Dialogues

And sometime it happens that the soul, before it departeth, knoweth them with whom, by reason of equality of sins or rewards, it shall in the next world remain in one place. For old Eleutherius, a man of holy life, of whom in the former book I spake much, saith that he had a natural brother ^[4:46] of his, called John, who lived together with him in his Monastery, who, fourteen days beforehand, told the monks when he was to die: and three days before he departed this life, he fell into an ague, and when his time was come, he received the mystery of our Lord's body and blood: and calling for the monks about him, he willed them to sing in his presence, prescribing them a certain anthem concerning himself, saying: Open unto me the gates of justice, and being gone into them, I will confess unto our Lord: this is the gate of our Lord, just men shall enter in by it;^[4:47] and whiles the monks about him were singing this anthem, suddenly with a loud and long voice he cried out, saying: "Come away, Ursus": straight after which words his soul departed this mortal life. The monks marvelled, because they knew not the meaning of that, which at his death he so cried for: and therefore after his departure, all the Monastery was in sorrow and affliction. Four days after, necessary business they had, to send some of their brethren to another Monastery far distant: to which place when they came,, they found all the monks in great heaviness, and demanding the reason, they told them that they did lament the desolation of their house: "for four days since," quoth they, "one of our monks died, whose life kept us all in this place": and when they inquired his name, they understood that it was Ursus: asking also at what hour he left this world, they found that it was at that very instant, when he was called by John who died with them. Out of which we may learn that the merits of either were alike; and that in the next world they live familiarly together in one mansion, who at one time like fellows departed this life.

Here also will I tell you what I heard from the mouths of my neighbours, at such time as I was yet a layman, and dwelled in my father's house, which descended to me by inheritance. A certain widow there was not far from me, called Galla, which had a young man to her son, whose name was Eumorphius: not far from whom dwelt one Stephen called also Optio.^[4:48] This Eumorphius, lying sick at the point of death, called for his man, commanding him in all haste to go unto Stephen Optio, and to desire him without all delay to come unto him, because there was a ship ready, to carry them both into Sicily.^[4:49] But because his man refused to go, supposing that through extremity of sickness he knew not what he spake, his master very earnestly urged him forward, saying: "Go thy way, and tell him what I say, for I am not mad, as thou thinkest." Hereupon away he went towards Stephen, but as he was in the midst of his journey, he met one that asked him whither he was going, and when he told him, that he was by his master sent to Stephen Optio: "You lose your labour," quoth the other, "for I come now from thence: and he died this very hour." Back again upon this news he returned to his master, Eumorphius: but before he could get home, he found him dead. And so, by conferring their meeting together, and the length of the way, apparent it was that both of them, at one and the self same instant, departed this mortal life.

PETER. Very terrible it is that you say: but what, I pray you, is the reason, that he saw a ship at his departure? Or why did he say that he was to go into Sicily?

GREGORY. The soul needeth not anything to carry it: yet no wonder it is, if that appeared to the soul being yet in the body, which by means of the body it had oftentimes before seen: to the end that we should thereby understand whither his soul might spiritually be carried. And in that he said he was to go into Sicily, what else can be meant thereby, but that there be in the islands of that country more than in any place else, certain gaping gulfs of torments, casting out fire continually? and as they say that know them, daily do they wax greater, and enlarge themselves: so that the world drawing to an end, and so, consequently, more coming thither to be burnt in those flaming dungeons, so much the more do those places of torments open and become wider. Which strange thing almighty God, for the terror and amendment of the living, would have extant in this world, that infidels which believe not the unspeakable pains of hell, may with their eyes see the places of torments, which they list not to credit when it is told them. And that both the elect and reprobate, whose life and conversation hath been alike, shall after death be carried to like places, the saying of our Saviour doth teach us, though we had no examples to prove the same; for of the elect himself saith in the Gospel: In the house of my Father there be many mansions.^[4:50] For if there were not inequality of rewards in the everlasting felicity of heaven, then were there not many mansions, but rather one: wherefore there be many mansions, in which divers orders and degrees of God's saints be distinguished, who in common do all rejoice of the society and fellowship of their merits, and yet all they that laboured receive one penny, though they remain in distinct mansions: because the felicity and joy which there they possess is one, and the reward, which by divers and unequal good works they receive is not one but divers: which to be true our Saviour assureth us, when, talking of his coming to judgment, he saith: Then I will say to the reapers: Gather up the cockle, and bind it into bundles to burn.^[4:51] For the Angels, which be the reapers, do then bind up in bundles the cockle to burn, when like with like are put together in torment: as the proud to burn in hell with the proud, carnal with the carnal, covetous with the covetous, deceitful with the deceitful, envious with the envious, and infidels with infidels: when therefore those that were like in sinful life, be condemned to like torments, then be they as it were cockle bound together in bundles to be burnt.

PETER. You have given a sufficient reason for satisfaction to my demand: yet I beseech you to inform me further, what the cause is, that some be called out of this world, as it were through error: who afterward return again to life, saying that they heard how they were not the men which were sent for out of this life.

[4:46] Chapter XXXV. p. 219. A "natural brother" (germanus frater) means a brother according to the flesh, not merely a fellow-monk.

[4:47] ¹ Psalm 118, 19-20.

[4:48] Ibid. p. 220. Optio was not Stephen's name, but his military rank. The right reading is not cui cognomen Optio fait, "whose surname was Optio," but qui in numero optio fuit, "who in rank was adjutant."

[4:49] Ibid. p. 221. This allegorical ship is possibly the ultimate source of the boat that conveys the souls of the redeemed from the mouth of the Tiber in Dante's Purgatorio.

[4:50] ¹ John 14, 2.

[4:51] ² Matt. 13, 30.