CatholicaPreface #
1 The things which our Lord deigned to reveal through the merits of our most holy Patron Columbanus, from the beginning of his birth up to his arrival in the region of Bobbio, and also concerning the foundation of that Monastery itself and his death, we found transcribed through the diligence of a certain Jonas. The other things which he himself did while still living in the same place, because the said man passed over them in silence, I was commanded by a certain teacher of mine to transcribe in my own style, as best I could, so that the deeds and miracles of so great a man might not be consigned to oblivion. I did not dare refuse, because I feared a beating; and although I was unlearned, I was afraid to begin. For this reason anxieties pressed upon me on every side. Yet, hoping in Him who makes the tongues of infants eloquent, and who through the Prophet cries out, “Open your mouth, and I will fill it” [Psalm 81:10], and trusting that He might grant understanding through His mercy to me, the least of men, where my youth had left me lacking, I devoted myself with all my desire to recount these things according to my small ability. Nor should anyone think that I undertook the burden of so great a task boldly or relying upon my own strength; rather, the command of my teacher drove me to this work, and it was not lawful for me, as I have already said, to disobey his instructions. Therefore, conscious of no merit in myself, but first turning my mind towards God, I humbly begged that He would not deny to me, a little one, even a spark of His Holy Spirit for recounting those things which I had been commanded to relate; for otherwise I could do nothing, as He Himself says: “Without me you can do nothing” [John 15:5]. Let those who are envious also learn not to mock me, since I undertook this work not willingly, but under compulsion. For from the beginning of the building of the Church, through the mercy shown in the same place and in that most beloved cave itself, I began to relate these things and to speak briefly of his virtues, which I learned from most truthful men; afterwards I turned to those matters which took place in the time of the most excellent King Hugh, because it was necessary to dwell upon them for a while. I have also prefixed headings to each miracle, so that whatever is to be sought in the body of the work may be more readily made clear in the heading.
Chapter 1: Concerning his arrival in Italy and the building of the church at Bobbio. #
1 Columbanus, then, was born in Ireland, after founding other monasteries in the regions of Gaul, and after enduring various adversities at the hands of King Theoderic and Brunhild, came to Italy at the instruction of an angel and was honourably received by Agilulf, King of the Lombards, as we find recorded in his sacred acts. Having been granted the choice of the site of Bobbio, he began to build a monastery there. He also built a church there in honour of the blessed Mother of God and ever-Virgin Mary, constructed of timber and proportioned to the size of his most holy body. Among the other miracles which the Lord worked in that church, this one especially flourished, as we have heard from our forefathers: if anyone arrived there sorrowful and remained there for even a short while, through the intercession of the Holy Virgin and of the same man, he would return from there filled with joy. In front of that church, moreover, Saint Attala fixed a cross, where he was also counted worthy to see the heavens opened. The church itself was rebuilt in stone by the venerable Abbot Agilulf, who also erected a tower above it and caused bells to be hung there, as may still be seen today.
Chapter 2: Concerning the imprint of his feet left in the earth. #
1 The venerable Columbanus, seeking a more secluded place, as was his custom, so that he might seem somewhat withdrawn from the brethren and devote himself to prayer and fasting, departed from the monastery and, having crossed the river Trebbia, proceeded along it until he came to a stream called Coriasca. Then, making his way beside the bed of that stream and observing the cliffs on every side, he arrived between the two mountains from which it flows. One of these, on the right-hand side, is called Telectum, while the other, on the left, is known in the local tongue as Groppoalto. Climbing the bank on the left-hand side, he came to a certain stone which appears to stand upon a higher crag, and from there he was able to look upon the surrounding cliffs on every side. And, marvellous to relate, the imprint of his most holy right foot was impressed upon that stone in such a way that it can still be seen today. Just as if someone were to press a seal into wax and, after removing it, leave behind the image of whatever had been impressed, so too that stone, as we have said above, displays the footprint of the saint. From that day onward, out of reverence for the venerable man, that place has been called in the local tongue “At the Footprint of Saint Columbanus”. But in our own times a certain peasant, who tended goats upon that crag, climbed onto the stone—as shepherds are accustomed to do, whether because of the warmth of the sun or for the keeping of their goats—and gave no honour either to God or to Saint Columbanus. He broke the stone away from the rest of the rock and hurled it down into the stream we have already mentioned. That same peasant was struck down on that very day and was never healed afterwards. When this became known, a venerable priest named Theoderulf, who was then in charge of that cave, ordered the stone to be searched for and requested that it be brought to him, whereupon he placed it in a fitting location.
Chapter 3: Concerning the discovery of the cave and the stone set back in its place. #
1 At length Saint Columbanus, finding no suitable place for himself on the same rock, left it and climbed another crag beside the mountain already mentioned. After examining it most carefully, he came to the foot of a cliff over which a great rock projected. There he perceived a fitting and secluded place for himself, and built a church there in honour of the Blessed Mother of God and Ever-Virgin Mary, of the dimensions we have described above. Living there a solitary life, he devoted himself to God alone in fasting and prayer, returning to the monastery only on Saturdays or feast days; and it is said that he remained there throughout the whole of Lent. When he sought a path by which he might come and go, he found a passage beside a rock from which a large piece had once broken away and now lay across the route itself. Since he could find no way round it, deprived of human assistance he turned to divine help, praying that God would grant him the strength to restore that piece to its former place. The mercy of God, aiding His chosen servant, bestowed such power upon him that he put it back where it seemed to have fallen from, thus providing free passage for all who travelled there. In veneration of so great a miracle, the faithful placed a cross beside it, as may still be seen today.
Chapter 4: Concerning the Cross set beside the rock. #
1 Saint Columbanus, choosing another place not far from the church we have mentioned above, where there was a somewhat hollowed rock, fixed a cross there. For it is the custom among the people of this nation for each person to kneel a hundred times a day, or even more; and we believe that he chose this place for that purpose. Now a certain Frenchman, travelling for the sake of prayer, passed by the same cave. When he learned from those speaking in that region that a church had been built there by Blessed Columbanus, he went there to pray. Having come to the entrance and knocked, as was the custom, he was received and led in for prayer. After resting and recovering his strength a little, he went on to the same cross. There, kneeling in prayer and gazing upon it, he eagerly inquired who had placed it there; and when he learned that it had been made and set up there by Saint Columbanus, he waited for a suitable opportunity, secretly took a piece of it, and thereafter carried it with him always out of love for the holy man. He then travelled to Rome and visited the holy places; afterwards, returning to France, he would recount among the other stories of his journey the virtues of Saint Columbanus which he had learned from the keeper of the same cave. He also boasted that he possessed a fragment of the cross which the saint had fashioned with his own hand, and told of many miracles worked through it. After a long time, coming again from those regions to the same cave, he related how he had carried away the fragment of the cross and what wonders the Lord had worked through it; and of these miracles it seems fitting that we include one in our work. For the same Frenchman said that his brother, who had long been afflicted with epilepsy, was restored to his former health by drinking water in which the fragment of the cross had been immersed, after almost every effort of the physicians had failed. No one had been able to relieve his affliction by any medical skill, because the Lord had bestowed this special gift of healing, for the praise of His name, upon His servant Columbanus. In the very place where the same cross had been set up by Saint Columbanus, a church was built in honour of the Holy Cross, as may be seen today, and there the cross itself is preserved with the greatest honour out of love for that renowned man.
Chapter 5: Concerning a plant which is never sown, but produces seed of itself. #
1 Since we have begun, beloved brethren, to speak of the construction of the cave, it is fitting to relate some of the miracles of Saint Columbanus, through which that place flourishes even to this day. For the pea plant, which country folk call Herbilia, has, from the time of his arrival, sprung up of its own accord every year upon those rocks which he traversed, though no one sows it; and, what seems to us a greater marvel, it grows from the clefts of the rocks where there is no moisture. Yet it does not grow equally every year. In many places where it appears in one year, it will be absent in another. But we believe that in this the power of our Lord is shown, which He works daily through His servant. For if it grew every year in the same place, many might suppose that this was not a miracle of the saint, but merely that seed had fallen there and sprouted. It is the custom of the keeper of the cave, when it appears, to mark the place until it reaches maturity, and then carefully to gather it and send it to the abbot. The abbot, in turn, is accustomed to give it to kings and princes as a blessing of Saint Columbanus.
Chapter 6: Concerning a certain blacksmith. #
1 A certain blacksmith named Peter, well trained in his craft and known to us all, recently became blind. Having a wife and children, he began to grieve over how he might provide for and support them, since he had lost the light of his eyes. Seeing himself deprived of sight, he rejected human remedies and turned instead to divine help. He instructed his wife to prepare wax candles and to find people who could lead him to the same cave. When he arrived there, he entered the oratory with the candles and prayed to Saint Columbanus, asking that he would intercede for him with the Lord and obtain the restoration of his former sight. Through the merits of Saint Columbanus he was granted the recovery of the sight he had lost, and, giving thanks to God, he returned home with great joy. Indeed, he is still alive and well, and is held in good esteem by those who know him.
Chapter 7: Concerning a cripple healed on the feast of Saint Columbanus. #
1 The miracle which took place in the same monastery of Bobbio during the reign of Emperor Berengar seems to us unfit to be passed over in silence, because, as the angel Raphael said to Tobias, “It is honourable and fitting to reveal the works of God” [Tobit 12:7]. Witnesses of this miracle are still living, namely those who were present there at the feast. There was a poor man named Gaudinus, a native of France, whose whole body was crippled, so that he could carry the vessels from which he usually took food or drink only by placing them upon his neck, and thus, crawling along with sticks, he made his way about. Coming therefore to the same place, he was received and led to the hospice, as was the custom, and there he found lodging and sustenance and remained for several years. One year, on the vigil of the feast of the most holy Columbanus, all his limbs began to pain him. During the night, when the bells sounded for the vigils, everyone hastened there, and he too was present, suffering greatly and lamenting, so that during the service he cried out loudly and interrupted the voices of some who were chanting or reading. Many thought that he was then about to depart this life, and they pitied him. When Matins had ended and the people came to the early Mass, he too was present, as I have said. As the deacon ascended the pulpit and proclaimed the Gospel, he continued to cry out loudly. Then his bones began to crack as though branches were being broken, and he began to stretch himself out. Those who stood near him, seeing what was happening, lifted him up and brought him before the chancel screen. When all who were present saw the power of God at work in him through the merits of Saint Columbanus, they were moved to tears, so much so that the deacon who had begun reading the Gospel could scarcely finish because of his weeping. They then carried Gaudinus down into the crypt before the most holy tomb of Saint Columbanus, praising the Lord who had deigned to manifest so great a miracle through His servant at that time. Gaudinus himself said that he saw two most beautiful doves sitting upon the saint’s most holy body, though those who were present did not see them. For we believe that, in so great a miracle, the presence of the most holy man was not lacking. Having fully recovered his health, Gaudinus remained there for several months and afterwards departed. So much for these matters. Now let us return to those things which we promised above.
Chapter 8: Concerning the princes who seized the possessions of Saint Columbanus. #
1 In the time of the most illustrious King Hugh, there were princes in Italy who desired neither to do what was right nor even to consent to it. Concerning such men the most wise Solomon warns us: “Do not envy evil men, nor desire to be with them; for their minds devise robberies, and their lips speak deceit” [Proverbs 24:1–2]. And again in Ecclesiastes: “Sometimes one man rules over another to his own hurt” [Ecclesiastes 8:9]. “I saw the wicked buried, who even while they lived were in places of honour, and were praised in the city as though for righteous deeds” [cf. Ecclesiastes 8:10]. For because sentence against evil deeds is not swiftly executed, the sons of men commit wickedness without fear [Ecclesiastes 8:11]. Among these men were Guido, bishop of the city of Piacenza, Rainerius, and not a few others who held lands belonging to the church of Bobbio, having taken them away and unjustly annexed them to their own possessions. At that time Silveradus governed the same abbey. It happened that the most noble Queen Alda brought with her a most wise, chaste, and noble man named Gerlannus, wishing to raise him to episcopal rank. Seeing him flourish in the virtues of wisdom, the king entrusted his seal to him and appointed him chief chancellor. After the death of Abbot Silveradus, he granted him the same abbey. When Gerlannus arrived there, he found it deprived of its rightful possessions. Greatly distressed by this, he began to consider how he might free those lands from such domination. He therefore frequently appealed to the same king, but the king was unable to take them away by force. For he feared those men, lest, if he acted against their wishes, he should bring harm upon his kingdom; indeed, we know that they had often rebelled against him. The king therefore gave this counsel to the same Father Gerlannus: that he should secretly raise the body of Blessed Columbanus from the tomb and, when the king held an assembly with his princes at Pavia, bring it there, so that when they saw that most holy body carried there on account of its possessions, they might at least cease from their plundering of them.
Chapter 9: Concerning the craftsmen who laboured in vain at the tomb of Saint Columbanus. #
1 Not long afterwards, having returned to the monastery, he revealed this secret to a few of the elders and ordered one of the craftsmen, named Christianus, to make from fir timber a chest suitable for carrying so great a relic. We ourselves, who were there at the time, saw the chest being made, though we did not know for what purpose it was intended. As the day approached on which the holy body was to be raised, he ordered the same craftsman to approach the most sacred body with great reverence and lift the covering slab, which was done. But when they wished to remove the stones lying above the holy tomb, they laboured all day in vain and were unable to move a single one. Struck with fear, they reported this to the abbot. On hearing it, he was overcome with great dread and went to the most sacred tomb. Prostrating himself on the ground with tears, he declared that he wished to raise it for no other reason than the necessity imposed upon him by those under his charge. Remaining there long in prayer, he begged with deep groaning that the saint would permit himself to be raised. After he had returned to his dwelling, they lifted the stones with such ease that everyone clearly recognised that previously the saint had not wished to be moved. When they came to the stone that covered the holy body, they did not dare to lift it, but sent word to the abbot to come and indicate what he wished to be done. Accordingly, he came with the religious brethren, and when the stone had been lifted they saw the holy body, wrapped in a most delicate cloth. Filled with tears, they prostrated themselves upon the ground and prayed for a long time; then, having covered the tomb again and affixed a seal, they left it until the following day.
Chapter 10: How the saint’s body was raised from the tomb, and concerning the healing of a certain priest. #
1 When morning had come, all the brethren, together with clergy from the surrounding parishes, assembled about the third hour in the great church. The venerable abbot himself, together with four devout monks clothed in priestly vestments, prostrated themselves upon the ground and prayed with loud cries and tears. Gazing upon the holy body, they wrapped it in another cloth and placed it in the chest of which we have spoken. The chest having been closed, secured with iron fastenings, and others standing before the doors of the crypt with candles, lamps, and incense, all the rest in the great church once more chanted litanies. The most precious body was then lifted up and carried on a bier before the altar of blessed Peter, the holy bearer of the keys, and those standing by, moved to great weeping, cried out in loud voices: “Saint Columbanus, help us; we are yours; beg the Lord that we may not perish.” [cf. Matthew 8:25] Guards having been appointed, they all then went to their meal. But what the Lord worked through His servant during that interval seems to us too important to pass over in silence. A certain priest named Grimaldus, guardian of the church of Saint Martin, had for a long time been afflicted by a very severe illness, so that he had lost the use of all his limbs. He was brought to the monastery, and when he heard that the holy body had been taken from the tomb and placed before the altar of Saint Peter, he begged to be carried there. When he had been brought and placed beneath the chest, he prostrated himself with all the strength he could muster. Wonderful power! For he who for so long had been deprived of the use of all his limbs obtained such strength in a short time that, when the brethren rose from their meal, they found him standing before the chest, supporting himself with his staff, glorifying God and giving thanks to Saint Columbanus; and not long afterwards he was able to follow that renowned body along with the others.
Chapter 11: In what order they began the journey, and how the candles were lit. #
1 Then the venerable abbot summoned two priests, one of whom was named Rainerius, who afterwards became keeper of the same saint’s cave, and ordered them, for as long as the chest was being carried, always to ring two bells before it. He also commanded that crosses should go before it, with candles and censers, together with his cup and his satchel, in which he had been accustomed during his lifetime to carry the Gospels. The bells sounding, and a great crowd gathering in the church, weeping and crying aloud for a long time, the venerable abbot himself first approached the chest with three of the elders, and, placing it upon their shoulders, they set out in the order already described. The monks sang antiphons, while the people cried out, “Lord, have mercy” [Kyrie eleison], and, leaving the monastery, they came to a meadow called Ad Pontem, where they set it down beneath a thickly shaded tree. He then ordered that the bark of the tree should be removed so that the sign of the Cross might appear upon it; and wherever that body was set down, crosses were to be made in memory of it. While they remained there, many people came from the neighbouring villages and, approaching the chest, laid aside their staffs, prostrated themselves upon the ground, and paid reverence to the saint. Continuing on their way, they reached an estate belonging to the same monastery called Sarcurianum as evening was drawing on. The chest was placed in the church before the altar, and candlesticks with lighted candles were set at its head and feet. Brethren were appointed to sing psalms there, while others assigned to this duty prepared what was necessary for the brethren. Suddenly a wind arose and extinguished all the candles. Those keeping watch beside the holy body were troubled and went to the neighbouring houses seeking fire with which to relight them. But when they returned, they found the candles lit by divine power; and, filled with joy, they gave thanks to God and to Saint Columbanus. Having arranged for some to keep vigil beside the sacred body and sing psalms through the night, the others gave themselves to sleep; and when morning came, after Matins had been completed, they resumed their journey.
Chapter 12: Concerning a boy mute from birth, whose speech was restored. #
1 A certain farmer living in the district of Cannavim had a son who had been mute from the moment of his birth. On that very day, while cultivating his field together with his son, the boy suddenly cried out to his father: “Father, father, Saint Columbanus is here.” The father, greatly astonished and overjoyed, said: “What are you saying, son?” And he replied: “Do you not hear, father? Look, the servants of Saint Columbanus are coming there, bringing him with them.” The man climbed to a higher place and, listening intently and looking carefully, watched to see whether he could perceive any sign of what he had heard from his son. After waiting for some time, he heard from afar, from the mountain called Longus, the sound of people approaching and voices crying out, “Lord, have mercy” [Kyrie eleison]. Seeing that what his son had said was true, he ran to the church and reported it to the priest. On hearing this, the priest clothed himself in sacred vestments and ordered jars to be filled with wine. Then he went out onto the road by which they were expected to come and awaited their arrival. As they approached, he humbly and devoutly implored the saint, and related to everyone what had happened. Giving drink to them all, and after they had given thanks to God, they continued the journey they had begun.
Chapter 13: Concerning the crossing of the Po and the recovery of the bell-clapper. #
1 Thereafter they came to the harbour called Periculosus, where they found a boat prepared. Placing the holy body in it, together with those who carried the bells, candles, and crosses, they crossed directly to the opposite bank. The boatmen marvelled and proclaimed it a miracle of the saint that the vessel had not deviated to either side, and they all declared that such a thing had never happened to them before. But Rainerius the priest, who carried one of the bells, unknowingly dropped the clapper of his bell into the river. While he waited with the others until all had crossed, the time came when they were to lift the holy body and ring the bells according to custom. When the same Rainerius shook his bell, it gave no sound. Looking at it in astonishment and seeing that the clapper was missing, he became deeply distressed. Attributing this to his own negligence, he tearfully implored Saint Columbanus that it might be restored to him. The brethren, seeing him so sorrowful and weeping, asked what had happened to cause him such grief. He told them what had occurred, saying that when he entered the boat he had rung the bell according to custom, but did not know at what moment the clapper had fallen out. Looking where he had stood or sat, they could not find it. By this time all the others had given it up as lost and said that they could not recover it, since it had sunk into the depths of the Po. Yet he could not be comforted. Returning to the riverbank in great sorrow, as I have said, he prayed: “O gracious and merciful God, be merciful to me, a sinner. You know how greatly I have sinned and how wickedly I have acted, but let not my sins today hinder the service which I owe to my lord and father Columbanus.” But almighty and merciful God, through the merits of Saint Columbanus, heard his prayer. Looking into the river, he saw the clapper lying in the water not far from his feet. Filled with joy, he ran and picked it up, placed it back in the bell, and, giving thanks to God and Saint Columbanus, turned his sorrow into gladness and duly completed the service he had begun.
Chapter 14: Concerning the gnats, and also the candles miraculously lit by divine power. #
1 After all had crossed, and evening was drawing near, they turned a little way from the road and spent that night there. There the candles were extinguished and then lit again by divine power, as we have already related in another place, and another miracle also followed. During that night the weather changed and a light rain fell, and great numbers of gnats appeared, so that those who stayed at a distance from the chest suffered so severely that they could not rest at all that night. By morning their faces and eyes were so swollen that they could scarcely see properly, and they regretted having withdrawn so far from the chest. Those, however, who kept watch beside the chest suffered no harm. Some others, noticing that those around the chest were unaffected, fled there for refuge.
Chapter 15: Concerning its entry into the city and the women possessed by demons. #
1 At dawn they continued their journey towards the city. Before they reached Saint Peter’s, called Saint Peter of the Lepers, the candles went out, and two of the abbot’s attendants were given censers and instructed to mount horses and bring back fire as quickly as possible, so that lights would not be lacking when the most holy body entered the city. While they hurried away, and before they had returned, those carrying the candles suddenly noticed wax running down upon them. Looking up, they saw that the same candles were already alight, and at once began to shout to those who had gone ahead. When they reached Saint Peter’s, a great crowd came out to meet them, and four women afflicted by demons approached. Not long afterwards, beside the most holy body, through the merits of Saint Columbanus, they were freed from the affliction by which they had been tormented. There also a messenger of the king arrived, asking them on the king’s behalf not to bring the body to him in the palace, saying that he was not worthy that so precious a body should come to him; rather, he himself would come to it, commend himself to its prayers, and ask for its mercy. He ordered that it should instead be carried to the church of Saint Michael, built within the city walls. When they came to the city gate called Saint John’s, such a multitude of men and women met them that the streets could not contain them. Climbing upon the walls and rooftops, they longed to see that most holy body. With great difficulty it was brought to the same church. Throughout that night and the following day, while vigils were kept, noble men and women provided everything necessary for the brethren.
Chapter 16: Concerning Lothair, son of King Hugh, healed of a fever. #
1 The miracles which the Lord worked in that church through His servant seem to us too important to pass over in silence, insofar as the Lord has deigned to bring them to our remembrance. Lothair, a boy of good disposition, son of the same king and of Queen Alda, was burning with a severe fever. By his father’s command he was carried in arms to the same church, and his nurse removed the garment he was wearing, spread it over the chest, and placed him beneath it so that he might rest there. While the brethren celebrated litanies and Masses on his behalf, he lay asleep. When the prayers for him had been completed, he was awakened from sleep, and, after they had given him a drink from the cup of the same saint, he obtained complete and perfect health. They then brought him back to the palace and presented him healed to his father and mother. They gave thanks to God and to Saint Columbanus because they had received back healthy the son whom they had sent away sick.
Chapter 17: Concerning the visit of the king and queen to the most holy body. #
1 After her son’s recovery, the queen came to the saint’s body and, giving thanks for her son, humbly begged that he would also deign to intercede with the Lord on her behalf. Taking a cloth and laying it upon the holy body, she spoke kindly to the brethren and comforted them, lest they be overwhelmed by excessive sorrow, promising that, so far as she was able, she would intervene on their behalf with the king and his nobles. Then, asking them to pray for her, she returned to the palace. The king, meanwhile, sought a suitable opportunity, wishing to come there in secret. One night he came with only a very few companions and entered the royal church. Fearing to approach the saint’s body, he prostrated himself upon the ground. When he had finished praying, he departed quietly and returned to his palace. Afterwards he came again with his princes, spoke with the brethren, offered a cloth, and departed.
Chapter 18: Concerning a woman with a withered arm. #
1 Many people of every age and both sexes came daily with lights for the sake of prayer. Among them came a certain woman whose hand was withered. Prostrating herself beneath the chest, she prayed that she might be granted healing. Through the prayers of Saint Columbanus she obtained her request and returned home cured. When her husband came home, he found her healed, sitting and spinning thread. Astonished, he said to her: “What is this, woman?” And she replied: “Thanks be to God, I am well.” He said: “How have you been healed?” She answered: “I went to Saint Columbanus, and through his prayers obtained healing there, as you can see.” Rejoicing and trembling, he asked: “To whom have you told this?” She replied: “To no one.” Then he said: “You have done wrong not to tell the monks. Rise and prepare bread and wine, also meat and wax for candles, and come with me. I shall tell them what has been done for you. I fear that if we remain silent, we may incur guilt.” So he hastened to bring them the things already mentioned and told them what had happened to his wife. Receiving what they had brought, they gave thanks to God and to Saint Columbanus.
Chapter 19: Concerning a woman who secretly bit off a piece of the chest with her teeth. #
1 Another woman came, prompted by I know not what impulse, though, as the outcome showed, not by true faith. Prostrating herself beneath the chest, she secretly bit off a small piece of the wood with her teeth and carried it home without telling anyone. The following night, after she and her husband had gone to sleep, she was suddenly struck by death. Her husband awoke and spoke to her, expecting her still to be alive. Discovering that she was dead, he was greatly terrified. Lighting a lamp and looking at her, he found by her head the piece of wood which she had taken from the chest the day before. For he knew that she had been there on the previous day. Taking up the fragment, he carried it back and told everyone what had happened to his wife. The matter became known to all, and great fear came upon them, especially upon the women. They said to one another: “Saint Columbanus does not wish us to approach his chest.” From that day onwards no woman dared come near the chest.
Chapter 20: Concerning a mute man whose speech was restored and whose hand was healed. #
1 At the same time a certain man named Maldebertus, returning from the region of Milan, found a young man named Andrew, mute from birth and paralysed through half his body. Hearing that the body of Saint Columbanus had been brought to Pavia and was renowned for many miracles, he was moved with compassion for him, placed him upon his donkey, and brought him to Pavia. There he carried him to the saint’s body, left him there, and departed. The young man remained there throughout that day and the next. On the third day, while lying beneath the chest, he suddenly cried out: “Give me something to eat.” Those standing around him, hearing him speak, and eager to hear his voice, asked what he wanted. He then held out his right hand, now healed, and said: “Just now Saint Columbanus made me speak and healed my hand, as you can see.” Astonished and filled with joy, they reported this to the venerable abbot. On hearing what had happened, he hastened to the body and, addressing the young man, kissed with tears the hand that had been healed. He ordered the church bells to be rung, and all the bells of the other churches also rang. For it was their custom that whenever the Lord worked some miracle through Saint Columbanus, the bells of that church would first be rung, and afterwards the bells of the other churches would sound in response. When news of this miracle spread, a vast crowd of men and women assembled, and the queen of whom we have spoken also came running with a great company of nobles. The venerable abbot lifted the young man up with his own hands and placed him before the chancel screen so that he could be seen and heard by all. Then, with everyone joining in, they proclaimed in a loud voice, “We praise you, O God” [Te Deum laudamus], and did the same whenever other miracles occurred. When the hymn had ended, they urged him to speak loudly so that all might hear him. Everyone who could approach, noble and common alike, came forward weeping and kissed his healed hand; and, marvelling greatly, each returned home rejoicing.
Chapter 21: Concerning the brethren sent to the archbishop, the cup carried before them by royal command, and the flight of Guido and his brother. #
1 After these things had been done, the same venerable abbot sent two of the elders to Milan to Archbishop Lambert, who at that time governed that church, earnestly requesting his assistance in recovering the possessions of Saint Columbanus from the hands of the same princes. After much discussion, he finally instructed them that, if they could not recover the lands, they should bring the saint’s body there, and he promised that from his own resources he would provide them with enough to meet their needs until the same monastery had been restored to its former condition. Accordingly, when the princes mentioned above came to the assembly of which we have spoken, the king was one day seated with them in the royal hall discussing these matters, and he ordered the cup of Saint Columbanus to be brought. When it had been brought with great reverence, the king and his nobles drank from it. But when it was carried before the same Guido and his brother Rainerius, they took offence and refused to drink from it. As it is written, their hearts were hardened so that they neither looked towards heaven nor remembered righteous judgements. For they forgot the covenant they had made with the king, and that very night they fled from the city. Yet Rainerius, by divine judgement, fell from his horse, so that all who were present thought him dead; but God, who desires that none should perish but that all should come to repentance [cf. 2 Peter 3:9], did not permit it.
Chapter 22: Concerning the man who became rabid. #
1 We know it is written that disorderly judges have disorderly soldiers; and so it was not enough for their destruction that they had seized the possessions of the same monastery, but they also began to speak abusively of the holy body with venomous tongues. One of them said openly: “We will not surrender the lands you seek on account of the horse-bones or donkey-bones that you have brought here.” Among them was a man named Alveus, who loudly repeated these words. Suddenly he was seized with rabies and was brought with great difficulty to the saint’s body. There, tossing himself about in severe pain, he declared that he had sinned against the saint and had grievously offended. He cried out that unless he were helped through the saint’s prayers, he would die immediately. He had with him his sister, clothed in religious garments, who fell with loud cries and tears at the feet of the same brethren and begged forgiveness for her brother. Then they began with tears to implore the saint on his behalf and all devoted themselves to litanies for his deliverance. Asking those nearby to give him a strap, he placed it around his neck and bound himself to the foot of the same chest. Not long afterwards he fell asleep. When he awoke, he rose up healed and unharmed, giving thanks to God and to Saint Columbanus. Then, as before, the bells of all the churches were rung, and all cried out, “We praise you, O God” [Te Deum laudamus], after which each returned to his own home.
Chapter 23: Concerning the restoration of the possessions of Saint Columbanus, what is contained in their privileges, and also a certain admonition to a bishop. #
1 After these things had taken place, all who were present saw the injuries done to the man of God avenged by divine judgement. Some of the same princes came to the most holy body and placed tokens of transfer into the saint’s satchel, so that it might be made clear to all that the possessions of Saint Columbanus, which they had previously seized unjustly, had now been restored to the saint himself. The king then ordered the privileges of the Holy Apostolic See to be read aloud before him, namely those of Honorius, Theodore, Martin, Sergius, Gregory, Zacharias, and the other bishops of Rome.
2 It has therefore seemed good to include something from these privileges in our work, so that the rash may hear what they ought to beware of. For they forbid all bishops, whether neighbouring or more distant from the monastery, to usurp or presume anything contrary to the provisions established by those privileges. Namely, if a bishop is invited by the abbot of the monastery or by the whole community to celebrate the solemn rites of Mass, or to perform the ordination of priests or deacons, or the consecration of altar stones upon which Mass is to be celebrated, he is to have permission to enter the monastery solely for the carrying out of that pious ministry. Once this has been completed, he is to claim nothing, but, having performed all things freely and without charge, is to return at once to his own affairs without delay. He is not to appropriate anything belonging to the monastery: neither sacred altars, nor ornaments, nor vessels, nor holy books; nor is he to attempt to take or even desire anything, whether great or small. For if it is harmful enough to covet what is forbidden, how much more contrary is it to carry off sacred things, or to desire them and subject them to one’s own control? They also forbid the bishops in whose diocese the same monastery appears to be situated from attempting anything contrary to the tenor of these decrees, granted through pious petition. They are not to claim for themselves the baptismal churches belonging to the monastery, nor the tithes from its possessions; neither they nor their successors are to presume to interfere in matters that are forbidden to them. Chrism and whatever pertains to the sacred mysteries, if requested by the abbot, are to be supplied by whatever bishops he judges appropriate. And, as has already been stated, the privileges permit bishops no authority within the monastery, whether over its possessions or in the ordination of persons, except in the case of one whom the whole community has canonically elected, and whose appointment the emperor of the time has approved in accordance with that election, so that he may be ordained for the monastery. Moreover, they permit neither priests nor deacons nor any other person to possess authority within the monastery to alter or undertake anything, so that it may be recognised as being under the protection and guardianship of the Apostolic See, that is, of Blessed Peter. A bishop, when requested by the abbot or by the whole community, ought to make himself available; but if he has not been invited, he is not to intrude into the private affairs of the monastery, lest the quiet life of the monks, who have resolved to pursue a solitary vocation for God’s sake, be disturbed by the frequent interference of clergy. Rather, remaining devoted to the praises of God, they are to continue unceasingly to pray to the Lord for the welfare of the Holy Apostolic See and for the most excellent kings who govern through righteous rule. If, however—which God forbid—the monks living in the monastery should at any time be found lukewarm in the love of God and negligent in observing the institutions of the Fathers, they are to be corrected according to the Rule by the abbot, that is, by the father of the monastery. But if the abbot himself should be found guilty of negligence, acting contrary to the institutions of the Fathers and the prescriptions of the Rule, and turning aside into some wrongful course, then he is to be corrected by the Apostolic See, under whose authority the monastery stands. For they grant no bishop licence, under the pretext of correction, to exercise authority within the monastery; that authority belongs to its head, namely the Apostolic See.
3 And shortly afterwards they further forbid bishops, especially those of the holy churches of Tortona and Piacenza, which appear to be the nearest, ever to attempt—as has been attempted in recent times—to withdraw the same monastery, or any of its possessions, from the Holy Apostolic See and subject it to their own diocese. Rather, it is to remain free according to the Apostolic grant, as it was in former times, subject to no one except the Holy Apostolic See, to which it is acknowledged to belong. And if, through malice, any measures have in recent times been presumptuously introduced against the privileges of the same bishops, they are to have no force or validity, but are to be null and void together with their authors; while the lawful enactments of the Holy Apostolic See, observed for many generations, are to remain inviolate and undisturbed. But if anyone—which God forbid—through cunning or the prompting of greed should presume to attempt anything that has been forbidden, or in any way oppose these decrees, he is first to be deprived of his rank and dignity, and by the authority of Blessed Peter the Apostle, who received the power to bind in heaven and on earth [Matthew 16:19], he is to be excommunicated, excluded from participation in the Body and Blood of our Lord Jesus Christ, and separated from the fellowship of the faithful. Moreover, he is likewise to be removed by the most excellent kings reigning at that time, so that these statutes may remain in force for ever, and those who rashly violate the present decrees may suffer manifold punishments for their presumption. Amen.
4 I should like to know, O bishop, you who strive to violate the decrees of the same pontiffs, what answer you wish to make to the things you have heard. Which course, I ask, seems better to you? To share in the fellowship of those men whom we know to have been supreme shepherds, men of outstanding virtue and great merit before God, as we find in the records of their deeds, and whom we most certainly know to be vicars in the see of blessed Peter, the holy bearer of the keys; or to be excluded from their fellowship, excommunicated by him to whom the Lord gave power to bind and loose in heaven and on earth [Matthew 16:19], and—what is the greatest and gravest evil of all—to be cut off from the Body and Blood of our Lord Jesus Christ? Perhaps you reply: “I do not wish to be separated from their fellowship, nor excommunicated by Blessed Peter, nor deprived of the Body of our Lord Jesus Christ, which we know truly to be the death of the soul, as He Himself says: ‘He who does not eat my flesh and drink my blood has no life in himself’ [John 6:53]; nor do I wish to violate their decrees. Rather, because I see that this monastery has been almost destroyed, I desire that through me it may be restored to its former state.” O bishop, do not deceive yourself. Take care what you say. Listen to what they themselves tell you. “We do not permit you to enter this monastery unless you have been invited by the abbot or by all the brethren; and if you come when invited, we forbid you by the authority of Saint Peter to usurp, take, or even desire anything, but require that you perform freely whatever task you were called to undertake and then return without delay to your own affairs.” You say that the monastery has been almost destroyed. You speak truly. But if what you say is true, then let it be restored to its former state through your efforts by ensuring that it has an abbot according to the Rule, who may accomplish what you claim to wish accomplished. Then it will become clear that you act from zeal for God and that your words are sincere. For just as it is written, “You cannot serve two masters” [Matthew 6:24; Luke 16:13], so neither can you properly govern your bishopric and at the same time govern monks according to the Rule of Saint Benedict. Let this suffice on these matters. When we come before the presence of the Lord, the hidden things of our hearts will be made manifest [cf. 1 Corinthians 4:5], and we shall receive according to what we have done [cf. 2 Corinthians 5:10]. But now let us return to our narrative.
Chapter 24: What is contained in the edicts of kings. #
1 The same king, having heard the privileges read, also ordered the charter which Aigulphus of blessed memory had granted to Saint Columbanus, together with those of Adulguald, Grimoald, Cunibert, Liutprand, Ratchis, Aistulf, Desiderius, Charles Augustus, Louis, and likewise Louis his son, Charlemagne, also the Emperor Charles, as well as Arnulf and the Emperor Berengar, and the other kings before him, to be read aloud. In these documents it was recorded how they had enriched the same monastery of Bobbio with revenues and possessions, and had taken under their protection both it and everything belonging to that holy and venerable place, together with its people, whether free or servile, its tenants and households of both sexes. After many other provisions, the following was added at the end: that if anyone should attempt to violate the privileges granted to that place by the Holy Apostolic See, or the confirmations contained in their own charters, he should know that he would be liable to pay three hundred pounds of the finest gold, one half to their treasury and the other half to the same monastery. And what could be more deserving of fear than this: that if at any time any of their successors, whether prince or any other person, should attempt to break their enactments, their testamentary provisions, or the same privileges, they invoke upon him the punishment of anathema, praying that at the final judgement he may have his portion with Judas the betrayer [cf. Matthew 26:24; Acts 1:25].
Chapter 25: To those who unjustly appropriate the possessions of Saint Columbanus for their own use. #
1 I wish now to continue my narrative; yet I cannot pass over without comment what has been related above. For we know it is written that whatever has once been offered to God, whether a person, an animal, or any other thing whatever, can afterwards in no way be redeemed. I therefore wonder what those men are thinking who seize the possessions of Saint Columbanus and devote them to their own purposes. The estates which this holy place now possesses, whoever may have offered them—whether kings or other faithful people—did not make those gifts in the hope that they would one day pass into the hands of laymen, but that they should remain for the necessities of the brethren serving the Lord and Saint Columbanus here, and for the support of the poor and of pilgrims. Yet now, on the contrary, they are taken away from these and handed over to secular men. The brethren suffer hunger, while those others are abundantly fed from these resources. The brethren, naked, are tormented by cold and frost, while those others are clothed from the same revenues in the most costly garments. The brethren go barefoot and with unshod feet, while those others ride the finest horses purchased from the same wealth. From what ought to have fed the poor and the sick, their dogs are fattened. From what ought to have received and nourished strangers and pilgrims, their servants, male and female, grow prosperous. From what ought to have repaired churches and the dwellings of the brethren, their own dependants are enriched. Indeed, men who are commanded to give away what is their own do not fear to take what belongs to others. And where, then, is that which the Lord commands them in the Gospel: to feed the hungry, visit the sick, clothe naked, and all the other duties there described? [cf. Matthew 25:35–36] If the man who fails to give away what is his own is to be cast into the fire, where do you think the man will be cast who takes what belongs to another? From whom did they receive all that they possess? I suppose they do not realise that they have received it from almighty God. Could He not, if He wished, make everyone rich? Certainly He could. Did Christ redeem only the rich at the price of His holy blood? Surely Christ died and rose again for all. The wealth and possessions they have acquired, by whatever means, they wish to leave as an inheritance to their children and grandchildren; yet they do not fear to seize things which they know have been offered to God. How can they take away what was once offered to God by the faithful and subject it to their own ownership? Certainly no one can do so justly or lawfully. For they will hear the Lord say to them at the judgement: “You wicked and slothful servants, why did you not give to the poor all that was mine which I entrusted to you for distribution, so that now you might receive the eternal kingdom together with them? Not only did you withhold those things, but you also took away what others had given. Therefore, because you were unwilling to share the everlasting kingdom with the faithful, now receive eternal punishment with the devil.” We have read certain testaments of the benefactors already mentioned, in which they summon before the dreadful Judge on the Day of Judgement all who take away or withhold the possessions they entrusted to Saint Columbanus, there to render an account; and, as is also stated in the privileges and charters mentioned above, they desire that such men should have their portion for ever with Judas the betrayer [cf. Matthew 26:24; Acts 1:25]. We cannot hear or read such things without deep groaning and sorrow. Surely it would have been far better for such men never to have been born than, through greed for worldly glory, to be condemned with Judas. What can we say in the face of such great avarice? O insatiable greed, to what lengths you drive your lovers! You would rather that they should burn for ever in the unquenchable fire of the lowest hell with Judas the traitor at the Last Judgement than enjoy eternal blessedness with the Lord and all His saints. O wretched men who act in this way! Why do you not consider what punishments Judas now endures, or what those will suffer at the Last Judgement who are found worthy to share his company? O most miserable misery! Who ever goes joyfully to death? Who willingly allows himself to be led to execution or slaughter? Cease, unhappy men; spare yourselves this greed; do not destroy your souls for nothing. The whole world will become a stranger to you. Naked you were born, and naked you will be buried. Therefore reflect upon death, which puts an end to the pleasures of this world, and while there is still time, cease from plundering. With a generous hand give of your own possessions to God’s poor and to the faithful, and do penance, so that, with God’s help, you may attain the kingdom of heaven and be delivered from everlasting punishment. But now let us return to the course of our narrative.
Chapter 26: Concerning the charter received from King Hugh, and the restoration of water in a well. #
1 After the king had heard the charters of his most illustrious royal predecessors, it seemed to him right and just that, following their example, he should grant a charter to the holy place, to the venerable Abbot Gerlannus, and to all the brethren. This he duly did. If anyone wishes to know what was contained in it, he may discover it in the text of the charter itself. Having therefore received permission from the king, they were ordered to return home together with the holy body. Departing from the city of Pavia and coming to the estate of Saint Columbanus called Barbada, they remained there for that night. When morning came, they continued their journey to an estate of the monastery of Bobbio called Memoriola, which Gandulfus, one of the same princes, had formerly seized. Upon arriving there, they found no water to drink. There was a deep well, but it contained no water. Some climbed down into it, hoping to find water to relieve their thirst, but discovered only a small quantity, and that foul-smelling. The man who carried the saint’s cup then poured a little water into it and cast it into the well before departing. Having thus recovered that estate, they returned to the monastery. Three days later, some men arriving from those parts reported that the well which they had left dry was now full of water.
Chapter 27: Concerning a boy restored to health. #
1 A certain farmer named Martin lived on a small holding belonging to the same cave and had a six-year-old son named Andrew. One day, having gone out to cultivate his field, he instructed the boy to bring him a tool which is commonly called a manuaria, so that he might cut down some of the brushwood growing there. While carrying the tool he had been told to bring, the boy passed by a certain stone wall. As he approached it, he was struck with great terror. After delivering the tool to his father, he returned home. Sitting there, he saw coming towards him two figures in the form of women, so hideous and deformed that, as he himself still maintained, he had never before nor afterwards seen anything like them. After speaking with him, they departed. From that day he lost the use of all his limbs and remained bedridden and powerless for a full year. The same man therefore noted the day on which the body of the blessed saint was due to return to the monastery. Placing his son upon his shoulders, he went out to meet the saint on behalf of his son. When the holy body had been placed before the altar of Saint Peter, he carried his son to the chest and wrapped the boy’s hand in the cloth spread over it, saying: “Saint Columbanus, I offer my son to you, that he may remain your servant for ever. Only pray to the Lord that he may be restored to health.” Having said this, he placed him beneath the chest and waited to see what would happen. The boy fell asleep, and when he awoke he rose up healed. Seeing his son restored to health, the father gave thanks to God and to Saint Columbanus and, without telling anyone, returned home rejoicing. For a long time this miracle remained unknown to the brethren. But much later, Rainerius, whom we mentioned above, after becoming keeper of Saint Columbanus’s cave, learned of it from someone who related the story to him. Summoning the boy’s father, he carefully inquired whether the miracle he had heard about was true. The man then recounted everything to him exactly as we have described above. Filled with joy and giving thanks to God with tears, the same Rainerius strongly rebuked him for not having reported the matter to the brethren for so long. He then asked him to come and live with him, kept him there for ten years, and explained the circumstances of the miracle to all the brethren and to everyone who came to visit the place, as was customary. The man still lives in the same monastery. He had been a leatherworker and served all the brethren there most willingly.
Chapter 28: Concerning the man who had been mute and was brought to the monastery, and concerning the women who were restored to health. #
1 The venerable abbot, out of love and reverence for Saint Columbanus, brought to the monastery the young man who had been mute, and ordered that he should live in the hospice and receive his daily sustenance there, so that he might remain as a witness to all. He also promised to provide him annually with whatever clothing he required. The young man remained in the monastery for many years thereafter. Whenever distinguished visitors came, he would show them the hand that had been healed and ask them, for the love of Saint Columbanus, who had restored both his hand and his speech, to give him some assistance. Many, out of devotion to the saint, willingly granted his requests. As for the women who had been freed from demonic possession, the abbot arranged for them to live in the local parishes, instructing the archpriests to provide them each year with food and clothing for the love of Saint Columbanus. These things having been accomplished, they took the most holy body and honourably placed it in the same tomb, where it continues to flourish in miracles to this present day. The venerable abbot then assembled all the brethren and exhorted them to give thanks to God, who in those days had caused the most holy lord Columbanus to shine forth in so many miracles. He further decreed that the day of the saint’s Translation, which falls on the third day before the Kalends of August (30 July), should be celebrated by them with the greatest solemnity. This was done, and continues to be observed to this day, to the praise of our Lord Jesus Christ, who lives and reigns for ever and ever. Amen.