Iacobus de Voragine: LEGENDA AUREA

Nicolaus civis Paterae urbis ex divitibus et sanctis parentibus originem duxit. Pater eius Epiphanes, mater vero Iohanna dicta est. Quem cum primaevo iuventutis suae flore parentes genuissent, deinceps caelibem vitam duxerunt.

Nicholas, a citizen of the city Patera, drew his origin from wealthy and holy parents. His father was called Epiphanes, and his mother Joanna. Having begotten him in the first bloom of their youth, they thereafter led a celibate life.

Hic prima die, dum balnearetur, erectus stetit in pelvi. Insuper quarta et sexta feria tantum semel sugebat ubera. Factus autem iuvenis aliorum devitans lascivias ecclesiarum potius terebat limina et, quidquid ibi de sacra scriptura intellegere poterat, memoriter retinebat.

On the very first day, while he was being bathed, he stood upright in the basin. Moreover, on Wednesday and Friday he would suck at the breasts only once. But when he became a youth, shunning the wantonnesses of others, he rather wore down the thresholds of churches, and whatever he could understand there from Sacred Scripture, he retained by heart.

Parentibus vero suis defunctis cogitare coepit, qualiter tantam divitiarum copiam non ad laudem humanam, sed ad Dei gloriam dispensaret.

But with his own parents deceased, he began to consider how he might dispense so great an abundance of riches, not for human laud, but for the glory of God.

Tunc quidam contermineus suus satis nobilis tres filias ob inopiam prostituere cogitur, ut sic earum commercio aleretur. Quod ubi sanctus comperit, scelus abhorruit et massam auri panno involutam in domum eius per fenestram nocte clam iecit et clam recessit. Mane autem surgens homo massam auri reperit et Deo gratiam agens primogenitae nuptias celebravit.

Then a certain neighbor of his, quite noble, is compelled, on account of poverty, to prostitute his three daughters, so that thus he might be sustained by their commerce. When the holy man learned this, he abhorred the crime, and he threw a mass of gold wrapped in a cloth into his house through the window secretly by night and withdrew in secret. In the morning, however, rising, the man found the mass of gold, and giving thanks to God he celebrated the nuptials of his firstborn daughter.

Non multo post tempore Dei famulus simile peregit opus. Quod rursus ille reperiens etiam laudes immensas prorumpens de cetero vigilare proposuit, ut sciret, quis esset, qui suae inopiae subvenisset. Post paucos etiam dies duplicatam auri massam in dornum proiecit, ad cuius sonitum ille excitatur et Nicolaum fugientem insequitur talique voce alloquitur: "Siste gradum teque aspectui ne subtrahas meo." Sicque accurrens velocius Nicolaum hunc esse cognovit.

Not much time afterward the servant of God accomplished a similar work. Finding this again, that man, bursting into immense praises, resolved from then on to keep watch, so that he might know who it was that had succored his need. After a few days as well he threw a doubled mass of gold into the house, at the sound of which the man was awakened and pursued Nicholas as he fled, and addressed him with such a voice: "Halt your step, and do not withdraw yourself from my sight." And thus, running up more swiftly, he recognized that this was Nicholas.

Mox humi prostratus osculari volebat pedes eius, quod ille refutans ab eo exegit, ne eum, quamdiu viveret, publicaret.

Soon, prostrate on the ground, he wished to kiss his feet; but he, refusing this, exacted from him that he should not publicize him as long as he lived.

Post hoc Myreae civitatis defuncto episcopo convenerunt episcopi illi ecclesiae de episcopo provisuri. Aderat autem inter eos quidam magnae auctoritatis episcopus, ad cuius electionem omnium sententia dependebat. Cum igitur cunctos ieiuniis et orationibus insistere monuisset, nocte illa vocem audivit dicentem sibi, ut hora matutina fores ecclesiae observaret et, quem primum ad ecclesiam, cuius etiam nomen esset Nicolaus, venire conspiceret, ipsum in episcopum consecraret.

After this, when the bishop of the city of Myra had died, the bishops of that church convened to make provision for a bishop. Now there was present among them a certain bishop of great authority, on whose election the judgment of all depended. Therefore, when he had advised all to persist in fasts and prayers, that night he heard a voice saying to him that, at the morning hour, he should keep watch at the doors of the church, and that the one whom he should see come first to the church, whose name also should be Nicholas, he should consecrate that very man as bishop.

Hoc ergo aliis revelans episcopis admonuit, ut omnes orationibus insisterent et ipse pro foribus excubaret. Mirum in modum in hora matutinali quasi a Deo missus ante omnes se agebat Nicolaus, quem apprehendens episcopus dixit ei: "Quod tibi nomen est!" Ille ut erat columbina simplicitate plenus, inclinato capite: "Nicolaus", inquit, "vestrae sanctitatis servus." Quem in ecclesiam ducentes licet plurimum renitentem in cathedram collocarunt. Ipse autem eandem quam prius humiltatem et morum gravitatem in omnibus sectabatur, in oratione pervigilabat, corpus macerabat, mulierum consortia fugiebat, humilis erat in omnes suspiciendo, efficax in loquendo, alacer in exhortando, severus in corripiendo.

Revealing this, therefore, to the other bishops, he admonished that all should persist in prayers and that he himself should keep watch before the doors. In a wondrous manner, at the morning hour, as if sent by God, Nicholas was making his way before all; whom the bishop, seizing, said to him: "What is your name!" He, as he was full of dove-like simplicity, with head bowed, said, "Nicholas, a servant of your sanctity." Leading him into the church, although greatly resisting, they seated him on the cathedra. He himself, moreover, pursued in all things the same humility as before and gravity of morals, kept vigil in prayer, mortified his body, fled the company of women, was humble toward all in showing respect, effective in speaking, brisk in exhorting, severe in correcting.

Fertur quoque, sicut legitur in chronica quadam, Nicolaum Nicaeno interfuisse concilio.

It is also reported, as is read in a certain chronicle, that Nicholas was present at the Nicaean council.

Quadam autem die dum quidam nautae periclitarentur, ita cum lacrimis oraverunt: "Nicolae, famule Dei, si vera sunt, quae de te audimus, nunc ea experiamur." Mox quidam in eius similitudinem apparuit dicens: "Ecce assum. Vocastis enim me." Et coepit eos in antennis et rudentibus aliisque iuvare navis armamentis, statimque cessavit tempestas. Cum autem ad eius ecclesiam venissent, quem numquam ante viderant, sine indice cognoverunt.

On a certain day, while certain sailors were in peril, thus with tears they prayed: "Nicholas, servant of God, if the things which we hear about you are true, let us now experience them." Soon someone in his likeness appeared, saying: "Behold, I am here. For you have called me." And he began to aid them with the yards and the ropes and the other ship’s rigging, and immediately the tempest ceased. But when they had come to his church, whom they had never seen before, they recognized him without anyone pointing him out.

Tunc Deo et sibi de liberatione gratias egerunt. Quod ille divinae misericordiae et eorum fidei, non suis meritis attribuere docuit.

Then they gave thanks to God and to him for their liberation. He taught that this should be attributed to divine mercy and to their faith, not to his own merits.

Quodam tempore totam provinciam Sancti Nicolai fames valida perculit, ita ut omnibus deficerent alimenta. Audiens autem vir Dei naves onustas tritico portui applicasse. Illuc statim proficiscitur rogans nautas, ut saltem in centum modiis per quamlibet navem fame periclitantibus subvenirent.

At a certain time a strong famine struck the whole province of Saint Nicholas, so that food-supplies failed for all. But the man of God, hearing that ships laden with wheat had put in to the harbor, straightway sets out thither, asking the sailors that at least a hundred modii from each ship they would supply in aid of those endangered by famine.

Cui illi: "Non audemus, pater. Quia mensuratum est Alexandriae, oportet in horrea imperatoris nos reddere." Quibus Sanctus dixit: "Facitanunc, quod dico, et vobis in Dei virtute promitto, quod nullam minorationem habebitis apud regium exactorem." Quod cum fecissent et eandem mensuram, quam Alexandriae acceperant, reddidissent ministris imperatoris, miraculum referunt et Deum in suo famulo magnifica laude attollunt. Frumentum autem secundum uniuscuiusque indigentiam vir Dei distribuit, ita ut miraculose duobus annis non tantum ad victum sufficeret, sed etiam ad usum seminis abundaret.

To whom they: "We do not dare, father. Because it has been measured at Alexandria, we must deliver it into the emperor’s granaries." To which the Saint said: "Do now what I say, and I promise you in the power of God that you will have no diminution with the royal exactor." When they had done this, and had rendered to the emperor’s ministers the same measure which they had received at Alexandria, they report a miracle and exalt God in his servant with magnificent praise. Moreover, the man of God distributed the grain according to each one’s need, so that, wondrously, for two years it not only sufficed for sustenance but even abounded for the use of seed.

Cum autem regio illa idolis deservisset, prae ceteris nefandae Dianae simulacrum populus coluerat adeo, ut usque ad tempus viri Dei nonnulli rustici praedictae religioni exsecrabili deservirent ac sub quadam arbore consecrata Dianae quosdam ritus gentilium exercerent. Ac vir Dei praedictum ritum de omnibus finibus expulit ipsamque arborem praecidi mandavit. Iratus ex hoc contra eum hostis antiquus oleum Mydyatum, quod in naturam in aqua et lapidibus ardet, confecit seque in formam religiosae feminae transfigurans quibusdam ad virum Dei navigantibus in quadam saginula obviavit sicque affata est eos: "Mallem ad Sanctum Dei venire vobiscum, sed nequeo.

But when that region had been serving idols, the people had worshiped, before the rest, the simulacrum of nefarious Diana to such a degree that, even down to the time of the man of God, some rustics served the aforesaid execrable religion and, beneath a certain tree consecrated to Diana, practiced certain Gentile rites. And the man of God drove the aforesaid rite out from all the borders and commanded the tree itself to be cut down. Angered at this against him, the ancient enemy prepared Mydian oil, which by its nature burns upon water and upon stones, and transfiguring himself into the form of a religious woman, he met certain persons sailing to the man of God in a certain little skiff, and thus addressed them: "I would prefer to come with you to the Saint of God, but I cannot.

Rogo ergo vos, ut hoc oleum ad eius ecclesiam offeratis et ob mei memoriam exinde aulae eius parietes liniatis." Et statim evanuit.

"I therefore ask you to offer this oil to his church, and, for remembrance of me, from it anoint the walls of his hall." And immediately she vanished.

Et ecce aliam cernunt naviculam cum honestis personis, inter quos erat simillimus sancto Nicolao, qui sic ait illis: "Heu quid mulier illa locuta est vobis vel quid attulit!" Illi autem cuncta per ordinem narraverunt. Quibus ille: "Haec est impudica Diana, et ut me verum dicere comprobetis, oleum illud in mare proicite." Quibus proicientibus ingens ignis in mari succenditur et contra naturam diutius in mari ardens conspicitur. Venientes igitur ad servum Dei aiebant: "Vere tu es ille, qui nobis in mari apparuisti et a diaboli insidiis liberasti;" [. . . ]

And behold, they discern another little boat with honorable persons, among whom there was one most similar to Saint Nicholas, who thus said to them: "Alas, what did that woman say to you, or what did she bring!" But they recounted everything in order. To whom he: "This is the shameless Diana, and that you may prove that I speak true, cast that oil into the sea." As they cast it, a huge fire is kindled on the sea and, against nature, is seen burning on the sea for a long time. Therefore, coming to the servant of God, they said: "Truly you are he who appeared to us on the sea and freed us from the snares of the devil;" [. . . ]

Vir quidam ab uno Iudaeo quandam summam pecuniae mutuo accepit iurans super altare sancti Nicolai, cum alium fideiussorem habere nequiret, quod, quam citius posset, sibi redderet. Tenente autem illo diu pecuniam Iudaeus eam expostulavit, sed eam sibi reddidisse affirmat. Trahit ergo eum ad iudicium, et iuramentum indicitur debitori.

A certain man borrowed a certain sum of money from a Jew, swearing upon the altar of Saint Nicholas, since he could not have another surety, that he would return it to him as quickly as he could. However, with him holding the money for a long time, the Jew demanded it, but he asserts that he has paid it back to him. Therefore he drags him to judgment, and an oath is imposed upon the debtor.

Ille baculum cavatum, quem auro minuto impleverat, secum detulerat, ac si eius adminiculo indigeret. Volens igitur facere iuramentum Iudaeo baculum tradidit reservandum. Iuravit ille, quod plus igitur reddiderit etiam, quam deberet.

He had carried with him a hollowed staff, which he had filled with fine (minute) gold, as if he needed its support. Wishing therefore to make the oath, he handed the staff over to the Jew to be kept. He swore that he had repaid even more than he owed.

Facto iuramento baculum suum repetiit, et Iudaeus ignarus astutiae eum sibi reddidit.

With the oath made, he demanded back his staff, and the Jew, unaware of the astuteness, returned it to him.

Rediens autem, qui fraudem fecerat, in quodam bivio oppressus corruit somno currusque cum impetu veniens eum necavit et plenum baculum auro fregit et aurum effudit. Audiens hoc Iudaeus concitus illico venit cumque dolum vidisset et a multis ei suggereretur, ut aurum reciperet, omnino renuit, nisi, qui defunctus fuerat, ad vitam beati Nicolai meritis redderetur, asserens se, si hoc fieret, baptismum suscepturum et Christianum futurum. Continuo qui defunctus fuerat, suscitatur et Iudaeus in Christi nomine baptizatur.

But returning, the one who had committed the fraud, at a certain crossroads, overcome, collapsed into sleep, and a chariot coming with impetus killed him and broke the staff full of gold and poured out the gold. Hearing this, the Jew, incited, came at once, and when he had seen the trick and it was being suggested to him by many that he recover the gold, he utterly refused, unless the one who had died were restored to life by the merits of blessed Nicholas, asserting that, if this were done, he would receive baptism and would become a Christian. Immediately the one who had died is raised, and the Jew is baptized in the name of Christ.

Quidam Iudaeus videns beati Nicolai virtuosam potentiam in miraculis faciendis imaginem eius sibi fieri praecepit eamque in sua domo collocavit, cui res suas, cum aliquo longius iret, cum minis commendabat haec vel similia verba dicens: "Ecce Nicolae, omnia bona mea tibi custodienda committo et, nisi omnia bene custodieris, ultionem expetam de te verberibus et flagellis." Quadam igitur vice dum ille abesset, fures adveniunt, cuncta rapiunt, solam imaginem derelinquunt. Iudaeus autem rediens et se spoliatum videns imaginem alloquitur talibus vel similibus usus verbis: "Domine Nicolae, nonne in domo mea te posueram, ut res meas a latronibus servares! Cur hoc facere noluisti et latrones quare non prohibuisti!

A certain Jew, seeing the virtuous potency of blessed Nicholas in the doing of miracles, ordered an image of him to be made for himself and placed it in his house; to it he would, whenever he went somewhat farther away, commend his goods with threats, saying these or similar words: "Behold, Nicholas, I commit all my goods to you to be kept, and unless you will have guarded all things well, I will seek vengeance upon you with beatings and scourges." Therefore on a certain occasion, while he was absent, thieves come, seize everything, and leave only the image. But the Jew, returning and seeing himself despoiled, addresses the image, employing such or similar words: "Lord Nicholas, did I not place you in my house, that you might keep my goods from robbers! Why were you unwilling to do this, and why did you not prevent the robbers!"

Igitur dira tormenta recipies et pro latronibus poenam lues. Sicque damnum meum in tuis recompensabo tormentis et furorem meum in tuis refrigerabo verberibus et flagellis." Accipiens ergo Iudaeus imaginem dire eam verberat direque nagellat.

“Therefore you will receive dire torments, and you will pay the penalty on behalf of the thieves. And thus I will recompense my loss in your torments, and I will cool my fury in your beatings and scourges.” Therefore the Jew, taking the image, cruelly beats it and cruelly scourges it.

Mira res prorsus et stupenda. Dividentibus furibus, quae rapuerant, Sanctus Dei, tamquam in se verbera recepisset, apparuit haec vel similia verba dicens: "Cur tam dire pro vobis flagellatus sum! Cur tam crudeliter verberatus!

A wondrous thing indeed and stupendous. As the thieves were dividing what they had carried off, the Saint of God, as though he had received the lashes upon himself, appeared, saying these or similar words: "Why have I been so direly flagellated for you! Why so cruelly beaten!

Cur tormenta tot passus! Ecce, quomodo corpus meum livet. Ecce, qualiter effusione sanguinis rubet.

Why have I suffered so many torments! Behold, how my body is livid. Behold, how by an effusion of blood it is reddened.

Pergite citius et cuncta reddite, quae tulistis. Alioquin Dei omnipotentis in vos ira desaeviet, ita ut scelus vestrum in medium publicetur et quilibet vestrum suspendium patiatur." Ad quem illi: "Quis es tu, qui nobis talia loqueris!" Et ille: "Ego sum Nicolaus, servus Iesu Christi, quem Iudaeus ille pro rebus suis, quas tulistis, tam crudeliter flagellavit." Territi illi ad Iudaeum veniunt, miraculum referunt, ab eo, quid imagini fecerit, audiunt, cuncta reddunt. Sicque et latrones ad viam redeunt rectitudinis, et Iudaeus fidem amplectitur salvatoris.

“Proceed more swiftly and restore all the things you have carried off. Otherwise the wrath of Almighty God will rage against you, such that your crime will be published in the midst, and each of you will suffer hanging.” To him they said: “Who are you, who speak such things to us!” And he: “I am Nicholas, a servant of Jesus Christ, whom that Jew, on account of his goods which you took, so cruelly scourged.” Frightened, they come to the Jew, report the miracle, hear from him what he had done to the image, and restore everything. And thus both the robbers return to the way of rectitude, and the Jew embraces the faith of the Savior.

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