The Life of St Bruno
from the Vita Antiquior, with the paintings of Vincenzo Carducci
NOTE: This is a translation from the oldest of one of the three accounts given within the Patrologia Latina, there is a critical commentary which precedes them and is a constant point of reference in the endnotes, these two other accounts and the commentary may be translated at a later date.
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By the author, an anonymous chronologer of the first five priors of the Carthusian order, taken from the most ancient manuscript of the Carthusian Library in Cologne (1).
Occasion of the conversion of Saint Bruno: he decided to seek solitude, attracted others to the same purpose, went to Grenoble, withdrew to the Carthusian hermitage, was called from there by the Pope, presented himself, obtained permission to return to solitude from him; he hides in the hermitage of Torre in Calabria, and there he dies.
1. In the year of the Lord's incarnation 1082 or around that time, while scholarly pursuits flourished in Paris, especially in philosophy, theology, and canon law, as commonly accustomed, such a prodigy is said to have occurred there. For a certain distinguished doctor, honoured excellently among all the Parisian doctors for his life, as it seemed, fame, and outstanding knowledge, and admirably esteemed, being overtaken by a severe and final illness, did not end his day lying down, but instead closed his last day.
2. And when throughout the entire day on which he died, in the Parisian manner, divine offices had been continuously sung in the hall with the coffin lying, on the next morning, the University of Paris (2) gathered there, both scholars and doctors, to offer such an honourable and dignified burial ceremony for the esteemed man. When the venerable men intended to lift the bier, on which the body lay, to carry it to the church, suddenly, to the astonishment of all who seemed and were dead, he raised his head in the coffin, and, with everyone listening, he shouted in a loud and dreadful voice: 'I am accused by the just judgement of God,' and, having said this, he laid his head back down and lay dead, as before.
3. With that voice, everyone astonished and terrified resolved that he should by no means be buried on that day but reserved until the next. Therefore, on the following morning, when a very large crowd had gathered, and they intended to carry the said funeral to the church as before, the deceased, as before, raised his head in pain, and with a dreadful voice, he thundered: 'I am judged by the just judgement of God.'
4. When the multitude, clearly understanding and hearing that voice, was even more astonished than before, and seeking each other's opinion about what these unusual and inexperienced cries of the deceased might mean, they still decided not to disturb him until the next day. On the third day, however, when a crowd had gathered from the city due to these extraordinary events, and, with everything prepared, they intended to carry the funeral to the tomb, the deceased, as before, for the third time, resounded with the highest and most mournful cry: 'I am condemned by the just judgement of God.'
5. When this dreadful sentence was heard, as if almost everyone were struck with immense fear and trembling, being certain of the condemnation of such a man who, among others and above others, seemed to shine forth in the uprightness of life, the clarity of fame, the excellence of dignity, and the manifold knowledge and wisdom. At that time, there was Master Bruno (4) there, a native of Germany, born of not obscure parents in the city of Cologne (5), a canon of the church of Reims and a master of schools in theology there (6), who, rightly terrified and moved by the aforementioned words, spoke to some companions present there in the following or similar words:
6. "Alas, dearest ones, what shall we do? We will all perish together; none will be saved unless they flee. If these things happen in the green wood, what will happen in the dry? If a man of such dignity, of such learning, who seemed to lead such an honourable life, who was so famous, is so unquestionably condemned, what will we, miserable little humans, do? If we, with dread and awe, are struck and astonished by the mournful voice of one insignificant person, what will we do when the roar of the lion, with the trumpet of the final judgement, strikes our ears? When we all hear: 'Arise, you dead, come to judgement'? Where will we flee then? How can we appear in such a horrendous judgement, where the pillars of the heavens will shake, and angels will be terrified and, perhaps, troubled? Where then will we hide?"
7. "It will be impossible to hide, unbearable to appear; let us, therefore, flee from the face of God's sword, let us anticipate His countenance in confession. Come, let us adore and prostrate ourselves before God, let us weep before the Lord who made us. Therefore, after we have heard His stupendous voice today, let us not harden our hearts, but let us depart from the midst of Babylon, let us go out to Pentapolis, already aflame with fire and sulphur, and following the example of the blessed Paul the hermit, the blessed Antony, Arsenius, Evagrius, and other saints with the blessed John the Baptist, let us seek the caves of the desert, let us make ourselves safe in the mountains, so that we may escape the wrath of the eternal Judge, and the sentence of eternal damnation, and the flood of sins [or perhaps, 'or the deluge of sins?'], in Noah's ark, and in Peter's little boat, in which Christ caused the wind and storm to cease, that is, in the ship of penitence, we may be able to escape and reach the harbour and tranquillity of eternal salvation."
8. Addressing himself and certain companions with these or similar words and sentiments, and encouraging them, he and six other virtuous men decided to renounce the world and its vanities. They resolved to seek a suitable place for perpetual penance, where they could abandon all riches, delights, and honours of this world, and each of them take up their crosses. They determined to follow the naked Christ on a narrow path that leads to life, forsaking the broad and spacious one that leads lovers and followers of the world to the torments of the damned.
9. And therefore, because they had heard of the holiness of Saint Hugh, the Bishop of Grenoble, who is believed to have been a companion of the same Master Bruno in the schools at some time (7), inspired by the Holy Spirit, they proposed to approach the aforementioned holy bishop together. They intended to seek his aid and counsel so that, in his diocese, which they had heard was abundant with many deserted mountains, they might merit obtaining a suitable place where they could dedicate their holy and salutary purpose to fruition. For this reason, they came to the aforementioned holy bishop, led by the Holy Spirit (8).
10. And, to use the very words written in the legend of the Life of the aforementioned Saint Hugh, approved, and confirmed by the Supreme Pontiff who canonised him (9): “There is Master Bruno, a religious man, renowned for his knowledge, a sort of image of honesty, gravity, and complete maturity. He emerged as the prior of the Carthusians after him, along with two Stephens, one from Bourgogne and one from Dijon (they had been canons of Saint Rufus but, desiring a solitary life, had joined under the abbot's favour), also Hugh, whom they called the Chaplain, because he alone among them performed the duties of a priest (11), and two laymen, whom we call converts, Andrew and Guarin. They sought a suitable place for eremitic life and had not yet found one (12). With this hope, drawn both by the sweet scent of holy conversation, they came; whom the bishop not only received with gratitude but also treated with reverence, and made them participants in their vow.”
11. “For, indeed, with his counsel, aid, and presence, they entered and built the solitude of the Carthusians in the year of the Lord one thousand eighty-four, and during the fourth year of the episcopate of the said Saint Hugh (13). Moreover, the aforementioned holy bishop had seen around the same time, in a dream in the same solitude, the Lord constructing a dwelling for his divine abode and also giving him seven stars as a guide for the journey (14). And there were indeed these seven; therefore, he willingly embraced not only them but also those who succeeded them in the councils, and he always supported the inhabitants of the Carthusian order until his death, both with favours and counsels. Although, indeed, he burned entirely with the fires of divine love even before, yet he did not inspire others with the exercises of heavenly discipline through their examples and companionship any less than if someone were to place many other burning things around a blazing fire.”
12. “He was with them not as a lord or bishop, but as a companion, as a most humble brother, and very ready to serve all, as much as was in him. So much so that the venerable man William, then Prior of Saint Lawrence (15), later Abbot of Saint Theofridus, also bound to Master Bruno with no small religious devotion, and at that time a companion of blessed Hugh (for they both dwelled in separate cells), complained not lightly to Master Bruno. He lamented that the bishop took away almost everything related to humility within the cell, not at least as a companion but rather behaved as a servant.”
13. “But he dwelled so devotedly and diligently in the desert that Master Bruno would sometimes compel him to go out, saying, 'Go, go to your sheep, and fulfil what you owe to them.' At that time, inflamed with the ardour of great poverty and humility, the aforementioned bishop wanted to sell all his horses and donate the proceeds to the poor. He intended to travel on foot for preaching. However, the man of profound heart, Master Bruno, who would not obey the abbot's directives any differently than commands, did not agree. He feared that the bishop would be praised excessively for this act, or that other bishops would be judged for their singularity, or, what was not doubted, that he could not accomplish it because of the roughness and unevenness of the terrain.”
14. All the aforementioned are the words of Lord Guigues written in the Life of Saint Hugh, Bishop of Grenoble, which we judged to be inserted here because in them the beginnings of the foundation of the Carthusian order are declared, and the excellence of Master Bruno is made known. In this, it is evident how the same venerable and holy bishop adhered with such reverence, fervour, and humility to Master Bruno, and it can truly be said that he is the patron and founder of the house and order of the Carthusians. Although not the first, he is in a certain way the chief founder. Therefore, the house and order of the Carthusians were happily founded and initiated during the time of Pope Gregory VII, who was succeeded by Pope Victor, who lived very briefly, that is, only about one year and four months. Upon his death, Urban II was elected, who Master Bruno had previously been a teacher and master to (16).
15. Shortly after his election, considering the wisdom, sanctity, and extraordinary discretion of his master Bruno, he immediately thought to have him to direct and assist him in bearing the care and burdens of the apostolate (17). Therefore, since the aforementioned Master Bruno had already inhabited the Carthusian solitude for six years, and when called to the Roman court, he had to obey the Supreme Pontiff, leaving the beloved company of his cell-dwelling sons, at least for a time. His subjects were so shaken by grief and so disturbed by sadness because of this that they declared unequivocally that they would by no means remain in the Carthusian order if they were to be deprived of the presence and providence of their sweetest and most beloved Father.
16. Master Bruno, therefore, deeply saddened by the desolation of his sons, though not lightly desolate, not wanting or able to lawfully deny the duty of obedience to the Supreme Pontiff, so that the place of the Carthusian order, left by the monks, would not come into profane and unworthy hands or uses, left it to the Abbot of Casae-Dei, who had been one of the first founders, through a donation and cession, having executed a public instrument for this purpose (18). Then the venerable Father, coming to the Supreme Pontiff, attending to him not for a long but a short time, supported him with salutary advice and assistance in many burdens. He greatly alleviated the care of the governance of the Holy Church of God with his readiness.
17. For a long time, he could not patiently conceal the sadness and pain conceived from the dispersion of his sons, and the noise and tumult of the court, hindering the sweetness and quiet he was accustomed to enjoy and feed on in the solitude, he bore heavily and could no longer endure. Having laid bare his desolation to the Supreme Pontiff, he urgently implored and obtained to be separated from the court. He could return to the solitude and the sweetness of the cell already tasted, and to the desired rest.
18. And when the Supreme Pontiff wanted to confirm him as the Archbishop of Reggio, to which church he had been elected with the Pope's approval (19), he in no way consented. Rejecting and despising it, he, with God as his guide, bade farewell to the apostolic see and arrived at a certain hermitage in Calabria, called Turris. There, with many clergy and laity gathered, he established a monastery. In it, he remained steadfast in the purpose of the solitary life, burning with humility, fervent in charity, always adhering to God until the end of his life. He successfully completed the course of his journey there (20). That he had attained the reward of being a glorious Father and the crown of eternal happiness was declared by divine mercy through several miraculous signs.
19. However, before he departed from the court, it is believed that through his merits and prayers, divine mercy recalled all his companions and subjects, so that all agreed to return to the Carthusian order (21). Therefore, Master Bruno obtained from the Supreme Pontiff letters to the venerable man Siguinus, abbot of the monastery of Casae-Dei, so that he would absolutely restore within thirty days the place of the Carthusian order left by Master Bruno and return it to the companions and subjects of Master Bruno with all their former liberties upon receiving the papal letters.
20. And these seem to be the first papal letters that mention the Carthusian order (23); they were written around the beginning of the Carthusian Cartulary. Abbot Seguinus, having received the apostolic mandate, obediently and joyfully complied. He freely and liberally restored the place of the Carthusian order to Master Landuinus and his companions through a public instrument, which is transcribed around the beginning of the Carthusian Cartulary (23). The aforementioned Brother Landuinus had been ordained as the prior of the Carthusian order by Master Bruno before he journeyed to the regions of Calabria (24).
22. Just as the providence of divine dispensation allowed the apostles, already appointed by eternal predestination as leaders of heaven and earth, to fall in the passion of Christ and be separated from the truth of the Christian faith (25), so also some of the disciples, after the sanctified city of Jerusalem was abandoned, scattered by the wind of infidelity to external strongholds, were wavering in the waves of despair. However, just as Christ truly rose bodily, they also rose spiritually, more steadfast and firm in faith and love for Christ, subsequently enduring, and because they had already departed from Jerusalem by sixty miles, on the same day, being reformed by the vision of Christ with other disciples, they returned. Thus, God allowed the inhabitants of the Carthusian order to depart at first, so that later, returning, they might be more steadfast and stronger in holy perseverance.
23. For those who had departed at the end of the sixth year returned in the seventh year (26), to make them understand that, just as on the seventh day the Lord rested from laborious works in the primary creation, and after the Passion He likewise rested on the same day in the tomb, and the seventh year in the general [or natural] law was dedicated to rest, and the seven times seventh year is called the jubilee, so in the seventh year, the inhabitants of the Carthusian order, returning, ceasing similar works of sins, recreated in the rest of spiritual contemplation and hidden in the tomb of Christ, that is, in the cloister and cells, would finally, in the jubilee of the seventh seven, happily attain to the praise and eternal rest of eternal glory designated for them at that time, a number of seven.
24. Bruno, therefore, a most holy man endowed with twofold knowledge, namely divine as well as human, illustrious in Tullian eloquence, shining forth in discernment, devotion, and excellence of character, enriched and endowed with the treasure of heavenly virtues, beloved and pleasing to both God and men, governed the Carthusian hermitage for six years, and afterward, as it has been foretold, he was called by the Pope, and not long after (27), passing to the hermitage in Calabria, called Turris, there, with a holy monastery built, he became the leader and minister [alternatively, master] of many servants of God who were hermits, and there, after the successful course of his life, he passed to the Lord, leaving the Carthusian order in the eleventh year, neither more nor less, as is contained in the books of the Customs of Dom Guigues, which are in the Carthusian house (28). Next to his tomb, a living spring immediately emanates, which, by divine mercy, bestows the desired remedies of health on many diseases of the faithful through the merits of this holy man (29).
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(1) Regarding this Life of the Saint, its author, by whom, and the time when it seems to have been written, I have brought forth the previous Commentaries, number 8 and the seven following, which I deemed necessary and fitting, so that also concerning the most ancient manuscript, from which those [Commentaries] were taken and communicated to us, the exemplar of the prior five chronicles of the Carthusian priors, I have brought into the light.
(2) That this Life of the Saint was not composed before the thirteenth century is very likely, indeed almost undoubted. This is evident from the name of the University with which it is adorned, the University of Paris. Refer to the previous Commentary numbers 12 and 15; to those things said there, it can be added that the Roman Pontiffs, Innocent III, who died in the year 1216, Honorius III, Innocent IV, and likewise Alexander IV, in the thirteenth century, granted privileges to the University of Paris. With letters given for this purpose, beginning with the words 'May your university know,' or 'May the university of masters and scholars begin,' it was hence established, as almost all scholars now agree, that the University of Paris was first named 'University.
(3) What should be thought about this account of the deceased Parisian, who, having declared himself damned, shouted from the coffin in a horrifying spectacle, whether it happened publicly in front of many or privately with only a few witnesses, should be considered. Also, whether St. Bruno was expelled from the funeral banquet with a deadly host, this I leave for the discerning reader to judge from what I have discussed in sections X and thirteen onwards of the earlier commentary.
(4) Given that the horrifying spectacle of the condemned occurred in Paris, and that St. Bruno was also involved, it still does not necessarily follow that the Saint taught there. See Commentary number 173 and following for more information.
(5) Concerning the noble lineage of Bruno, refer to Commentary section II in the previous text.
(6) Indeed, Bruno taught theology in Reims, as demonstrated in the previous Commentary, numbers 78 and following.
(7) Concerning this holy Bishop of Grenoble, it is recorded in the Roman Martyrology that his name is mentioned on April 1st. As for the year of the Lord's incarnation, Guigo, the fifth prior of the Grande Chartreuse, who was a contemporary and held a holy friendship with Hugh as long as he lived, states in his Vita, composed at the command of Pope Innocent II, in number 33, that he departed from this mortal life to the immortal one in the year one thousand one hundred and thirty-two, at the age of at least eighty, in the fourth month. Therefore, since he does not seem to have been born before the year 1032, and Bruno, as I explained in the previous Commentary § II, was born around the year 1030, and began teaching in Reims from around the year 1050 or even earlier, as indicated in § IV, it is clear from the age of both that Bruno was more likely a disciple in his school than a contemporary, contrary to what our biographer asserts here, although for now, without being able to affirm this, as it cannot be confirmed by any ancient testimony.
(8) Our biographer here asserts that our saint and his companions, having witnessed the dreadful spectacle of the condemned in Paris, immediately went to Hugh, the Bishop of Grenoble. However, the evidence presented in the previous Commentary, numbers 414 and following, contradicts this, demonstrating that such a claim is not aligned with the truth.
(9) Indeed, Innocent II, the pope, instructed Guigo, the fifth prior of the Grande Chartreuse, to record all the deeds of this saintly bishop, Hugh of Grenoble, shortly before his death in the year 1134, as mentioned in our work, volume 1, April, page 36, number 4. However, I could not find evidence in ancient writings that this composition, which Guigo produced in compliance with the papal command, was confirmed and approved by that pope, as our biographer here asserts. Nevertheless, the truth of the matter is by no means evident.
(10) Regarding Lauduin, the two Stephens, namely, from Bourges and Die, associated with the monastery of St. Rufus, from which they came, as well as Hugh, the chaplain, who is mentioned here as accompanying Saint Hugh, the Bishop of Grenoble, you can refer to the previous commentary, specifically from section XXV, from number 434 to number 441.
(11) Whether it follows from Guigo's words that the Saint, when he approached Hugh, Bishop of Grenoble, had not been initiated into the priesthood, can be found discussed in the previous commentary, specifically from number 442 onwards.
(12) What can be inferred from these words of Guigo is explained in the previous commentary, number 420.
(13) In the year of Christ marked here, it is convincingly presented in detail, which I have brought forth in the previous commentary, numbers 470 and the following three, against Baronius and others, who contend that it happened in the year 1086. The improper association of that event with the fourth year of Hugues' episcopacy, even though he had been promoted to this position since the year 1079, is openly refuted from what is discussed there in numbers 506 and onward. I have discussed this matter. However, all the words that express the time when St. Bruno and his companions entered the Chartreuse, and which are cited here as supplied by Guigo in the Life of St. Hugues, Bishop of Grenoble, are absent from this work by Guigo, both as it was edited by us and as it was made public by Surium. Therefore, either the copies from which the Life of the said bishop has been published, both by us and by Surium, have been marred by the omission of those words, or, as it seems more probable, the manuscript from which our biographer worked on the Life of that holy bishop, and which was also used by Surium, has presented a corrupt version of the aforementioned words. Moreover, the last conjecture seems more likely, especially when considering that the eulogy as well, given in number 7 of the previous commentary, which served as a model for the biographer, and which he nevertheless considered uncorrupted, was indeed corrupted, as is evident from what was said in number 519 of the same commentary.
(14) Regarding this vision offered to St. Hugues, Bishop of Grenoble, and its associated elements, you can find the discussion in the previous commentary, number 423 and several following sections.
(15) The cell or priory is located in the suburb of the city of Grenoble, immediately subject to Saint Theofridus. Concerning this, our work, Volume 1, April, page 41, in the Appendix to letter D, depends on the monastery. The prior of this cell, later abbot, is the aforementioned Guillelmus, although he led an eremitic or solitary life in the Carthusian Order with Hugues and Bruno. However, he is no more a Carthusian prior than the prior of these two Saints. See also "Gallia Christiana," Volume II, column 766.
(16) The prior from among these three popes passed away in the year 1085. After Desiderius had also died in 1087, Otto or Odo, who took the name Urban II, eventually ascended to the chair of Saint Peter. It was mentioned earlier in Commentarius Praevius number 96 that he had once been associated with Master Bruno in Reims.
(17) It is beyond doubt that Saint Bruno was summoned from the Carthusian Order by Pope Urban II, as confirmed by the chronological account of the first four priors of the Carthusian Order in Laabeus's Bibliotheca Nova Librorum Mss., Volume 1, page 638. It is also noted here that Bruno had governed the Carthusian Order for six years before this happened. However, it should be considered not as a complete period but an incomplete one based on the latter part of these statements, as easily inferred from the discussion in section XXX regarding the time when Saint Bruno approached Pope Urban II.
(18) Regarding this document, granted to the abbot of the renowned monastery of Casae-Dei in the diocese of Clermont in Auvergne by Saint Bruno Seguin, it is rightly stated here, as accurately recounted in the previous commentary, number 503 and the following two, that he was one of the first donors of the Carthusian Order. This is confirmed by the letters of donation for the Carthusian Order, see commentary number 513 and the following two.
(19) Our Saint was elected or appointed to the archbishopric of Reggio in Calabria in the year 1090, as proven by the relevant information in commentary number 532 and the following.
(20) Indeed, in the year 1101, as I have explained in commentary number 729, when he had already gathered around thirty disciples in his hermitage in Torre, as can be deduced from the list of Turritan monks who pledged obedience to Landuino after the Saint's death, provided in commentary number 622.
(21) Our biographer seems to suggest that all of Bruno's disciples came to him in Rome through a miracle. Regarding my opinion on this matter, I have expressed it in commentary number 527.
(22) I have included those papal letters in commentary number 528; however, in them, there is mention not of the Carthusian order but only of the cell or monastery constructed by Bruno.
(23) I have included that document in the previous commentary, number 529. However, concerning the time when our biographer of our Saint flourished, it can be concluded from the Carthusian cartulary he mentions. For details, refer to commentary number 12 and the following ones.
(24) The biographer departs from the truth by asserting that all the apostles deserted the faith during Christ's Passion, a belief held only by heretics.
(25) Thus, according to this biographer, it is implied that Saint Bruno governed the Carthusian Order for less than six complete years before being summoned to Rome by Pope Urban II.
(26) Hence, according to this biographer, it appears that Saint Bruno governed the Carthusian Order for less than six complete years before being summoned to Rome by Pope Urban II.
(27) Bruno spent only a few months with Pope Urban II before retiring to the hermitage of Torre in Calabria, as evident from the statements made in previous Commentary section 31.
(28) My apologies for the confusion. To clarify, the error lies in our biographer, and you can find additional information in previous Commentary section 30.
(29) Regarding the prodigious spring mentioned and the miracles performed by its water, you can find more information in previous commentary num. 735 and the following sections.