A letter from Peter Damian (1057)

Translated letter:

To Beatrice, excellent duke, Peter sinner monk, the constancy of daily prayer. I rejoice and vehemently admire the disposition of almighty God in you [singular] and your most glorious husband. Who, while he set you [plural] in such a sublime citadel of earthly dignity and granted you the fruits of good works besides, what else, but that he showed you to be fertile fir trees to the wonder of the world? A vine is small but fruitbearing, but a fir is tall and sterile. The one because it has less strength, makes up in the richness of its grapes; the other though it gives nothing to the table, is apt for building structures, and what it does not produce for pleasures, it does for edifices. Where these two come together, where there is both the height of the tree and the rich yield, because it is so much rarer, so much greater a thing, is worthy of wonder. This striking twin grace is found in you, the humble and holy devotion to God and the height of sublime power towards the world, so that you may not undeservedly be called tall vines and fruitful firs. On the mystery of your mutual abstinence, which you preserve between you with God as witness, I confess I was long of two minds, since I thought your husband offered this gift of chastity happily but you did not yield willingly because of a desire of having offspring.(1) But when your glorious husband recently let me know before the sacrosanct body of the blessed prince of apostles that it was your holy desire and intention to preserve chastity peretually, I confess: “I rejoiced in those things which were told me,” and vehemently exulted. For now that sentence of the ancient curse is lifted from you which was said to the first woman: “you will be under the power of a man [your husband] and he will rule over you.” It is evident that Sara had the intention of chastity already when as sacred history relates womanly things had ceased in her. Moreover she says: “after I have grown old and my lord is old, shall I give over to desire?” From such words it is obvious that she had the intention of chastity. And after this God said to Abraham: “everything Sara tells you, listen to her.” Behold, whom Abraham had first ruled now he was ordered to obey because of her chastity, to obey in all her words whom first he had ruled as lord. With that example of salvation, learn also from those patriarchs not to neglect the office of humanity to your guests. For the apostle was speaking of them when he said: “Keep the love of your brotherhood and do not forget hospitality [to strangers],” and added: “for by doing that some have entertained angels.” For as sacred history relates, when three men came to Abraham, he hastened to Sara in the tent and said: “hurry and mix three measures of good flour and bake breads.” Then it goes on: “he ran to the herd and took the best and most tender calf, etc.” In these words of holy speech what is to be noticed is that Abraham himself showed humanity to his guests; he did not command the handmaid Hagar, he did not order servants, or whatever slaves of the household, but he and his wife carried out the work of piety. And then it goes on: “he took curds and milk and the calf which he had cooked and placed it before them, and he stood beside them under a tree.” He and his wife ministered to the guests; they did not consider the service of humanity something to delegate to lower persons. The wife of emperor Theodosius plainly followed their example as the Tripartite history testifies in these words: “she had the greatest care for the lame and the weak, not using servants or other minsters, but doing it herself and coming to their homes and offering whatever was needed.” Then it adds: “so also running through the hospices of the churches, she ministered with her hands to the sick, wiping their pots tasting the broth, offering spoonfuls, breaking the bread, giving food, washing the goblet and doing the other things which it is customary for servants and employees to do.” Alas for us lazy, idle, and proud, who can scarcely extort from ourselves only that we toss into the laps of the needy simple foods and leftovers from our meals. If however some flatterer were present who kept her from such zealous ministry for the dignity of the royal position, she said: “it is the work of empire to distribute gold; I however for the empire offer this work to one who confers all goods on me.” Nor did it suffice to her to pursue works of piety unless she incited the emperor, her husband, to the practice of holy devotion. These are her words: “it is fitting for you, husband, to think what you were before, what you now are. If you think of this always, you will not be ungrateful to your benefactor, but you will govern the empire which you received legally and please the author of these things.” About this woman we can say that she was different from the first woman [Eve], she spoke differently and did the opposite of what she had done. That woman ate the forbidden fruit first, then persuaded her husband to eat. This woman offered her husband an example of behavior to be imitated and speech of holy exhortation. That one by her action and speech drove her husband from paradise, this one recalls him to it with words and deeds. Do not, moreover, do not, my lady, get rich by confiscation of ecclesiastical rights as so many worldly powers do, but strive rather to enrich the weak churches by conferring your estates. Let transitory possessions become titles of eternal heredity. I shall tell what Henry told me, the venerable rector of the monastery established in honor of the blessed virgins Flora and Lucilla in Aretine territory: “do you see, he said, this church?” It was indeed on our road. “This the people used to call St. Mary the Pauper. But when Guilla, mother of the outstanding marquis Hugo came through here, it happened that she heard the name of this church. As soon as this noble and distinguished woman heard it she became very indignant and disgusted to the point of nausea: ‘far be it, she said, far be it that we should call her poor who gave birth to the giver of heavenly glory. Far be it, I say, that she deserve the name of pauper on earth who possesses immortal wealth elevated beyond the angels in heaven.’ And further she said: ‘is this possession within my jurisdiction?’ To which the answer was, there is a town there that by old custom had nine dwellings but by modern usage is divided into many. ‘Let the church, she said, possess this [town] by perpetual right and let no one presume to call it poor from now on.’” Always imitate such noble people, be stimulated to action not by nobility of the flesh but rather by the lineage of sanctity. For it is frivolous to take pride in the titles of ancestors, but glorious to equal the triumphs of earlier saints. History tells us that Helen, the mother of prince Constantine, was a Roman innkeeper. About whom Eutropius wrote these words: “when Constantius died, Constantine his son, born from a rather obscure marriage, became emperor in Britain.” Which assertion blessed Ambrose also confirmed in his letters. But she changed the obscurity of her birth with such brilliance of distinguished customs that many churches are found in the world decorated with the title of her name. And what empresses born of outstanding lines could not achieve, the inkeeper obtained by, as I say, a certain heritage of noble life. So I pray, admirable lady, and I humbly suggest, gather the traces of holy princes, depict the form of their behavior before your face, that by contemplating them you may consider what you should keep or avoid. Do not delight more in the sublimity of birth than in the adornment of spiritual virtues. So that as you now excell in earthly dignity among men, you will with God, which is far more glorious, be inscribed in the catalogue of holy women.

Original letter:

Beatrici excellentissimae duci, P peccator monachus cotidianae orationis instantiam. Gaudeo plane et in te atque gloriosissimo viro tuo dispositionem omnipotentis Dei vehementer ammiror. Qui nimirum, dum vos in tam sublimi terrenae dignitatis arte constituit et bonorum insuper operum fructus afferre concessit, quid aliud, quam ad mundi miraculum abietes feraces ostendit? Vitis siquidem parva sed fruttifera; abies autem est procera sed infoecunda. Et illa quidem, quod minus habet in robore, compensat in uvarum profluentium ubertate; ista vero licet nil conferat mensis, erigendis tamen est apta structuris, et quod non deliciis exhibet aedificiis. Ubi autem duo ista concurrunt, nimirum ut simul et proceritas arboris et proventus sit ubertatis, quanto rarior, tanto maiori res est digna miraculo. Hoc igitur in vobis geminae gratiae reperitur insigne, et in Deum scilicet humilis ac sancta devotio, et erga mundum sublimis potentiae celsitudo, ut dici non inmerito valeatis et vites excelsae et abietes fructuosae. De misterio autem mutuae continentiae, quam inter vos Deo teste servatis, diu me fateor duplex opinio tenuit, ut virum quidem tuum arbitrarer hilariter hoc pudicitiae munus offerre, te vero gignendae prolis desiderio non hoc libenter admittere. Sed cum gloriosus idem vir nuper michi ante sacrosanctum corpus beati apostolorum principis intimasset sanctum desiderium tuum et pudicitiae perpetuo conservandae propositum, fateor: “Laetatus sum in his, quae ditta sunt michi” et exultavi vehementer. Iam siquidem solutum est in te illud antiquae maledictionis elogium, quo primae mulieri dictum est: “Sub viripotestate eris, et ipse dominabitur tui.” Constat plane Saraam castitatis ex tunc iam habuisse propositum, cum id fieret, quod sacra de illa narrat historia, quia desierant Sarae fieri muliebria. Et insuper illa dicit: Postquam consenui et dominus meus vetulus est, voluptati operam dabo? Quibus utique verbis perspicuum est, eam castitatis iam tunc tenuisse propositurn. Et post haec dixit Deus ad Abraham: “Omnia quae dixerit tibi Saraa, audi vocem eius.” Ecce, cui prius Abraham imperaverat et dominus dicebatur, iam illi per castitatis meritum oboedire praecipitur, ut eius verbis iam in cunctis oboediat, qui sibi prius tamquam dominus imperarat. Cum quo illud etiam salutis exemplum ab eisdem patriarchis addiscite, ut humanitatis officium non neglegatis hospitibus exhibere. De his enim apostolus cum praemisisset: “Caritas fraternitatis maneat in vobis, et hospitalitatem nolite oblivisci, specialiter addidit: “Per hunc enim placuerunt quidam, angelis hospicio receptis.” Sicut enim sacra tradit historia, cum venissent ad Abraham tres viri, “festinavit in tabernaculum ad Saraam, dixitque ei: Accelera, tria sata similae commiste, et fuc subcinericios panes.” Deinde sequitur: “Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum optimum,” et caetera. In quibus utique sacri eloquii verbis hoc attendendum est, quoniam Abraham, ut humanitatem exhiberet hospitibus, non hoc Agar ancillae praecepit, non servis iniunxit, non hoc quibuslibet domus suae vernaculis imperavit, sed ipse per se potissimum et uxorem suam opus pietatis implevit. Unde praesto subiungitur: “Tulit quoque butirum et lac et vitulum, quem coxerat, et posuit coram eis; ipse vero stabat iuxta eos sub arbore.” Ipse cum uxore sua ministrabat hospitibus, nec humanitatis obsequium delegandum personis vilibus decernebat. Horum plane sequebatur exemplum et uxor Theodosii imperatoris, de qua, ut eadem verba subnectam, Tripartita testatur historia: “Claudorum, inquit, atque debilium maximam habebat curam, non servis non aliis ministris utens, sed per semetipsam agens, et ad eorum habitacula veniens, et unicuique quod opus haberet praebens.” Moxque subiungit: “Sic etiam per aecclesiarum xenodochia discurrens suis manibus ministrabat infirmis, ollas eorum extergens, ius gustans, offerens coclearia, panem frangens, cibosque ministrans, calicem diluens, et aliu cuncta faciens quae servis et ministris mos est solemniter operari.” Ve nobis pigris, desidibus ac superbis, qui hoc solum a nobis extorquere vix possumus, ut simplices sumptus et residuas ciborum nostrorum quisquilias in egenorum gremia ventilemus. Si quis autem fortassis adsentator adsisteret, qui pro regii dignitate fastigii eam ax sedulitatis huius ministerio prohiberet, aiebat: “Aurum distribuere opus imperii est: ego autem pro ipso imperio hoc opus offero bona mihi omnia conferente.” Nec sufficiebat illi, ut ipsa dumtaxat operibus pietatis insisteret, nisi et imperatorem, virum videlicet suum, ad eiusdem sanctae devotionis instantiam provocaret. Unde et haec eius verba sunt: “Oportet, inquit, te semper, o marite, cogitare quid dudum fuisti, quid modo sis. Haec si semper cogitaveris, ingratus benefactori non eris, sed imperium quod suscaepisti, legaliter gubernabis, et harum rerum placabis auctorem.” De hac itaque muliere dicere possumus, quia primae mulieri prorsus absimilis et diversa loquitur, et contraria, quam illa fecit, operatur. Illa siquidem prohibitum pomum prius comedit, deinde viro, ut et ipse comederet, persuasit. Ista vero viro suo et imitandae conversationis exemplum et sanctae exhortationis ministravit eloquium, Illa igitur et agendo et loquendo de paradisi possessione virum expulit, ista suum verbis et operibus revocavit. Noli praeterea, domina mi, noli sicut plerique saeculi potentes aecclesiastici iuris confiscatione ditescere, sed stude potius aecclesias tenues praediorum tuorum collatione ditare. Da terram et tolle caelum. Possessiones transitoriae transferantur in titulos haereditatis aeternae. Dicam sane, quod mihi retulit Heinricus, venerabilis rector caenobii ad honorem beatarum virginum Florae et Lucillae in Aritino territorio constituti: “Videsne,” ait, “basilicam propter adstanteme?” Illac scilicet nobis iter erat euntibus. “Haec vulgo sancta Maria Pauper antiquitus vocabatur.” Cumque contingeret, ut Guilla mater egregii marchionis Hugonis per confinia ista transiret, accidit etiam, ut huius aecclesiae vocabulum ad eius perveniret auditum. Quod mox ut nobilis mulier et insignis audivit, indignata nimis et quasi nauseando fastidiens: “Absit,” inquit, “absit, ut eam vocemus pauperem, quae caelestis gloriae genuit largitorem. Absit, inquam, ut in terra pauperis sit digna vocabulo, quae super angelos elevata divitias possidet inmortales in caelo.” Ac protinus intulit: “Estne mei iuris hic ulla possessio?” Cui responsum est, quoniam haberet ibi villam, novem quidem mansionibus ex antiquo more distinctam, quae postmodum iuxta modernam consuetudinem in plurimas est divisa. “Hanc,” ait, “perpetuos iure aecclesia ista possideat, eamque de caetero nemo pauperem appellare praesumat.” Talium ergo nobilium esto semper aemula, nec te ad agendum aliquid generositas carnis, sed potius linea provocet sanctitatis. Frivolum quippe est proavorum iactare titulos, gloriosum est sanctorum praecedentium aequiperare triumphos. Helenam siquidem Constantini principis matrem stabulariam fuisse Romana tradit historia. Unde et Eutropii haec fere verba sunt: “Constantio,” inquit, “mortuo Constantinus ex obscuriori matrimonio eius filius in Britannia creatus est imperator.” Cui scilicet assertioni beatus etiam in suis epistolis adstipulatur Ambrosius. Sed haec obscuritatem generis tanta praepollentium morum claritate mutavit, ut quamplures reperiantur in orbe basilicae nominis eius titulo decoratae. Et quod assequi nequiverunt imperatrices praecelsa maiorum generositate progenitae, hoc stabularia per quandam, ut ita loquar, nobilis vitae prosapiam meruit optinere. Precor itaque, spectabilis domina, et humiliter suggero, sanctarum principum vestigia collige, conversationis earum formam tibimet ante ora depinge, ut in earum contemplatione colligas, quid tenere debeas, quid vitare. Nec tam delecteris sublimitate natalium, quam spiritalium decore virtutum. Ut quae nunc apud homines in terrena dignitate praecellis, apud Deum quoque, quod longe gloriosius est, in sanctarum mulierum catalogo conscribaris.

Historical context:

Gregory praises Beatrice’s decision to practice abstinence in her [second] marriage and encourages her to a life of good works and generous giving with examples of noteable women.

Scholarly notes:

(1)Godfrey already had a son and heir, Beatrice had only a daughter, Matilda, who would ultimately be heir to all of them.

Printed source:

MGH PD ep.51, p.132-37, also PL144 ep.14 c451-54

Date:

1057