GOSCELIN,
LIBER CONFORTATORIUS
Book of Encouragement, Introduction
 

 

Latin ed.:“The Liber Confortatorius of Goscelin of Saint Bertin”., ed.C.H.Talbot, in M. M. Lebreton, J. Leclercq, C. H. Talbot, Analecta Monastica: Textes et études sur la vie des moines au moyen age, 3rd ser., Studia Anselmiana, 37 (Rome: Herder, 1955), pp. 1-117. MS British Library Sloane MS 3103 f.1r-f.114v.  Engl. translation based in part on:(1) W. R. Barnes and R.Hayward, Writing the Wilton Women, ed. Stephanie Hollis (Turnhout: Brepols, 2004), 97–212; (2). M.Otter, Goscelin of St. Bertin, The Book of Encouragement and Consolation (Liber confortatorius) (Woodbridge: Boydell and Brewer, 2004).

 

 

 

 

LIBER CONFORTATORIUS
PROLOGUE

Anselmus Cantuariensis PROSLOGION

 

 

 

 

THE first tome concerns complaints
and consolations.

[f.1r]

Primus agit questus
et consolamina thomus

The battle with [?]demons [?desires]
is won by the second.

Bella [?] cum demonibus  [cupid***?]
mouet euincitque secundus

The third expels dejection
with fiery prayers.

Tercius ignitis
pellit fastidia uotis.

From earthly things the fourth
seeks the stars in a four-horse chariot.

Edictis sumpis,
 quartus petit astra quadrigis

 

 

 

 

TO one enclosed
from one excluded,

Inclusae
exclusus,

to one in solitude from the world
from one alone [in solitude] in the world –

solitariae a mundo
solitarius in mundo,

so as to be known by Christ and Love,
he writes to his only soul.

quem Christus et caritas nouent,
unicae animae scribit.

 

 

 

 
SHE is Eva, the ward of Christ, left solely to God, becoming a solitary owl on the roof (Ps 101.7) within her house, far from home, seeking the true homeland. Or rather she flees from the world's tumult to the Lord of peace, and from the pains of mortality, strives for the eternal joy that is God. Eua ea est Christi pupilla, deo soli relicta, solitaria in tecto, niticorax in domicilio facta, procul a patria ueram patriam quaerens, 5 immo de mundi turbine ad dominum pacis refugiens, ac de doloribus mortalitatis aeternum gaudium, quod deus est, appetens.
May He receive her Who received Mary Magdalene, Who in the inexhaustible bosom of his kindness gathers and embraces every soul that comes to Him. May He receive His ward and immigrant, for the Lord has heard the poor, and has not despised his prisoners. (Ps 68.34).

Suscipiat eam qui suscepit Mariam, qui inexhausto sinu benignitatis omnem ad se uenientem colligit et complectitur animam. Suscipiat pupillam suam et aduenam, quoniam exaudiuit pauperes Dominus 10 et uinctos suos non despexit.
If it should happen that this pilgrim letter, which I entrust to uncertain winds while commending it to God, falls into the hands of others, I plead that it be returned to her to whom alone it is properly destined, for no one should carry off beforehand what is not intended for them. Si forte in alineas manus oberrauerit haec peregrina a epistola, incertis uentis dimissa, sed deo commendata, [f.1v] precamur ut ei reddatur cui soli constat destinata, nec praeripiat quisquam non sibi parata.
It is a private trust between two, sealed by Christ as mediator, touching first on the duty owed by virginal simplicity and pure affection. Archanum duorum est, Christo medio signatum, uirgineae simplicitatis 15 et candidae dilectionis praelibans officium.
Let there be banished from [this] pure whispering [all] hissing calumny, the winking eye, the wagging finger, the impure gossiper and cackler. Absint a puro susurrio sibilantes insidiae, nequam oculus, uafer digitus, uentilator et cachinnator impurus.
The tale is long, the words awkward and weak; let it [remain] unread by the unloving (cf 1Jn 4.7-8), who should turn away from what is not written for them. But whatever may follow, I would rather endure the condescending mockery of strangers than fail to offer what love deserves. Longa est fabula ; uerba insulsa et eneruia : non diligens non legat, non sibi scripta propriis relinquat. Quicquid tamen euenerit, 20maluimus alieno supercilio infatuari quam non satis facere caritati.
In any case, this letter of exhortation, though excessive in its format, is divided into four booklets, so that while running its course it may breathe.

 Sed haec exortatoria epistola, modum excrescens, in quattuor libellos, ubi cursitans respiret, stadiatur.

 

 

 

 

 

The End of the Prologue

Explicit prologvs

 

 

 

 

 

 

 

 

 

 

HERE BEGINS THE BOOK of ENCOURAGEMENT (Comfort) of Goscelin the Monk: [this is] sent from England to Angers for Eve, who is enclosed [a hermitess] for the name of Christ at St. Lawrence.

Inciplt conforta<to>rivs Liber goscelini monachi Ab Anglia ad Evam apvd sanctvm Lavrentivm pro Christi Nomine inclvsam missvs Andegavis

 

 

 

 

O soul more precious than light, your Goscelin is with you in the soul's inseparable presence; with you in that better part with which he could love you, one with you, from which no distance may separate you. He greets you in Christ with eternal greetings.

1. O luce dilectior anima, adest tibi Goscelinus tuus inseparabili anime praesentia ; adest meliori [f.2r] parte, ea qua te diligere potuit indiudua, qua nulla excludant terrarum Intersticia ; salutat te In Christo salute sempiterna.
Behold, he has touched us with his hand, and he has determined and allotted all those things with wisdom. Although he has separated us for the time being, he has also given us higher counsels, so that of course we will pant and hasten to be united in that homeland where we can never ever be separated. The more distance he has put between us physically, the more inseparably at some time he will join together again one soul of two people. Just so, formerly, the more bitterly the fountain of love himself wounded the feelings of his disciples by physical absence, the more sublimely he fired them in spiritual love. Ecce tetigit nos manu sua, alla omnia discernens et dispensans sa10 pientia, et ad tempus separans docuit altiora consilia, ut scilicet in illa patria anhelemus et festinemus coniungi, ubi nunquam perpetuo possimus seiungi. Quo autem longius corpore remou1t, eo inseparabIliva unicam aliquando duorum animam resolidabit. Sic quondam apse Fons dilectionis discipulorum affectus corporali absentia quo acrius 15 uulnerauit, eo sublimius in spirituali cantate conflagrauit.
nd so, because your soul-friend was not able and did not deserve to visit you in corporeal presence, he seeks you now with anxious letters and long complaints. The provident mercy of God has made this consolation for us, that although far distant in place, we can be present to one another in our faith and our writings. Vnde, quia nec potuit nec meruit unanimis tuus te accessi bus uisitare corporeis, querit nunc anxiis litteris et longis querelis. Parauit nobis banc consolationem prouida miseratio Domini, ut, locis elongati, fide et scriptis possimus repraesentari.
The letter that runs between us can bind up even these torments of separation, which were owing to my crimes, and heal us. And the page, which retains, will speak with more edification than the tongue, whose word flows away. And your affection will be able to see by reading the one whom it has left in the body, and will be able to drink in my voice and my sighing words with your eyes instead of your ears. Et quae meis debebantur sce20 leribus haec separationis tormenta, alligare et refouere [f.2v] nos potent intercurrens epi stola. Loquetur etiam edificatius tenax pagina quam fluxa lingua ; poterit et- tua dilectio uidere lectione quem reliquit facie, et uocem et uerba nostra suspiriosa oculis pro auribus haurire.
So, lest you think that I have been cut off from you, as often as, mindful of me in Christ, you deign to look upon these remembrances of me, consider that I am seated with you at Wilton in the presence of our lady St Edith or even in this chaste order,1 that I speak to you, that I exhort you, that I console you, that I pour Christ into your heart with the sighs of the feelings of wounded love. Ne ergo me putes abscisum a te, quotiens, in Christo nostri memor, 25 dignaberis haec nostra m o n i m e n ta respicere. Estimato me tecum Wiltonie coram sancta domina nostra Eadgyda aut etiam in hac pudica serie residere, te alloqui, te exhortari, te consolari, anhelantibus uulnerosae caritatis affectibus Christum tuo infundere pectori.
But behold, even as I was writing, my suffering, running wild, could not be concealed. My hands have fallen and my writing skills have failed, and I have been overcome by wailing and lamenting. I fell down before the altar of your Laurence, as I was sitting in a quiet part of his church. Sed ecce, dum scribo, grassans dolor non potuit dissimulari ; cecidere 30 manus et usus scriptc.ii ; rugitus et eiulatus inuasit me ; corrui coram altars tui Laurentii, ut sedebam in eius ecclesia remotiori.
I called out often in a flood of tears, as if under the blows and lashes of the Lord: 'Have mercy, O Lord, have mercy.' Clamabam frequens in diluuio lacrimarum quasi inter ictus et uerbera Domini Domine, miserere ; Domine, miserere. »
I grasped at the psalm: 'Have mercy on me, O God' (Ps 50.3), and with wailing I intoned that psalm and (in it) 'a contrite and humble heart' (Ps 50.19), and in another psalm, the verses appropriate to you: `I am like a pelican of the wilderness' (Ps 101.7), and: 'The Lord from heaven looked down on earth, so that he might hear the groans of prisoners (Ps 101.20-21).' I bellowed loudly: 'Holy Mary, succour the unhappy; help the faint-hearted.'3

 Rapui psalmum Miserere Me Deus, et cum eiulatu intonui: et cor contritvm [f.3r] et hvmilitatvm, 35 atque in alio psalmo tibi competentes uersiculos : similis factvs svm pelicano solitvdinis, et : Dominvs de caelo in terram aspexit vt avdiret gemitvs compeditorvm. Magnis clamoribus infremui : Sancta Maria succurre miseris, iuua pusillanimes.

Thus taking up again my discourse, that was interrupted by such an eruption of grief, as often, I say, as you deign to read my holy devotion again here, accept this consolation as if I were present, if the fervour of one who loves you moves you. Repetens ergo interruptam interrumpente luctu loquelam, quotiens, 40 inquam, hic dignaberis nostram deuotionem recolere, consolationem quasi praesentis, si qua pietas diligentis mouet, accipe.
Permit me now, for mutual comfort and memory, to go over again the unbroken history of our affection and strengthen our perpetual love Liceat me nunc in mutuum refrigerium ac memoriam perhennem nostre dilectionis recapitulare ordinem ac perpetuar confirmare caritatem.
Do not be deterred by this volume in place of a letter, which although so large will not contain such great longing. Unless I am mistaken, however, insatiable fervour and anxious love will actually make the longest conversation the briefest for you. Pay attention to one who is speaking to you as if from a bed of pain.  

Nec te absterreat hic liber pro epistola, qui uel maximus 45 tanta non capiet desiderii. Ni fallor, etiam insatiabilis feruor et caritas anxia longissima colloquia tibi facient breuissima. Quasi de lectulo doloris affantem attende.

   
 

[Conclusion of Book 4]
To see this joy, o sweet offspring of my soul, sigh, pant, strive with great humility, with inextinguishable love, with untiring labor, with incessant prayer. Wash your bodily dress with the twin sources of your tears, so that as soon as you lay it down you may receive it back more blessedly, and can appear before the Lord without stains or creases. [114r] Ad huius itaque laeticiae uisionem, o dulcis partus animae meae, summa humilitate, inextinguibili caritate, indefesso labore, incessabili prece suspira, anhela, tende, ut, iugibus fontibus Iota lacrimarum, mox ut hanc tunicam corpoream posueris felicius receptura, ei ap 5 parere merearis sine macula aut ruga',
May you be allowed to see your Savior eternally, first only in spirit, then in the double robe of body and soul. The angels desire to gaze on him,155 and the more they see him the more ardently they burn with desire to see him. This satiety never breeds boredom, but increases everlasting desire. To see him is life, salva­tion, satiety, joy, peace, and endless end of all desire. et hunc saluatorem tuum perpetuo uidere, modo in anima, deinde in duplici corporis et animae stola, in quem desiderant angeli prospicere', quem quanto altius uident, tanto ardentius estuant uidere, cuius sacietas nunquam parit fastidium, sed auget sempiternum desiderium, quem cernere uita, 10 salus, sacietas, gaudium, pax et finis infinitus est omnium desideriorum.
It is love that has forced me to go on for so long; but at some point I must put an end to my prolix garrulity. If you know the bowels of mercy,156 take pity on your bereaved Goscelin, whom you loved as your soul's abode in Christ, but whom you have shaken to the foun­dations with your departure, and evicted from all consolation of the present life. Et quia dilectio tantis me fluere coegit, et tam prolixe garrulitatis iam aliquando finem ponere conuenit, si pietatis uiscera4 nosti, miserere orbitatis Goscelini, quem ut animae tuae domicilium in Christo dilexisti, sed recessu totum a fundamento concussisti et a solacio prae15 sentis uitae euertisti;
But let me not obscure with the fog of my lamenting the splendor of the joys I just described. Please pray for me that I may receive god's forgiving mercy forever, and pardon for my sins. Even though you are far removed from my worthlessness now, may I be so happy one day to see you in the blessed light, full of joy.

ac, ne [114v] maioris querelae nebula praetentum gaudiorum iubar inflciam, ora mihi, quaeso, placabilem in aeternum Domini clementiam, ac peccatorum ueniam, ut te, licet longius a mea indignitate remotam, laetus merear uidere in beata luce laetissimam.
May you receive all that your soul desires. Sic habeas animae / cuncta cupita tuae'.
   
   

 

 

 

 

THE LIFE of ANTONY

 

 

 

 

 
   
   
 

 

 

 

 TABLE of CONTENTS

INDICE

 

 
 

 

 

 

 

 
   

 

 

 

 

 

 

THE LIFE of ANTONY

 

 

 

 

 

 

 
   
   
   
   
   
   

 

   

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