Dialogues

GREGORY. At such time as the Goths first invaded Italy, there was, near to the city of Spoleto, a virtuous and holy man called Isaac: who lived almost to the last days of the Goths, whom many did know, and especially the holy virgin Gregoria, which now dwelleth in this city, hard by the church of the blessed and perpetual Virgin Mary: which woman, in her younger years, desiring to live a nun's life, fled to the church from marriage, already agreed upon by her friends, and was by this man defended: and so, through God's providence, obtained to have that habit which so much she desired, and so,leaving her spouse upon earth, she merited a spouse in heaven. Many things also I had by the relation of the reverent man Eleutherius,who was familiarly acquainted with him; and his virtuous life doth give credit to his words. This holy man Isaac was not born in Italy; and therefore I will only speak of such miracles as he did living here in our country. At his first coming out of Syria to the city of Spoleto, he went to the church, and desired the keepers that he might have free leave to pray there, and not to be enforced to depart when night came. And so he began his devotions, and spent all that day in prayer, and likewise the night following. The second day and night he bestowed in the same manner, and remained there also the third day: which when one of the keepers of the church perceived, who was a man of a proud spirit, he took scandal by that, whereof he ought to have reaped great profit. For he began to say that he was an hypocrite and cozening companion, who in the sight of the world remained at his prayers three days and three nights together: and forthwith running upon the man of God, he strook him, to make him by that means with shame to depart the church as an hypocrite, and one that desired to be reputed an holy man. But to revenge this injury, a wicked spirit did presently possess his body, who cast him down at the feet of the man of God, and began by his mouth to cry out: "Isaac doth cast me forth, Isaac doth cast me forth." For what name the strange man had, none at that time did know, but the wicked spirit told it, when he cried out that he had power to cast him out. Straightways the man of God laid himself upon his body, and the cursed devil that was entered in, departed in all haste. News of this was by and by blown over the whole city, and men and women, rich and poor, came running, every one striving to bring him home to their own house: some for the building of an Abbey, did humbly offer him lands, others money, and some such other helps as they could. But the servant of almighty God, refusing to accept any of their offers, departed out of the city, and not far off he found a desert place, where he built a little cottage for himself: to whom many repairing began by his example to be inflamed with the love of everlasting life, and so, under his discipline and government, gave themselves to the service of almighty God. And when his disciples would often humbly insinuate, that it were good for the necessity of the Abbey to take such livings as were offered, he, very careful to keep poverty, told them constantly, saying: "A monk that seeketh for livings upon earth is no monk": for so fearful he was to lose the secure state of his poverty, as covetous rich men are careful to preserve their corruptible wealth.

In that place, therefore, he became famous for the spirit of prophecy: and his life was renowned far and near, for the notable miracles which he wrought. For upon a day, towards evening, he caused his monks to lay a certain number of spades in the garden. The night following, when according to custom they rose up to their prayers, he commanded them, saying: "Go your ways, and make pottage for our workmen, that it may be ready very early in the morning." And when it was day, he bad them bring the pottage which they had provided; and going with his monks into the garden, he found there so many men working as he had commanded them to lay spades: for it fell so out, that certain thieves were entered in to spoil and rob it; but God changing their minds, they took the spades which they found there, and so wrought from the time of their first entrance, until the man of God came unto them: and all such parts of the ground as before were not manured, they had digged up and made ready. When the man of God was come, he saluted them in this wise: "God save you, good brethren: you have laboured long, wherefore now rest yourselves ": then he caused such provision as he had brought to be set before them, and so after their labour and pains refreshed them. When they had eaten that was sufficient, he spake thus unto them: "Do not hereafter any more harm: but when you desire anything that is in the garden, come to the gate, quietly ask it, and take it a God's blessing, but steal no more": and so bestowing upon them good store of worts, he sent them away. And by this means it fell out that they which came into the garden to do harm, departed thence not doing any damage at all, and besides had the reward of their pains, and somewhat also of charity bestowed upon them.

At another time, there came unto him certain strange men a begging, so torn and tattered, that they had scant any rags to cover them, humbly beseeching him to help them with some clothes. The man of God, hearing their demand, gave them no answer: but secretly calling for one of his monks, bad him go into such a wood, and in such a place of the wood to seek for an hollow tree, and to bring unto him that apparel which he found there. The monk went his way, and brought closely to his master that which he had found. Then the man of God called for those poor naked men, and gave them that apparel, saying: "Put on these clothes to cover your naked bodies withal." They, seeing their own garments, were wonderfully confounded: for thinking by cunning to have gotten other men's apparel, with shame they received only their own.

Again, at another time, one there was that commended himself to his prayers, and sent him by his servant two baskets full of meat: one of the which, as he was in his journey, he took away, and hid in a bush till his return back again; and the other he presented to the man of God, telling him how his master had sent him that, heartily commending himself to his prayers. The holy man took that which was sent very kindly, giving the messenger this good lesson: "I pray thee, my friend, to thank thy master, and take heed how thou dost lay hand upon the basket, for a snake is crept in, and therefore be careful, lest otherwise it doth sting thee.'' At these words the messenger was pitifully confounded, and though glad he was that by this means he escaped death, yet somewhat grieved that he was put to that shame. Coming back to the basket, very diligent and careful he was in touching it; for as the man of God had told him, a snake in very deed was got in. This holy man, therefore, albeit he were incomparably adorned with the virtue of abstinence, contempt of worldly wealth, the spirit of prophecy, and perseverance in prayer: yet one thing there was in him which seemed reprehensible, to wit, that sometime he would so exceed in mirth, that if men had not known him to have been so full of virtue, none would ever have thought it.

PETER. What, I beseech you, shall we say to that? for did he willingly give himself sometime to such recreation: or else excelling in virtue, was he, contrary to his own mind, drawn sometime to present mirth?

[3:13] Chapter XIV. p. 123. There were a number of Syrian monks in Italy during the sixth century (Herculanus of Perugia is said to have been a Syrian). Nothing more is known concerning this Isaac of Spoleto, who, if he lived "almost to the last days of the Goths," must have died about the middle of the century (Teias, the successor of Totila, and the last king of the Goths in Italy, was slain in 553). He is not to be confused with two other Syrians of the same name, the presbyter Isaac of Antioch (middle of fifth century) and Isaac of Nineveh, the Nestorian bishop of that city in the latter half of the seventh century. For the last-named, see J. B. Chabot, De S. Isaaci Ninivitae vita, scriptis, et doctrina (Paris, 1892), and a more recent article by J. P. Arendzen in the Catholic Encyclopedia, vol. viii. (New York, 1910). The Latin Liber de contemptu mundi is a kind of collection from the writings of Isaac of Nineveh (translated from a Greek version of the Syriac original); upon this is based an Italian work of the fourteenth century, variously entitled De la perfectione de la vita contemplativa and Collazione dell' Abate Isaac, erroneously attributed to St. Gregory's Isaac of Spoleto, which has been several times reprinted (the latest edition is that of Bartolommeo Sorio, published at Rome in 1845, together with the letters of Giovanni dalle Celle).