Letters470 Letter CDLXX

Dom Galandus, Abbot of Regny, to S. Bernard.

To the most kind father and lord, Bernard, the most Reverend and religious Abbot of that very holy community, dwelling as to the body indeed in the Bright Valley 1 This letter is one numbered 138 in the Parchment Codex in the Public Library at S. Omer. The Codex is a Folio MS. in two columns, of the beginning of the 13th century, which according to a note on the last page (which is half destroyed), folio 1853, belonged to the Cistercian Abbey of Clairmarais. It contains five books of the Vita Bernardi, many sermons, most of the treatises of the Saint, up to 157 15 83. Then follows this letter of a monk Galandus of Regny to the Abbot of Clairvaux, to which is added a parabolarium, as it is called, or writing of the same author. These theological treatises *) run to the end of that codex, and are submitted by the accompanying letter to the judgment of the Saint before publication. Abbot Julian of Regny whose help has considerably aided the work, advised this. Such a reminting of the roughly expressed phrases of Galland is not only intended for the correction of anything that might be against faith and good morals, but also of grammatical slips, although that point does not appear of importance to the author. Whether Bernard responded (Clairvaux), but spiritually built up in brightness and beauty of character: Brother Galandus sends most devoted greeting and humble obedience.

At the persuasion of a certain friend and adviser, whose name and office the brief preface which follows to this little treatise will at once reveal, since I had a scanty treasure in silver, I, though an inexperienced and unskilled minter, have made out of it certain coins. And although I was hampered by the smallness of my stock of silver; yet nevertheless I ventured to adopt [for my work the form and semblance Of that made out of pure silver; while it is enough for me, if I could hammer out coins of a lower kind and less value. But yet since I fear that I have transgressed the rules and prescriptions for legitimto the request is not clear. Possibly Ep. 449 may be looked on as the answer of the Saint. This modest writing does not seem to' have had a large circulation; it appears not to have been printed, and the name of the monk is not elsewhere known. When Galland in the title of his letter says “a monk of Regny” he is not strictly accurate. The Cistercian monastery of this name in Auxerre was founded in 1128* when the brethren of the adjoining Abbey of Fontenay, in the diocese of Autun, removed to Regny. Six years previous to this Fontenay, which was founded in 1104, submitted itself to the rule of Clairvaux, and besides receiving brethren from that Order, obtained in Stephen a new 4th Abbot; his predecessor is that Julian referred to by Galland. Julian appears first in the year 1123 and as the 1st Abbot. Gerard occupied the position for a long time, and it would not be safe to predate the election of Julian. Therefore the letter and the composition of Galland must fall during the 2nd decade; a result which corresponds with the whole tone of the letter. At that time Bernard was not the celebrated Abbot who in 1130 decided in the Synod of Etampes the burning question respecting the double election to the Papacy. (E.)

ate coin, and especially since the fraud of false moneyers, when detected and as it is sometimes, brought before the judges, is usually met with severe blame and punishment; therefore I determined to send my humble little penny pieces to be subjected to your examination, inasmuch as I know well your skill and experience in this art, having both seen and held in my hands, pieces of various denominations, which were the work of your skill, and have heard them praised by those who were wise, before mine were offered to the public notice. From both the workmanship and the inscription [of yours I acknowledge that I have taken some hints, while I was at work upon my coinage, such as it was.

And this I believe will not be concealed from your Holiness, when you shall have carefully examined the coins which I send. In these, although the rudeness of the composition and turning may rightly displease you, yet the metal of which they are made does not lose its value. And thus perhaps the costliness of the material may obtain acceptance for that which might be otherwise rejected on account of the want of grace in the workmanship.

But now briefly to make clear what I have said: the coins founded by me are the little propositions of the treatise. Which, because they treat of virtues indeed and divine subjects, but do so in too simple and unpolished a style, have manifestly a costly material, but a design wanting in grace, or I both point out the scantiness of my intellectual wealth, by the smallness of my stock of silver, and just as coins of lesser value are not made entirely of silver, nor yet are wholly without it, so also my utterances are neither resplendent with the cleverness of intellectual power, nor by the mercy of God, are they altogether wanting in spiritual grace and fulness. If (which, may God forbid) I have possibly said anything in them which is against the rule of a right faith or piety, then truly have transgressed the law and rule of legitimate composition. 1 But whether this has in fact happened to me in any case, your judgment and experience will when you run through the book, speedily be able to pronounce: and if you shall discover any such instance, I humbly entreat you with earnest prayers, that you will either correct it yourself, or point it out to me for the purpose of correction. If you shall find, that I have here and there transgressed grammatical rules, although I think this kind of offence of small importance, yet these also I will correct as you shall think best. I entreat that indulgence may be shown to my ignorance in case of error in the statements or absurdity in the opinions offered: though I have followed the instructions to me of that most reverend father and my Abbot, Dom Julian: and though being the least of all his scholars, have presumed to pen certain treatises in this book; following everywhere as well as I could, the method and mode of speech delivered to me from him. In fact he bade me to speak, by various similitudes or parables; and if I have, in' many passages, endeavoured to use figurative phrases rather than plain words, it has been that people might listen more willingly, being addressed in- tropes and parables. Although this was a method unaccustomed and unusual to me, yet as have great reliance on the good effects of obedience, I have not refused to adopt the method recommended to me. In which, if there shall be, by the gift of God, anything found useful or edifying, it is to be ascribed to the merits of my teacher; but whatever is said in it with too little care, that I confess is to be ascribed to my want of wisdom. For that I do Monetae.

not employ decorated discourses, nor go deeply into philosophical niceties is in no way strange, since I am scarcely able to express my subject itself in the most simple and unpretending words. But just as certain persons are accustomed, after they have well drunk of the best wine, to drink willingly a little water, or after the most delicious and succulent viands to delight in the eating of herbs and fruit, or after they have long treated of serious objects, to bring forward something witty, as if for a screen to other labour, so also you, Reader, are able to do if you are ever able to descend to these trifling and little readable lines, and thus afterwards to return, as it were, the more refreshed, to the lofty sentiments of the learned, which are worthy of close attention.

The end of the letter, and beginning of the Book of Similitudes of Dom Galandus of Regny.