was of a single pearl, and the streets of the city were pure gold, like transparent glass [Apoc. 21:21]. About this he also added subsequently: That it does not need the sun or moon, but the splendor of God enlightens it, and the lamb is its lamp [Apoc. 21:23]. Moreover, human nature, which had been corrupted, dances there once it has been cleansed of all the squalor of sufferings, and purified, it persists in the cleanness of its purity and sincerity. Indeed the flesh made spiritual also unifies with the spirit, and the whole man differs not at all from the will of his maker. Then what the groom declares to the bride is fulfilled: Come, my bride, the time of pruning has arrived [Cant. 4:8; 2:12]. For when the young shoot is pruned, by preserving what is useful, what is superfluous is cut off. Thus indeed all that the founder created in human nature remains, but what the devil added is removed. There the secrets of every single thing are open to the eyes of all. There the minds of all, joined in union of mutual love, in no way differ from each other, but with the zeal of a common will all are harmoniously allied. When one feast is honored by us, another is not held; but there the joy of all celebrations is always brought together, because they who are undoubtedly the reason for the celebrations stand present. There ignorance is absent, impossibility is absent, because they know all things in wisdom, to which they are united, in the Almighty they can do all things. There when (his) aspect has been revealed, we will behold how the Father ineffably begets the Son, how the holy Spirit proceeds from both. There we will see how he who is never absent is everywhere not partially but completely, how it can also happen that he attends to individual things as if he were unoccupied with all things, and attends to all things as if he were unoccupied with individual things; how he who stands over the heavenly bodies, upholds the foundations of hell, how he who penetrates the innermost parts of the world surrounds all the outer parts. There, the sweetness of scent exceeds the power of all spices; it surpasses every fragrance of spiced wines. There, melodious instruments of harmonious sweetness delight the ears of the blessed. There, in meadows flourishing with very delightful loveliness, white lilies never fall, and red roses do not wither with yellow blossoms. And certainly in that eternal beatitude of heavenly Jerusalem there exists in reality incomparably more than the human mind can conceive; more is conceived in the mind than may be expounded in any sermons. Therefore what more should I say about those joys of the blessed citizens? Since indeed all elements are completely devoted to their most happy will, and all are directed toward their pleasure, all things are turned toward their will. Certainly that statement is true that says: All and whatsoever the Lord willed he has done in heaven, on earth, in the sea, and in all the depths [Ps 134:6]. And what is spoken by the head merits belief also by its limbs. Venerable sister, may Almighty God lead you to these joys, and may he himself be your reward, when he receives (you), he who became a price when he redeemed. Commend me to Moses and Aaron, your leaders, (and) to the holy priests Vitalus and Rodulf, who specifically should know that in order to relieve the twofold aversion of an unpolished and lengthy style, on that account we have, against custom, imposed sections on the letter.(2)

Original letter:

Blanca, olim comiitissae nunc coelesti sponso coniunctae, Petrus peccator monachus iubilum cordis in Spiritu sancto. Ad regales nuptias epulaturus accedo, thalamos auro gemmisque radiantibus adhornatos videre desidero, nuptialibus saginari dapibus avidissime concupisco. Undique igitur mistica deferantur exenia, prophetica simul et apostolica non desint tam excellentibus nuptiis ornamenta. Evangelicus itaque noster Ysaias iam procedat ad medium, et munificus exhibeat, quod paravit, ornatum videlicet caltiamentorum, lunulas, torques atque monilia, armillas et mitras, discriminalia et periscelidas, murenulas et olfactoriola, inaures et anulos et gemmas in fronte pendentes, mutatoria et pallia et linteamina, acus et specula et sindones, vittas io atque theristra. Haec igitur omnia spiritalibus conferenda sunt nuptiis ac novae sponsae diligenter aptanda, quo veri sponsi placere possit optutibus. His nimirum infulis venustata, hac ornamentorum erat varietate composita regina illa, quam psalmista contemplatus aiebat: Adstitit regina a dextris tuis in vestitu deaurato, circumamicta varietate. Nuptiae factae sunt in Chana Galileae, et sicut evangelista testatur, vocatus est Iesus ad nuptias cum discipulis suis, sed tamquam pronubus, non ut sponsus, quasi pransurus non ut nupturus. Istae vero nuptiae tanto illas privilegio superant, ut hic Iesus iure credatur non amicus esse, sed sponsus. Et quoniam, qui adheret Domino, unus spiritus est, sponsus iste non modo sponsae iungitur, sed unitur, atque ex hac copula non corruptio nascitur, sed integritatis potius clausula reparatur. Illic Iesus aquam convertit in vinum, hic idem Iesus et vinum semetipsum fecit et cibum. Cibum videlicet, quia ipse est panis vivus, qui de coelo descendit, vinum vero, quod laetificat cor hominis, spiritus eius est, de quo iterum dicit: Poculum tuum inebrians quam preclarum est. Spiritus enim Dei hominum mentes inebriat, ut, tamquam a suis sensibus alienati divitias mundi huius, honores et gloriam respuant, ad subeunda vero pro Deo quaeque dura vel aspera flammantibus desideriis inardescant. Hoc musto debriati fuerant, quibus Iudaei vere dementes ac furiosi dicebant: Musto pleni sunt isti. Hoc musto plenus erat vir ille de filiis prophetarum, quem ad ungendum Hieu in regem miserat Heliseus, de quo dixerunt vesane sapientes ad eum: Quid venit insanus iste ad te? Quid autem mirum, si hii, qui puri sunt homines, cum spiritu divino replentur, ab huius mundi sapientibus atque ideo vere desipientibus iudicentur insani, cum et ipse, qui magister est angelorum, dictus sit habuisse demonium? Immo ut Marcus evangelista testatur, estimatus sit etiam fuisse freneticus: Venit, inquit, domum, et convenit iterum turba, ita ut non possent nec panem manducare; et cum audissent sui, exierunt tenere eum. Dicebant enim, quoniam infurorem versus est. Hanc sancti Spiritus ebrietatem et tu, o venerabilis domina, sana mente conceperas, cum saeculum relinquere decrevisti, et velut columbae simplicis alas excutiens ad innocentum atque simplitium nidulum convolasti, tunc dicens: Quis mihi dabit pennas sicut columbae, et volabo et requiescam? Nunc etiam secure decantans: Ecce elongavi fugiens, et mansi in solitudine expectant eum, qui me salvam fatiat a pusillanimitate spiritus et tempestate. Haec te nimirum ebrietas impulit ampla satis atque uberrimis faecunda proventibus rura contempnere, munita turrium atque castrorum propugnacula declinare, dultium propinquorum necessitudines ac vernaculorum affectus abicere, quodque horum omnium permaximum est, unicum filium eumque efebum adhuc atque inpuberem sine coniugalis solatio foederis abdicare, et quae constipatis vallata clientium cuneis solebas incedere, iam didicisti in angulo monasterii cum pauperibus spiritu sanctis mulieribus humiliter residere. Haec te sobria, ut ita loquar, ebrietas docuit, ut pro carbasinis lanea, pro purpuras atque nitidulis pulla ac despicabilia eligeres indumenta. Haec te persuasit ebrietas, ut siligineas pollines ac fercula dapibus referta postponeres, atque ad libri pensilem te mensuram panis cibarii cohiberes. Haec te plane perita et pudica ebrietas incitavit, ut, cum in primo adholescentiae flore viro fueris obeunte relicta, non tam claris tamque magnificis procis annueres, non, ut omnia videbantur hortari, thalamos iterares, sed soli iam Christo victuram mundo te mortuam exhiberes. Enimvero tamquam perita negotiatrix nundinis intenta venalibus proiecisti mundum, ut acquireres coelum, praevenisti mortem, ut sententiam mortis evaderes, elegisti pauperiem, ut divitiarum non pereuntium copiam possideres. Atque, ut mirabilior tua videatur esse conversio, non te a se mundus repulit, sed solus ardor divini spiritus incitavit. Enimvero sicut providentia divina disposuit ad educendum de Aegipto Israheliticum populum, tunc est Moyses missus, cum iam Pharao ad opprimendum duris operibus fuerat excitatus. Quatinus Israhelitarum mentes Aegipto deformiter inhaerentes alius dum vocaret, quasi traheret, alius velut impelleret, dum saeviret, ut dum plebs in servitio turpiter figitur, vel malis impulsa vel bonis provocata moveatur. Hoc etiam in populo Dei frequentius agitur, cum praedicatis coelestibus praemiis saevire in electos reprobi permittuntur, ut, si vocati ad terram promissionis exire neglegimus, pressuris saltim sevientibus impellamur. Atque haec Aegiptus, vita videlicet praesens, quae nos opressit blandiens, adiuvet premens. Quatinus quae, dum foveret, iugo nos servitutis attriverat, libertatis viam, dum affligit, ostendat. Haec itaque causa est, quod ab iniustis iusti sinuntur affligi, ut, dum futura audiunt bona, quae diligunt, patiantur etiam mala praesentia, quae perhorrescunt, atque ad faciliorem exitum dum amor provocat, crutiatus impellat. Tibi autem cum vitae huius undique prosperitas arrideret, non te mundus, qui blandiebatur, impulit, sed spetiosus forma prae filiis hominum Christus ad suae dotationis amplexum per afflatum sancti Spiritus provocavit: Surge, inquit, amica mea, sponsa mea, et veni: columba mea in foraminibus petrae, in caverna maceriae: ostende mihi fatiem tuam, sonet vox tua in auribus meis: vox enim tua dulcis et faties tua decora. Anima quippe sancta iure Christi arnica et sponsa vocatur, quia illi per fidem dilectionemque coniungitur. Sed haec sponsa quasi adhuc iacet, dum in mundanis actionibus implicatur; tunc surgit, cum ad procinctum divinae servitutis erigitur. Ac si dicat: Quae in saecularis vitae mollitie iaces, iam surge, atque ad familiare contubernium meae contemplationis erigere. Columba mea in foraminibus petrae. Si iuxta apostolum petra Christus est, foramina petrae vulnera sunt redemptoris. Quae profecto non casu quinque sunt, lanceae scilicet et clavorum, sed quia nos fueramus quinque sensuum vulneribus sauciati, per has quinque plagas saluti sumus perpetuae restituti. Istae siquidem portae erant, per quas die sabbati propheta, ne inferrentur onera gravia, prohibebat. In his ergo foraminibus Dei columba consistit, quia sancta quaelibet anima totam propriae salutis spem in sui redemptoris passione constituit. Ibi velut ab accipitris incursu defenditur, quia a cunctis malignorum spirituum insidiis custoditur. Ibi plane nidificat, quia illic foetus bonorum operum coacervat. De hac petra per psalmistam dicitur: Montes excelsi cervis, petra refugium erinaciis. Quid enim hoc loco per montes, nisi altae scripturarum intellegendae sunt profunditates? Hii nimirum, qui iam dare contemplationis saltus noverunt, altos sententiarum divinarum vertices quasi cacumina montana conscendunt. Ad quae profecto cacumina, quia infirmi pertingere nequeunt, recte illic subditur: Petra refugium erinaciis. Quia videlicet invalidos quosque non intellegentia sublimis exercet, sed sola in Christo fides humiliter continet. Quod autem illic additur: In caverna maceriae, solent ex lapidibus maceriae fieri, ad custodiam vinearum, sicut per Ysaiam dicitur: Vinea facta est dilecto in cornu in loco uberi, et maceria circumdedit et circumfoditeam. Quid ergo per maceriam lapidum nisi praesidium et excubias intellegimus angelorum? Quibus videlicet anima in certamine posita, dum vallatur atque circumdatur, a cunctis adversantium spirituum temptationibus custoditur. Porro quod sequitur: Ostende mihi faciem tuam, tunc anima coelesti sponso faciem suam ostendere dicitur, cum eius spetiem internis optutibus quasi revelata fatie contemplatur. Sonet, inquit, vox tua in auribus meis: vox tua dulcis et faties tua decora. O quam suave commertium, immo quam inenarrabilis dulcedo enim in humanis visceribus oritur, cum creator et creatura alternis in se invicem affectibus delectantur, sicut per prophetam dicitur: Suavis sit ei laudatio mea, ego vero delectabor in Domino. Et haec est summa cuiuslibet sanctae animae mundi nexibus expeditae atque hic tota versari debet intentio, ut ad amorem Dei per omnium suorum operum incrementa contendat, et quandoque in veri sponsi delectabiliter amplexibus requiescat. Sicut enim quis ad hoc aecclesiasticis gradibus initiatur, ut ad sacerdotii culmen attingat, vel potius, ut tua dicamus, ad hoc virgo dotatione subarratur ut nubat, ita nimirum omnes saeculum relinquentes ad hoc debent semper eniti, ut auctori suo valeant artius in amore coniungi. Alioquin quid proderat iugum Aegyptiacae servitutis abrumpere, Rubrum mare transire, si terram lactis ac mellis irriguam numquam daretur intrare? Lac quippe fructus est carnis, mel labitur de supernis. Et quia redemptor noster de coelo veniens carnem suscaepit ex virgine, haec est terra illa viventium, ad quam debemus intentis semper amoris gressibus festinare. Hunc sponsum, venerabilis soror, verae karitatis ulnis amplectere, super hoc iugiter delectare. Delectare, inquam, in Domino, et dabit tibi petitiones cordis tui. Huius corpus et sanguinem etiam ore carnis crebrius suscipe, ut hanc eius vocem merito possis audire: Favus distillans labia tua, sponsa, mel et lac sub lingua tua. Terretur enim adversarius, cum christiani labia Christi videt cruore rubentia. Agnoscit enim presto suae perditionis inditium, et divinae victoriae, qua captivatus est et optritus, non tolerat instrumentum. Christus ergo per misterium suum tibi videatur in ore, Christus per sui amoris incendium tibi vivat semper in corde, ut congruat etiam tibi, quod sponsa dicit in Canticis: Fasciculus mirrae, dilectus meus mihi, inter ubera mea commorabitur. Quid enim per mirram, amarissimam videlicet aromatis spetiem, qua etiam defunctorum cadavera condiuntur, nisi Christi passio designatur? Quid aliud inter ubera, nisi locus cordis agnoscitur? Quisquis igitur amore continuo Christum in archano sui cordis amplectitur, quisquis imitandi gratia passionis eius misterium iugiter meditatur, huic profecto mirrae fasciculus Christus efficitur, atque iuxta scripturae sacrae sententiam inter eius ubera commoratur. Unde et idem sponsus ad sponsam: Pone me, ait, ut signaculum super cor tuum, ut signaculum super brachium tuum. Sepe nos ob rei memoriam, quam oblivioni tradere nolumus, digito nostro vel brachio signum aliquod innodamus, ut, dum signum frequenter attenditur, res, quam intercipere potuisset oblivio, iugiter in memoria teneatur. Quisquis autem Christum quasi amat, sed operari bona dissimulat, iam quodammodo sponsum super cor signaculum posuit, sed super brachium omnino non posuit. Quisquis vero bonis operibus videtur intentus, sed a divini amoris torpet incendio frigidus, iam iste sanctitatis imaginem super brachium posuit, sed adhuc in corde Christi signaculum non expressit. Ut ergo sancta anima Christi caractere utrobique signetur, eum in corde suo signaculum ponat, ut amoris eius facibus medullitus inardescat. Ponat etiam consequenter in brachio, ut piis operibus valenter insistat. Signaculum Paulus in corpore suo velut in brachio Iesum posuerat, cum dicebat: Ego stigmata Iesu in corpore meo porto. Signaculum super cor Iesum posuerat, cum alibi gratulabundus aiebat: Mihi autem absit gloriari, nisi in cruce Domini nostri Iesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Cuius sane stigmata expressa gerebat in corpore, eius se signaculum habere gloriabatur in mente. Porro autem et ipse coelestis sponsus electum quemque suum sibi signaculum ponit, eumque grata vice tamquam ne de memoria deleatur, attendit. Iuxta quod Zorobabel duci Iudeae pollicetur dicens: In illa die suscipiam te, Zorobabel serve mens, et ponam te sicut signaculum in conspectu meo. Econtra de quodam reprobo rege Dominus dicit: Si fuerit lechonias anulus dexter in manu mea, inde evellam eum. Ad hanc ergo tu, venerabilis soror, assidue vicissitudinem satage, ut et caelestis sponsus per amoris sui gratiam te semper aspitiat, et tu ab eo, quod absit, per amorem quorumlibet temporalium oculos non avertas. Quatinus et ille te suptiliter intuens nullamque offensionis illuviem deprehendens dicat: Tota pulchra es, arnica mea, et macula non est in te; et tu, eius amore inenarrabiliter estuans, hoc intima voce depromas: Dilectus me us candidus et rubicundus, electus ex milibus; caput eius aurum optimum, guttur illius suavissimum, et totus desiderabilis. Dilectus siquidem candidus virginitate rubicundus est passione. Candidus, quia dicit: Ego lilium convallium. Rubicundus, de quo Iohannes dicit, quia lavit nos a peccatis nostris in sanguine suo. Electus ex milibus, quia ex omnium sanc-torum multitudine solus est, qui dignus fuit audire: Hic est Filius mens dilectus, in quo mihi bene complacui. De quo Salomon: Virum, inquit, de mille unum repperi. Millenarius quippe numerus totius humani generis est intellegenda perfectio, in quo salvator tamquam passer est unicus in aedifitio. Caput eius aurum optimum, quia caput Christi Deus, qui nimirum sicut aurum metallis, ita, licet incomparabiliter, omnibus supereminet creaturis. Cuius guttur suavissimum dicitur, quia suorum melliflua suavitate verborum mentes audientium obdulcantur. Quam dultia, inquit, faucibus meis eloquia tua, super mel et favum ori meo. Totus etiam desiderabilis, quia in eum testante Petro desiderant angeli prospicere, vel quia humanitatis eius omne misterium desiderium accendit in mentibus electorum, ut eos videlicet non modo resurrectionis gloria provocet, sed ad imitationis exemplum ipsa quoque ignominia passionis invitet. Desiderabilis est, quia praeclarus atque conspicuus est in singulari nativitate, in vivifica morte, in gloriosa resurrectione, in triumphali ascensione. Desiderabilis est, dum loquitur, dum mirabilia operatur. In hoc igitur sponso tuo, veneranda soror, assidue delectare, in hoc omnia cordis tui vota constitue, in huius semper amplexibus ab omni sopita mundi turbine requiesce. Sed interim, dum amplecteris sponsum, cave sollerter adversarium. Adhuc enim in salo versaris, nec dum portus statione perfrueris. Procinctus enim iste castrorum non quietis est municipium, via est ista, non patria, ambulamus et non habitamus. Temptatio est enim vita hominis super terram. Quapropter, si temptationum bella desunt, gaude quidem, noli tamen nimium secura confidere, sed adversus repentinos et inopinatos insidiatorum hostium impetus te vigilanter accinge. Sepe namque nonnulli ad Deum de mundo conversi in ipso suae inchoationis aditu pacatissimam carnis tranquillitatem cogitationumque percipiunt, procedente vero tempore duris temptationum probationibus fatigantur. Quod utique fieri divina dispensatione cognoscitur, ne in ipso suae novitatis initio temptationum asperitate frangantur. Nam si eos adhuc teneros ac intimi conflictus ignaros amaritudo temptationis exciperet, ad ea scilicet, a quibus necdum longe discesserant, facile remearent. Unde scriptum est: Cum emisisset Pharao populum, non eos deduxit Dominus per viam terrae Philistim, quae vicina est, reputans ne forte paeniteret eum, si vidisset adversum se bella consurgere, et reverteretur in Egyptum. Ex Aegypto itaque recedentibus e vicino pugna subtrahitur, quia derelinquentibus saeculum quaedam pacis tranquillitas datur, ne in ipsa suae teneritudinis novitate turbati atque conterriti ad ea, quae contempserant, revertantur. Prius ergo securitatis suavitate mulcentur, prius pacis quiete nutriuntur. Post cognitam vero dulcedinem tanto iam tolerabilius temptationum certamina sustinent, quanto in Deo altius agnovere quod ament. Tu ergo sic in his, quae forte nunc prosperantur exultes, ut ab his, quae posterius iminent, non dormites. Esto igitur cauta et undique circumspecta, sicque te praebe pervigilem, ut numquam te hostes inveniant oscitantem. Confoederanda quippe sunt adversum te et prosapia generis et flos aetatis, venustas formae et memoria facultatis abiectae. Ad evitanda sane istorum tela certaminum, nullus mihi videtur validior clipeus, quam meditatio mortis ac extremi terror examinis. Pensandum quippe est, cum iam peccatrix anima vinculis incipit carnis absolvi, quam amaro terrore concutitur, quantis mordacis conscientiae stimulis laceratur. Recolit vetita, quae commisit, videt mandata, quae neglegenter implere contempsit. Dolet indulta paenitentiae tempora sese inaniter percepisse, plorat immobilem districtae ultionis articulum inevitabiliter iminere. Manere satagit, ire compellitur; recuperare vult perdita, non auditur. Post terga respitiens totius transactae vitae cursum velut unum brevissimum deputat itineris passum, ante se oculos dirigit et infinitae perhennitatis spatia deprehendit. Plorat itaque, quia intra tam breve spatium acquirere potuit omnium laetitiam saeculorum; deflet etiam se propter tam brevis illecebrae voluptatem inenarrabilem perpetuae suavitatis amisisse dulcedinem. Erubescit, quia propter illam substantiam, quae vermibus erat obnoxia, illam neglexit, quae choris erat angelicis inferenda. Iam radios mentis attollit et, cum divitiarum inmortalium gloriam contemplatur, eam propter vitae huius inopiam perdidisse confunditur. Cumque sub se reflectit oculos ad huius mundi convallem tetramque caliginem, super se vero miratur aeterni luminis claritatem, liquido deprehendit, quia nox erat et tenebrae, quod amavit. O si redivivum paenitentiae tempus mereri potuisset, quam durae conversationis iter arriperet, qualia et quanta promitteret, quantis se devotationum vinculis innodaret. Interea dum hebescentes oculi contabescunt, dum, pectus palpitat, raucum guttur anhelat, dentes paulatim nigrescunt et quandam velut eruginem contraunt. Pallescunt ora, menbra cuncta rigescunt. Dum haec itaque et huiusmodi tamquam vicinae morti praecedentia famulantur offitia, adsunt omnia gesta simul et verba. Nec etiam ipsae cogitationes desunt, et cuncta haec amarum adversus auctorem testimonium reddunt. Coacervantur omnia ante respuentis oculos, et quae conspicere refugit, coactus et invitus attendit. Adest praeterea hinc horrenda daemonum turba, illinc virtus angelica. In illo, qui medius est, liquido deprehenditur, cui parti iure possessio vendicetur. Nam si pietatis in eo videntur insignia, invitationis angelicae blanditiis delinitur atque armonicae melodiae dulcedine ut exeat, provocatur. Quod si eum sinistrae parti meritorum nigredo et foeditatis squalor adiudicet, intolerabili mox terrore concutitur, repentini impetus violentia perturbatur, praecipitanter invaditur, ac de miserae carnis ergastulo violenter evellitur, ut ad aeterna supplicia iam cum amaritudine pertrahatur. Iam vero post egressionem de corpore quis explicare valeat, quot armatae iniquorum spirituum acies in insidiis lateant, quot frementes cunei feralibus telis instructi iter obsideant et, ne transire libera possit anima, velut militari more constipatae legiones oppugnant? Haec et huiusmodi frequenter in corde versare, quid est aliud, quam lenocinancia vitae huius blandimenta respuere, mundo repudium dare, illices motus carnis elidere, solumque perfectionis adipiscendae propositum indeclinabiliter custodire? His addendus est eciam extremi terror iuditii, ut illius amaritudine valeat mundi huius falsa dulcedo contempni. Ad evadendas namque diabolicae pugnae molestias valenter adsurgimus, si necessitatis ultimae periculum provide pertractemus. Nam si repentinus ille atque terribilis adventus Christi digne perpenditur, quid erit in mundo, ubi mens humana vel desipiens delectetur? Ille nempe dies est, ad quam omnis praecedentium saeculorum intentio ac summa colligitur, cui cuncta sacrarum scripturarum volumina famulantur, de quo beatus Petrus, ut audientium corda digno terrore concuteret: Adveniet, inquit, dies Domini sicut fur, in quo coeli magno impetu transeunt, elementa vero calore solventur. Unde et mox subdidit: Cum haec igitur omnia dissolvenda sint, quales oportet esse vos in sanctis conversationibus et pietatibus expectantes et properantes in adventum diet Domini, per quem coeli ardentes solventur, elementa vero ignis ardore tabescent? De quo et Iudas dicit apostolus: Ecce veniet Dominus in sanctis milibus suis facere iuditium contra omnes, redarguere omnes inpios de omnibus operibus impietatis eorum, quibus impie egerunt, et de omnibus duris, quae locuti sunt contra eum peccatores inpii. De hoc et Iohannes in Apocalipsi dicit: Ecce veniet cum nubibus et videbit eum omnis oculus, et qui eum pupugerunt, et plangent se super se omnes tribus terrae. Et Malachias ait: Ecce venit Dominus exercituum, et quis poterit cogitare diem adventus eius, et quis stabit ad videndum eum? Et paulo post: Ecce dies veniet succensa quasi caminus, et erunt omnes superbi et omnes fatientes inpietatem stipula, et inflammabit eos dies veniens quae non relinquet eis radicem et germen. Et per alium prophetam dicitur: Adhuc unum modicum est, et ego commovebo coelum et terram et mare et aridam et movebo omnes gentes, et veniet desideratus cunctis gentibus. Item alius: Iuxta est dies Domini magnus, iuxta et velox nimis; vox diei Domini amara, tribulabitur ibi fortis, dies irae, dies ilia, dies tribulationis et angustiae, dies calamitatis et miseriae, dies nebulae et turbinis, dies tubae et clangoris. Ubi notandum tremendi diem iuditii, quam proxime quamque perniciter adventare propheta considerat, ad cuius agilitatem expressius inculcandam tot accelerandi nomina coacervat. Ubi scilicet ad auxesim dictionis bis ponit iuxta, deinde velox et nimis, ut liquido doceat, quia oculis fidei id iam videtur in limine, quod infidelibus et coecis corde putatur procul abesse, et isti iam tribunalibus iudicis quodammodo trementes adsistunt, quem illi per diurnae longinquitatis absentiam parvipendunt. De hoc ultimae et inremediabilis necessitatis die preconatur Ysaias dicens: Ecce dies Domini venit crudelis et indignationis plenus et irae furorisque, ad ponendam terram in solitudinem et peccatores eius conterendos ex ea; quoniam stellae et splendor earum non expandent lumen suum, obtenebratus est sol in ortu suo, et luna non splendebit in lumine suo; et visitabo super orbem mala, et contra impios iniquitates eorum. Et iterum: Ecce, ait, validus et fortis Dominus sicut impetus grandinis, turbo confringens, sicut impetus aquarum multarum inundantium et emissarum super terram. Idem alibi: Ecce nomen Domini venit de longinquo, ardens furor eius et gravis ad portandum, labia eius repleta sunt indignatione, et lingua eius quasi ignis devorans, spiritus eius velut torrens inundans ad perdendas gentes in nichilum. Qui rursus ait: Eritque repente confestim; a Domino exercituum visitabitur in tonitruo et commotione terra et voce magna turbidinis et tempestatis et flammae ignis devorantis. De quo videlicet igne Petrus ait: Caeli autem, qui nunc sunt, et terra eodem verbo repositi sunt, igni reservati in die iuditii et perditionis impiorum hominum. De hoc et propheta dicit: Auditam fatiet Dominus gloriam vocis suae, et terrorem brachii sui ostendet in comminatione furoris et flamma ignis devorantis. De hac etiam ultione tremenda per Moysen Dominus dicit: Gladius meus manducabit carnes. De hac Hieremias ait: Gladius Domini devorabit ab extremo terrae usque ad extremum eius, non est pax universae carni. Gladius enim devorare terram dicitur, et pax universe carni deesse perhibetur, quia quisquis nunc carnaliter conversatur, vel terrena inmoderatius ambire convincitur, ultimae districtionis necesse est gladio perimatur. De quo nimirum gladio per Hiezechielem Dominus dicit: Egredietur gladius meus de vagina sua ad omnem carnem ab austro usque ad aquilonem, ut sciat omnis caro, quia ego Dominus eduxi gladium meum de vagina sua inrevocabilem. De hoc utique gladio et Amos propheta dicit: In gladio morientur omnes peccatores populi mei, qui dicunt, non appropinquabit et non veniet super nos malum. Hic divini iudicii terroi interiores Naum prophetae aures turbaverat, cum dicebat: Vox flagelli et vox impetus rotae, et equi frementis, et quadrigae ferventis, et equitis ascendentis, et micantis gladii, et fulgorantis hastae, et multitudinis inter-fectae, et gravis ruinae, nec est finis cadaverum. Enimvero de divino iudicio quid viderit Danihel, manifeste describit dicens: Aspiciebam, donec throni positi sunt, et antiquus dierum sedit; vestimentum eius quasi nix candidum, et capilli eius quasi luna munda; thronus eius flamma ignis, rotae eius ignis accensus; fluvius igneus rapidusque egrediebatur a facie eius. Et paulo post: Iudicium sedit, et libri aperti sunt. Qui nimirum libri ipsi intelligendi sunt sancti, quorum nunc meritum ab eis per custodiam humilitatis absconditur, et tamquam volumen codicis, ne legatur, involvitur. Tunc autem ad eorum gloriam universorum oculis aperitur, ut in eis praevaricatores tamquam per digestae scriptionis articulum legant divinae legis mandata, quae, dum adviverent, servare contempserant. Illic iam compelluntur et legere, qui hic per arrogantiae fastum verba Dei dedignabantur audire. Illic iugum Domini leve et onus eius suave mitibus et patientibus fuisse considerant, quod hic superbiae suae cervicibus intolerabile iudicabant. Illic superbum omne confunditur, et quicquid elatum fuerat, sub tantae maiestatis indignatione curvatur. Unde per Ysaiam dicitur: Oculi sublimis hominis humiliati sunt, et incurvabitur altitudo virorum. Exaltabitur autem Dominus solus in die ilia, quia dies Domini super omnem superbum et excelsum et super omnem arrogantem, et humiliabitur; et super omnes cedros Libani sublimes et erectas et super omnes quercus Basan et super omnes montes excelsos et super omnes colles elevatos et super omnem turrem excelsam et super omnem murum munitum et super omnes naves Tharsis et super omne, quod visu pulchrum est; et incurvabitur sublimitas hominum, et humiliabitur altitudo virorum, et elevabitur Dominus solus in die illa, et idola penitus conterentiu, et introibunt in speluncas petrarum et in voragines terrae a facie formidinis Domini et a gloria maiestatis eius, cum surrexent percutere terram. Quae nimirum verba seriatim fortassis exponerem, nisi epistolaris compendii regulam excedere devitarem. Illud dumtaxat summotenus video perstringendum, quia rebus insensibilibus dies divini iudicii dicitur iminere, sed per figuras rerum ratione carentium stoliditas intellegitur hominum reproborum. Cedri quippe Libani sublimes et erectae potentes sunt huius saeculi, per excellentiam quidem terrenae sublimitatis elati, sed bonorum operum fructibus infaecundi. Quercus autem fructus quidem proferunt, sed non quibus homo reficitur, sed unde sues aluntur. Sues autem inmundi intellegendi sunt spiritus, qui spurcis sordentium hominum operibus saginantur. Porro montes excelsi et colles elevati superbi quique sunt, quasi per aggestum tumidae cogitationis in alta porrecti, sed frumento, quo valles abundant, cunctisque spiritualium studiorum frugibus alieni. Iam vero turris excelsa et murus munitus illos insinuat, qui, cum peccatores sint, in quadam se velut innocentiae arce constituunt, seseque defensionis clipeo contegentes reprehensorum suorum ad se pertingere iacula non permittunt. Tharsis autem exploratio gaudii dicitur. Quisquis enim in hoc saeculo, unde gaudere possit, explorat, huic superveniens dies Domini, quibus perpetualiter amarescat, maeroris atque tristitiae molestias irrogat. Venit etiam dies Domini non super omne, quod pulchrum est, sed super omne, quod visu pulchrum est, quia ilie divini iudicii pondere premitur, qui intrinsecus quidem vitiorum latenter ingruentium deformitate confunditur, foris autem quadam adumbratae virtutis vel potius honestatis pulchritudine palliatur. Sed cum plurima suppetant, nos enucleatius exponere ista postponimus, quia prolixioris stili laciniam devitamus. Exempla quoque de divini terrore iudicii plura his supersedemus inserere, quia cum huic tremendo examini omnis eloquii caelestis intentio militet, nos in exaggeratione eius elaborare diutius non oportet. Ad hoc enim pleniter intimandum, etiam si caetera cuncta deessent, sola ilia veritatis verba sufficerent, quibus ait: Erunt dies illi tribulationis tales, quales non fuerunt ab initio creaturae, quam condidit Deus, usque nunc, neque fient. Tu autem, domina mea, domina, inquam, mea, immo et regina, Domino meo caelesti scilicet regi per anulum vivae fidei et arram sancti Spiritus desponsata, tu itaque haec et his similia, quae de divini furoris et indignationis amaritudine mundi leguntur amatoribus imminere, crebrius perlege, suptiliter meditare, ut hoc velut amarae confectionis antidoto sibilos antiqui serpentis eiusque loetale virus possis evadere. In memetipso quippe frequenter expertus sum quia, cum visceribus meis huius cogitationis amaritudo diffunditur, a cunctis male blandientis mundi, ut ita loquar, humoribus mentis meae stomachus exiccatur. Sepe enim malignus spiritus velut avis in ramo arboris sic in lingua ponitur adulantis, et tamquam per organum vasis in vasi virus effluit, quod loetaliter in audientis interiora transfundit. Tu autem optura aures malesuadis cantibus Syrenarum et Silleae voraginis prudenter evade naufragium, sicque cor tuum in sancto proposito terror iudicis figat, ut nequaquam hoc ventus assentatorii favoris evellat. Antiquus enim ille seductor, qui dudum Evae per serpentem versutiae suae virus invomuit adhuc fortassis et tibi tamquam filiae morem servans, per aliud suum vasculum sibilabit: Revertere, inquiens, domum sub ipso sacrae professionis habitu, rege familiam, expone pie vivendi formam, tene super filium eiusque coevos gravitatis ac modestiae disciplinam, provide lapsuro non absonam legibus sponsam, nec resilire permittas sibimet obsequentium clientelam. Haec igitur fabricans nequitiae spiritus non curat, qua te ad saeculum retrahat veste, dummodo confidat, quod per saeculares actus tibi principetur in mente. Porro autem cum plurima suppetant, id potissimum, quod nobis ante paucos dies contigit, referre congruum iudicamus. Monachus quidam simplicis naturae humilisque modestiae nobis aliquando cohabitaturus adhaesit, ac per octennium fere nobiscum in heremo non solum caste, sed iuxta fratrum quoque omnium testimonium laudabiliter vixit. Et quoniam scribendi peritus extitit, non pauca nobis librorum volumina pollucibiliter exaravit. Nuper autem, cum obeso vigetus corpore ac robustior solito videretur, coepit obstinate deposcere, ut ad suum permitteretur monasterium remeare. Quod nimirum malignus cordi eius intulit adversarius, ut perspicue postmodum ipsius rei declaravit eventus. Nam mox, ut iuxta petitionem ad suum monasterium est reversus, cum alio quodam monacho dierum malorum sene litteris aeque perito atque librario per femoralis fluxus egestionem cecidit, sicque omne, quod mundus diutius vixerat, repentina sceleratissimi criminis contagione foedavit. Neve sine vindicta tam plectibilis culpa transiret, aegritudine mox irruente decubuit, paucisque deinceps diebus ex hac vita confessus et confusus exivit. Sic, sic igitur, qui stat, videat, ne cadat. Et qui solo praecepto cum uxore Loth post terga respicere non veretur, conspecto saltim salis statunculo ac Deo desuper vindice terreatur. At fortassis econtra dicitur, quia corpusculum tuum gracile nimis et delicatum, ab ipsis lactantis infantiae rudimentis esculentissimis ac pene regalibus fuit epulis molliter enutritum, nec sororum potes nunc mensulis esse contenta, quae magnificis olim fueras ferculis assueta. Sed nec holere quidem vel communibus cum eis uti potes eduliis, quae marinas exquisitasque delicias Indicis assueveras infercire pigmentis. His itaque male blandientibus suadelis immo litis melle sagittis ex diabolica pharetra manifeste vibratis tu discipula crucifixi prudenter occurre, easque a te conditionis tuae sedula consideratione repelle. Perpende igitur, quia caro, quae nunc accuratis dapibus enutritur, paulo post vermibus scaturire compellitur, ipsaque fit tunc esca rodentium, quae nunc delectabiliter saginatur iocunditate ciborum, ac tanto graviorem exhalat putrefacta foetorem, quanto suaviorem sibi procuravit educata mollitiem. Ecce dum ista conscribimus, Sophia nobis ad memoriam redit, duorum scilicet marchionum, Uguzonis soror, Rainerii filia, quae ante hoc fere sexennium, dum sana adhuc esset atque incolomis, abbatem monasterii sancti Christofori martyris, ut sibi sepulturam construeret, petiit, illoque renitente eamque delirare perhibente difficilius impetravit. Factumque intr' monachorum claustra sepulchrum mox ut ingressa conspexit, nescio quo iudicio in aegritudinem corruit, ac paulo post abortit et obiit. Cuius profecto tumulus cum esset gypseus artificiosisque cementariorum studiis undique communitus, tantam foetoris illuviem per continue circiter anni circulum exhalavit, ut tolerari vix posset, nec fratres quiescere in tota claustri illius medietate permitteret. Et cum multa circumquaque sepulchra subsiderent, eademque minora satis impendia percaepissent, nullum praeter hoc solum molestias naribus ingerebat, ut luce clarius innotesceret, quoniam humana caro quanto tenerius ac mollius educatur, tanto deterius in putredinem ac nauseam vertitur. Enimvero fratres cum me, cur id fieret, inquisissent, quod mihi videbatur, exposui: Hoc, inquam, ut opinor, ad salutem vestram divinitus agitur, ut in illo uno corpore, quod tam pulchrum venustumque vidistis, quid etiam de caeteris mulieribus in temptatione luxuriae sentiri debeat, liquido colligatis, quoniam caro illa et tunc putredo veraciter erat, cum ad se spectandum lubricos intuentium oculos provocabat. Quid enim tunc fuerit, nunc evidenter ostendit. Et quaelibet hominis caro, quae nunc virere conspicitur, nequaquam de se post obitum putredinem generat, sed quae semper fuerat, tunc se tantummodo putredinem manifeste declarat. Sed ad id, quod asserimus, roborandum, congruum est, ut etiam de viva carne proferamus exemplum. Veracis itaque et honesti viri didici relatione, quod narro. Dux Venetiarum Constantinopolitanae urbis civem habebat uxorem. Quae nimirum tam tenere, tam delicate vivebat, et non modo superstitiosa sed et artificiosa, ut ita loquar, sese iocunditate mulcebat, ut etiam communibus se aquis dedignaretur abluere. Sed eius servi rorem caeli satagebant undecumque colligere, ex quo sibi laboriosum satis balneum procurarent. Cibos quoque suos manibus non tangebat, sed ab eunuchis eius alimenta quaeque minutius concidebantur in frusta, quae mox ilia quibusdam fuscinulis aureis atque bidentibus ori suo ligurriens adhibebat. Eius porro cubiculum tot thimiamatum aromatumque generibus redholebat, ut et nobis narrare tantum dedecus foeteatr et auditor forte non credat. Sed omnipotenti Deo quantum huius feminae fuerit exosa superbia, manifesta docuit ulciscendo censura. Vibrato quippe super eam divini mucrone iudicii, corpus eius omne computruit, ita ut membra corporis undique cuncta marcescerent, totumque cubiculum intolerabili prorsus foetore complerent, nec quispiamy tantam perferre narium iniuriam potuit, non cosmeta, non servulus, vix una dumtaxat ancilla non sine speciei redholentis auxilio in eius obsequii sedulitate permansit. Eadem tamen raptim accedebat et protinus fugiens abscedebat. Diutius itigur hoc languore decocta et miserabiliter cruciata amicis quoque laetantibus diem clausit extremum. Quid ergo sit caro, doceat ipsa caro, quodque perhibet mortua, testetur et viva. Sed o utinam qui eiusmodi sunt, sic poena temporalis afficeret, ut non eos etiam tartarus expectaret. Illic enim iuxta quantitatem gaudii retribuitur mensura tormenti, quantoque hic altius per iactantiam tumoris extollitur, tanto illic voracis incendii baratro profundius absorbetur. Unde est, quod de perversa anima sub Babylonis specie dicitur: Quantum se exaltavit et in deliciis fuit, tantum date illi tormenta et luctus. Et alibi: Potentes potenter tormenta patientur et fortibus fortior erit crutiatio. Nam et ipsae carnales illecebrae vel caetera vitia, quae hic pravos homines inflammabant, illic in picem resinamque vertuntur, et ultricibus flammis vires attribuunt. Plane sicut scriptura dicit, illic est umbra mortis, quae profecto nichil est aliud, nisi obscuritas divisionis, quia damnatus quisque cum aeterno igne succenditur, ab interno lumine tenebratur. Natura vero ignis est, ut ex se ipso et lucem exhibeat et ardorem, sed transactorum ilia ultrix flamma vitiorum habet ardorem, non habet penitus lucem. Unde est quod de illo, quem a se repellit, Veritas dicit: Ligate illi manus et pedes, et mittite in tenebras exteriores. Si ignis itaque, qui reprobos cruciat, lumen habere potuisset, is, qui repellitur, nequaquam mitti in tenebras diceretur. Hinc etiam psalmista ait: Super eos cecidit ignis, et non viderunt solem. Ignis enim super impios cadit, sed sol igne cadente non cernitur, quia illos, quos gehennae flamma devorat, a visione veri luminis caecat, ut et foris eos dolor combustionis cruciet, et intus poena caecitatis obscuret. Quatinus, qui auctori suo corpore et corde deliquerunt, simul corpore et corde puniantur, et utrobique poenam sentiant, qui, dum hic viverent, pravis suis delectationibus ex utroque serviebant. Unde bene per prophetam dicitur: Descenderunt ad infernum cum armis suis. Arma quippe peccatorum sunt membra corporis, quibus perversa desideria, quae concipiunt, exequuntur. Unde recte per Paulum dicitur: Neque exhibeatis membra vestra arma iniquitatis peccato. Cum armis vero descendere ad infernum est cum ipsis quoque membris, quibus desideria voluptatis expleverunt, aeterni iudicii tormenta tolerare, ut tunc eos undique dolor absorbeat, qui nunc suis delectationibus subditi undique contra iustitiam iuste iudicantis pugnant. Quae tamen supplicia in se dimersos et ultra vires cruciant, et in eis vitae subsidium extinguendo servant, ut sic vitam terminus finiat, quatinus semper sine termino cruciatus vivat, quia et ad finem per tormenta properat, et sine fine deficiens durat. Fit ergo miseris mors sine morte, finis sine fine, defectus sine defectu, quia et mors vivit, et finis semper incipit, et deficere defectus nescit. Eant ergo nunc luxuriae dediti, et ad propriae carnis arbitrium vivant, ut anima postmodum et carne simul intereant. Nunc medullas mundanae dulcedinis sorbeant, ut repleti tunc perpetui cruciatus absinthio totis visceribus amarescant. Necesse quippe est, ut illic dentibus strideant, qui hic edacitate gaudebant, illic ab eis inremediabiliter plangitur, a quibus hie voluptuose ridetur. Quique hic holfaciunt nidores aromatum, acredinem inhiant pigmentorum, illic eos et sulphureus foetor excruciat, et tetra picei fumi caligo circumdat. Ducunt enim in bonis dies suos, et in puncto ad inferno descendunt. Verum haec illis exaggeranda sunt mentibus, quae post terga relictam Aegyptum repetunt, quae sedere super ollas carnium ignobiliter concupiscunt, ut his cogitationum fluctibus terrorumque procellis quodammodo mare rubrum fiat, quod eis in medio, ne revertantur, obsistat. Tu autem, veneranda soror, quae scilicet evangelicae quadrigae ac rotarum caelestium animalia sequeris, quorum sunt pedes recti, quaeque cum ambulant, non in revertuntur, nequaquam, ut pro certo confidimus, Loth sequeris uxorem, sed Annae potius imitaris stabilita virtutem, cuius scilicet vultus non sunt amplius in diversa mutati. Et quoniam, quod ab adulatore laudatur, ab aecclesiastica auctoritate contempnitur, utramque hanc perpende sententiam. Laudatur peccator in desideriis suis, et qui iniqua gerit, benedicitur: hoc adulantis est. Maledicti, qui declinant a mandatis tuis: haec aecclesiae vox est. Quod autem in reprobos iuxta quantitatem criminis aequa sit etiam mensura maledictionis, testatur propheta David, qui nimirum in Iudam Scariothen triginta maledictiones intulit, sicut ille Dominum triginta argenteis sacrilega venalitate distraxit. Quarum videlicet sicut prima est: Constitue super eum peccatorem, sic extrema est ilia: Operiantur sicut diploide confusione sua. Quas si quis per psalmi seriem suptiliter quaerat, certum est, quoniam non eas ultro citrove reperiat. In serie scripturarum disce consequenter et ordinem rerum. Prius enim lex scribitur, deinde hystoria texitur Iudicum, postremo liber ponitur Regum, quoniam hic divinae legis mandata perficimus, postmodum ad iudicium venimus, ad extremum, si causa non dissonat, cum Christo sine fine regnamus. Hii proventus afferendi sunt segetum, qui caelestibus horreis inferantur. Vitis plane si sit ferax uvarum, cuncta praecellit arbusta silvarum; sin vero sit sterilis, caeteris iudicatur abiectior ac vilior esse virgultis. Unde est, quod ad prophetam divina vox ait: Fili hominis, quid fiet ligno vitis ex omnibus lignis nemorum, quae sunt inter ligna silvarum? Numquid tolletur de ea lignum, ut fiat opus, aut fabricabitur de ea paxillus, ut dependeat in eo quodcumque vas? Sic profecto monachus, si ad proferendos fructus boni operis sit intentus et fervidus, nichil inter homines eo valet esse praestantius; alioquin si frigidus et infecundus aresca ac dormiens sterteat, iure tamquam vilis alga despicitur et ipsis quoque saecularibus non aequatur. Si quis vero studiis adipiscendae perfectionis infervet, sed adhuc tamen per infirmitatem de prioris vitae vitiis invitus aliquid retinet, saecularis quispiam licet religiosus esse comprobetur et pius, nequaquam est huic per omnia comparandus. Melius quippe est vitiosum aurum quam aes purum, et pretiosius est hebes margaritum quam marmor parium, pallens quoque carbunculus amabilior est quam ceruleus sit iacyntus. Tu quoque si velut in aurorae diluculo constituta de pristinae vitae tenebris adhuc in te aliquid sentis, noli diffidere, pervenire celeriter ad plenitudinem lucis. Cave tantummodo, ne in carnis mollicie requiescas, sed in sanctae disciplinae laboribus te vigilanter exerceas. Utinam daretur tibi nunc dominum meum videre Dominicum, qui, quod nos inperitae linguae conamur officio, ipse te efficatiori luculentissimae vitae doceret et informaret exemplo. Hic denique a tribus iam circiter annorum lustris lorica ferrea vestitur ad carnem, duobus autem ferreis circulis in corpore cingitur, duobus item per brachiorum armos artatur. Sed quia de illo in aliis nostris opusculis iam plura digessimus, nunc quod vix ante sex dies ad nos veniens retulit proferamus. Ait itaque: Contigit me nosse, quod scripseris novem me uno die psalteria decantasse cum corporalibus disciplinis. Quod certe cum audivi, tremefactus expavi et io conscientia remordente congemui. Ve, inquam, michi, ecce hoc de me nesciente me scriptum est, et tamen utrum a me hoc fieri potuisset, ignoro. Ergo rursus experiar, et an hoc implere potuerim, indubitanter agnoscam. Quarta igitur feria me vestibus exui, et armata scopis utraque manu totam noctem ducendo pervigilem psallere ac me verberare non destiti, donec die altero decursis duodecim ex more psalteriis de tertio decimo ad psalmum: Beati quorum usque reptavi. Porro quod nobis durum sepe videtur et asperum, quam ille puerile deputet ac despectum, uno doceamus exemplo. Frater quidam cum se scoparum ictibus nimis abhorreret atterere, atque ut ipse sibimet plagas inferret atque perferret, gravissimum iudicaret. Tandem tamen domni Dominici crebrius insistentis adhortationibus acquievit, ac per modulationem totius psalterii et insuper quinquaginta psalmorum sibimet disciplinam inferre propriis manibus non cessavit. Erat autem nox illa praecedens dominicam diem et beati Michahelis festivitatem. Cumque facto mane ad praedictum senem frater ille venisset, timensque ne de indiscretione redargueretur, quod egerat, per ordinem retulisset, hac ille voce respondit: Noli, frater, pusillanimis esse, vel pro hac tua, quae nunc est, infirmitate diffidere. Potens est enim Deus ex imis te ad altiora provehere, et tamquam lacteolae tuae conversationis infantiam ad iuvenilis roboris incrementa firmare. Et adiciens ait: Nos etiam primo pedetemptim coepimus, sensimque ad quod nos divina pietas perducere voluit, licet imbecilles ac fragiles educti sumus. Sicque factum est, ut non eum de inmoderato fervore, sicut ille timebat, argueret, sed ne desperationi succumberet, tamquam qui minimum, quid egerit, animum refoveret. Huius itaque sancti senis exemplo faciendae disciplinae mos adeo in nostris partibus inholevit, ut non modo viri sed et nobiles mulieres hoc purgatorii genus inhianter arriperent. Nam et relicta Tethbaldi, sublimis utique generis et non infimae dignitatis, mihi aliquando retulit, per praefixam huius disciplinae regulam centum annorum se paenitentiam peregisse. Tu itaque libenter audi semper facta bonorum, ut vel si imitari potes, cumulum tibi perpetuae retributionis acquirant, vel si impossibilia sunt, uberius te in humilitate custodiant. Erigatur spiritus ad ea, quae promittuntur in patria, et exiliens parvipendit, quicquid asperitatis horret in via. Cum pondus auri radiantis attenditur, labor itineris levigatur. Ubi loco praemii corona proponitur, stadii cursus alacriter transilitur. Perpende igitur, quam beatus sit, qui, cum tanta reproborum multitudo repellitur, ipse ad nuptiale convivium ingredi cum splendida electorum societate meretur. Quantae dignitatis sit adesse semper optutibus conditoris, contemplari praesentissimae speciem veritatis, facie ad faciem Deum cernere, choris angelicis interesse, ubi sic praesentibus quique gaudiis sunt repleti, ut de futura numquam sint adversitate solliciti. Ubi dum quieta mens incircumscripti luminis amoenitate perfruitur, de suorum quoque concivium praemiis inenarrabiliter gratulatur. Illic vitae fontem et sitientes hauriunt et haurientes sitiunt, quia ibi non potest, vel aviditas passionem gignere, vel sacietas fastidire. Ex eo plane, quod auctori vitae semper adsistunt, omnem vim beatitudinis trahunt. Hinc floridae iuventutis aeterna viriditas, hinc venustas est pulchritudinis, et indeficiens vigor incolomitatis. Ex illo itaque aeternitatis fonte percipiunt, ut aeternaliter vivant, ineffabiliter gaudeant, et quod est longe praestantius, ad eiusdem conditoris similitudinem convalescant. Sicut enim Iohannes evangelista testatur: Cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Tunc mors absorta est in victoriam omnisque humanae naturae funditus corruit corruptela. De hac porro civitate sanctus ille Tobias aiebat: Portae Hierusalem ex saphiro et smaragdo aedificabuntur, et ex lapide pretioso omnis circuitus murorum eius1; ex lapide candido et mundo omnes plateae eius sternentur, et per vicos eius alleluia cantabitur. De hac et Iohannes ait: Quia singulae portae eius erant ex singulis margaritis, et platea civitatis aurum mundum, tamquam vitrum perlucidum. De qua etiam mox adiecit: Quia non eget sole neque luna, sed claritas Dei illuminat eam, et lucerna eius est agnus. Ibi praeterea natura humana, quae viciata fuerat, cunctis passionum squaloribus defaecata tripudiat, et azima facta in suae puritatis atque sinceritatis mundicia perseverat. Cum spiritu siquidem et caro spiritalis facta concordat, ac totus homo sui conditoris arbitrio in nullo penitus dissonat. Tunc impletur, quod sponsae sponsus eloquitur: Veni, sponsa mea, tempus putationis advenit. Surculus enim cum putatur, remanente quod utile est, absciditur quod superfluum est. Sic ex humana natura manet quidem omne, quod conditor fecit, tollitur autem, quod diabolus addidit. Illic archana singulorum patent oculis omnium. Illic omnium mentes in mutui amoris unione conflatae nulla invicem varietate dissentiunt, sed in communi voluntatis studio omnes unanimiter foederantur. Apud nos cum una festivitas colitur, altera non habetur; illic autem omnium solemnitatum semper est coacervata laetitia, quia illi praesentes adsistunt, qui solemnitatum sunt proculdubio causa. Deest illic ignorantia, deest impossibilitas, quia in sapientia, cui uniti sunt, cuncta sciunt, in omnipotente omnia possunt. Illic revelata facie contuebimur, quomodo Pater ineffabiliter Filium gignat, quomodo Spiritus sanctus ex utroque procedat. Illic videbimus quomodo is, qui nusquam deest, non per partes sed totus ubique est, quomodo etiam fieri possit, ut et intendat singulis tamquam vacet ab universis, intendat universis tamquam vacet a singulis; quomodo is, qui caelestibus praeminet, abyssi fundamenta sustentet, qui mundi intima penetrat, quomodo exteriora cuncta circumdat. Illic hodoris suavitas cunctorum excedit vires aromatum, omnem superat fraglantiam pigmentorum. Illic beatorum aures armonicae dulcedinis organa meloda permulcent. Illic pratis iucunda satis amoenitate vernantibus candentia lilia numquam decidunt, rosaeque purpureae cum croceis floribus non marcescunt. Et certe de illa caelestis Hierusalem beatitudine sempiterna incomparabiliter plus est in re, quam mens possit humana concipere, plus mente concipitur, quam ullis sermonibus explicetur. Quid ergo plura de illis beatorum civium gaudiis eloquar? Quandoquidem eorum felicissimae voluntati cuncta prorsus elementa deserviunt, et cuncta ad eorum nutum, omnia ad eorum vertuntur arbitrium. Vera quippe est sententia illa, qua dicitur: Omnia quaecumque voluit Dominus, fecit in caelo et in terra, in mari et in omnibus abyssis. Et quod de capite dicitur, de membris quoque illius dignum est, ut credatur. His te gaudiis, venerabilis soror, Deus omnipotens introducat, ipseque tibi sit praemium, cum assumit, qui factus est precium, cum redemit. Commenda me Moysi et Aaron ducibus tuis, sanctis videlicet Vitali et Rodulfo presbyteris, qui videlicet noverint, quia idcirco contra morem epistolae titulos inseruimus, ut inelimati atque prolixi stili duplex fastidium levaremus.

Historical context:

Peter Damian encourages the countess in her profession of religious life, but also warns her not to be drawn back into the world out of fear for what her son may do or be led into. He includes horrifying stories about what happened to men and women who were too devoted to worldly things. The letter reads like a sermon.

Scholarly notes:

1. Peter’s text reads “luna,” moon; the word in the vulgate is “lana,” wool. 2. This translation was provided by Ashleigh Imus.

Printed source:

MGH BDKz, Die Briefe des Petrus Damiani, ep.66, 247-79; PL145 c.731ff.

Date:

1059-60