Caesarius was a monk at the Cistercian monastery of Heisterbach in Germany, where he served as Master of novices. For their instruction and edification, he composed his lengthy Dialogue on Miracles in twelve sections between 1219 and 1223. The many surviving manuscripts of this and other works by Caesarius attest to his stature in the history of Cistercian letters. This volume contains sections one through six of Caesarius of Heisterbach’s Dialogue on Miracles, the first complete translation into English of an influential representation of exempla literature from the Middle Ages. Caesarius’s stories provide a splendid index to monastic life, religious practices, and daily life in a tumultuous time.

A Benedictine Reader, 530-1530, has been more than twenty years in the making. A collaboration of a dozen scholars, this project gives as broad and deep a sense of the reality of the first one thousand years of Benedictine monasticism as can be done in one volume, using primary sources in English translation. The texts included are drawn from many different genres and from several languages and areas of Europe. The introduction to each of the thirty-two chapters aims to situate each author and text and to make connections with other texts and studies within and outside the Reader. The general introduction summarizes the main ideas and practices that are present in the Rule of Saint Benedict and in the first thousand years of Benedictine monasticism while suggesting questions that a reader might bring to the texts.

This volume offers translations of the twelfth-century Latin "vitae" of four monks of the Monastery of Savigny: Abbot Vitalis, Abbot Godfrey, Peter of Avranches, and Blessed Hamo. Founded in 1113 by Vitalis of Mortain, an influential hermit-preacher, Savigny expanded to a congregation of thirty monasteries under his successor Godfrey (1122-1138). In 1147, the entire congregation joined the Cistercian Order. Around 1172, two monks of Savigny, Peter of Avranches and Hamo, friends but very different personalities, died. Their stories were told in two further "vitae."The "vitae" of these four men exemplify the variety of people and movements found in the monastic ferment of the twelfth century.

St. Winefride, beheaded by a lustful suitor, was brought back to life by the power of prayer. On the site where her blood was spilled, a spring of healing water erupted and became the focus of a miracle-working cult which gained influence throughout the Middle Ages and the early modern period. Two Medival Lives of Saint Winefride brings together two twelfth-century accounts of her life, miracles and relics, with a study of British well-cults and her significance in medival and early modern Britain.

The saintly austerities of Mary of Egypt so impressed early monks that they recorded her life to edify their brethren. Many versions circulated and the tale traveled from Palestine to Europe, from Greek to Latin to French to Spanish, from prose to poetry, from hagiography to literature, and from the monastery into the world outside. Here we see Mary through the eyes of three medieval poets: Flodoard, a canon of Reims ( 966), Hildebert of Lavardin, a bishop, ( 1134), and an Anonymous Spaniard.