A letter from Peter Damian (c.1062)

Translated letter:

To (my) dearest sisters in Christ, Rodelinda and Sufficia, Peter, sinner, monk, the affection of deepest brotherhood. I give back abundant thanks for divine dispensation, since I ascertain, from the report that is circulating, that you are both inflamed harmoniously with zeal for spiritual virtues even though you are subject to hostile pressures of the world. Indeed, that design of celestial justice is known to contain a rule according to which the unseeable judge instructs people in this life with scourges of worldly hardship, with which he arranges to pass on the rights of eternal inheritance, and now through a command of hidden precaution, he afflicts with harsh floggings, as if they were servants, those whom in reality he has received as children into the patrimony of his own possession to be acquired. For while whoever does good deeds abounds in success, it is certainly fitting that terror shake his heart, so that he does not perceive that while worldly deeds are rewarded on their merits, eternal deeds may perhaps be paid back less or not at all. But whoever carries out good works and is worn out by scourges, certainly now he rejoices not undeservedly in the numerous good works to be repaid to him and in the collected measure of his labors. For he finds that subsequently in the homeland the amount of interest of the loan has increased by as much as, formerly along the journey, he truly did not receive the income of brief prosperity. From this the blessed James says: Consider it all joy, my brothers, when you will fall into various temptations [Jms.1:2]. Hence Solomon also says: The Lord chastises the one whom he loves; and he scourges every son whom he receives [Prov.3:12, Hebr.12:6]. Therefore not undeservedly he rejoices, who, established on the journey of holy living, while he sees himself beset by scourges from avengers, he does not doubt that he will be chosen for the destiny of the sons of God. We should be very much on guard, through careful consideration, so that among those deeds of uprightness, for which reward is certainly due, we do not mingle also certain depraved acts, although very small, for which at least temporal punishment may be inflicted. Therefore Peter also says: Let none of you suffer as a murderer or a thief or a railer or coveter of other people’s things. [1Petr.4:15]. Thus whoever either longingly grasps after the property of others or transgresses against someone with abusive words, he does not merit a reward for his suffering because he suffers deservedly. But you, most beloved (sisters), because you profess the continence belonging to a widow, since the marriage bond has been released, not only do you voyage toward the bond of the immortal spouse, but with the urgency of fervor that should be admired, you have also decided to curb or rather crucify all incentives for carnal allurement, and you check yourselves utterly by injury that must be inflicted, and you calmly endure those things that are inflicted by others. For since our redeemer both did no evil and endured the cross, let the contractual pledge of the same highest groom appear in you now, as long as your life is in harmony with his way. Further, even if you cannot, as if virgins, follow the lamb wherever he went, let it suffice for you to emulate him through the path of suffering, he who indeed through death crossed over to the resurrection of life. And so that long vexation does not perhaps bring weariness to you, let the Anna of the Gospels be proposed as an example for your widowhood. Indeed as scripture attests, she, having enjoyed a seven-year marriage, continued on in widowhood for eighty-four years. Nonetheless, did she, who received a life span so long and of so many years, never temper the bowing annoyances of a woman’s old age, either by idling in conversations or by living for delights? Yet since she had set forth a long life of continence, the evangelist further adds that she did not depart from the temple, serving night and day with fasts and prayers [Luke2:37]. What, I ask, might this woman do if she were to read the apostolic exhortations: Pray without ceasing [1Thess.5:17], especially if she heard the Lord himself calling us forth to eagerness for continual prayer? Moreover, because she succeeded by prophetic inspiration in knowing the Lord before she was able to learn the gospel, and thus, as I might say, having become an evangelist, she deserved to declare his presence. Thus we read that she, coming in at the same hour, confessed to the Lord, and she spoke about him to all who awaited the redemption of Jerusalem [Luke2:38]. Therefore carefully imprint on yourselves this distinguished widow as a certain seal, so that you may deserve to carry off the reward of true widowhood. Hold in perpetual memory that apostolic (truth) where it says: But she that is truly a widow, and desolate, she has trusted in the Lord and continued in prayers night and day [1Tim.5:5]. However do not fail to hear what follows, that through the grace of God with careful foresight you be on guard: For she that lives in pleasures is dead while she lives [1Tim.5:6]. Clearly if ordinary women are occupied with pleasing mortal men as their highest desire, how much more vigilantly and how much more carefully must holy widows prepare by adorning the image of the inner person, so that they might be suitable to appear before the eyes of the unseen groom? For as the same apostle says: She who is unmarried, is concerned with the things of the Lord, so that she may be holy in body and spirit. But she that is married is concerned with the things of the world, how she may please (her) husband [1Cor.7:34]. The married woman is concerned that she not displease in any way her husband who will die soon after: how much more skillfully must the widow strive to please the heavenly groom who will rule through the ages? The married woman takes pains to allure her husband with a preparation of adornment: how much more must the widow shine forth so that, adorned with holy virtues as if with pearls glowing red, she may begin to shine in the sight of God? The former strives so that her face appears lovely, so that no blemish of ugliness creep up on its grace: how much more cautiously must the holy widow be thoroughly occupied so that her mind does not become dirty with the squalor of implacable hate or of foul concupiscence? Finally impress on your minds more closely, ponder with careful meditation what is said so that she may be holy in body and spirit. For what use is chastity of the body, what use is punishment or torment of the flesh if purity and cleanliness of heart be lacking? Blessed indeed are the clean of heart, for they will see God [Matth.5:8]. Therefore this is what Jeremiah says, through the figure of Jerusalem, to the soul thinking harmful things: Wash, he says, your heart from wickedness, Jerusalem, so that you may be saved: how long will hurtful thoughts abide in you? [Jer.4:14]. I have truly come to know and experienced more than enough that the more remotely you depart from the affairs of the world or from worldly living, there you suffer so much more grievously from a distressing din of assailing thoughts. Especially since what is said prophetically through divine mystery is clearly fulfilled in you: A wicked brother has supplanted me, and every friend deceitfully marches over me [Jer.9:4]. If, on account of this, among the abundant crops of good deeds that you do not cease to cultivate, certain thorn bushes of stinging thoughts are born perhaps from that root of afflictions, seize constantly the light hoe of healing confession and your own reproach, and pluck out by the root the poisonous sprig from the field of your heart. About this matter the divine voice admonishes through the prophet, saying: Break up your fallow ground, and do not sow among thorns [Jer.4:3]. Yet he soon reveals what it is that he has said first when he adds: Be circumcised, he says, to the Lord, and take away the foreskins of your hearts, you men of Juda and inhabitants of Jerusalem [Jer.4:4]. Therefore they break up fallow ground, who furrow the field of the heart, although it was already broken up before, by the frequent plough-shares of pious confession. And with the sharp mattock of penitence and your own reproach, always cut back the wickedly joyful buds of carnal passions, because once rooted out they do not cease to be reborn and sprout up. If, therefore, we break up fallow ground, we do not sow among thorns because furrowed by the frequent plough-shares of confessions and reproaches, we have cut back rough thickets of thoughts, so that we might scatter the pure seeds of pious living on the level ground of the heart. Certainly for that reason the men of Juda and inhabitants of Jerusalem are especially commanded to follow this, so that they particularly may be moved to fight against the wars of inner passions, those who, since they have despised the storm of the world, are both firmly fixed on confession of the truth and vigilantly intent on the vision of highest peace. This is also very appropriately fitting for you, who, burning to the very marrow with inflamed desire of the mind for God, endure evils of the raging world, because you do not love the enticements of the flatterer. And since the cunning master cannot incite you to pay back abuse to those inflicting it, you must be very much on guard so that he cannot secretly stir up hate against them. And because he, struggling already for a long time with you, with God standing on your behalf, has been forced to lose in the field of deeds, you must be cautious so that he cannot take hold, through the idleness of lax security, in that house of thought. As your hands are clearly pure with innocence on the outside, he may contrive to display to the eyes of God the heart stained with anger. Since through the prophet the Lord may say to those carrying out sacred rites according to the law: Who required these things from your hands? [Isai.1:12]. Your hands are full of blood [Isai.1:15]. Certainly he has said that to those whose heart he foresees to be full of malice. Therefore, most beloved (sisters), because your life is esteemed to be so holy, so honorable and so strict, such that by no means does it appear in need of our exhortation as far as deeds, nonetheless so that in our letter some opportunity for your instruction may be attainable, we return to those secrets of the mind, where necessary, so that the more outstanding someone has been in virtues, the more careful he may be in guarding against temptation. For the sly enemy often turns what has become a reason for victory into an occasion for a fight. He comes to this place because almighty God dwells in the minds of the elect. Although we should also believe that he dwells in chaste bodies, since the apostle says: Your body is a temple of the holy Spirit in you, whom you have from God [1Cor.6:19]; nonetheless his specific dwelling is attributed to the mind, which, by a certain authority of direction, rules over the subjected body. Thus the same apostle says: That the holy Spirit may dwell by faith in our hearts [Eph.3:17]. Indeed, just as the soul quickens the limbs of the body, so also let the (soul) itself that has been restored to life by God, remain (with him). Therefore, if you wish to construct in your minds a worthy place of rest for God, strive zealously to purge those minds from all kindling of animosity and hate, and then from all defect of malice. Indeed whoever is to receive in hospitality a king, what use is it, if he prepares all the halls of the house with various adornments in relief, if he hangs fine linen curtains among paneled ceilings, if he displays everything as assuredly clean and shining to the eyes of those approaching, yet that (king) shudders greatly, finding the bedchamber alone, where he approaches to rest, filthy? Therefore because you preserve your bodies in holy cleanness, through constancy of diligent prayer, through almost daily fasts, through the purity of matronly chastity, also show strict concern always with respect to thoughts. So, as you construct in your mind the marriage bed for your heavenly spouse, allow nothing there to be unseemly, nothing out of order, which could offend his eyes. For the true light does not inhabit the shadows of hate, and the prince of peace does not seek the hospitality of an unquiet mind. Indeed, do not disregard that certain ones, living carnally, rub various varieties of spices and fragrances between the teeth, so that with the elegance of redolent fragrance they may please their men more delightfully. Further, may your tongue and lips never be disengaged from divine praises, but repeat always the psalms, always prayers as if by rubbing spices, so that in God’s sight you cannot undeservedly bear the fragrance of sweetness. Moreover, you know that girls, when they become pubescent in their parents’ house, even when they have begun to approach marriageable stages, knowing that paternal property may be reserved specifically for the heirs of the male sex, they obtain for themselves little pouches and certain containers of purses, so that they are eager to stuff more carefully in these things whatever they have been able to scrape together from here thenceforth. So that, passing over to the nuptial bedchambers, they are compelled so much less to blush before strangers insofar as a richer abundance of wealth amassed accompanies them from their father’s home. Therefore, you who hasten to the heavenly nuptials with measured paces of firm hope, place a not small portion of your property in a safe place, so that you may pass over to the immortal groom without any confusion. But the purse where these things are placed most safely is a pouch of the poor, sustenance of the wretched. Indeed this is a faithful depository, which certainly without any loss will pay back what it has received. So in this way do not leave everything to those who remain, so that you neglect to provide even for yourselves, departing soon after from this place. For if abundance is not at hand, if lack of household property restrains you, he has preferred the farthings of a widow over the favors of wealth, and not ungratefully he receives also your small things or very small gifts within the treasury of his attention. But if these things also will be completely lacking, which we do not believe, let it suffice for you to offer pious tears, profound groans, deep sighs. Further, whatever you know, whatever you can do, whatever you live, whatever it is that you breathe, place on the altar of your devotion, and thus offer yourselves as a sacrifice to God, which is better than all offerings. Therefore, shudder at conversations of worldly matters; let the appearance of carnal things be avoided. Finally, your door should not be open to all. Unless the reason for coming may be ascertained, access should be barred to some. For you let that holy Judith be a model of living and instruction for widowly continence. Sacred scripture clearly testifies about her with these words, that She made herself a private chamber in the upper part of her house, in which she dwelled, cloistered with her maids. And wearing a haircloth on her loins, she fasted all the days of her life except the Sabbaths, and new moons, and the feasts of the house of Israel [Judith 8:5-6]. Clearly we should consider with what great praises this widow was worthy, she who burned with a flame so great of divine love. Yet, moreover, not content with the limit of widowly duty, she had gone further in holy religion to the extent that now she became a hermit not alone, but also with her handmaids. Out of a common home she made the cell of a recluse, and in a populous city ingenious love found solitude. She overflowed with such great worldly dowries of prosperity, which certainly were able to attract to her second nuptials of a charming flatterer. For as sacred history relates: She was very elegant in appearance, and her husband had left her great riches and very many servants, and large possessions of herds of oxen and flocks of sheep [Judith 8:7]. And what is far more outstanding than all these things, it even says that she was greatly renowned among all because she feared God very much, and there was no one that spoke an ill word of her [Judith 8:8]. But when would she receive suitors, while even conversation of her maids was not easily available to anyone? By what pact would she seek a style of clothes, whose limbs were continally rubbed by haircloth? Or perhaps she was intent on more splendid banquets, she whom daily fasting wasted away? But perhaps you object to these things that she who overflowed with so much fortunate success in all respects was able to train herself easily in virtues. But for those who are not allowed to live in this way at all, how is it pleasing to lead a life of virtues? Indeed, we abstain easily from things that are present the more avidly and fully we are accustomed to long for things hidden. I confess openly that voluntary giving gladdens the one offering, (while) forced necessity clouds the languishing will. But let it be that you plead Judith’s riches because you lack abundance. Do you ignore any longer the patience of unendurable labors, the thirst, the hunger, the misfortunes, indeed the exile of poor little Ruth of Moab? Has it ever been your lot to preserve the honor of most chaste widowhood for some time, to have come to such great poverty, that she gathered the remaining tufts (of grain) behind the backs of the threshers, and beating (them) with a rod, she herself, truly abandoned, I will not say by manly but human assistance, threshed what she had gathered? Indeed from her the offspring of kings so great was to come forth, (which) like a common slave seemed to be adjudged to servile labor. Yet, constrained among so many pressures and difficulties she did not abandon the virtues of the soul. And certainly she bore calmly the weight of the impoverished life by which she was oppressed, so that, for instance, worthy to be the great-grandmother of David, she held it unworthy to depart from the true summit of inmost nobility. She showed worthy reverence to (her) mother-in-law, she maintained matronly chastity, she preserved faith for her deceased husband, she abandoned her parents and homeland devoted to idols, and once converted, she passed over to adoration of the true God without any instruction of a noble doctor. Behold, therefore, Judith casting off the favorable circumstances by which she was supported in life, (and) Ruth embracing the misfortunes by which she was oppressed; truly each, with one mind, although with different fortune, not undeservedly pleased a single God, because this one did not surrender to misfortunes, nor did that one, forgetting herself, cast herself into good fortunes. But that one tolerated the things in which she abounded; this one enjoyed the things she endured. Indeed, about the vicissitudes of worldly inconstancy each declares: As the darkness thereof, it says, so also is the light thereof [Ps.138:12]. And while one was content with the first nuptials, the other was suited for second nuptials; although Ruth returned to the marriage bed, nonetheless she did not depart from the habit of chastity, because widowly continence was transformed into conjugal chastity not by passion for carnal enticement, but rather by divine arrangement. Further, what should I relate about that most blessed mother of God, she who also did not possess abundance of earthly wealth, yet suffered the bitterness of most immense sorrow? Indeed to her it was truly foretold: And your own soul a sword will pierce [Luke2:35]. For if almighty God greatly esteemed fortunate circumstances of this life, by no means would he have allowed that unique and perpetual virgin, from whom he deigned to be incarnated, to be afflicted by sorrows. Therefore you also, according to the sentence of blessed Peter, be armed with the same thought [1Petr.4:1], and with patience conquer the evils of the world, which you are certainly not unaware that all the elect have endured from the beginning of the human race. Therefore the apostle says that it is necessary that through many tribulations we enter the kingdom of God [Acts14:21]. For it is not unbelievable that if this soothing life were to soften you, in some measure it would hinder you from your course of heavenly desire. And to that extent your mind would grow cold away from God because it would find rest in the heat of worldly things. Therefore, for that reason divine dispensation allows you to wander in the sea of this life with stormy whirlwinds on either side, and in a certain manner with violent gusts of raging winds, so that your mind will cross over more avidly to celestial desires, while it does not come among the depths where it might rest delightfully. For Hagar, strengthened by fortunate events, became puffed up against (her) mistress; subsequently abused and wandering as an exile in the wilderness, she received the exhortation of an angel promising happy events. Rachel suffered at length in the misfortune of sterility, but demonstrated to God the respect of worthy adoration. But after she merited the gift of fertility when she produced Joseph, she stole the idol from her father Laban. Even if as a consequence of prayer, a lofty wave were to raise you onto a heap of prosperity, either a shipwreck of some misfortune sent would devour (it), or certainly a fleeting delight would lead your minds far away from the shore of inmost peace. Therefore I urge and skillfully admonish you that, God forbid, you not be found ungrateful for divine favors, but always give worthy thanks to God as your steersman. Indeed, he removes from you the opportunity for sinning as if to bar you from poisonous foods, so that he might convey you to the strength of eternal safety. He besieges you with harsher scourges, he teaches with blows, so that now he may file and polish his pearls, which afterward, without the ringing of the ax and hammer or the noise of some iron tool, he may place in the building of the heavenly temple. Therefore, most beloved (sisters), although from the whirlwinds of this world a more raging storm may assail you, although insolent abuse inflicted by enemies may discourage you, seek the refuge of prayer immediately, run together toward tears and laments, and hurry from the heat of those pursuing onward toward the refreshment of tears. So, while your mind does not find anywhere on the outside where it may rest safely, gathering itself within itself, take pains to calm it from all disorder of worldly din. Also do not let a drought of weeping shake you from zeal for prayer, specifically if soon, as you endeavor, tears do not break forth. For the nature of fasting, to which you cling rather strictly, is known to do this, so that although it accumulates many rewards of progress, yet meanwhile it both inflames anger and diminishes tears. And indeed about anger, because it grows through fasting, the word of Isaiah is clear, where he says: Behold, he says, you fast for debates and strife, and you strike with the fist wickedly [Isai.58:4]. Further, Joseph attests that tears are eliminated by long fasting; when he recounted the vengeance that was inflicted on Jerusalem both by persecutors of the Lord and by the rulers Vespasian and Titus, among the other types of avenging punishments, he also added this, saying: But in the custom for the dead, he says, neither wailing nor grief was displayed, because hunger had completely claimed this for itself, and the drought of fasting left no moisture of tears to anyone.(1) Therefore when you cannot shed discernible tears from the eyes of the flesh, let it suffice for you to weep for your own losses within the secret places of a remorseful heart. Examine there the darkness of the offence committed, and because it is worthy that you suffer, you yourselves also judge with a sentence of proper consideration. For light gains strength among darkness, and the morning star, which flees the eyes in the daytime, increases the rays of its own brightness at night. Therefore if we want true light to rise in our hearts, we should not pretend that we are light, but we should recognize truthfully the darkness of our guilt. And then all that we suffer will seem light to us, because we consider much more seriously what it is that we deserve. We should also note, however, that, just as those who do not see hear more keenly, as if the vigor of perception, which is withdrawn from one organ, were transferred more abundantly to another, so some, although they have trampled on wantonness, burn more sharply with avarice. And human concupiscence, while it is checked by the enjoyment of pleasure, in greater men presents itself as a desire to acquire wealth. So, let love of riches likewise grow cold in you along with that desire for nuptials, so that your generosity burns piously for helping those who are poor, (and) it does not burn inextinguishably for enriching those who are greedy. But God forbid that money should supplant a man in the love of your heart, but rather let spiritual banquets instead of carnal pleasures delightfully feed your minds: specifically, perpetual contemplation of divine words, the Psalms, good reflection, frequency of pious deeds, expectation of death, hope of the future life, and other things similar to these by which the mind indeed is profitably fed, also so that the venerable soul is nourished by heavenly banquets. But while I draw out further the subject of your charity, exceeding the limits of epistolary brevity, as I might say, I write a brief not briefly. Indeed while I digress to counsel not for your refinement, but rather for your instruction, speaking rather abundantly, I do not observe the rule of speaking. Finally, you also surpass me by not a little if you strive to be accomplished in the perfection of holy virtues. For I do not doubt that Lazarus was brought back to life by the prayers of (his) faithful sisters, and I myself am assured of being reformed from sins to innocence through your merits, if they will be worthy according to faith. May the pious lover of souls and almighty God also direct me toward uprightness by your prayers, and may he lead you to higher things by my exhortations. The name of the Lord be praised.(2)

Original letter:

Carissimis in Christo sororibus Rodelindae atque Sufficiae, Petrus peccator monachus intimae germanitatis affectum. Uberes divinae dispensation gratias refero, dum vos fama discurrente comperio, et in virtutum spiritalium fervere unanimiter studiis, et tamen diversis mundi subiacere pressuris. Nota siquidem est regularis illa supernae iustitiae linea, qua invisibilis arbiter eos in hac vita temporalis erumnae flagellis erudit, quibus tradere perpetuae haereditatis iura disponit, eosque tamquam servos duris verberibus afficit, quos iam per occultae cautionis edictum, ut revera filios in patrimonium capescendae propriae possessionis asscivit. Quisquis enim dum recta agit, successibus affluit, dignum profecto est, ut eius cor formido concutiat, ne dum meritis suis recompensari conspicit temporalia, minora fortasse, vel nulla redhibeantur aeterna. At qui bona operatur et flagellis atteritur, certus iam non immerito de retribuenda sibi bona conferta et coagitata laborum suorum mensura laetatur. Quia tanto post in patria crevisse summam crediti foenoris invenit, quanto prius in via nec stipendium quidem momentaneae prosperitatis accepit. Hinc est quod per beatum Iacobum dicitur: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Hinc et Salomon ait: Quem diligit Dominus, corripit; flagellat autem omnem filium, quem recipit. Non igitur immerito gaudet, qui in sanctae conversationis itinere constitutus, dum se flagellis considerat ultoribus cingi, in sortem filiorum Dei se non ambigit adoptari. Hoc tantum sollicita consideratione cavendum est, ne inter ipsa rectitudinis opera, quibus debetur utique praemium, admisceamus etiam quaedam prava, licet minima, quibus irrogetur saltim temporale supplicium. Unde et Petrus ait: Nemo vestrum patiatur quasi homicida aut fur aut maledicus aut alienorum appetitor. Quisquis ergo vel aliena cupidus appetit, vel maledicis in quempiam verbis excedit, quia digne patitur, passionis suae praemium non meretur. Vos autem, dilectissimae, quia soluto coniugali vinculo vidualem continentiam profitentes, non modo ad inmortalis sponsi copulam transmigrastis, sed et incentiva omnia carnalis illecebrae mirandi fervoris instantia reprimere immo crucifigere decrevistis, et vosmetipsas ab inferenda prorsus laesione compescite, et illatas ab aliis aequanimiter tolerate. Ut quia redemptor noster et mala non fecit et crucem pertulit, iam in vobis eiusdem summi sponsi arra foederalis appareat, dum viae eius et vita vestra concordat. Etsi enim agnum non valetis sequi quocumque ierit tamquam virgines, sufficiat eum vobis imitari per viam patientiae, qui profecto per mortem transiit in resurrectionem vitae. Et ne diuturna fortasse molestia vobis ingerat tedium, evangelica illa Anna vestrae viduitati proponatur exemplum. Quae nimirum scriptura teste septenni coniugio fruita iam usque ad octoginta quattuor annos in viduitate processerat. Verumtamen quae tam prolixum, tam annosum vivendi tempus accaepit, numquid vel vacando fabulis vel delitiose vivendo curvatrices anilis aevi molestias temperavit? Sed continentiae longaevitate praemissa, protinus evangelista subiungit: Quia non discedebat de templo ieiuniis et obsecrationibus serviens nocte ac die. Quid, quaeso, haec mulier faceret, si adhortationes apostolicas legeret: Orate sine intermissione, praesertim si ipsum Dominum provocantem nos ad studium continuae orationis audiret? Porro quia, antequam evangelium discere potuisset, implevit, prophetica Dominum inspiratione cognoscere, atque, ut ita fatear, evangelista facta eius meruit praesentiam nuntiare. Sicut legitur, quia haec ipsa hora superveniens confitebatur Domino, et loquebatur de illo omnibus, qui expectabant redemptionem Hierusalem. Hanc itaque egregiam viduam quasi signaculum quoddam vobismetipsis sollerter inprimite, ut verae viduitatis mereamini praemium reportare. Illud apostolicum iugi memoria retinentes, quo dicitur: Quae autem vere vidua est et desolata, speravit in Domino et perstitit in orationibus nocte ac die. Illud autem quod sequitur, audire non indigetis, quia per Dei gratiam sollicita provisione cavetis: Quae autem in deliciis agit, vivens mortua est. Plane si uxores quaelibet mortalibus viris placere summo desiderio satagunt, quanto vigilantius quantoque subtilius sanctae viduae debent interioris hominis speciem decusando componere, ut invisibilis sponsi decorae valeant obtutibus apparere? Nam sicut idem ait apostolus: Quae innupta est, sollicita est quae sunt Domini, ut sit sancta corpore et spiritu. Quae autem nupta est, sollicita est quae sunt mundi, quomodo placeat viro. Sollicita est nupta, ne in aliquo displiceat viro post paululum morituro: quanto sollertius studendum est viduae placere caelesti sponso per saecula regnaturo? Studet nupta, ut virum suum faleratae compositionis forma demulceat: quanto magis enitendum est viduae, ut in conspectu Dei sanctis virtutibus tamquam rutilantibus margaritis ornata nitescat? Contendit illa, ut venusti vultus appareat, ut decori eius nullius foeditatis nevus obrepat: quanto cautius sanctae viduae satagendum est, ne mens eius implacabilis odii vel turpis concupiscentiae squalore sordescat? Illud denique artius mentibus vestris infigite, illud sedula meditatione versate, quod dicitur, ut sit sancta corpore et spiritu. Quid enim prodest castitas corporis, quid castigatio vel afflictio carnis, si desit puritas et mundicia cordis? Beati siquidem mundo corde, quoniam ipsi Deum videbunt. Hinc est, quod animae noxia cogitanti sub tipo Hierusalem per Hieremiam dicitur: Lava, inquit, a malitia cor tuum, Hierusalem, ut salva fias: usquequo morabuntur in te cogitationes noxiae? Novi sane et satis superque expertus sum, quia quo remotius a mundi negociis vel saeculari conversatione seceditis, eo molestius importuno cogitationum ingruentium strepitu laboratis. Praesertim cum in vobis evidenter impleatur, quod prophetice per misterium dicitur: Frater iniquus supplantavit me, et omnis amicus fraudulenter incedit in me. Quapropter si inter uberes bonorum operum segetes, quas excolere non cessatis, quidam compungentium cogitationum vepres ex illa fortassis pressurarum radice nascuntur, sarculum protinus salutiferae confessionis ac propriae correptionis arripite, et virosum germen de rure cordis vestri radicitus extirpate. Qua de re bene per prophetam divina vox praecipit dicens: Novate vobis novale, et nolite serere super spinas. Quid autem sit quod praemisit, mox aperit cum subiungit: Circumcidimini, inquit, Domino et auferte praeputia cordium vestrorum, viri Iuda et habitatores Hierusalem. Novale igitur novant, qui cordis agrum licet iam ante proscissum crebris adhuc piae confessionis vomeribus sulcant. Et male laeta passionum carnalium germina, quia semel excisa renasci ac pullulare non desinunt, acuto semper propriae correptionis et paenitentiae ligone recidunt. Si igitur novale novatur, super spinas non seritur, quia crebris confessionum atque correptionum vomeribus insulcati, horrentia cogitationum dumeta recidimus, ut in munda cordis planitie piae conversationis semina conspergamus. Quod nimirum idcirco viris Iuda et habitatoribus Hierusalem specialiter exequendum esse praecipitur, ut hii praecipue adversus internorum motuum bella confligere moveantur, qui contempto mundi turbine et in confessione veritatis sunt stabiliter fixi et visione summae pacis vigilanter intenti. Quod etiam vobis aptissime congruit, quae ad Deum accenso mentis desiderio medullitus aestuantes saevientis mundi mala perfertis, quia blandientis illecebras non amastis. Et quoniam versutus artifex ad referendas inferentibus contumelias vos nequit accendere, cavendum vobis summopere est, ne vel latenter in eorum possit odium concitare. Et quia longo iam tempore vobiscum dimicans Deo pro vobis stante in campo operis coactus est perdere, providendum est, ne in ipsa cogitationis domo per remissae securitatis inertiam valeat obtinere. Ut quarum videlicet manus sunt extrinsecus mundae per innocentiam, cor oculis Dei cruentum machinetur exhibere per iram. Cum Dominus per prophetam legales cerimonias implentibus dicat: Quis quaesivit haec de manibus vestris Manus vestrae sanguine plenae sunt. Quod nimirum illis dixit, quorum cor malitia plenum esse providit. Quia igitur, dilectissimae, vita vestra tam sancta, tam honesta tamque districta esse perpenditur, ut quantum ad opera nequaquam nostrae exhortationis indiga videatur, ut tamen et nostro stilo quilibet in aedificatione vestra pateat locus, ad ipsa mentis archana recurrimus, ubi necesse est, ut quanto quis fuerit in virtutibus eminentior, tanto sit in cavenda tentatione subtilior. Callidus enim hostis idipsum saepe vertit in materiam pugnae, quod factum est causa victoriae. Huc accedit, quod ipse omnipotens Deus in mentibus habitat electorum. Licet enim et in castis corporibus habitare credendus sit, dicente apostolo: Corpus vestrum templum in vobis est Spiritus sancti quem habetis a Deo, menti tamen specialis eius sedes asscribitur, quae subiecto corpori quadam regiminis auctoritate principatur. Sicut idem dicit apostolus: Spiritum sanctum in cordibus nostris habitare per fidem. Nimirum ut, sicut anima corporis membra vivificat, sic et ipsa a Deo vivificata subsistat. Si igitur in mentibus vestris dignum Deo vultis cubile construere, studiose contendite ipsas mentes omni simultatis et odiorum fomite, omni denique malitiae labe purgare. Regem sane quis excepturus hospitio, quid prodest, si tota domus atria diversis toreumatibus instruat, si per laquearia quaeque carbasina vela suspendat, si omnia certe munda et nitida oculis adventantis exhibeat, solum autem cubiculum, ubi ille requieturus ingreditur, sordidum reperiens perhorrescat? Quia ergo vos per assiduae orationis instantiam, per cotidiana fere ieiunia, per candorem pudiciciae matronalis corpora vestra in sancta munditia custoditis, erga cogitationes quoque districtam semper sollicitudinem exhibete. Ut quoniam caelesti sponso thalamum in vestra mente construitis, nil ibi foedum esse, nichil inordinatum, quod eius oculos possit offendere, permittatis. Lux enim vera tenebras odii non inhabitat, et princeps pacis inpacatae mentis hospitium non requirit. Enimvero non ignoratis quasdam carnaliter conversantes, diversas inter dentes aromatum ac pigmentorum species terere, ut viris suis iocundius valeant redholentis fraglantiae nitore placere. Lingua quoque vestra et labia a divinis laudibus numquam sint ociosa, sed semper psalmos, semper orationes velut aromata terendo revolvite, ut in conspectu Dei non inmerito possitis odorem suavitatis afferre. Illud etiam vos non latet, quia puellae in domo parentum, cum puberes adholescere, cum iam nubilibus incrementis coeperint propinquare, scientes quia paterna substantia masculini sexus heredibus permaxime reservetur, capsidilia sibi quaedamque marsupiorum receptacula comparant, ut quaeque potuerint hinc inde corradere, his studeant cautius infercire. Quatinus ad nuptiales thalamos transeuntes, tanto minus apud extraneos erubescere compellantur, quanto eas ex paterna domo congestarum opum ditior copia comitatur. Vos itaque quae ad caelestes nuptias firmae spei gradibus festinatis, non parvam partem vestrae substantiae in tuto loco reponite, ut ad immortalem sponsum sine ulla debeatis confusione transire. Marsupium autem, ubi haec tutissime reponantur, sinus est pauperum, sustentatio miserorum. Hoc nimirum fidele est depositarium, sine ullo prorsus detrimento, quod susceperat redditurum. Nolite ergo sic remanentibus cuncta relinquere, ut neglegatis etiam vobismetipsis, paulopost hinc emigrantibus providere. Quod si facultas non suppetit, si egestas vos rei familiaris angustat, qui minuta viduae divitum muneribus praetulit, vestra quoque munuscula vel perexigua intra gazofilacium exauditionis suae non ingratus admittit. At si et haec, quod non credimus, omnino defuerint, pias lacrimas, profundos gemitus, alta suspiria vos offerre sufficiat. Ultro etiam quicquid sapitis, quicquid potestis, quicquid vivitis, quicquid est quod spiratis, in aram vestrae devotionis imponite, et sic vosmetipsas Deo, quod holocaustis omnibus maius est, sacrificium adholete. Horrete itaque colloquia saecularium, carnalium devitetur aspectus. Vestra denique non omnibus ianua pateat. Donec adventus causa discatur, nonnullis prohibeatur accessus. Iudith etiam illa sancta vobis vivendi sit norma et vidualis continentiae disciplina. De qua videlicet sacra scriptura testatur his verbis, quia in superioribus domus suae fecit sibi secretum cubiculum, in quo cum puellis suis clausa morabatur. Et habens super lumbos suos cilicium, ieiunabat omnibus diebus vitae suae praeter sabbata et neomenias et festa domus Israel. Considerandum plane, quantis haec vidua fuerit digna praeconiis, quae tanto igne divini aestuabat amoris. Porro autem vidualis officii limite non contenta ad hoc usque in sancta religione processerat, ut iam non sola, sed et cum ancillis suis fieret heremita. De domo communi reclusorium fecit, et in populosa urbe amor artifex solitudinem repperit. Quantis illa mundanis prosperitatis dotibus affluebat, quae nimirum blandae lenocinantis secundas sibi illicere nuptias poterant. Sicut enim sacra narrat historia: Erat eleganti aspectu nimis, cui vir suus reliquerat divitias multas et familiam copiosam, ac possessiones armentis boum et gregibus ovium plenas. Et quod his omnibus est longe praestantius, dicitur etiam quia erat in omnibus famosissima, quoniam timebat Deum valde, nec erat, qui loqueretur de illa verbum malum. Sed quando ista procos admitteret, dum puellarum quoque eius alloquium cuipiam facile non pateret? Quo pacto ambiret vestium cultum, cuius assidue terebat membra cilicium? An fortasse laucioribus epulis esset intenta, quam cotidiana macerabat inedia? Sed ad haec fortassis obicitis, quia facile se exercere in virtutibus poterat, quae tot prosperis undique successibus affluebat. At quibus vivere utcunque non licet, virtutum vitam ducere quomodo libet? Facile scilicet abstinemus oblatis, avidius plerumque solemus inhiare subductis. Fateor plane, quia spontanea oblatio laetificat offerentem, coactiva necessitas tabescentem obnubilat voluntatem. Sed esto, quia Iudith divitis causamini vobis copiam dehaberi. Numquid pauperculae illius Moabitidis, Ruth videlicet exilium, calamitates, famem, sitim, laborum intolerabilium patientiam ignoratis? Numquid vobis pro pudicissimae viduitatis aliquandiu honestate servanda, ad tantam illam devenisse penuriam, ut resides spicas post metentium terga colligeret, et virga cedens non dicam virili sed humano destituta prorsus auxilio, ipsa, quod collegerat, trituraret? Nimirum ex qua tantorum regum soboles fuerat processura, tamquam vile mancipium servilibus operibus videbatur addicta. Inter tot autem pressuras atque angustias coartata virtutes animi non deseruit. Et inopis quidem vitae pondus, quo premebatur, aequanimiter tulit, ab intimae vero nobilitatis culmine ut puta digna David proava, degenerare indignum duxit. Socrui reverentiam dignam exhibuit, matronalem pudicitiam tenuit, defuncto viro fidem servavit, idolis deditam patriam parentesque deseruit, et ad cultum veri Dei sine ullo doctoris magisterio nobilis proselita transivit. Ecce igitur Iudith prospera quibus in vita fulciebatur abiciens, Ruth adversa quibus premebatur amplectens, utraque scilicet mente una, licet diversa fortuna, uni Deo non immerito placuit, quia nec adversis ista succubuit, nec in prospera suimet obliviscens sese illa deiecit. Sed illa tolerabat, quibus abundabat, ista fruebatur, quae patiebatur. Utraque nimirum de mundanae inconstantiae alternitatibus asserens: Sicut tenebrae, inquit, eius, ita et lumen eius. Et cum una contenta sit primis, altera nuptiis sit aptata secundis, licet Ruth thalamos iteraverit, a castitatis tamen habitu non recessit, quia vidualis continentia in coniugalem pudiciciam non libidine carnalis illecebrae, sed divina potius est dispositione mutata. Quid autem de ipsa beatissima Dei genitrice commemorem, quae et terrenarum opum copias non possedit, et immanissimi doloris amaritudinem pertulit? Cui nimirum vere praedictum est: Et tuam ipsius animam pertransibit gladius. Si enim omnipotens Deus huius vitae prospera magnipenderet, nullatenus ipsam singularem ac perpetuam virginem, ex qua incarnari dignatus est, affici doloribus permisisset. Quapropter et vos, iuxta beati Petri sententiam, eadem cogitatione armamini, et mala mundi per patientiam vincite, quae profecto non ignoratis omnes electos ab ipsa humani generis origine pertulisse. Unde dicit apostolus, quia per multas tribulationes oportet nos intrare in regnum Dei. Enimvero non incredibile est, quia si haec vita vobis blandita mitesceret, a caelestis desiderii cursu vos aliquatenus retardaret. Et mens vestra eotenus a Deo frigesceret, quo in aestu rerum temporalium requiem inveniret. Ideo igitur divina dispensatio in huius vitae salo procellosis hinc inde turbinibus, et quodammodo violentis ventorum furentium flatibus vos fluctuare permittit, ut mens vestra avidius ad superna desideria transeat, dum inter ima non invenit, ubi delectabiliter requiescat. Agar namque prosperis fulta contra dominam tumuit, afflicta postmodum et in solitudinibus exul oberrans alloquium angeli laeta promittentis accepit. Rachel donec sterilitatis infortunio laboravit, vero Deo reverentiam digni cultus exhibuit. Postquam autem edito Ioseph fecunditatis meruit donum, Laban patri furata est idolum. Vos etiam si iuxta votum erecta in cumulum unda prosperitatis attolleret, vel admissi cuiusquam piaculi naufragium absorberet, aut certe a litore quietis intimae mentes vestras fluxa laeticia procul abduceret. Unde vos hortor et sollerter admoneo, ne divinis beneficiis inveniamini, quod absit, ingratae, sed gubernatori vestro Deo dignas semper gratias agite. Qui nimirum peccandi vobis materiam subtrahens tamquam a noxiis vos prohibet alimentis, ut ad robur aeternae provehat incolomitatis. Flagellis vos durioribus cingit, verberibus erudit, ut margarita sua nunc limet et poliat, quae postmodum sine tinnitu securis et mallei vel cuiuslibet ferramenti sonitu in templi caelestis aedificio ponat. Igitur, dilectissimae, cum vobis ex huius mundi turbinibus frementior tempestas ingruerit, cum illata ab adversariis iniuria vos contumeliosa percellit, orationis illico latibulum petite, ad fletus et lamenta concurrite, atque ab aestu persequentium, ad lacrimarum protinus refrigerium festinate. Ut dum mens vestra foris non invenit, ubi valeat secura quiescere, se intra se colligens ab omni studeas mundani strepitus perturbatione sopire. Neque vos ab orationis studio fletus ariditas frangat, videlicet si mox, ut conamini, lacrimae non erumpant. Ieiunii namque, cui vos districtius inhaeretis, haec esse natura dignoscitur, ut cum multos provectuum fructus accumulet, interdum tamen et iras accendat et lacrimas minuat. Et de ira quidem, quia per ieiunium crescat, manifesta est Ysaie sententia, qua dicit: Ecce, inquit, ad lites et contentiones ieiunatis et percutitis pugno impie. Quod autem longo ieiunio lacrimae subtrahantur, testatur Iosephus, qui, cum vindictam, quae Hierusalem et persecutoribus Domini a Vespasiano et Tito principibus est irrogata, narraret, inter caetera ultricium poenarum genera, hoc etiam addidit dicens: Sed nec planctus, inquit, ex more defunctis exhibebatur, aut luctus, quia hoc sibi totum vendicaverat fames, sed nec ariditas mediae humorem cuiquam reliquerat lacrimarum. Unde cum visibiles lacrimas non potestis ex oculis carnis exprimere, sufficiat vobis, excessus proprios intra contriti cordis archana deflere. Ibi tenebras admissi reatus aspicite, et quia dignum est, quod patimini, ipsae quoque sententia recti examinis iudicate. Lux namque inter tenebras convalescit, et lucifer, qui in die oculos fugit, in nocte radios proprii splendoris expandit. Nos itaque si veram lucem in cordibus nostris oriri volumus, non nos lucem esse fingamus, sed reatus nostri tenebras veraciter agnoscamus. Et tunc leve nobis videbitur omne, quod patimur, quia valde gravius esse perpendimus, quod meremur. Notandum autem, quia sicut qui non vident, acutius audiunt, ut tamquam vivacitas sensus, quae uni membro subtrahitur, ad aliud cumulatius transferatur, ita nonnulli calcata luxuria in avariciam acrius inardescunt. Et humana concupiscentia, dum a libidinis voluptate compescitur, maioribus viribus in acquirendarum opum se porrigit appetitum. In vobis autem simul frigescat amor divitiarum cum ipso desiderio nuptiarum, ut liberalitas vestra pie ferveat adiuvandis egenis, non inextinguibiliter aestuet ditandis avaris. Absit autem, ut nummus viro in vestri cordis amore succedat, sed potius pro carnalibus deliciis spiritales epulae mentes vestras delectabiliter pascant. Videlicet divinorum verborum assidua meditatio, psalmus, bona cogitatio, pii operis frequentatio, expectatio mortis, spes futuri saeculi, et caetera his similia, quibus nimirum mens salubriter pascitur, et ut revera caelestibus epulis anima saginatur. Sed dum vestrae karitatis allocutionem longius protraho, epistolaris compendii metas excedens, ut ita loquar, brevem non breviter scribo. Enimvero dum non urbanitati propriae, sed vestrae potius aedificationi consulere gestio, prolixius loquens loquendi regulam non observo. Denique michi quoque non modice praestatis, si consummari in sanctarum virtutum perfectionem contenditis. Qui enim Lazarum, fidelium sororum precibus resuscitatum fuisse non ambigo, ipse quoque de peccatis ad innocentiam reformari per vestra merita, si iuxta fidem fuerint digna confido. Amator animarum pius et omnipotens Deus et me vestris orationibus in rectitudinem dirigat, et vos meis adhortationibus ad altiora perducat. Sit nomen Domini benedictum.

Historical context:

This letter, addressed to Peter’s two widowed sisters, encourages them in a life of chaste widowhood. Saying he has nothing to teach them about their external way of life, he focuses on their thoughts, counseling prayer, austerity, and charity and warning against any desire for wealth, despite their lack of prosperity. He offers many examples of widows from the bible and, going on at some length, apologizes for his failure to keep to suitable epistolary brevity.

Scholarly notes:

1 Flavius Josephus, De Bello Iudaico.
2 This translation was provided by Ashleigh Imus

Printed source:

MGH BDKz, Die Briefe des Petrus Damiani, ep.94, 3.31-41.

Date:

c.1062