ON BLESSED HERMAN JOSEPH,
OF THE PREMONSTRATENSIAN ORDER, AT STEINFELD IN GERMANY.
AFTER THE YEAR 1230
PRELIMINARY COMMENTARY.
Herman Joseph, of the Premonstratensian Order, at Steinfeld in Germany (Blessed)
BY G. H.
§ I. Life of Blessed Herman written by an eyewitness: testimonies of others: his own little works.
Steinfeld is an ancient and celebrated Abbey of the Premonstratensian Order, in the diocese and dominion of the Archbishops of Cologne, inserted into the region of Eifel, and situated among four towns, of which mention is made below in the history of the miracles. The first of these toward the North can be reckoned Tulpiacum, Steinfeld in Eifel, in ancient sources Tolbiacum and Tolpiacum: to which more toward the East is joined the Monastery of Eifel. But toward the South is seen Blankenheim, and what is closest to Steinfeld, extending westward, Rifferscheid. The Steinfeld monastery is said to have been begun in the tenth century of Christ, formerly a monastery of nuns, and for 177 years inhabited by nuns: in whose place about the beginning of the 12th century Regular Canons were substituted, called from the monastery of Springiersbach in the diocese of Trier: then of Regular Canons, afterwards of the Premonstratensian Order. who stirred by the illustrious fame of the Premonstratensian Order, begun by Saint Norbert about the year 1120 and spreading in a marvelous manner, submitting themselves to this, took up the white habit of the said Order.
[2] The Life of Blessed Herman Joseph written by an eyewitness, Among these Steinfeld Canons, in the first century of the Premonstratensian Order, flourished Blessed Herman, afterwards called Joseph; illustrious while he lived by the exercises of virtues and the grace of revelations, and soon after death heaped by God with the benefits of miracles. All of which, that they might be known to posterity, a certain monk of this Steinfeld convent was stirred to write down concerning the blessed man, what he himself had either seen with his own eyes, or had known from his mouth, or had learned from the Brothers most familiar to him, or finally what by celebrated opinion had been so spread abroad that nothing could rightly be contradicted, as is often indicated in the Prologue and in the Acts themselves. Laurence Surius had this Life, published in contracted form by Surius, and published it with the style changed throughout, so contracted that he sometimes omitted whole chapters, and scarcely touched a fourth part of his miracles. Wherefore John Chrysostom Vander-Sterre, in full by Chrysostom Vander-Sterre, in the year 1627 Prior at Antwerp of the Premonstratensian Order, afterwards Abbot and devoted to our studies of the Lives of the Saints, strove to review this Life, and publish it illustrated with more ample notes: whom in that dignity Norbert van Couwerven and Macarius Simeomo succeeded: to each of whom we inscribed some preface in the Acta Sanctorum of February and March, testifying their benevolent spirit in promoting our studies. This Life consists of two treatises, of which the former touches only on those things it consists of two treatises: which from his first boyhood to his very old age or last year of life were happily performed. But the other treatise, after a brief recapitulation of his whole life, embraces the death of the blessed man, the translation of his body, and very many miracles by which God adorned him. The latter treatise seems however to have been composed before the longer Life, contained in the former treatise, was compiled, or at least published. For the author thus prefaces the latter treatise: "Those things which either I myself have seen, or have truthfully understood from those who saw and truly knew, I have faithfully noted in the present paper, as far as brevity of time allowed, omitting many things, which in another little work (if thou, highest Maker, wilt grant) I shall treat more fully, more lucidly, and more sweetly." Thus the Author, who at the end calls the said latter treatise a little refreshment of lunch, and promises a supper fuller with more exquisite dishes, in which these and other things both done and to be done will be more fully written, which he fulfilled in the earlier treatise, which the historical order requires should be put first.
[3] The Author nowhere reveals his own name: something is hinted in the later treatise number 8 about the sacristan of Steinfeld, whether the author was its sacristan, who went to a frantic man, and engaged himself that the man would be freed by God through the Saint's merits; and it is added, "who also wrote this." But this single miracle of the healed frantic man seems to be meant, which either ordered or of his own accord the sacristan offered in writing to the author of the life, at least a man of outstanding sanctity, whose being among the Steinfeld Canons a man of outstanding authority the admonitions often interposed to his own for greater reformation of morals and religious life indicate, and especially the venerable Elisabeth, a Cistercian nun, with her commendation reported in number 39, by which she diligently admonishes the writer (after she had been fortified by him, in the presence of Blessed Joseph, with extreme unction) that he strive by all means to beware, lest ever by word or deed he disturb him: mercifully to condescend to his infirmity, and in all things, in which he could, to bring him aid. Surius suspects that he was Abbot or another Superior of Steinfeld. whether Abbot or Superior? Surius's opinion is embraced by Peter Cratepolius in the treatise on the Saints of Germany, by Zacharias Lippelous, or at least by Cornelius Grasius in the Select Lives of the Saints on May 24, and by the mentioned Vander-Sterre in his annotations on this Life: which he asserts that he had faithfully brought forth from the ancient manuscript codex of the Steinfeld monastery, from which MSS. published? but the latter treatise he had compared with another manuscript of the monastery of Marchtall, in the diocese of Constance and the circary of Swabia, sent by Andrew Binder, Prior of the same place. He adds that in the manuscript codex this title was prefixed four hundred years ago: "Here begins the Life of Saint Joseph, Priest and Confessor, Canon in Steinfeld."
[4] The Life of the same Blessed Herman Joseph, in verses which they call leonine, but very simple and rough, was composed in the year 1358 by William Vressenich, then fulfilling the office of Pastor, Another Life written in verse by William Vressenich, in the following year elected Abbot of Steinfeld. The beginning of the poem is as follows:
"The birth of Herman of Cologne, a poor man"
But it ends with these verses:
"Truly of the Saints it is read that none has had so many Discourses with the Virgin Mother Mary, as Joseph had."
Another Life of the same Herman in the manner of a dialogue, with a Master and Novice speaking in turn, another in dialogue form by Razo Bonusvicinus, was composed by Razo Bonusvicinus, otherwise Goetgebuer, from a celebrated family of Ghent, Licentiate of Sacred Theology at Paris, and Master of novices at Steinfeld, who died on October 18 of the year 1509. This Life, printed at Cologne, while the author was still alive (for this is suggested by the form of the letters), we had from the abbatial Library of Saint Michael, but mutilated in the first and last leaf, where perhaps the time of printing and name of the author were expressed, and from it compared with the ancient context we have noted various things in the Annotations. It is divided into 31 Chapters, and interpolated with brief admonitions, otherwise much more succinct than the former; whose prolixity producing tedium for some gave the occasion for writing it, as is said in the prologue: and in chapter 11 the Father thus addresses his Novice: "I said at the beginning, I do not wish to strike new things (for I neither can nor wish), but from those things which I found written more diffusely concerning him, as much as I could, to entice you both by his examples and by my words to such a most holy life of his." The name of Razo as author of the Life published by Surius is wrongly printed in Francis Haraeus, in his compendium on the Lives of the Saints, in Aubertus Miraeus in the Belgian and Burgundian Fasti, in Heribert Rosweyde in the Belgian Legendary, and in others: which it is enough to have here warned of. Besides the authors already praised, another metrical one by Peter de Waghenaer, a metrical Life of Blessed Herman Joseph, Canon and Priest of Steinfeld, Peter de Waghenaer composed and dedicated to the Supreme Pontiff Alexander VII, Canon of the same Premonstratensian Order among the Furnenses in Flanders: who at the end subjoined with a list of authors who treat of him. a list of seventy-two authors, of various orders, states, and nations, celebrated for piety, erudition, and writings, who in preaching and by pen, or in Martyrologies, Fasti, Hagiologies, Natales, Histories, Commentaries, and ascetic booklets, through five centuries, gave testimony of the fame of the sanctity of Blessed Herman Joseph. Among these 72 authors, twenty-six illustrious Writers of the Society of Jesus are expressed by their names, among whom stand out Peter Canisius, Jacobus Alvarez de Paz, Matthaeus Rader, Cornelius a Lapide, Herman Crumbach, Paul Barry, Jeremiah Drexel, Nicolaus Lancicius, Antonius Balinghem, and others, whose treatises, in which they treat of Blessed Herman Joseph, are indicated by the said Waghenaer. Others translated the life of this blessed man into other languages: which Peter Boreus, Canon of the Abbey of Saint John at Amiens, rendered into French; Cornelius Hanegravius, Head of the Premonstratensian college at Rome, published in Italian; and Gaspar Tsandoel, Canon of the Tongerloo monastery, in Flemish, as above. Finally, the same Life Christopher Pilckmann, Abbot of the Steinfeld monastery fifty years ago, illustrated in German rhythms.
[5] The little works that Blessed Herman Joseph published are reviewed below in the Life: Little works published by Blessed Herman. from them various rhythms were subjoined to the Life by Chrysostom Vander-Sterre, among which is the Iubilus, pertaining to the history of Saint Ursula and her companions, which how it was composed, or rather dictated to him from heaven, is narrated in the Life. Also two books of revelations, concerning the Passion or History of the eleven thousand Ursulan Virgins, and their expedition and pilgrimage, Herman Crumbach published with his annotations in Saint Ursula Vindicated, book 7, from page 512 to page 654, attempting from the aforesaid life to prove in book 1 chapters 24 and 25 that they were composed by Blessed Herman of Steinfeld. In favor of that opinion is that Razo Bonusvicinus, whether also the books of revelations of the Ursulans? after narrating the manner in which the Ursulan hymn with its notes was composed by Joseph, as is had in the Life number 29, receiving the said books of Revelations as beyond doubt, before chapter 13 places this title: "Many secrets of the deeds of the holy virgins are revealed to him." And the content of chapter 12, ending in these words: "the Numbers also (of the said hymn namely)"
the holy Virgin who had appeared to him from the Ursulans adapted, so that now our Brother truly played the parts of a notary rather than of one dictating; the context I say he thus continues: "the things which concerning the kind of her companions (and indeed by name for each individual) concerning moreover their departure and consummation had previously been known to no one, from this Virgin, he most truly learned, and most faithfully committed to writing: which things have hitherto been most faithfully preserved in his house." But how could the author of the Life either have been ignorant of so illustrious a matter, indeed more illustrious than all those reported in the Life, or known of it and either altogether omit it, or touch on it so obscurely, that it cannot prudently be believed that he wished to treat of it at all? For suppose in the latter Treatise number 2 mention is made of certain revelations in general, by which he had been consoled by the holy Virgins, and that when he had composed words for the praise of their history, with them teaching and chanting beforehand, he learned the melody of almost the whole history: and that some of the Virgins had also deigned to reveal their names to him; scarcely, however, can these be extended beyond the hymn afore-cited, and the proper lessons for the divine Office: for these in the former age were designated by the name of "history" in the rubrics of Breviaries, and to these alone was his melody to be adapted. More we shall say on October 21.
§ II. Time of the Life of Blessed Herman, year and day of death: sacred cult.
[6] [He had a revelation concerning the martyrdom of Saint Engelbert in the year 1225.] There is only one testimony in the ancient Life, in number 23, concerning the time at which Blessed Herman Joseph lived, where it is treated of the martyrdom of Saint Engelbert, Archbishop of Cologne, previously shown to him: which happened in the year of Christ 1225. How long thereafter he lived is nowhere suggested. In the latter treatise he is said to have departed on the 3rd Sunday of Lent to the monastery of Cistercian Virgins, and on the third feria after Palm Sunday to have been seized with fever: afterwards, Blessed Herman died on the 5th day of Easter week, when on the fifth day of Easter week freed from the flesh, and in the tomb of swampy earth, naturally damp, he had been laid, and on the third day of Pentecost exhumed, the sacred little body was found uncorrupted. Thus there, where there is a bare character of "the fifth feria of the days of Easter," on which he was freed from the flesh: but this feria recurs every year: and it seems that both the said fifth feria of Easter and the third of Pentecost among the Canons of Steinfeld remained in some reverence in the century immediately after his death, because of the happy death of Blessed Herman Joseph and the reception and deposition of his body in their monastery. Hence afterwards a controversy arose among authors as to what day he died, some assigning the seventh of April, others the fourth or third for his death or burial.
[7] In the most ancient obituary of the convent of Hoven of the Cistercian Order, and according to most, April 7, in which he is said to have died, his death is noted on the 7th day before the Ides of April, Vander-Sterre observes in his Notations, and adds that in the same Codex these things are found in the most ancient hand: "Let it be known to all the daughters of this Church, both future and present, that these are the Brothers whom we have received with full charity, and hold commended with special prayer, the Brothers of Peter's Valley, that is Heisterbach, of Sigeberg, and of Steinfeld." In the year 1644 Hermann Mylius, printer of Cologne, wrote to us these words: "I have come across various images of Blessed Herman called Joseph, sculpted at Antwerp, to which was added the 4th day of April: whereas here in the fatherland the ancient tradition is plainly contrary: which Surius followed and placed his Life on April 7. I, inquiring more curiously, treated of this matter with the Prelate of Steinfeld, who answered that the first of April in the Hemerology (in which all days of death of whatever Brother of the same Convent are reported) was marked by the death of Blessed Herman: nay, his memory was hitherto observed and is still observed on that day at Steinfeld. I would like sculptors to be warned to assign him April 7 or none. And if they perhaps have any argument to the contrary, to the greater praise of the Saint's cognomen, I will gladly refute it." Thus the said Hermann Mylius. But easily a hundred years before Surius, on April 7 the author of the Manuscript Florarium reported the following: "On the same day of Blessed Herman monk and Confessor." About the same time also flourished Hermann Greven, Carthusian of Cologne, who died in the year 1480, who in his additions to Usuard has the following: "Also in Eifel at the monastery of Steinfeld, of holy memory Herman, who was also called Joseph on account of his simplicity." Which eulogy Canisius inserted in his German Martyrology, and Molanus in his additions to Usuard often reprinted, who wove a greater encomium in the Natales Sanctorum Belgii, and Miraeus in the Belgian and Burgundian Fasti, that for the sake of his studies he had lived some years in Frisia. Constantine Ghinius also celebrates him with a long encomium in the Natales Sanctorum Canonicorum, as does Balinghemius in the Marian Calendar. Finally Wion and Dorganius inscribed him in the Benedictine Martyrologies, for what reason we do not know, unless perhaps it suffices that he died his last day in a Cistercian monastery. By the example of all these Ferrarius reported him in his general Catalogue. A compendium of his life on the same 7th day is mentioned by Haraeus in Latin, by Rosweyde in Flemish, by Valentine Leuchtius and Francis Agricola in Lives of the Saints published in German. William Gazaeus and Dionysius Mudtzardt in the Ecclesiastical Histories of Belgium, and several others follow. According to their opinion, it should be said that Blessed Herman Joseph departed this life in the year 1233, when with cycle of the Moon 18 and of the Sun 10, Dominical letter B, Easter fell on the 3rd day of April, and the fifth feria of Easter on the 7th of the same April: translated on May 24. and the third of Pentecost on May 24, on which day Gelenius in the Agrippinian Fasti, and Vander-Sterre in the Natales Sanctorum Praemonstratensium celebrate the Translation of the body; on which day also his Life was published by Lippelous and the Carthusian Grasius.
[8] Others meanwhile contend that the death of Blessed Herman Joseph fell on the 4th day of April, according to others he is said to have died on April 4, which Vander-Sterre asserts is clearly declared by two Necrologies or Memorial books of the Steinfeld Church, one of which was written four hundred years ago, in which his Natal is placed on April 4, Peter Rostius, Canon of Steinfeld, indicated to him. But to this could be opposed the authority of the Prelate of Steinfeld, asserting that April 7 in the Hemerology was marked by the death of Blessed Herman, and his memory was hitherto observed and still observed on that day at Steinfeld in the year 1644, as we said above from the letters of Hermann Mylius. Another argument is taken from the Dialogue Life of Razo Bonusvicinus printed at Cologne in 1511, in which in chapter 26 he is said to have died in the year 1226, on the day before the Nones of April, which day is held a feast for the holy Bishop Ambrose. Thus Razo, about three centuries younger than Blessed Herman Joseph. Saint Ambrose died on the day before Easter, and his Natal in the Milanese church is transferred to the fifth feria after Easter: so that for this reason Razo could have read the cult of both as falling on the same day. Whether Saint Ambrose departed this life on April 4 or rather April 17 of the same month, we shall elsewhere discuss at greater length. Furthermore, the day April 4 indicated by Razo of the year 1226 in no way agrees with the Easter fifth feria, but would fall on the Saturday before Passion Sunday, Easter then being celebrated on April 19. Despite this, some more recent writers have assumed April 4. There was a Premonstratensian Breviary printed at Madrid, in whose Calendar on April 7 these words are said to be placed: "Blessed Joseph-Herman, Double," Vander-Sterre relates from the letters of Michael Maldonat, and he is venerated with an ecclesiastical office, Subprior of the Madrid convent and Procurator General of the Spanish Congregation. We have an order for reciting the divine office printed in the year 1640 and others, in which for the Order of Canons Premonstratensian are assigned on the 4th day of April these words: "Joseph Priest and Confessor, Double." On which April 4 also the same Canons Premonstratensian in Belgium celebrated the sacred memory of the said Joseph with ecclesiastical office, and with a long encomium the same Vander-Sterre venerates him in the Natales Sanctorum Ordinis Praemonstratensis: and consequently in his annotations on this Life, he holds that he died in the year 1241, and he would have died in the year 1240 when with cycle of the Moon 7, of the Sun 18, Dominical letter F, Easter was celebrated on March 31, and the fifth feria of Easter fell on April 4.
[9] But since Molanus, Miraeus, Rosweyde and commonly others write that Blessed Herman Joseph died in the year of Christ 1236, according to Gelenius he died on April 3, Aegidius Gelenius took another way in the Agrippinian Fasti, and on April 3 writes the following: "On the same day the passage of Blessed Herman of Cologne, surnamed Joseph, concerning whom on the following day." And then on April 4 he has: "On the same day the festivity of Blessed Herman of Cologne, Canon Premonstratensian at Steinfeld, and he is venerated on the 4th on which he would have been buried, a monastery of the same diocese, on account of his simplicity and singular affection of devotion to the blessed Virgin Mary surnamed Joseph, who divinely illuminated revealed many bodies of the holy Virgins, and predicted the martyrdom of Saint Engelbert, and followed him eleven years after, namely in the year 1236, on the fifth feria after Easter, and on the following day April 4 was buried." Thus there, but with the words to be read in transposed order. The same Gelenius on April 7 observes that then by most is his natal day reviewed: and consequently on May 24 he has: "Translation of Blessed Herman of Cologne, surnamed Joseph, Canon and Priest of the Premonstratensian Order, to the church at Steinfeld of the diocese of Cologne, where in great veneration, illustrious with wonderful miracles, he hitherto rests." Thus Gelenius and nearly from Chrysostom Vander-Sterre: who has the same things on the said May 24, but in the Notations on this Life, judging it an error, he establishes May 21, on which the Translation would have taken place in the year 1241. But Gelenius, while with others he establishes that he died in the year 1236, in the year 1236, for the Translation should assign May 20: for in that leap year, with cycle of the Moon 2, of the Sun 13, Dominical letters F E, Easter was March 30, and the fifth feria of Easter fell on April 3, and the feast of Pentecost on May 18. We do not review the opinions of others, because they do not observe that he died on the fifth feria of Easter, which however from the ancient Life is certain; although the burial could have happened on the morrow, and attracted to itself the annual festival.
[10] To us the day and year of death remains doubtful. All these things having been accurately weighed, we judge indeed that the year, month, and day in which Blessed Herman Joseph departed this life cannot by evident arguments be altogether approved: yet greater verisimilitude stands for April 7, and therefore we give these to the public light on that day; giving to all
and each full liberty, that they may also bring these back to the 4th day of this month for their greater devotion, since in some monasteries the principal solemnity of him is then celebrated; on the margin at the beginning we inscribe both days, and we hold that he died after the year 1230: whether three, six, or even eleven years be added to it.
§3. Relics, statues and images, Acts at Rome for his cult.
[11] Blessed Herman Joseph has at Steinfeld a raised tomb, in which his sacred body rests, Ancient tomb of relics, but it is not known at what time it was raised from the earth: but from the frequency of miracles we do not doubt that it was done formerly. The said tomb is old, sculpted from wood, and beautifully painted; and in the year 1509, placed in the middle of the church in 1509: by Abbot John of the monastery of Eifel, it was translated from the place of burial to the middle of the church together with the altar, which is commonly called Blessed Joseph-Herman's. In a tablet of the Sacristy these things are read: "The third altar outside the iron railings altar is consecrated in honor of the Blessed Virgin Mary, Blessed Joseph Confessor, Blessed Peter, Andrew, and Matthias the Apostles, and of Saints Dionysius and Nicasius, Martyrs and Pontiffs, and of Blessed Catherine Virgin, whose effigies are placed on the doors of the altar." But these doors, with the larger painting which they cover, are now shown to be translated to another altar: and in their place above the aforesaid altar has been raised a not inelegant shrine-work structure, which being penetrable to air and sight less impedes the view toward the choir. To this kind of tomb is affixed the Epitaph: Epitaph.
In this tomb lies simple Joseph, that dove, The delight of Mary, the great glory of the homeland.
[12] Near the burial place is seen a beautiful statue of this Blessed one, reaching the full height of a man; which has on the right hand an equally tall icon of Blessed Mary. statue, There was some image of him sculpted in Germany, in which he is expressed in his ancient regular habit, image with keys, chalice, and roses to which from the belt are hung several keys, and with the other hand he holds a chalice, from which three flowers rise like roses. Where by the keys the office of Sacristan, which he held, seems to be meant. It is said among the people of Steinfeld to be a tradition, that the Virgin Mother of God scattered roses through his room, which he gathered with his chalice. Whatever may be of that tradition, in which we do not place much confidence, since that apparition is not found in the ancient Acts; it seemed enough to the painters, that they should fashion the image so. Chrysostom Vander-Sterre has mystical explanations of it: as if it were signified that he was sometimes filled with heavenly odor under the sacrifice of the Mass, or that he was accustomed to call the Virgin Mother of God "rose." Another effigy of the same Blessed one the said Vander-Sterre caused to be made, in which with one arm he devoutly clasps the boy Jesus, with the other he holds a lily. Rosweyde in the Belgian Legendary among other Saints, [another image with the boy Jesus, another with the Virgin Mother of God and Angels.] who are venerated in the month of April, caused Blessed Herman Joseph to be sculpted conversing with the Virgin Mother of God, offering him the boy Jesus. Among the rarer pictures which are seen in the church and oratories of the Sodalities at Antwerp in the professed House of the Society of Jesus, is in the Sodality or Congregation of young men some painting of this Blessed Herman Joseph, formed by Anthony Van Dyck, in which the said Blessed one receives as bride the Virgin Mother of God appearing between two Angels, as that history is explained below in the Life number 22. Hermann Spruit, Priest of the Society of Jesus, who then directed that Congregation, afterwards constituted Rector of the colleges of Aalst, Ypres, and Bruges, wished to stir his Sodales by this representation to the love of the Virgin Mother of God.
[13] Vander-Sterre closes his Notations with three Prayers, which were formerly composed and recited concerning Blessed Herman Joseph, of which we here give one found in the Maresse monastery, but composed for the people of Steinfeld, which is of this kind: "O God, ancient form, who didst deign to call Blessed Herman to the height of monastic perfection by a wonderful vision, and to strengthen him with the aids of thy grace, so that he might deserve to be betrothed to the Mother of thy most beloved Son under the name of the most chaste Joseph, and enjoy her stupendous familiarity throughout all his life; mercifully grant that, him whom thou hast willed to shine with wonderful virtues and flourish with miracles in this place, we may be aided by his most worthy intercession, and be gifted with perpetual beatitude in heaven, with thy Only-begotten and his most holy Mother. Through the same Lord, etc."
[14] Notable relics of Blessed Herman Joseph are preserved at Cologne in the Parochial church of Saint Christopher, Relics at Cologne, which Norbert of Horichem, Abbot of Steinfeld, conferred on it with pious munificence, whose hall and seminary of the Order are contained within the parochial territory: in which hall is seen a chapel of Blessed Herman Joseph, into which on account of wartime incursions his sacred body, long most religiously preserved in the Steinfeld church, as is described below in the Process, brought afterwards, was there still preserved in the year 1660, when led there by Hermann Crumbach, Priest of the Society of Jesus, we venerated these sacred relics, enclosed in an oblong chest, but this on account of the absence of the Superior was not opened for us. Some other Relics of the same Blessed one the Abbey of Park near Louvain has, and Tongerloo, with a lofty and elegant statue, which we venerated there in the year 1669. The Carthusians of Cologne also have some, concerning which elsewhere. Moreover, providing for the destruction of the whole sacred Body, to be feared from such distributions of Relics, John Roberti, by divine permission humble Abbot of the monastery of Blessed Mary of Floreffe, separation forbidden hereafter. of the Premonstratensian Order, diocese of Namur, and Vicar of the Most Reverend General in the Circaries of Floreffe, Flanders, Ponthieu, and Westphalia; when among the other duties of Visitation he had venerated the most holy Relics of Blessed Joseph and of other Saints, which rest and are venerated in the Church of Steinfeld; and had found the same Relics diminished by various distributions, and apparently about to be diminished by importunate solicitations of various persons, unless by some suitable remedy such a treasure should be preserved; thought it worthwhile to command and forbid the Abbot of Steinfeld, lest hereafter by himself or others of the said Relics of Blessed Joseph, or of other Saints male and female resting in that church, he should distribute or allow to be distributed to any persons, of whatsoever quality they might be, without the express license of the said Most Reverend Lord General or the Father Visitor: signing the mandate thereon made in the year of the Lord 1619, February 9.
[15] How diligently it has been labored, to promote his cult, thus Vander-Sterre relates to the Reader: "The Emperor Ferdinand II with most instant prayers from the Holy Apostolic See through his Orator Prince Savelli, and through the Most Illustrious and Most Reverend Cardinals, Intercession of Emperor Ferdinand II to the Pope for his cult and veneration. Protectors of the famous German nation, sought that divine and public honors be decreed to the same Most Blessed Joseph, formerly called Herman … who four hundred years ago (these are the words of the most pious Caesar) lived with such integrity of life and manners and sanctity, that in all his actions always something divine shone forth, and his monument there and his sacred bones, still shine forth with various and new miracles daily. This man's honor and glory, with which he already long ago shines crowned among the seats of the Blessed, since the whole sacred Premonstratensian Order desires by their particular affection of reverence toward their Confrater to be augmented, and propagated among mortals by the authority of His Holiness, rightly we too willingly accede to the most pious desire of the same, and on this account more strongly support it, because we recognize that it concerns greatly our Germany, afflicted and exhausted by the tribulations of so many years, and the Church militant in it, that the number of her Patron Saints in heaven be increased, their veneration amplified, and their honor and glory by daily increases shine more and more on earth."
[16] We were at Steinfeld in the autumn of the year 1668, and there most benignly received by the Most Reverend Abbot of that place, Lord John Luckenracht, Proper Collect in the Mass. before the body of Blessed Joseph at the aforesaid altar we celebrated Mass, and that of the same Blessed one votive with the proper Collect, according to the pious custom of all Priests coming there for the sake of devotion. This is the Collect: "O God, who didst so prevent Blessed Herman Joseph, thy Confessor, with the blessings of sweetness, that from boyhood he might deserve to enjoy the most frequent visitations and conversations of the glorious Virgin Mary, and to be betrothed to her through an Angel: grant, we beseech, that following the footsteps of his innocent and holy life, we may safely come to the heavenly homeland, in which he gloriously exults. Through the Lord, etc." We saw there paintings, statues, and other monuments of antiquity testifying to the public and ancient cult of the same Blessed one: process concerning his ancient cult. of which to treat at greater length here we pass over, about to give below nearly the whole tenor of that Process which, to prove the fame of his sanctity, for solemn canonization to be obtained at Rome, was instituted in the year 1628: and transcribed and transmitted to us, by the benefaction of the said Most Reverend Abbot. Let this preliminary Commentary therefore be closed by the elegant Sequence, once composed concerning the same Blessed one, and perhaps sometime used in the sacred rites; but abrogated with most of the rest of the Sequences, formerly in use among various.
SEQUENCE ON BLESSED HERMAN JOSEPH
LIFE By a Contemporary Canon of Steinfeld.
Herman Joseph, of the Premonstratensian Order, at Steinfeld in Germany (Blessed)
BHL Number: 3845, 3847
BY A CONTEMPORARY AUTHOR.
TREATISE I.
Acts in his Life.
PROLOGUE.
[1] O Jesus Christ, who with the Father and the Holy Spirit alone dost great marvels, The author invokes Christ the Lord: whether thou dost deign to work these through the ministries of Angels or of men; desiring to commend in writing the marvelous Life of Blessed Joseph our Brother, and his death precious in thy sight, and the beautiful miracles which on account of his merits thou hast deigned to work, I, a suppliant and devoted one, approach the feet of thy mercy: through his love, O Lord, beseeching thee, that to his praise (which is truly thine) thou mayest benignly aspire, inspire to the writer truth: thou who needest not feigned praise, executest lying, and lovest the truth. For before thine eyes I do not fear to protest this, thou who art the faithful witness in heaven, he asserts that he is writing certain and trustworthy things: that I set down nothing feigned by design; but those things which from his most familiar associates, or from his mouth I have learned, or what among the Brethren have been spread abroad by so celebrated an opinion that they ought to be contradicted by no evasion. Yet there are very few things which have not been made manifest to me by certain trustworthy narrators, or from his faithful mouth itself. For which cause also I must pass over in silence certain wonderful things: which, although I firmly believe to be true, yet because I do not have the root of truth, that is, witnesses by sight and hearing, to omit doubtful things, I have not wished, for the truth of writing, to commend doubtful things as certain. Of these there is one
in our times very wonderful: namely, such as of an infant dead being recalled to life by him while still a boy. that a certain infant, crushed by his sleeping mother, after compassion shown to the lamenting mother by our Joseph, and a prayer poured forth in the church by him to the Lord Jesus, and to his blessed Mother, was raised up by the merits of the blessed boy while still a boy. Which fact, though it deserves difficult faith, yet will not be incredible to confess, to him who wishes to give credit to what follows, which without doubt is true. But this doubtful thing I have decided not to commit to the present page for this reason; that the other undoubted things may be believed with a faith the firmer, the more clearly it will be seen that no doubtful thing (however much it could work to the praise of our Brother) have I deemed worthy to write as certain. For I am about to write marvelous things, which among those who love their own praise, and among envious detractors, who seek not God's glory but their own, however much they may be supported by truth, ought scarcely to find credence. Wherefore also I believe that the Lord God himself has made him illustrious by so great miracles after death, These Acts are confirmed by miracles performed after death, that the marvelous life may be commended by the miracles done after death: and also that by the marvelous life the truth of miracles done after death may be confirmed. For faith can with more difficulty be given to those miracles wrought after anyone's death, which do not receive firm testimony from the marvelous life preceding. Also the marvelous life of Saints is not altogether without danger preached, which after death is strengthened by no testimonies of miracles. There are, however, certain ones glorious both before God and before men, whose life or death lacked miracles. But he worthily kills all detractors, whose life as well as death is commended by miracles, each supporting the other in turn. For if the marvelous life be not believed, or even detracted from; the miraculous death cries out for the life: but if the miracles of the precious death are derogated from, the marvelous life itself is attested by those very miracles. Even now then, Lord Jesus, the Way, the Truth and the Life, be present to thy writer serene with abundant benignity: sweet address to Jesus, and, through the marvelous life of thy Servant, deign to come to me as way and guide; that, with the understanding of my deficient knowledge cleared, supported by every truth, I may be able worthily to explain both the precious death and the praiseworthy life of thy Servant. Shall we call him thine, O Lord, or ours? If we shall speak truly, we shall say he is both thine and ours. For though he is thy servant alone (for thou alone art the Lord, to whom every knee bows, and every tongue confesses), yet he is our fellow-servant, since with him we have thee as common Lord. He is thine, Lord Jesus, our Joseph: whom chosen out of all the Brethren, with the multi-colored tunic reaching to the ankles of all the virtues thou hast singularly clothed, and placed as an example to all; wonderful indeed to all, but imitable to few. He is also ours, Lord Jesus, thy Joseph: whom (as we hope from thy goodness, Lord) not only for the salvation of his Brethren and of one family, but also of the whole Church, thou hast translated from the prison of the body of this death to the kingdom, no longer of Egypt, but of that heavenly Jerusalem (which he so often desired with all his vows). He is thine, Lord Jesus, thy Joseph; whom from the first rudiments of infancy by a special benediction thou didst deign singularly to claim for thyself, and strongly to preserve to the end. He is also ours, Lord Jesus, our Joseph; whom we rejoice to have had on earth as a Confrater, when he lived among us as one of us, but now before the face of thy Majesty we rejoice to have as a propitious Patron for us. Through his intercession and merits, Lord Jesus, deign to look upon this work of my hands, and to direct it, and to sanctify it for thee: that as he, when he was yet living with us mortal, shunned his own praises in every way, so as to make a few things of his secrets known to few, always saying in deed, and also sometimes in words, "My secret to me; my secret to me" (lest, if it were revealed to the unworthy, he should lose what he had; as he sometimes related to me), so now do thou deign to reveal to thine own the praises and merits of the same thy servant, placed in an altogether safe station: that he may be magnified through thee, and thou, Lord Jesus, mayest be magnified in him, who never cared to be magnified in himself, but in thee.
This Life was divided into Chapters, but the summaries were lacking for 28 chapters in the Steinfeld Manuscript, which Chrysostom Vander-Sterre supplied. We substitute numbers for the said chapters, and according to our custom we distinguish into larger chapters, but subjoin the summaries for the eye of readers.
1 Blessed Joseph is born at Cologne Agrippina, and in Baptism is called Herman.
2 Outstanding infancy of the holy boy.
3 Applied to schools, he begins to venerate the Virgin-mother with rare piety.
4 Joseph is given the faculty of playing with the boy Jesus.
5 The apparitions of Christ and his Mother and of the Saints are discussed.
6 In a marvelous manner the Mother of mercy relieves the poverty of the little Joseph.
7 He sees Christ in the form of the Crucified.
8 In the twelfth year of his age he leaves the world, and at Steinfeld is clothed with the white habit of the Premonstratensian Order.
9 He is sent into Frisia for further studies.
10 The scab of his head is cured in a marvelous way.
11 Applied to the service of the Brothers, he is instructed by the Virgin Mother.
12 With what fervor he exercised himself in the service of the Brothers.
13 Promoted to the office of Sacristan, he is devoted to contemplation.
14 Very devoted to exercises of devotion, he afflicts himself with long vigils and hardness of bed.
15 With a sweetest heavenly odor he is often refreshed on entering the church.
16 His great reverence toward the name of the Virgin Mother of God.
17 He sees Angels ministering incense at Matin Lauds.
18 He is honored with very frequent apparitions of the Virgin Mother.
19 The glorious Mother of God calls him her Chaplain.
20 After his vein was cut, the Virgin Mother appears to Joseph sleeping incautiously.
21 That God has not without reason sometimes changed the names of his Saints.
22 How he was called Joseph, and was made Spouse of the Most Blessed Mother of God.
23 He receives the boy Jesus to be carried in a vision, and the name of Joseph is confirmed to him.
24 How the Blessed Virgin appeared to Joseph taking the appearance of an old woman.
25 Two teeth of Blessed Joseph knocked out are marvelously restored by the Virgin Mother.
26 Blessed Joseph is exercised variously by God.
27 From immoderate weakness he is relieved by the help of the Most Holy Virgin.
28 Before major Feasts he is wont to be more gravely afflicted; and is marvelously strengthened divinely once.
29 With what love he embraced Saint Ursula and her companion Virgin Martyrs.
30 With great insistence of prayers he obtained one head of the holy Virgins.
31 The irreverence of a certain one toward the sacred Relics is divinely punished.
32 How in a rapture he saw the beauty of creatures.
33 He foreknows from heaven the slaying of Blessed Engelbert, Archbishop of Cologne.
34 How many excesses of mind he often suffers under the Sacrifice of the Altar.
35 Under his prolonged Sacrifice the candles were not as much consumed as under another's shorter one.
36 The extraordinary cult and reverence of Joseph toward the divine Sacraments.
37 How, intent on divine things, though otherwise weak, he is often strengthened above nature.
38 The sanctity of blessed Joseph is confirmed by the testimony of a certain holy Virgin.
39 On the merits of Blessed Joseph.
40 On the Chastity of Joseph.
41 On his Humility.
42 On his Charity.
43 On his Patience.
44 That he was called the Lily of the Church.
45 On the testimony of another virgin Elisabeth.
46 That nine years were added to his life.
47 That the soul of a Virgin was presented to him at the Altar.
48 That his head was seen to burn.
49 On the exposition of the Song of Songs.
50 That while writing he was not seen by the Brothers.
51 By a marvelous favor of God, that he not be disturbed in Contemplation, he is often not seen by those present.
52 That the Lord appeared to him bearing an axe in his hand.
53 That though languishing he did not need the necessity of nature.
54 That he drank from an empty flask.
55 That he predicted the place of his burial.
56 That he predicted his own death.
57 On his temptations.
58 On the reception of the grace which he had lost.
59 Of the slaying of Blessed Engelbert shown beforehand to Blessed Joseph, a testimony from another Treatise.
CHAPTER I.
Birth, pious education, studies, cult of the Virgin Mother of God, and her apparitions.
[1] Blessed Joseph therefore had as the place of his birth that famous city Cologne: He is born at Cologne, in which his parents dwelt among their fellow-citizens quite honest and rich, as regards the world. But after his birth arose also the necessity of household affairs; of honest parents: so that now it was necessary that the infant himself (as we have known from his own later telling) should be reared not in delights, but in poverty. Begotten, when in the laver of Baptism he received the Sacrament of regeneration, he received the name Herman: which in our language can be called Man of honor or Man of the army: He is called Herman, both of which expositions of the name are very suitably adapted to the one named. For he deservedly was called Man of honor: whom the Lord, as with a diadem of glory and honor, crowned both in gratuitous and in natural things on earth, but now crowns his blessed soul in heaven with that inestimable glory and honor. with a well-omened name: Nor does the sacred little body lack the privilege of its honor, though subject to corruption: at whose tomb so many benefits of miracles have been wrought, so great remedies have been conferred on the sick. Worthily also he was called Man of the army: whose soul, even while it was still surrounded with corporal frailty, was so fortified with the army of all virtues, that rightly could be said to him by his Spouse: "You are beautiful and comely, daughter of Jerusalem, terrible as the ordered battle-line of an army": and that, "Behold, sixty strong ones surround the little bed of Solomon." Song 6 Song 3 For from the time of his regeneration the little boy was the true little bed of Solomon: in which, with the white robe of sacred Baptism preserved, it pleased the Spouse himself desirably to dwell without intermission. This little bed of the Spouse sixty most strong ones incessantly surrounded: that is, the perfection of the works of the Decalogue; or the perfect guardianship of the holy Angels, to whom the Lord commanded to guard his holy one in all his ways.
[2] Therefore the chosen boy of God, whom he chose, and upon whom he placed his Spirit, reared in tenderer infancy under poverty, piously and modestly educated, learned even then to subject his mind to no pleasure; but to be subject to his parents and all his elders with fear and reverence, and with his young companions to be connected by a kind society and social kindness. He had no wantonness of countenance, nor blasphemy of words, and disordered shaking of all limbs, which are wont to stain most of the infants of our time; but a wholly serene countenance, and most gentle eyes, which, what was contained within the heart, they displayed with certain joyful sparkles shining forth. He truly had this grace to the end of his mortal life; that whenever without envy
he should be seen, both his countenance and his eyes, altogether dove-like, and full of spiritual joy, showed in themselves, and ministered to those gazing on him. Custody of the mouth he so strove to preserve from the time of his earliest age, In his tongue he does not offend. that neither have we, who were accustomed to dwell together with him in one house, ever heard from him a word of boasting or contumely, or reproach or curse against anyone, or any shameful speech or scurrility, much less of detraction or lying. Yet sometimes (lest he should seem altogether above a man), to dissimulate what he was, he showed himself sociable to all; and used most gentle jokes, by which he depressed himself and raised others to joy. But since we have slipped into these things by a certain anticipation, let us now turn hand and mind together to the rudiments of his infancy.
[3] among the studies of letters When the Lord's boy had attained the time of seven years, he was applied to the studies of letters: for the grasping of which, according to the capacity of childish wit, being teachable by God, he was sufficiently able. Soon in a wonderful manner inspired by the divine Spirit, the little boy was wholly converted to the service of God: and while the rest of his schoolmates (as is the custom) played on feast days, he separated himself from their company, He piously venerates the image of the Mother of God, and entering b the monastery of the Blessed Virgin Mary and Mother of God, before her image, bearing the form of Jesus in her bosom, he was wont to stand; and now with the image of the Mother, now with that of the Son, as with the living, the little boy of dove-like simplicity spoke: and if he by chance had anything in his hand of bread or fruits (as is customary for boys), now to the Mother, now to the Son he offered it. There is a very notable thing and handed down to us by his familiars, a marvelous matter, which I shall tell. At some time the holy boy stood (as he had made a custom for himself) before the icon of the blessed Virgin, and the apple which he had brought, and offers her an apple he offered to her with great instance and devotion. And behold, the kind Mother, to commend the devotion of the boy, and not to sadden the infant devoted to herself, extended the hand of the image, and graciously received the little gift offered to her from the boy's hand. O truly blessed infancy of the innocent boy, who deserved to be consoled with such timely revelations! Why are you tortured, O envy? Wait a little, and you will burst. But rather be converted, and be healed; that with charity you may be able to look upon this boy of ours, and say with those who admire so great a beginning with joy: "Who do you think this boy will be?" In whom without doubt the hand of the Lord works.
[4] With a fuller joy the Mother of joy deigned to multiply such joy, manifesting herself to her boy with more frequent and more manifest revelations. Therefore when on a certain day (as he was accustomed), not mingling with those playing, the little boy had entered the monastery, he saw near the pulpit, which is situated in the middle of the church, on a certain elevated way, in the form of a living virgin, the blessed Virgin, who appearing to him with Jesus and John the Evangelist the Queen of virgins, and with her the guardian of the same Virgin John the Evangelist; and before the Mother the boy Jesus, exercising himself with John as in certain childish sports. And while our boy stood, fixing his mind and eyes on them with delightful admiration and admirable delight, the kind Mother called him with a nod of the hand and voice, addressing the boy familiarly by his proper name thus: "Herman, he is invited to come up: come up to us." But the boy said: "How shall I be able to come up, since the choir is closed, and I do not have a ladder, by which I may come up?" To whom the blessed Mother: "Try," she said, "if by any means you can: for I will help you, and with her extending her hand he ascends extending my hand to you." The boy obeyed: and when he could not prevail, the kind Mother extending her hand to him, he came up to them. He was however accustomed to narrate this to his familiars, that while he was striving to come up, he received a sensible but not visible puncture from one iron nail, which had been fixed for the fortification of the Choir, near the place of the heart: having received a puncture near the heart; which also many times afterward he bore with pain: and he said that that puncture had been a presage of many tribulations and sorrows, which afterwards, like his cross, daily to the end of his life he carried. For always (as I shall afterwards relate, the Lord helping), when he had grown into a man, the man of marvelous innocence was vexed by tribulations of body or sorrows of heart. When with the aid of the blessed Mother he had come up higher on the pulpit; with her admonishing, the faculty of playing with the boy Jesus was given to our boy: and he plays with the boy Jesus, the blessed Mother sitting, and familiarly watching the boyish games. And when some part of the day had been spent in such wonderful delight; with the evening Office approaching, the boy, by the aid and command of her with whom he had ascended, now also ministering, came down, about often to receive the same consolation in the same place.
[5] d Readers are wont to raise not childish questions concerning these childish deeds: which indeed I have decided to touch on, but not to solve: for I confess that I am ignorant, and wish rather to be taught than to teach. They ask, how the Lord Jesus, in what form of apparition this could have happened. who without doubt in the flesh which he took from the Virgin went away into heaven; or how the same Blessed Virgin, of whom it is presumed that she too was assumed with her body; are wont to appear to men: namely, whether in the same flesh which they have, or only in the soul: and whether the soul be then separated from the body: or how the body remain in heaven; and yet appear to us without that body, or even with what body it appears: whether any of the Angels appears on their behalf, which is also asked of the souls of Saints whose bodies have been dissolved into dust. But in whatever way, unknown to me, these things happen; that they happen, with the Christian faith safe, I know. For it is no longer doubtful that the Lord Jesus, after his ascension, appeared both to blessed Peter and Paul and to many others, which can be confirmed by the testimony of Scripture. Which indeed of God is not difficult to believe: whose Divinity is within all things, but not enclosed; outside all things, but not excluded: which also, even without the humanity assumed, through the ministry of his creatures, in whatever way he wills, can reveal itself to men. But of the blessed Virgin Mary (if she was at the same time assumed with her body) and of the souls of other Saints, or even of the damned, it is more unknown to me in what way they are revealed: yet that they are revealed, the use of the Church has already received. For it is written, and read in Churches, and recited in public, that she appeared e to Theophilus and to certain others: Christ also, with a number of disciples, appeared to Blessed John the Evangelist, about to migrate from the world. Blessed Gregory too relates that the blessed Martyrs John and Paul appeared to a certain matron, and gave her thanks for her offerings: and by some of the Saints the souls of the damned also have been seen. Horace, 1 Sermons I Let them exercise themselves in these things,
"Who have genius, and a mind more divine, and a mouth About to sound great things":
let it suffice me and my readers to hold the truth of the matter, though we cannot comprehend it by reason: which certainly is some; although it may perhaps not yet have been manifest to me.
[6] When on a certain day, according to his custom, the boy of the Lord had entered the church of the blessed Virgin, and in the harshness of winter was walking with bare feet; The Mother of God addressing and showing seeing the boy, the Mother of mercy, in such great bodily cold, not at all grown tepid from the devotion of his fervid heart, was moved with her accustomed mercy. And calling the little one, placed before her face, she said: "Why in such great cold do you walk with bare feet?" The boy answered: "I do not have shoes." But the blessed Mother, knowing that the boy's parents labored with want of household goods, said to him: "Go to f that stone" (and she showed the stone with her finger) "and under it you will find four denarii, He finds money for shoes which you will take, and with them you will have shoes made for yourself." The faithful boy believed, and obeyed the commands: and finding as had been shown, he returned to his nurse, the blessed Mother, joyful with the denarii. But she added: "As often as you need anything: shoes, tablets, or styluses, or other necessary things; go to the same place, and other necessary things. and you will find denarii, by which your necessity may be relieved." Who would presume to report these things, to write them, to believe them; if not a few days before his death, induced by pious cunning by us, he had made these known to us by his own confession? Thanks to thee, Lord Jesus Christ; that thou hast willed me to know these things from the confession of his blessed mouth. This unheard-of and so marvelous truth standing; what will there be, which cannot be believed of thee, O most blessed of little ones? But not less wonderful I reckon what I subjoin. It did not long escape other boys where the most pure boy so often found necessary things, and going to the same place, and long seeking, they could find nothing of such things; without doubt, because a great distance of merits and the prerogative of special grace separated them from such consolation.
[7] After these things the Lord Jesus himself revealed himself to his boy, our Samuel, not in the form of a boy, but in the appearance of the Crucified, and so he revealed himself. It happened in the city of Cologne that the walls of some houses burned by fire, where the boy of the Lord at that time dwelt nearby. Many rushing, that, if they could, they might quench the fire; in a public fire or (as is customary) at least to watch; the blessed boy also among others hastily ran. And behold, in a marvelous manner in the midst of the fire a certain g Basilica stood: which although pressed by fires on every side, by divine protection remained unburnt. He sees a church being preserved by Christ crucified appearing over it. With all marveling, and showing the miracle one to another, the wonderful boy began to admire these things with the rest: and when he was looking on the Basilica more diligently with admiration, behold, the Lord Jesus appeared to him in the appearance of the Crucified, standing on one part of the top of the not-burning Basilica. The discerning boy felt and understood that that part of the Basilica, on account of the presence of the Crucified, did not burn. But again he was permitted childishly to doubt, that more wonderful things might succeed the wonderful, why in the other parts of the Church, in which he did not see the form of the Crucified, the fire could not prevail. And when he went around all the parts of the Church more curiously: wherever he turned himself, he saw the same appearance of the Crucified standing against himself in all parts, and defending the very house from fire. He marveled indeed that this was happening corporally, which also spiritually much more he afterwards experienced to happen: namely, that the faith and memory, and especially the imitation of the life of the Lord crucified, prevail against all incentives of vices, so that he could truly say with the Psalmist:
"If I walk in the midst of tribulation, you will quicken me, O Lord; and you will extend your hand against my enemies, and your right hand will save me." Ps. 137
ANNOTATIONS.
CHAPTER II.
Entrance into the Premonstratensian Order: studies, service in the refectory.
[8] His tenderer infancy passed in such consolations of revelations, of which very few have come to our notice from a very great multitude, as soon as he could perceive what it was; the boy of the Lord strove to declare by evident signs the blessing of sweetness with which he had been prevented by the Lord. And when he was now about in the twelfth year of his age; In the twelfth year of his age leaving the wide and spacious way on the left side, which leads the multitude of men walking through it to death; he strongly desired the narrow and straight way on the right, through which walks the small number of those to be saved. For he already saw the whole world burning with the fire of the worst desires, and that only those could be saved from the deadly heats, who should flee beneath the saving wings of the Crucified: as had been shown him corporally by the Basilica saved, by the Crucified protecting it. Wisely therefore and quickly he decided, while still clean, to leave the unclean world, and without confusion to withdraw from the midst of Babylon. The Lord therefore applied concomitant grace, who gratuitously had given preventing grace, and was about to give perfecting grace: He goes to the Steinfeld monastery of the Premonstratensian Order: and through certain acquaintances of his, led him on a prosperous journey to the church of Steinfeld, in the diocese of Cologne, of the Premonstratensian Order. Blessed be the Lord God of our salvation day by day: who gave so prosperous a journey to such a boy, that he came to our house in the name of the Lord. Ps. 67 And when he had there stayed for some time, before he was clothed with the monastic habit; it happened that the Dedication of the chapel of Saint Michael the Archangel came. Now the same Archangel has a chapel in the Steinfeld church, from the chapel of Saint Michael, in a lofty place, above a vault, situated on the West side: whose Western wall was then for some necessity opened in the manner of a door. in a vision he sees flames bursting forth Thus while the angelic boy stood in view of the chapel of the blessed Archangel, he saw through the aforesaid door of the Western wall a certain flame of such quantity burst forth, with such force and violence, that he feared the whole monastery within would already be consumed by fire. Now already he was about to cry out, and to ask help to be brought to the burning monastery; but restrained by boyish modesty and the bashfulness of humility (by which even to the end of his life, even surpassing the female sex itself, he moderated in all things) or rather with interior grace teaching him, he decided to contain himself in silence, until he should see the outcome of the matter; since he marveled much that all those standing around either did not see or dissimulated. he is kindled to receive the white habit, But the fire itself, marvelously seen, had no other effect, except that he was kindled to receive the habit of Religion with a new and so strong affection, that from receiving it, because of the sweetness of the flame and the flame of sweetness which he had received inwardly to the marrow, he with the greatest difficulty contained himself. For now he himself had been wholly converted into a certain Divine fire, so that he might minister in the Angelic habit to him who makes his Angels spirits, and his ministers a burning fire: by whose ministry, on their festival in the vision of fire appearing, I believe our Angel was so strongly kindled; that he recognized that fire was spiritual, which had kindled not the body but the spirit.
[9] having taken the habit, Having at last received, according to his desire, the snowy garment of sacred Religion; the religious boy began to progress both before God and before men in wisdom and age: and because he had not yet reached the years of discretion, before which in that monastery boys were not usually received to the habit of Religion a, he was sent into Frisia b with other young companions of his, both that the scandal of his age might be removed, and that in the schools he might progress in doctrine. sent to Frisia, to finish his studies in doctrine and piety, he makes progress: He progressed therefore above all his contemporaries, both in knowledge and in morals: so that he showed himself as teacher to the younger, and as Angel to his companions. Nothing of the vices, by which that kind of men (I mean scholars) seems to be entangled (namely, insolence, lying, disobedience, dissimulations, quarrels, insults, lacerations, He avoids vices: and blows, scurrility of words, and also heaviness of heart to doctrine) was in him: but rather suffused with a certain spiritual alacrity, prompt to learn, obedient to any commands, he so marvelously bore himself with his contemporaries; that both among them he deserved special favor, and before God grace. But then in the name of the Lord Jesus, kindled with marvelous affection, nothing in all doctrine pleased him to hear which did not resound the saving name of the Lord. As often as according to the custom of boys he was ordered either to learn or read the fables of the poets, he did not patiently endure it: nay, he even rebuked those teaching him, above whom by interior spiritual unction teaching him he had already progressed; asserting, nor does he bear the fables of the poets: that they were bringing insult upon the true God, in reciting the names of false gods even in the books of the poets. And he was accustomed afterwards to narrate to us concerning some of his masters, who seemed to excel the rest in religion: that he could not cease to marvel that religious men could be delighted with poetic writings; when there are such great writings, based on truth, through which one can come to the knowledge of God. For who, unless a fool, would seek a lily among thorns, whence it cannot without wounds be taken away, which more easily and usefully could be acquired without injury? To name Jupiter Omnipotent, to attribute the name of divinity to Juno, to swear by Hercules and by Castor, to be delighted by any falsehoods whatsoever, are thorns, and they tear the soul, by which the boy of the Lord did not wish the purity of his soul to be violated, who had already learned to delight in the one and true God alone.
[10] I touch briefly on a matter not to be passed over perfunctorily, but to be weighed with great consideration of mind: for how much care the Father of mercies has borne for the purity of his boy, will clearly appear in this matter. The blessed boy had at some time contracted, though abandoned by father and mother, suffering from an enormous scab of the head but taken up by the Lord, such a scab of the head that he could not appear among his schoolmates without shame. For they were troublesome to him, and mocked him (as is usual for that restless kind of men), and the boy, though patient and quiet, wasted away in mind at the daily mockeries, and burned with the blush of shame. Therefore the Lord saw the continual affliction of both mind and body of his poor abandoned one, and marvelously turned his faithful help to the aid of the orphan: for on a certain night, when he had given his little body to sleep, he felt gently a certain animal (I know not whether a reptile or a bird) come, and with its beak with such great caution to amputate all that putrid scab, miraculously he is healed through a vision: so that nothing of it remained, and the boy of the Lord suffered nothing of trouble in that corroding. The integrity and purity of the whole head followed immediately in an instant: c so that when on the following day he entered to his schoolmates, the unexpected health appeared in him to all: and because so manifest a matter could not be hidden, they rush to the boy one by one, and inquire the cause of so sudden health. He opened, as much as he could, what had been done, with his customary simplicity: but in his heart he praised the mercy of the Lord shown to him. Truly the Lord mindful of the sayings which he spoke through the Prophet: "You, O Lord, consider labor and sorrow: to you the poor one is abandoned, you will be the helper of the orphan." Ps. 9 And again: "But I am a beggar and poor: the Lord is solicitous for me." Ps. 39
[11] But when, after progress in knowledge and morals, the boy of the Lord had returned from Frisia to his own church; returned to Steinfeld, he was at some time appointed to serve the Brothers in the refectory with another Brother, older than himself. Which office, although he devoutly fulfilled; appointed to the service of the refectory, yet he was somewhat grieved that because of the continual bodily labor he could not be free for his accustomed and due prayers, reading, and contemplation. For he grieved that the best part was being taken from him, which he had long ago chosen: He grieves that time for prayer is lacking, namely, either to sit at the feet of your humanity, Lord Jesus; or to hear your word, which you deigned to minister to us both by mouth and by examples; or taking up the wings of a dove, with those four living creatures, to fly up to the face of your Divinity, and to taste and see your sweetness, Lord: which surely those are accustomed to perceive more perfectly, who have been lessened in action. The boy felt this; who had now advanced into the puberty of adolescence: and with difficulty was torn from the embrace of the beautiful Rachel. by the Mother of God appearing, Seeing therefore the Mother of mercy her adopted son gravely wasting away in mind for such causes, she took care to show him her presence: and with her accustomed sweetness caressing him, she asked how he was doing. But he, answering that he was doing well enough, asserted that he was greatly burdened by this one thing: that burdened with daily labors, he could not be free for his accustomed prayers; and especially those which according to the constitutions of the Order he was bound to. Feeling the pious Mother that the youth had indeed good zeal, but not according to knowledge; with a brief but extraordinary saying she so instructed him: he is taught to serve the Brothers in charity: "Know," she said, "that you owe no greater debt, than to serve your Brothers in charity." She said, and made the teachable youth understand what she had said: that laying aside the burden of fear, he might thenceforth with security serve the Brothers. I reckon it necessary that murmurers be admonished in this present sermon, who against every office enjoined on them murmur and
bark; and when they cannot find suitable excuses for their sloth, and (what is more dangerous) for their disobedience, in the offices enjoined they claim they are defrauded of their own devotion. Nearly all monasteries are filled with such complaints: to such a degree that the life of Prelates (whose duty it is to arrange individual offices) is brought to bitterness through such. Would that they would hear and harken to the answer of the Mother of the Lord Jesus, full of authority: that they owe no greater debt than to serve the Brothers with charity. Let them also know that such service will by no means lack its due reward; since the rewarder of good, faithful, and not slothful servants shall come, Christ Jesus, who shall condemn the slothful servant, from good work grown sluggish, for sloth alone. Fear then, O Brother, whoever you are, to be condemned by the sentence of the slothful servant and of him not wishing to spend the talent entrusted to him; if the heart for meditating, the tongue for correcting, the voice for singing alacriously and reading, the hands for working, the feet for walking, in the offices enjoined to you, you will not exercise: always having in mind, that whatever in all the powers of the soul, whatever in all the members of the body, has been conferred on you by the Lord, the strict judge, is a talent of the Lord entrusted to you.
[12] Strengthened by the colloquies and admonitions of the sacred Mother, the teachable youth began to treat with himself by higher counsel, with the example of the most humble Jesus set forth whose form he would have in this service: and there came to his mind (as he was accustomed to tell us in spiritual joy) that highest and most humble servant of his servants, the Lord Jesus: who, that he might show himself a servant, showed his servitude both by words and by examples. And by words indeed: "Who," he said, "is greater, he who serves, or he who reclines? Is it not he who reclines? But I am in your midst as one who serves: For the Son of Man came, not to be served, but to serve." Luke 22, Matt. 20 These things Christ the Lord taught by words: but also he fulfilled them by most humble examples. For so much did the Lord of Majesty lower himself, that he washed the feet of his servants, bent down before them in body, and wiped them with the linen with which he was girded d. John 13 Of so great a Lord serving his servants, the form our humble Brother, serving his Brothers, always bore in his heart: from which he felt himself borne with such alacrity, that as often as he performed such service to his Brothers, with the greatest alacrity he serves others: he thought himself not to walk or run, but rather to fly, with the lightness of mind passing over into lightness of body. A great distance of this blessed Brother from most Brothers, who are either lifted up by pride, or weighed down by sloth, lest they be raised to spiritual joy, or humbly bent down to minister to God in the Brothers, and to the Brothers for God's sake. Let them learn from the present example, not only without murmuring, but even humbly and alacriously to show service to the Brothers: and let them learn to glorify God and the Lord Jesus, whose figure ministering they bear in heart and body: and let them see nonetheless how much grace our minister obtained from his ministry. For inebriated with the grace of the Lord Jesus (whose form he recognized and felt himself to bear), and refreshed with spiritual satiety, for a long time he did not feel the losses of bodily hunger and thirst; so that beyond what could be believed, he prolonged his abstinence, by pious fraud circumventing that Brother with whom he was serving together e in the refectory. For finding causes He is much given to abstinence. for which he should eat either before or after him; without the other's knowledge, he was content with the refreshment as it were customary of simple bread and water. Marvelous grace! that on account of his long abstinence, neither did he fail in bodily labor, nor in so long a time did he lose the sweetness of grace divinely received.
ANNOTATIONS.
CHAPTER III.
Office of sacristan. Contemplations: marvelous odors conferred: reverence toward the name of Mary, her various apparitions.
[13] Therefore the chosen one of God, relieved by many benefits in offices pertaining to the active life (for through this the way has been ordered to the contemplative, so that through the labor of Leah one ascends to the embrace of Rachel; and the Spouse declares that she was first blackened, and had endured the battles of the sons of her mother, before she was led into the king's cellars), then at last the beautiful youth was called to the office of Sacristan, Promoted to the office of Sacristan, in which he could more fully and safely be free for contemplation. Song 1 For thus the Lord (who orders all things in order) willed to order the life of his chosen one, that he might know how to fight with both hands: lest, as very many of the Brothers, in action he should become dissolute, and in contemplation remiss. For many are seen, who when they enter to contemplate, never wish to go out to the works of necessary action, and obstinately shun all bodily labor; so much so that at last, fallen into the torpor of sloth, they also fail in the virtue of contemplation: nor do they know how to recall themselves to her, to whom sometimes the mind (as is human weakness) grown lukewarm, is recalled by the exercises of the active life. But others when, necessity demanding, they go forth to the works of action; so pour themselves entirely into them, that they neither remember at all their past contemplation, nor grieve to be torn from her, the labors of the body relieved by the alacrity of the spirit: nor think of returning to her. Not so is our Brother known to have been instructed by the Lord and the best Master: but so he exercised the office of action, that he tempered the labors of body by the alacrity of spirit, lest dissoluteness should follow; so he clung to the office pertaining to contemplation, that yet for bodily exercise he did not become lukewarm or remiss: and so, by the example of Ehud, the strongest athlete, he used both hands as a right hand; when he used both lives no less wisely than strongly, that through both he might gasp for the embrace of the desirable right hand of the spouse. Judges 3
[14] In the Acts of the Saints some things to be marveled at, others to be imitated: Before I continue the rest, I think it necessary to admonish the reader, lest he draw into consequence for himself all the things which we propose to explain concerning our Brother: but rather let him know that some things are so written that we only marvel at them in him who did them; and, praise the Lord, who willed to do these things through a man: but some things he may know to have been set down in writing that we may imitate them. For if we wish to imitate, incited by the examples of the Saints, those things which are above nature; not the edification which we seek, but rather ruin we shall find in them. Likewise, if in the Saints we should wish only to marvel at all the things written of them; we shall remain in our slowness, and without our fruit will be written and read the examples of the Saints. Therefore I admonish the reader, to attend diligently and discern wisely, what is to be marveled at and what is to be imitated: that in things to be marveled at, to God, wonderful in his Saints, worthy thanksgiving may be given; but in things to be imitated, through examples of virtues, the life of the readers may be amended. For this intention alone does not move me, that I preach the Brother, and magnify the Lord; but also, that readers through the ministry of my poverty may acquire some utility. But now let us return to the order of the narrative. Devoted to contemplation, Having received the office, which suited contemplation very much, in a marvelous way (as if then for the first time he were approaching to the divine service, who had before surpassed others in all spiritual exercises) stirred by fervor of spirit, he began to surpass even himself. For by no means content with the common vigils and prayers; he composed for himself new ones, corresponding to the sweetness of his devotion, and also marvelously stirring the devotion itself, He composes new prayers and a many thanksgivings; by which he recalled to memory for himself all the benefits which the Lord God had conferred on the human race. to God and the Mother of God: Especially he burned with fervor of marvelous devotion toward the Mother of the Lord, his nurse: whom he also saluted with the b joys of new words relating to her her own joys, and with the multiplied versicle of the Angelic salutation. And he added to the individual joys and salutations individual genuflections: and with such exercises, both corporeal and spiritual, he passed the greatest part of the night sleepless. And he gave so much attention to such vigils and prayers, He watches very much that he exceeded the measure of human nature; and no one of the Brothers, observing his vigils, for any time could watch like him. For he was borne with such sweetness of prayers, contemplations, and revelations, that forgetful of corporeal necessities, he believed he was living by the food of spirit alone. He had therefore made it a custom for himself (because the custody of the monastery was in his hands) in such studies to watch until the time of the Matin Office: until the first ringing for Matins: and when by the sound of the first bell he had given the signal of rising to the sleeping Brothers, he then reclined in his little bed, until at the sound of the third bell (with the signal of the hand-bell given in the dormitory, that the Brothers might enter the choir), he too with the rest entered, and was present at the Matin offices. Sometimes he was admonished by the Father of the house and by the Brothers, that he should not torture himself with such inhuman labors: but the vehemence of desirable sweetness and of sweet desire could not be restrained in him. For he had a body suitable enough for labor, and composed of fitting limbs, He lies on a hard bed: and well ordered from its first constituting parts, which he did not believe could be exhausted by any labors. He added to these labors also the hardness of his bed, his head resting on stone and his body on the hardness of wood. For he reckoned the whole time of the present life as deputed to penance, and reckoned as superfluous and vain whatever he should indulge to his wretched body. O how unlike us wretched ones, who with all our might struggle lest we be always in full labors.
[15] His body therefore being thus caught up by such a great force of spirit pressing it, raising the spirit, and exercising itself in all virtues, a fuller grace followed the blessed youth; the servant rejoicing with the Lord, the disciple with
the Master, as it were in a certain contest fighting. he is prevented by the blessing of sweetness: As it were the Lord and Master strove to prevent his servant and disciple in all the blessings of sweetness, and to minister various graces to him: he also as it were on the contrary strove with all zeal to follow, wherever he knew himself to have been prevented by divine benediction: but the grace of God in him was not in vain, which with alacrity of mind and exercise of good works he took care to stir up in himself. Therefore the Lord determined to provoke him, following him where he was called, and showing himself receptive to fuller grace, to the taste of sweetness and to the odor of his suavity, with frequent, nay, daily consolations. For as often as after bodily refreshment, singing the Psalm Miserere mei Deus in thanksgiving, he went from the refectory into the monastery; an aromatic, nay, paradisial odor of such sweetness received him, He perceives a marvelous fragrance from heaven: that he thought himself to enter the paradise of the Lord. And truly the Church is the paradise of the Lord: in which are living flowers of roses, and lilies of the valleys, violets of humility, camphor with spikenard, spikenard and saffron, calamus and cinnamon, myrrh and balsam, with all the best and chief unguents; all of which spiritually are to be found in the spiritual men who are in the Church. He is not a man, but an unclean beast, and unworthy even in body to enter the Church of the Lord, who has not been delighted by their odor. There is also in the monastery without doubt the presence of the holy Angels, joined to those chanting psalms, in the midst of the young maidens playing tympana. There is also corporally the Lord of the Angels, the flower of the shoot, of the most sacred little Virgin, at whose odor the dead revive. Is not he dead, who is not delighted with the presence of such flowers and perfumes, and especially of that chief flower, the flower of all flowers? O if we could see, in whose presence we stand in the Choir! O if we could behold, whose companionship is joined to us! O if we could understand, to whom we chant, and how great is he who is delighted by our studies! Without doubt, we too would be delighted, and as often as in hymns and spiritual canticles we entered into the sight of the Lord, we would feel a heavenly, nay, a divine odor with our dearest Brother. How much odor and delight, we think, could he have in his heart, who even corporally perceived so great an odor? There is no doubt that he was alien to all delight of flesh and world, and with all the desires of his soul entered into your sight, O Lord; who even corporally entering to you, was refreshed with the fragrance of corporal odor. But not knowing at first that what he had felt was a divine grace, or rather special to himself (for he was always accustomed to such abjection of himself, that he claimed nothing specially of his merits), he hinted to his companions, the Brothers entering with him, whether they caught anything delightful by smell; by revealing it to others, he loses it: and the grace revealed, due to him alone, he immediately lost; until at length by revealing and losing it often, and again receiving it, he understood, made more cautious, that it was not to be revealed, lest it be lost. He was accustomed himself to say with vehement contrition of heart to some of the Brothers, that he had lost inexplicable graces by incautious manifestation.
[16] This also I cannot pass over in silence: that the Mother of all sweetness and suavity refreshed her son, whom she had deigned specially to adopt from the first rudiments of infancy, more frequently with a similar odor. This too we learned from his relation: but we find that he suffered nothing of trouble from this. Whence it is not inconveniently conjectured that some revelations should be revealed to none ever, some to certain persons but at the due time, some to all. Paul never revealed his revelations to anyone. The blessed Mother and Virgin took care to manifest the revelations of her conception and birth to certain persons, at the due time. The Prophets poured out their revelations in the hearing of the whole people. And these diversities of revelations we can easily find in our Brother, if only we apply diligent understanding. But let us return to the matter. It is a customary practice in our Order (I think also in others) that as often as the venerable Name of the venerable Virgin is named in the Collects, in the Creed, in the Preface, and in the Angelic Salutation which is said for the Invitatory, the Convent according to the time should ask a venia; on days of affliction and not festive on the knees, and on festive days with c the hand. But our Sacristan, as often as on festive days he was not present at the Convent, prostrating himself at the name of Mary at that lovable and beloved name he most swiftly prostrated himself to the ground; and, as long as he could without scandal, he remained prostrate on the ground. And when he frequently did this contrary to the custom of the Order, one of his familiars decided to accost him about this, and humbly asked that he explain the cause of such unusual custom. He, understanding that he had found a person to whom this secret could be committed with impunity and utility, "Behold," he said, "as often as at the name of the sacred Virgin I prostrate myself to the ground, the odor of all flowers and spices, with such abundance of sweetness, seems to me to breathe forth from the earth, he perceives the odor of all flowers and spices, that I would always wish to lie there in these delights, if it were permitted. Therefore I hasten to fall down in hope of that refreshment; but, because I find it painful to lose so great a delight, I am slower to rise. And here too I seem to see a certain delightful contention, while Mother Mary and her Son Jesus strive to adorn the blessed youth with similar signs of graces." How great sweetness, think you, did the memory of the Mother of the Lord emit in his heart, at whose heard name the earth poured forth so great an odor to the nostrils of his body? Truly I may say, the memory of Mary is in the composition a work of perfumery; in every mouth her memory shall be sweetened like honey, and like music at a wine-banquet, fragrant like the rose flowers in the spring days, and like lilies which are at the passage of water, and like frankincense in the odor of sweetness. Let us also strive to cleanse the nostrils of our soul (which I think can be called the concupiscible power) from all delight of sin: that in the memory of the abundance of the Lord's sweetness and of his dearest Mother, we too may be delighted.
[17] From the praise of God and the commendation of our Brother, and from the edification of morals, this too is not idle, which we learned from the same Brother relating it: namely, that at Matin Lauds, when according to custom was sung the Evangelical Hymn, "Blessed be the Lord God of Israel, because he has visited," etc.; Under the Canticle Benedictus he feels the fragrance of incense, the Lord deigned to visit with marvelous sweetness him whom he had peculiarly chosen for himself from all his people, making him feel the sweetness of the odor of incense. Luke 1 For whereas in our Order, only on the four chief solemnities, namely of the Nativity, and Resurrection of the Lord, and holy Pentecost, and the Dedication of the Church, incense is brought at Matins; this Blessed one, who in his heart celebrated a daily, nay continual solemnity; delighted in blessing the Lord at all times, also on daily days in the Hymn of the Lord's Benediction, not undeservedly perceived a solemn odor. Yet there is treated here too a complaint against the torpor of our sloth, that sluggish to rise at midnight with the Psalmist, sluggish to praise the glorious and praiseworthy one, swift to run back to the sloth of our bed, we do not persevere in the praises of the Lord to the end. I hope also that for this cause, in that Canticle in which the Lord is blessed, for that he has visited his people, so often the blessed of the Lord perceived spiritual grace, that it might first be given to him, then to us to notice, that he had received a special grace from the Lord the lawgiver: that through him the Lord should visit and redeem his people, and specially the Church, in which he felt that grace; and that he would raise him up in a horn of salvation in the house in which he had been nourished from boyhood. But this is greatly to be noted, that he himself (without doubt concerning himself) was wont to relate to us as if of another: namely, that at the same time in which he himself perceived the wonderful odor in Matin Lauds, a certain one of the Brothers saw two Angels on right and left presenting incense to the Brothers, which he sees being ministered by two Angels. and to some they presented it cheerfully, and most devoutly bowed down; but others, as with some negligence, they passed by; while from some, as with a certain horror, they altogether recoiled. And it was easily made to be understood what the Angels either venerated or shunned in the Brothers, when our contemplator expressed the names of each. For those whom the Angels honored by incensing and bowing, were known to exist such as praised the Lord both in heart and voice: but others, whom they more negligently passed by, either by not singing or less attending what they sang, had rendered themselves unworthy of the Angelic sight: but a third sort, whose life was death, whether singing or silent, were shunned by the holy ministers as fetid corpses; without doubt giving us lessons how much by our good studies and good deeds, especially in the praises of God, the holy Angels are delighted; and how much they execrate the perversity of our manners, and our sloth.
[18] About to relate a marvelous thing, and unheard-of in all ages, I must ask for and have credulous and faithful readers: lest in the multitude and greatness of true virtues (which the Lady and Queen of virtues has deigned to work in her servant, and with him) they lie to themselves, if the enemies of virtues deny them. Appointing therefore a youth devoted to her, and ceaselessly insistent on her praises, the blessed Virgin to be magnified; not once or twice, or as often as could easily be comprehended by number, she took care to show him her most sweet presence: He frequently sees the Mother of God appearing to him: and she joined herself to him by so great familiarity through most frequent revelations; that even among men whom special charity is wont to join, scarcely could so great familiarity sometime be found. For so much did familiarity in charity, and charity in familiarity, progress on both sides, that it was most certainly held by all who knew the youth, that our faithful Samuel (for so on account of such timely revelations not undeservedly he is named) had been singularly pre-elected by the Blessed Virgin not only as a faithful servant, but rather as a unanimous friend, from the number of all her elect: and truly so it was. We often heard it happen to him, that when in one d apse of the monastery he was occupied with prayers and meditations, and called by her, he speaks with her: he heard the voice of his Lady and dearest friend, standing in the opposite part; and not doubting by whom he was called (for he knew the voice of the caller from frequent custom) he passed over to her: and sitting together in some more secret place, he answered the blessed Mother asking individual things about his state; and he in turn asked of her whatever he wished. With such reductions he consoled his nightly vigils: with such a consoler he endured whatever adverse events: he was fostered by the consoling breasts of such a mother:
by such a mistress instructing him he came to know many doubtful and uncertain things. What shall we say to these? Let us marvel, let us marvel at so great marvels in the marvelous Saint, praising the Lord in him and him in the Lord, whom in these marvels we cannot imitate. Of the blessed and distinguished Martin Bishop of Tours it is written, read, believed, and held for great, that the blessed Virgin Mary, with certain other of her fellow-virgins, sometimes deigned to reveal themselves to him, and were in conversation with him. In others also of the Saints it is reckoned marvelous, that now glorified, they are sometimes admitted to the sight, colloquy, and consolation of mortals. So also in our Brother it is marvelous and so much more marvelous, that this has happened to him, we know, not a few times, but very many times.
[19] It will not be idle, if also some lesser things, supported by truth and pleasantness, containing the merit of the man and the marvelous favor of the Blessed Virgin toward him, we bring into the open. He was to come at some time, compelled by necessity, to a certain church of Sisters, subject to the rule of the Church of Steinfeld. And behold, the blessed Mother (wishing also in other churches to declare the merit of her familiar) like a faithful minister preceded him as he came, about to prepare a place for her beloved; and to a certain Sister, so religious that her sanctity ought not to be doubted, she deigned to reveal herself with words of this kind: "My faithful Chaplain is coming to this place today; He is called her Chaplain by Saint Mary. see to it that he be received by you with honor and benignity." The faithful virgin believed the faithful revelation: and, that she might have witnesses of the truth, made known to certain ones staying with her what she had understood. I judge that in this matter the most sweet Mother spared the modesty of the bashful youth: who in places, especially unaccustomed ones, where he did not see signs of familiarity toward himself, reckoned himself a pilgrim and guest; nor (as we see to be the custom of very many young Brothers, to conciliate to themselves in favor the minds of unknown Sisters) have we known him to have sought the familiarities of any unknown woman. Yet he was not inhumane, as we see some on the contrary, who execrate the whole female sex; but he was of marvelous benignity toward certain women and virgins, especially in whom a devout heart could be experienced through external signs of devotion; giving a useful example, of abstaining with modesty from unknown persons, and of showing the affection of benignity toward beneficent ones.
[20] It pleases to add something brief, of exquisite delight, which by its pleasantness may make the Reader marvel, and in marveling be pleased. Having once been bled (as is the custom), the beautiful youth incautiously reclined himself upon his little bed to sleep, so that with his whole body he lay dangerously upon the wounded arm; and, if his most faithful Procuratress had not defended him, after his vein was cut, sleeping he would perhaps have diminished his life along with the blood, which by the bleeding he had sought for the health of the body. But not permitting that her unanimous one, to whom she owed fidelity, by the Mother of God appearing, he is taught the manner of lying down, should suffer loss of life by so lamentable a chance (which he could easily have suffered in sleeping) she hastened to come; and already drowsing she roused him with words of this kind: "Take care to apply caution to yourself; for you have less cautiously placed your bled arm beneath you," and after these things, taking hold of the wounded arm with her blessed hands, she taught him who was about to sleep how he should place both it, nay, also the whole body, lest he should suffer any peril.
What is this? Have such things been heard, or commended in writings anywhere? They would be thought feigned, if they had not been most pleasantly related from his own mouth for the warning of the Brothers. Nor was he accustomed to reveal such things in any degree, unless they pertained to the salvation of anyone's soul or body; especially after by the loss of certain consolations he had been curbed from the revelation of great secrets; or, unless at the same time with the revelation it was revealed to him to whom and for what cause what he had received must be revealed. But we on account of both these and the following things let us bless in women the Blessed one, and her most faithful servant, and her friend blessed among all her friends.
ANNOTATIONS.
CHAPTER IV.
Name of Joseph imposed and confirmed from heaven. His various sicknesses and benefits received from the Mother of God.
[21] a I have long since listened and observed these murmurs of readers: why, and how the name of our dearest Brother was changed, which he had received in baptism, and which I have shown specially to suit him by moral exposition. I will not defraud the reader of the pious question: for I have known the truth of this matter from his own confession; so that I dare confidently to commit this to the truth of writing. Be present, Author of truth, highest Truth, my God, nor permit me to wander in any degree from your truth. But before I begin the treatment of the proposed matter, I judge it not superfluous, to show by the example of the sacred Scriptures to simple and restless ones, that it is not superfluous, By the usual example of names to be changed if names, even those suitable by moral interpretation, are changed in persons; provided that those also which are newly imposed contain a spiritual understanding, and especially congruent with the person and the cause for which they are imposed. in the old Law This is shown in the Old Testament in Abraham and Israel: to whom although the former names agreed (for before they had been called Abram and Jacob), and (as is known) were not empty of mysteries; yet the Wisdom of God did not judge it superfluous, if for the acts and causes for which they were changed, new suitable names should be assigned. and new In the New Testament also, our Lord and Savior himself, we read to have changed names of certain Apostles (whom surely he had as familiars more than the rest), names which were good and well suitable to them, imposed according to the precept of the Lord in the Sacrament of Circumcision (which then bore the place of Baptism, and to some extent its effect): and (lest anyone make a forced reading in this) we do not read that he changed these in Baptism; when he called Peter the one who was before called Simon, and called James and John sons of thunder. But why some of those whose names are changed altogether lost their first names; while others retained the first almost altogether; and others are sometimes named indiscriminately by the first and second, separately and even conjointly — why I do not confess to be ignorant? For I do not remember to have read or heard, whether such a doubt has ever been raised in question; but yet there is no doubt that the truth is thus. For Abraham is now by no one called Abram, but Abraham, with the first name altogether abolished: but Jacob, although called Israel, in customary usage, not Israel, but rather Jacob is called; the Lord himself saying: "I am the God of Abraham, and the God of Isaac, and the God of Jacob." Ex. 3:6 and 15, 16 The Prince of the Apostles, now singly Simon, now Peter, sometimes by both names together is called: which in those afore-named is by no means found. The sons of Zebedee are very rarely called sons of thunder, except when that passage of the Gospel or the cause of such name is recited. Herman Joseph has two names, But our two-named one, with the Prince of the Apostles, seems most to agree in the appending of his name; in this, that now, though rarely, by the first name unless with the appending of the second, now by the second name singly and more frequently, and sometimes by both conjointly, he is usually called.
[22] These things having been premised by a certain necessity, now let us come to the long-awaited order of the matter itself. I know not from what cause, unless we know it to have happened from the divine will, that our Brother, the little vessel of snowy chastity, began to be called Joseph by some of the Brothers. on account of his chastity he began to be called Joseph by his own, He took it amiss (as he himself confessed to us) that he should be named by the equivocal name of two very distinguished men: namely that outstanding Patriarch, who was the holiest among the brothers; and that most holy one, who had been chosen out of all for this, that the Mother of the Lord should be betrothed to him. But the cause of the trouble which he endured in his heart for this name, but unwillingly: was this: that he found himself like to them in no virtue by whose name he was counted. So great anxiety of heart he therefore incurred, for the name unjustly (as he asserted) imposed on him; that on the next day he proposed to denounce in Chapter the Brothers calling him so, to be corrected. But in the middle of the night, when he was keeping vigil in his accustomed prayers and thanksgivings, standing in the last stalls near the stall of the Abbot, and bowing himself over the formas in the usual manner; behold, he looked in the middle of the choir, at the steps of the Presbytery, a Virgin of unutterable beauty, distinguished with royal schema: two most beautiful youths near her on the right and left seemed to stand, The Virgin Mother of God appearing between two Angels. whom he understood to be Angels, ready to show ministry to so great a Lady. While the blessed Brother, soon to be more blessed, stood, and marveled at the newness and sweetness of the vision, he heard one of the Angels speaking thus to the other: "To whom shall we betroth this Virgin?" The other answered: "To whom shall we betroth her, except to the present Brother?" And he: "Let him come then," he said. Called, he came forward with shame of modesty: but, as is said elsewhere, "Shame itself became him": for by such incredible newness of things seen and heard he could not but be amazed. But when he had come forward to the presence of the Queen, one of the Angels spoke to him: "It is fitting," he said, "that this most bright maiden be betrothed to you." Terrified at so great a dignity, the humble and modest Brother began to allege his unworthiness: and by so great a name of spouse of so great a bride, he proclaimed himself altogether unworthy. And when he had begun to delay in obeying, the Angel took his right hand, and joined it to the hand of the most sacred Virgin, and under these words completed the betrothal: "Behold," he said, "I hand over this Virgin to you as spouse, as she was betrothed to Joseph; he receives her as spouse, and is called Joseph by the Angel. that you may take the name of the spouse together with the spouse: and hereafter, Joseph shall be your name." Who presumes to calumniate, if that has happened which the Angel promised, the true messenger of the true God? Into all the earth the sound of this name has now gone forth, and to the ends of the world the name Joseph, which was called by the Angel.
[23] And if perchance there be anyone who still seeks something to be added for the confirmation of the name Joseph; let him hear what I subjoin. With Joseph himself telling the truth of the narration
of this kind confessing in my presence and that of some other Brothers, as I protested above, rejoicing that I had an occasion to extort from his mouth what I had heard sufficiently from others; (for, as someone says,
"And although there is a sweet savor in the water brought, More gratefully waters are drunk from the very fount.")
I immediately added: "We ask that this also be recounted to us, how this name Joseph was confirmed in you by the mouth of the blessed Virgin near the high Altar." But he smiling said: "This was a vision." Now this vision was as follows: When on a certain night he had been occupied long with prayers, and from labor had returned to the rest of his little bed; when he was now beginning to be made drowsy, he seemed to himself to have returned to the same place from which he had departed from prayer: and behold, looking at the high Altar he seemed to see the most blessed Virgin, carrying a most beautiful little boy in her arms. And when he looked at both the Mother and the boy with great delight; at length he approached the Mother of the Lord, familiarly called by her: and touched and drawn by the desire of the desirable boy, and encouraged by accustomed confidence: "Dearest, give me your Son," he said. She drawing out the petitioner a little (I think, so that his desire might be more inflamed) at length held out to him the infant supremely desired; [He receives the boy Jesus to be carried in a vision, and again is called Joseph by the Mother of God:] and added: "Carry my son, as he was carried by my spouse Joseph into Egypt; that as you have the same burden, so also you may have the like honor of the same name." The name Joseph was confirmed therefore in our Joseph, and will be confirmed forever, and a new name will be called for him which the mouth of the universal Lady has named. Admonished also by his Lady and spouse that he should no more in any way murmur over the name Joseph, he thenceforth bore the honorable name without burden: and so it was brought into custom, and in custom by the aforesaid authors irrefragably confirmed, that the increase of the glorious soul might be proved also by his name. b
[24] A memorable fact is called back to my memory, which may usefully edify the reader in morals. It happened that the youth of such great progress, whose conversation was already in heaven, and who walked above men, was somewhat tickled by the defect of human frailty; so that not with altogether his accustomed fervor of devotion he fulfilled for some days the obedience which he owed to the most blessed Mother. on account of a slight torpor Now that torpor of sloth was so small, that he by no means detected it in himself, or rebuked himself for it. There was at that time great importunity of house-breakers, who broke into monasteries and churches, and despoiled them of whatever precious things. Therefore blessed Joseph, solicitous lest any sinister thing happen in the monastery committed to his custody, drew himself somewhat from prayers and praises of his familiar Lady, and watched the approaches of the monastery. Therefore she who is satisfied with the continual praises of Angels, not bearing that the devotion of her faithful one for whatever causes should be diminished for her, He sees the Mother of God in the form of an old woman: met the youth, now watching not for herself but for the custody of the monastery, like a little old woman, with her face deformed with wrinkles. Whom when he saw and did not at all recognize, he was vehemently frightened, because of nocturnal fears, and crying out said: "What is this?" But she: "I am," she said, "the custodian of this monastery, as of so long a time its own." He, recognizing the speaker whom he did not know in appearance: "Are you, O Rose?" he said; for from excessive familiarity, with the name of reverence suppressed, he was accustomed to call her so. Who answered: "I am." He was accustomed to call her Rose: He amazed said, "What is the cause that you wished to assume for yourself the face of such an old woman?" To whom she: "Such," she said, "I appear to your eyes, as you have chosen to keep me in your heart. For I have already become an old woman to you. For where is the representation of my joys? Where the gladdening memory of the Angelic Salutation? Where that fervor of devotion, the youth of your soul, and the other spiritual exercises which you have hitherto been accustomed to show me, which made me to you and you to me young? I do not wish that by the custody of the monastery you excuse yourself from my service, which my custody will preserve much better." Corrected by severe reproof, the youth decided to commit hereafter the care of the monastery to so great a custodian: and promised to bring back both himself and his Lady to their former youth, and to preserve himself in it. What shall we say? Who does not fear this most wicked torpor and tepidity, old age of the soul, into which so great an athlete could slip? Into what old age, think we, do our daily and continual slothfulnesses lead us, if the Queen of heaven showed herself to be aged by so slight a sloth of her Brother? How shall we by superfluous works, in which (lest we seem to have done nothing) we very often occupy ourselves to cover our sloth, be able to excuse ourselves; when the occupation of the Brother is not admitted as an excuse, which seemed necessary? Let us learn to fear this vice of sloth the more, the more it is hidden, and is wont to lie in wait for spiritual things themselves, with hidden snares, for the spirit itself. Let us continually have in memory the Angelic Salutation, the joys of the Mother of God commended by her and the joys of the most blessed Virgin, and recall these to her memory: for by this we know we please her greatly. For she herself in place much commended a certain little book containing in many ways her joys, composed by a certain very religious man, c the first Abbot of the Church of Steinfeld (for before him the Prelates were called d Provosts), saying to our Joseph that with delight she recounts: she had no small delight in those her praises.
[25] Among other signs of charity, which the most beneficent Mother was accustomed to show in manifold ways to her Joseph, this marvelous one is specially related: that when at some time proceeding less cautiously with his feet he had stumbled, falling on his face he was deprived of two teeth. Which when he was carrying uprooted in his hand, without any hope of recovery (for not if anyone is made toothless, do teeth spring up for him again, His teeth torn out by a fall, much less are they sometimes replaced; since, according to nature, there is no return from privation to habit), he went spitting out blood, perhaps to the e lavatory, to wash away the flowing blood. But the Mother of mercy, pitying the pain, shame, and such great loss of her most faithful one, took care to show him her most blessed and accustomed presence meeting him; and with words signifying compassion most familiarly she asked: "What is the matter?" she said. To whom he, speaking as much as he could: "I have lost my teeth," he said, "and I am tormented with pain." But she added: "Give me," she said, [by the hand of the Mother of God the teeth are placed in his mouth and he receives them:] "those very teeth torn out." Which when she had received from the hand of her beloved, she placed them in the bloody gums in their places, and with all pain removed and the wound healed she solidified the same teeth, so that no trace at all of pain or wound remained. I think these teeth washed with the milk of innocence, nor corrupted by voracity, nor accustomed to grind against any by movement of wrath or envy, which the most sacred Mother took care to touch with kind hand, and so marvelously to restore.
[26] The most blessed youth, consoled with many such benefits, and raised by revelations, had already advanced into a spiritual man; whom it was necessary to nourish with solider foods and with the bread of children and with the very dishes of the Lord's table. Those barley breads therefore, which our Father of the family himself deigned to take into his own hands (for he found tribulation and sorrow for us, and carried our infirmities, and sorrowed for us), and also to bless, he copiously distributed to our Joseph, as to a beloved son. He girded him therefore with harder scourgings, fatiguing him within with pain of heart, and without with tribulation of body. For when he had applied to him knowledge with charity and zeal (which he had toward all he could know, both his own and the universal Church), he applied also pain, equally corresponding to charity and zeal. From excessive labors and vigils (by which he exceeded the human measure) he incurred such bodily infirmity that, his stomach growing weak, the mass of his whole body was disturbed: He is afflicted with various infirmities and headaches. when he could no longer digest any foods because of the rawness of the languishing stomach, from which undigested and raw fumes had long been evaporating into his brain already exhausted by vigils, and had brought him nearly continual head trouble. Then at last it was necessary to remove him from all offices, and to permit him to be free for his necessity, as the matter demanded. And although he was vexed in body with infirmities, to the point of utter failure; yet for this, that he was reckoned useless, and could not go out to the accustomed offices, he was much more tortured in mind: especially because he himself was said to have inflicted this defect on himself, who in inept labors, when he was warned by many, had not wished to spare himself. He himself also afterward rebuked his indiscreet labors in our presence, and admonished us to temper our labors, setting himself forth to us as a mirror and example. And these things indeed, as far as the man is concerned, I have said. But as far as is given to know of divine providence and ordering, I not unwisely understand that this sting of his flesh was given to him (which Blessed Augustine also in the Apostle understands as a certain most acute infirmity), by which he might be buffeted like a boy: God exercising his Saint, lest, as a youth, he should grow proud, by the greatness and multitude of revelations lifting him up. 2 Cor. 12 Nor let anyone wonder that we fall into certain tribulations and sorrows from our own indiscretion; into which the Moderator of all things from his highest discretion permits us to fall. For there is no doubt that sometimes he uses our folly well (especially when goodness of will is not lacking to us); who also uses diabolical malice well for his own good will.
[27] It happened therefore, when on a certain day he was being more sharply tortured, that he implored the suffrages of many of his Saints: but from this he obtained no remedy; I think, that he might be more sweetly consoled by her, to whom he had specially devoted himself as her special one; nay rather, who had specially adopted him to herself as her special one. Therefore when tortured and sick he came before the high Altar, he saw a glorious woman sitting upon the Altar: whom not recognizing, by the Mother of God appearing on the altar he is healed of his weakness: and thinking her to be some mortal, he began not a little to be indignant at such great presumption of a rash woman. But she revealing herself to her faithful one, called him to her, saying: "If you had invoked me as the other Saints, I would perhaps have cured you of your infirmity." But he, when he recognized the Lady, who had already for some time absented herself from his presence, fell down before her, and asked a remedy. She saying: "Behold, be now healed"; he was relieved from that immoderate weakness: He retains the other infirmity until death: yet the accustomed infirmity remaining, which, for the guarding of humility, from the Master of humility he had received and which was to be terminated only by the remedy of death.
[28] Yet we know that sometimes it happened that for some time he was marvelously cured; and the time having elapsed he returned to his happier custom
of his own, and to the eating of the daily bread, with the Lord calling him, he returned. This however he had as a custom for many years, especially on the greater feasts: that with the approaching solemnities he always expected a new misery; unless it pleased the most prudent dispenser the Lord, on the days preceding the solemnities, to anticipate the expected misery: whence that saying, "My feasts are unfriendly to me," he often used to repeat to us. He was accustomed also on festivities (unless, as I said, the scourges happened to be anticipated) to be so sharply scourged, that in himself he truly felt to be fulfilled what is written: "Your feast days shall be turned into mourning"; and by many who did not recognize him, he was believed humbled and cast down by the Lord. In this way, on one of the vigils of the Lord's Nativity he began to be so unmercifully afflicted, that all who saw him were moved with mercy around him. For fear of heart for the present solemnity, and trembling of body from the greatness of cold in his limbs came upon him, so that covered with the garments of all he could not be warmed: nay even a great mass of wood, at his request, they placed over his rigid limbs: but neither thus did they accomplish anything. At length the hour of the blessed time coming, in which the boy Jesus had come forth like a bridegroom from his venerable chamber, from the Virginal womb, with all pain receding, Joseph also came forth from the chamber of sickness; and entering to Matin Lauds, and then divinely strengthened. on that day with such great alacrity of heart he celebrated the threefold solemnities of Masses, that not only did no sign of pain or sadness appear in him, but he also seemed to have received double from the hand of the most munificent Lord for all his tribulations. Ps. 18 And so through the whole time of his life, as though by two millstones, now with tribulations and now with consolations he was ground; that he might become bread, without any leaven or bran, of fine flour, delicate, worthy to be presented to the table of the highest Father of the family.
ANNOTATIONS.
CHAPTER V.
Love and reverence toward the Ursulan Virgins. Elevation of mind from creatures. Martyrdom of Saint Engelbert revealed.
[29] Now to those marvelous and pleasant revelations which we know him to have had concerning Blessed Ursula and her companions, let us turn our hand with mind together: and we shall see manifestly that even in continual tribulations the Lord our God stored up joy and exultation upon him, and gave him an inheritance with an eternal name. With such great affection happy Joseph had conceived toward these fair Virgins of the Lord and precious Martyrs, [He is borne with great love and devotion toward Saint Ursula and her companion Virgins,] that he could not sufficiently open it with evident signs: with such familiarity and purity of mind he was joined to them, that he knew many secrets through them, and some of them revealed to him their names, and consoled him in his tribulations. Therefore to prove his intimate affection toward these sacred Virgins, he proposed to compose a new history of a chant a in their honor and love. And when he applied his right hand to writing: behold, one of the Virgins evidently appeared to him; and standing before him, most benignly and most familiarly informed him what he was about to write. Moreover, he saw a most beautiful dove sitting upon his shoulder, which thrust its beak ceaselessly into the ear of the one dictating. This also he understood to be one of the number of the holy Virgins: whence also afterwards the whole sacred companionship, and all virgins devoted to the Lord, he was accustomed to call b Columbelles ("little doves"), as by a customary name. But when he had to compose the melody of the history already written (which was of greater difficulty); as often as he applied his mind to this, he was accustomed to hear no small choir of Virgins above him in the air, chanting with heavenly joyfulness such a melody as was suitable to the written words. He was wont to call them Columbelles. This also, because it will with difficulty deserve the credence of some, I rejoice to have heard from his own mouth (who could not lie about himself). For when long afterward alone with him I was sitting together familiarly, I began as though jesting to call him presumptuous, who dared to compose melodies of histories, which seemed very difficult even to those most skilled in the art of Music. Compelled to remove the scandal from me, and to excuse himself from the vice of presumption falsely imposed on him, he opened to me the truth hitherto concealed. Taught by them he composes a canticle concerning them. "Not I," he said, "alone composed this melody; but the sacred Columbelles were my help." And when I inquired the manner of this wonderful revelation; "When after the composition," he said, "of the words of the history, solicitous about the melody I had reclined on my little bed, a choir of Virgins gathered over me in the air sang to me beforehand the melody itself: which as I learned from them, I strove to note down in the subscribed words." To whom I: "This," I said, "seems frivolous and feigned, that anyone of however great talent could thus commit to memory and writing afterward a melody heard from those chanting together." But he, wishing altogether to satisfy the doubter, dissolved my wonder with greater wonder: for he said: "As often as I happened to forget their harmony, and to set down in writing notes other than I had heard; they, coming over me again and again and many times, did not cease to repeat those notes, which I had committed to oblivion, so long and so many times, until they were perfectly imprinted on my memory, and I erased my error, and committed to writing fully what they had taught." c He was accustomed to recite to us often some words of the same history with their melody: which, in chanting, he said, his Teachers were moved by such alacrity, and he asserted that they had repeated these with such great cheerfulness many times, that he himself also relating these things to us was moved with wonderful joyfulness of both mouth and mind. Whence also for his hearing, by which you gave him joy and gladness, and for my hearing, by which you deigned to reveal this truth to me from the mouth of blessed Joseph, I bless you, O Lord Jesus.
[30] The truth also of the two following miracles, dearest Brother, I dare to prove by your testimony: for neither will you by telling, nor will I by writing, offend truth: with you telling what you knew; and me writing what you willed me, not knowing, to know through your mouth. After the Relics of the holy Virgins had been found It happened by God's nod that the blessed Man was sometime present, where that most noble treasure, hidden in the field of earth, and those most precious pearls (I mean the Relics of the Blessed Virgins) were found d. At that time among others was found, but above others lovable, the little body of a little Virgin, for whose head the most virginal Joseph himself was borne with the highest desire of receiving it. To those therefore to whom the care of the holy Relics had been committed, and especially to the e Abbess, he approached to supplicate for the head of the little girl; asking the head of one most humbly and most earnestly he supplicated, whatever conciliating words he could interposed: but he patiently suffered a refusal. Entreaties often repeated availing nothing, with them saying that they would give him abundance of Relics of the same companionship, if he wished; but that little body, and especially the head, could in no way be torn from them: He suffers a refusal, he took the refusal very hard, and with human aid failing, he felt that divine help must be implored. He therefore asked that, according to his custom, in the same church of the holy Virgins he might be permitted to celebrate the most sacred mysteries: after the Mass celebrated there he obtains it: within which, with such great devotion he prostrated himself to the Lord and to the sacred Virgins: that he became certain (whether by revelation, or by inspiration, I know not) that he would receive what he had asked. Nor was there delay. Departing from the altar he approached the Abbess: who had ordered that aforesaid head to be brought into her own chapel, to have it for her special Relics: and repeating his first prayers, he found her so marvelously changed; that by offering what before she had so hardly denied, she even seemed to anticipate the humility of the petitioner. Having received therefore so desired a treasure, he brought the shining pearl to us; and he knows by revelation it is of Saint Gertrude. and that she had the name f Gertrude (as had been revealed to him), he revealed to us rejoicing with him.
[31] About the same time, our Joseph had entered into a certain castle, to a certain matron of good devotion: to greet her, whom for the fame of her devotion and the zeal of her service (which he was accustomed to show to religious) he loved most familiarly. There had been brought there two heads of the blessed Virgins: which were kept by her in a chest. Which when (I know not by what chance) had been placed on the ground; on account of the sacred relics irreverently treated someone in Joseph's sight, showing no reverence to the sacred Relics, did not fear to sit upon them. Seeing the lover of the sacred Virgins that such contempt was shown to them, moved by pious zeal, he was zealous with great zeal for his beloved ones; and (as he himself was accustomed to recite to us in joyfulness of spirit) he wholly burned inwardly with fire of indignation: and desired that such vengeance should follow the one contemning the Virgins, by which the raving contemner of Blessed Martin, with the chair blazing beneath him, was compelled to rise up to the holy man. In a wonderful manner the effect continuously followed the blessed man's desire, he obtains amendment divinely: with that ardor of zeal (which he silently bore in his indignant breast) marvelously passing into the hinder parts of the contumacious sitter: which he not enduring, with haste leaped up, ignorant of the cause of the so sudden heat which he had felt: which however he knew on the report of the blessed man; yet by no means ascribing it to himself, but to the merits of the sacred Virgins. What kind of heat, do we think, shall we fear, we who show reverence neither to the Relics of the Saints, nor to sacred places, nay nor to the Holy of Holies himself in the church or in the choir, or before the altar, with the holy Angels indignant at us, guardians of the sacred places, and especially around the Body of the Lord, nay around the Lord himself, celebrating their devout and reverent watch? They are indignant at us without doubt, indignant, as often as they see us pass by the holy altars, thinking vain things, bowing more negligently, not praying to or honoring the Lord.
[32] The Lord, the consolation of the sad, the strength of those laboring, determined to strengthen with manifold consolations his servant laboring in daily tribulations, both through his creatures and through himself. And indeed of the consolations which through the aforesaid sacred Virgins he ministered to him, very few things have come to my knowledge, which I have through this writing commended to memory: but there remain very many which have neither come to my knowledge, nor been committed to writing. But how through the knowledge of those creatures, which are subject to the eyes, and whose natural appearance commends itself to the eyes of those beholding, namely of the heaven and the stars, he gladdened the man of extraordinary simplicity; I indeed wish, but am not able to explain. For it is such a matter, which
cannot be explained by those seeing and feeling it, as it is, how much less by those imperfectly hearing of it? Yet lest I say nothing, I will explain as much and in such manner as I can. When he was being touched by the hand of the Lord in daily (as has been said) tribulations, amid tribulations and had received this answer from the Lord within: "My grace is sufficient for you, for strength is made perfect in weakness," he began frequently to think of the reward which he hoped: and to desire to know what delights the supercelestial things had, and to enter into God's sanctuary. Occupied with these meditations, it happened on a certain night that he stood at the window of the Sacristy, and looked toward the east: where he could for some time contemplate the rising of the moon and of some stars, and the purity of the firmament. He contemplates the rising of the moon and stars: And when he clung with all the intention of mind and body to beholding all these, seized by great delight in the creatures, and by the ardor of knowing them fully, he so addressed the Creator himself: and with mind lifted up to God "Lord founder of all things, even though I must know you, while I dwell in this Babylon, through a mirror and in a riddle; yet give me knowledge of your creatures, through which the gaze of the mind may be somewhat more perfectly raised up to knowing you yourself." And while praying and desiring he stood; behold, in a wonderful manner (which he himself could not explain, nor I either) alienated from himself, he was suddenly translated into a man of other knowledge: and the Lord suddenly placed under his gaze, He knows the beauty of creatures: extremely broadened, the quality and quantity (which we can more plainly call the beauty and greatness) of the firmament and the stars, and for some time satisfied his desire. But from him returned to himself we could learn nothing else; except that in this perfect knowledge of creatures, he had been refreshed with such inestimable delight, that no tongue could in any way explain it. O truly inestimable man, to be pursued with every praise! whom the Lord wished to scourge as a son, and as a unanimous friend to console with the delights of his secrets. Does he not in this deed seem equal to that incomparable h Benedict, under whose eyes in a moment the whole world was brought? Let us not contend about merits, but in both deservedly praise the Lord.
[33] It is worthwhile to insert also in the reading, and to commend to the memory of readers, how the passion of the distinguished Prelate i Engelbert, Archbishop of Cologne, was shown beforehand to our Joseph, not through phantasms of dreams, but through a vision, manifest even to his corporal eyes. I write it (as I am able to remember) as I received it from the mouth of the one seeing it. Before the passion of the aforesaid Pontiff, about k four weeks, on one night in l the middle, delighted (as I judge) by the purity of the firmament and stars from the cause stated above, he had gone out under the sky, and stood contemplating the Lord Creator in the beauty of creatures: for from that time in which by rapture he had known the nature and disposition of creatures, contemplating the lunar globe, he was accustomed to gaze upon them with greater devotion and delight. When therefore he was looking at the lunar globe in the southern region, at that time shining with full and unimpeded light; turning to the northern region, he saw another moon rising, he sees another phantom moon, whose brightness was so great that it almost entirely obscured the perfect brightness of the natural moon. And when he stood astonished at the novelty of the matter; behold, he saw the firmament opened on the right, and between the aperture and that phantom moon (which had already begun to rise toward the approach of heaven) he saw the figure of a sword, after the contact of the sword entering into the firmament: short indeed, but broad, such as are the swords of the Bavarians. But the moon, which seemed to rise from the north toward the east, when it had touched the sword; they entered together the approach of the firmament. But Joseph, not understanding the vision (yet not doubting that it portended something great), with anxiety of heart returned to his little bed. In which when he was reclining solicitous, with his eyelids relaxed somewhat to drowsing, he seemed to himself to hear a certain crowd passing by before the house in which he lay; and one complaining to the other saying: "Alas! alas! Bishop Engelbert has been killed": and he hears that Saint Engelbert the Bishop has been killed. and this they often repeated. The blessed man sufficiently conjectured from this what that vision portended, but hesitated to believe the vision. For he said to himself: "How shall a man of such great glory and such great power, always supported by such great companions, be killed? And if he shall be killed; who will believe that a man totally devoted to the world, a man of such great successes and such great delights is suddenly crowned? who was afterward killed. But the thing foreshown could not but be fulfilled, and what had been ordered by the Lord consummated. Therefore a short time afterwards such a great man fell by the swords of his own kinsmen; for whom, that he might not fall, they ought rather to have endured the swords of strangers. Yet with one part of the vision completed, still Joseph (as he was always accustomed to be suspicious of himself) doubted the glorification of the Martyr. doubting of his glory, A voice therefore was made to him saying: "Because you were not willing to turn the eyes of faith to the most true vision; behold, he is punished with pain of the eyes, you shall incur pain of your bodily eyes: nor shall you in any way obtain health, until you offer wax eyes at the tomb of the Martyr, and in your healing most certainly experience that truth (of which you now doubt)." The words were said, faith immediately followed: Joseph was gravely afflicted with pain of the eyes, and, and with wax eyes offered at his tomb he is healed. through the fulfillment of the aforesaid vow, sudden and entire health received. I omit writing what he answered me, when I asked him what he saw with heaven open; lest I seem to stir up questions for Philosophers or Theologians. Nor do I expound the vision article by article: namely, what the beauty of the moon surpassing the natural moon, and its path from the north to the east signify; what also the shortness and breadth of the sword, and other things that may be sought about these; when our brevity can suffice for lovers of simplicity, whom in this little work I confess I principally serve.
ANNOTATIONS.
CHAPTER VI.
Excesses of mind and highest reverence under the sacrifice of Mass.
[34] It pleases to subjoin (would that it be worthy) concerning the singular grace which the giver of all graces had conferred on him, for some years before his death, in the most sacred mysteries of Masses, unheard-of in all past times. But nor do we write these things, that they may be drawn as an example by anyone who is not similar to the exemplar. Blessed Joseph therefore, beloved of God and men, although from the beginning of his ordination, was of singular grace in divine things, so that by the highest Father he was held as unique before his other Brothers; especially when he was offering his Only one to the Father; yet about his last times, he took care to visit him in such an unheard-of manner, that on almost every day during the Secrets of the divine Mystery he went into excess; Under the divine Sacrifice of the Mass he suffers marvelous excesses of mind: and standing without any motion of body for very many hours he showed to all a wonderful spectacle of himself. And he became to many a stumbling-block and a parable, not only to strangers but to his own Brothers: so that scarcely was anyone found who, on account of such long delays in the mysteries of the altar, would minister to him. By some Brothers also admonished and asked, that he either cease from such prolongation, or indicate the cause of such unheard-of prolongation; he in no way yielded to them. I too among others came upon him in familiarity about this matter, and humbly asked that the causes of such great delay, not to me (who knew myself altogether unworthy of such great a mystery) but to some one of the Brothers, whom innocence of life and purity of mind commends, he would be willing to communicate his secret. And when to him not consenting, even moved in mind, I insisted, saying that it was full of danger, that he should have no sharer of such unheard-of secrets; such an answer at length I was able to extort from him: "Truly, I do not dare to reveal this secret to anyone: for if I reveal it, I shall both lose the grace of devotion, and shall be miserably tormented." I decided therefore to cease henceforth from the wonderful man; lest by my importunity I should perhaps extinguish the spirit, and lest I should despise prophecy. But certain ones (who were accustomed to assist him more familiarly) wishing to explore what he did in such great delay, threw themselves into his face as he thus stood; and saw him keeping such great quiet of body, that he used neither his mouth for speaking nor his eyes for seeing.
He does not see those before him with his eyes open: For those who stood in his face near at hand and directly, he did not see as they gazed upon him; though he had his eyes open for seeing. After many delays, as if waking from sleep, he vehemently drew breath, and completed the most sacred mysteries. I think by those who waste away over transgressors, and not over those who walk in the law of the Lord, it can easily be grasped that the spirit of the spiritual man was caught up to contemplating great, many, difficult, and sweet things; when he so left all the senses of the body, that he did not serve in the office of any of them. How much, do we think, did he attend to spiritual things, who in no way felt himself to be in the body? How much, do we think, did he attend to heavenly things, who remained on earth with his body alone? How much, do we think, did he enter into God, for whom his soul thirsted, who left his own body behind? With what purity of spirit did he see and hear ineffable words, which it is not permitted to a man to speak, who with his bodily eyes open saw nothing, with his ears wide open heard nothing? Meditating and treating on these things, I am compelled to behold (and may I behold well!) different from those who approach the divine Sacraments negligently. the misery of my soul, and of those like me; who to those terrible Sacraments so wholly carnal, nay rather wholly flesh, approach: we meditate, savor, and look upon nothing spiritual, nothing heavenly, nothing divine: scarcely have we faith alone, and that (alas!) too weak, concerning the divine Sacraments: we do not feel the presence of the Creator, Redeemer, and Judge, nor do we think of the most devout ministry of the present Angels. We neither praise worthily the Majesty of the Lord with the Angels, nor with the Dominations worship, nor tremble with the Powers, nor with the heavens and the Virtues of heavens and the blessed Seraphim exult at all. Cold, hard, heavy, and dry of heart, restless in thoughts, and subject to various passions, we presume to touch and take the Lord Sabaoth undevout: alas! unlike that one, who not only put off the old man with his deeds, and put on the new man; but even left himself behind, and, remembering the Lord, poured out his soul over himself: passing from the tabernacle of the flesh to the place of the wonderful tabernacle unto the house of God; nay even unto himself and into God himself, the living fount: for whom his soul thirsted, as the hart desires the fountains of waters. O those stag-like leaps, which he gave in the spirit, migrating from visible things to invisible, from bodily things to spiritual, from earthly to heavenly, from human to divine! He leapt out of the eye of the body, that not seeing bodily and visible things, he might see spiritual and invisible things: he leapt out of the ear of the body, that not hearing audible and speakable things, he might hear unspeakable things which should overcome human hearing. for many years he is thus caught up into divine things, And (what you may more marvel at) this grace was not of one day, or of one week, or of one month, or even of one year; but for several years so great a grace remained in so great a man, he tasting and seeing the abundance of your sweetness, Lord Jesus: of whom we, too poor and beggarly and mendicant, can bring up only the memory, not the taste and fullness. a
[35] Yet let us bring up what we can and what we know concerning the servant of God to the praise of God: and let us praise the servant in the Lord, and the Lord in the servant. He was at one time, with the Lord disposing, in a monastery of Nuns for some years, and there celebrated the Divine offices: and there arose against him no small murmur over the prolongation of Masses; some complaining that he was uselessly spending the time of labor; others saying that damage was being done to the candles burning long. And when these questions were being carried on for some time, a certain servant (but afterwards a Conversus) who loved him quite familiarly, grieved on the blessed man's behalf: and desiring to prove the truth of the damage of the candles, on a certain day (when he was about to go on a journey of a mile, containing two or three Gallic leagues) he hid one of the two candles, which were accustomed to burn at the altar, where the Priest of the Lord celebrated, and which were of equal length: and with the solemnities of the Masses begun, the same servant began to make his journey: which, with business completed, with the candles less consumed than under a shorter Mass: he returned and found our Contemplator still standing at the sacred altars. The Office finished, he measured the hidden candle with the candle which had burned during the solemnities of Masses, and found that not so much had been consumed of the latter as naturally could have been consumed during a Mass of the usual brevity. Rejoicing, he took both candles, and showing them to the Sisters, related what he had done: and diligently admonished, that they should not hereafter murmur against the servant of the Lord. Behold, truly the chosen boy of the Lord, whom he chose, to prove whose merit the fire forgot the force of its virtue; that it could not exercise it in such soft matter of its fuel, and the boy of the Lord was freed from his calumniators unharmed. Does not that candle seem to you rightly compared to the burning and not-consumed bush? Unless perhaps it is more wonderful, that material fire could do much less in the matter subjected to it than it should have done naturally. b
[36] I think it will also profit somewhat for the edification of the hearers, if, how great reverence he had for the Sacraments, how great diligence about their being confected, handled, and taken, with what fear and trembling he was accustomed to handle all the vessels and other utensils of the sacred ministry, be brought forward. For I do not think any of men has been found so suspicious of himself in these things, and of such delicate conscience, who always believed himself to have erred in something. Now he feared that he had mixed too much water with wine, now that some drops of wine had adhered separately to the Chalice, he had scrupulous reverence toward the venerable Eucharist: now that in the contact of the consecrated Host, or even in its fraction, some very small particles had adhered to his fingers. Sometimes he feared he had with his breath, in taking the Eucharist from the paten (upon which we are wont to place the two parts of the Host), thrown back those same small particles: sometimes in drinking from the Chalice, he had spilled something; or that something of the Host or of the liquid had incautiously remained in the Chalice, which had not been carefully wiped off. Now he feared he had touched that fold of the Corporal, upon which the Host is usually placed, either with his fingers or with another part of the Corporal: now that with those joints of the fingers with which he had handled the sacred Host, before the ablution, he had touched something: and above all he tearfully complained that he lacked due devotion; so that truly with blessed Job he could say, "I feared all my works." On account therefore of the great reverence which he used toward the Sacraments, he performed everything morosely: so as often as he lifted up and placed the Body of the Lord as a Man still passible, [on account of whose touch preserving the clippings of nails, and of the upper beard.] he tempered the elevation and letting down of his arms, and the gesture of his whole body with the greatest reverence. He was accustomed to cut off with scissors the nails of those fingers with which the sacred Host is handled, and the beard of the upper lip closest to the mouth, by which by some chance the Sacrament of the Chalice could be touched, and to preserve them with himself out of reverence for the Sacrament; judging it unworthy that those extremities of the body (though in themselves base) should be trampled underfoot, which by touching the Lord of all (though in the Sacrament) had many times been ennobled. Nor do we write this, that it should be drawn into an example, since the whole Church does not observe it; but that by this we may show, how great reverence the blessed man showed in heart to the Sacraments, who with such great diligence, for the honor of the Eucharist, honored the extremities of the body. He often in our presence sharply rebuked those and their custom, who are content with a single, or even double ablution after the Eucharist has been taken; asserting that by divine revelation he had truly learned, that even after the third ablution something of the Sacrament (which is the same as the whole) had remained in the Chalice.
[37] This too, which seems to have been above nature, and to have exceeded the natural limits in the servant of God, I cannot pass over in silence: that though he himself was of such great weakness, and had turned it now into custom and nature, that he was not able from his own strength either to stand long or to fast, [he is stronger than usual in the ministry of the altar: and among devout persons,] without incurring utter failure; yet occupied about the ministry of the altar, he was able both to stand for a very long time, and to fast. It happened sometimes, when he was with such persons, in whose devotion he specially rejoiced, that for some days he was refreshed with such bodily strength through the alacrity of spirit, that he both did not feel the accustomed weakness in fasting, and quite miraculously also labored bodily. For he had learned to make clock mechanisms; on account of which he was sometimes requested from other monasteries, either to make new ones where there were none, making clock mechanisms for them, or to set in order again those that were out of order. He did this with such great affection of joyfulness, that not only was his presence burdensome to none, but even most dear to all. With such benignity he knew how to conform himself to the customs and habit of all; that although he spoke wisdom among the perfect, made all things to all. yet he was held as a boy to boys, so that boys reckoned him as one of their own. This strength of body we know he also sometimes received, when he applied his study to meditating and writing something spiritual (about which he was moved by some singular devotion and grace); he delights in spiritual writing: so that sometimes he prolonged his fasting until midday, frequently until evening and twilight. Then also when the Brothers admonishing and compelling him sometimes (those who ministered in the Refectory) that he should indulge his fragile little body, he came to the table; he often used one pottage, and especially gruels.
ANNOTATIONS.
CHAPTER VII.
The sanctity of Blessed Joseph approved by testimonies. His extraordinary chastity and humility.
[38] I come now to the visions and revelations of the Lord which were made concerning the blessed man to other persons also known to us, and approved for holiness of life: that he may have testimony of truth not only from himself, but also from others. There was in a monastery known and near to us, a holy Virgin of the Cistercian Order, the flower and light of our times: to whose testimony I the more strongly dare to believe, and the more confidently dare to commend it to writing, the more specially and familiarly I knew her. Concerning whose testimony no one will doubt with me, who shall read the booklet which Joseph himself first wrote concerning the life of that blessed Virgin, and I afterwards b shortened, lest anyone should perhaps be weary of its prolixity. It happened at some time that a certain Brother of our church, a simple Priest, to a certain holy Virgin of the Cistercian Order his virtues are indicated. having a good
testimony from the Brothers, was taken away from human affairs, and summoned to the Lord. For whose soul to be commended to the Lord, the aforesaid holy Virgin pouring out many supplications to the Lord, asked of the Lord, that he would deign to reveal to her by true signs what was being done with the soul of the deceased Brother. After some days the deceased appeared to the suppliant, and certified her of his salvation and gladdened her. To whom after other things she said: "I ask that you tell me about Joseph, of what merit he is before the Lord." He answered: "He is of great merit; because he is of great virtues. You should know that he is adorned with the virtues of humility, patience, charity, and obedience, in which he excels all." But when this revelation had been reported to Joseph, he answered (for I heard it from his own mouth in the course of time): "I," he said, "hitherto gave credence to the revelations of Elisabeth (for that was her name); but now I am compelled to fear that she is deceived, to whom these things have been revealed concerning the least of all, and altogether useless, and who is not worthy of the bread he eats c." By such words, he both confounded himself in himself, and dissimulated before us what he was, and lest something great should be thought of him, he was wont especially to decline the praises of men.
[39] A second vision was also revealed to the aforesaid handmaid of God concerning Joseph, which she related to me with her own mouth. But as the term of her dissolution approached, lamentable to me, whom she was accustomed by her prayers and tears to protect from all adversity, and to certify in every doubt, there stood by her the Angel of the Lord, saying thus: "Prepare yourself, because you are going soon." likewise the Angel warning her of her death, Understanding of what journey he spoke (for concerning this she had long earnestly prayed to the Lord), she answered: "Eh! how soon shall I go?" But he: "Very soon," he said. She added: "Shall I pass over more quickly, or Joseph?" He said: "You indeed shall pass over more quickly; but he will follow you not long afterwards." To whom she again said: "What kind of a man is Joseph?" The Angel answered: "Joseph is a great man." He testifies to the sanctity of Blessed Joseph. "How great?" she said. "He has," he said, "none like himself in the Church of Steinfeld." The holy Virgin began therefore to recite to the Angel by their names the Brothers of good opinion of the same Church, and said: "Is not Joseph greater than all these? For these are held to be good Brothers, in the opinion of all." The Angel said: "These indeed are very good; but nothing compared to Joseph." And with a certain severity of voice, signifying the force of his intention, he added: "No one is like to Joseph: for know most certainly that Joseph excels all in chastity and purity of mind and body, in perfect humility, in highest charity, and in the longanimity of patience." And he repeated more things in this manner concerning the man's virtues. In extreme unction also, when I most sadly had imparted this office to the Handmaid of God, with her bidding and Joseph present; with all removed, making me alone remain with her alone, whom she commends to the author of this Life: she began thus: "Behold," she said, "I shall not speak many things more with you henceforth: for I know most certainly that what I have learned through the Lord, with the Angel announcing, is to be fulfilled, and desirously longed for. In our last conversations therefore I commend Joseph to your love: and diligently admonish you, that you strive in every way to beware, lest you ever disturb him by word or deed. Mercifully condescend to his infirmity, and in all things in which you can, bring him aid. For know most certainly, that no one has provoked Joseph with impunity, even in this present life, besides the future penalty which (if he shall have died impenitent) he shall endure: for I know myself to be tormented in this life longer, because I sometimes disturbed Joseph." And she recited the words of the Angel, who had said: "Because Joseph is a great man."
[40] But since mention has been made of the virtues of the blessed man (in which all the force and sum of sanctity consists), that the virtues themselves may be able to be known through exterior signs, it seems worthy to explain the signs of each virtue (which we were able to see in him with our eyes, and hear in him with our ears). And first let us look at his chastity, by which he was first commended. By this virtue from the reception of the white and unstained garment, His extraordinary virginity, never burned by any flames of lust. with which at the time of Baptism he was clothed, he was adorned with such great perfection, that he could deservedly be called the gem of virgins, the flower of virginity, the lily of chastity, the glory of modesty, the chosen vessel of continence, the lamb of innocence, and the virgin of virgins of our time: a virgin in heart, a virgin in eyes, a virgin in ears, a virgin in smell, a virgin in taste, a virgin in touch. For as much as we could judge, in this virtue he had exceeded our frailty beyond measure; when (which it is not fitting to draw into example for the work) in every place, even admitting the service of women. even in divine things (when sometimes there was need) he used the service of devout women, as of men. I know there will not be lacking those who bitingly contend that this point should by no means have been done, nor these things put in writing. But what shall I do? How shall I enlighten the blind, that they may see what I commend? For I do not commend the service of women, however holy, ministering to the Priest: but the carnal eyes of the Priest, washed with the milk of innocence, so filled and absorbed by the spirit, that they did not distinguish woman from man: or, if he distinguished, nothing through the sight entered the most pure heart of human frailty, why should I not commend? For such he was an Angel in body. Blessed Bernard is commended that riding in a golden saddle painted with colors (which he asserted he had received on loan) he did not distinguish, due to the preoccupation of spirit, on what kind of saddle he was sitting; when yet it was not good that a monk should ride such a saddle: but it was commendable that he had averted his eyes from vanity. What if I shall say and write, that sometimes, when at noon the chaste Joseph the third wanted to recline his angelic body on a little bed, he did not refuse to place himself on that bed on which a woman lay asleep? Who when, Joseph still sleeping, awoke from sleep, and saw the man, was frightened, blushed, and fled. Do they not see here too, those who seeing do not see, and hearing do not understand, whom I commend? I do not commend a man to sleep in one bed with a woman; but a spiritual man not to feel the presence of a woman. Nor would it be evil for a man to sleep with a woman, if he could feel nothing unlawful; since in the commendation of chastity it is said: "The young man shall dwell with the virgin." Which surely will not be evil, when neither shall spirit lust against flesh, nor flesh against spirit: which also we have seen already fulfilled in our Joseph. Is. 62
[41] How shall I worthily commend his virtue of humility? For before all virtues this virtue was specially the virtue of Joseph: which, as a true disciple of a true Master (who in teaching about himself said: "Learn from me, because I am meek and humble of heart"), he observed in heart, voice, gesture, habit, acts, and sufferings. Matt. 11 By this virtue he so stood out, that while he surpassed all in all virtues, yet the excellence of humility in him surpassed the excellence of all his other virtues. And indeed, if you heard the voice and manner of the speaker, if you attended how prompt an accuser of himself he was, and excuser of others, and (where it was necessary) how modest a rebuker; truly you would say that the virtue of humility held in his heart, above a man and above his own other virtues, the throne of royal loftiness. And as he never boasted of his own goods; so he always praised the goods of others. by which he highly esteemed the affairs of others, and his own as nothing. If sometime in his presence he was praised; that praise he had marvelously learned to decline, either with some jests, or by the circumlocution of denial, or by some commemoration of his own confusion; so that sometimes that very thing, which we saw with our eyes and heard with our ears, he so shook from our credulity, that we should believe nothing of virtue concerning him. As often as he made mention of himself before us; he named himself the reproach of men and the abjection of the people, the cipher d of arithmetic, a mere number, and born to consume fruits, a rotten wild apple, cast out from useful apples, and the burden of all. The gestures of all his members were most simple; so that you would find nothing of nobility, nothing of singularity in any of them. I am pierced placing you in the sight of my heart, dearest Brother; and I bewail my dissimilarity to you in consideration of you. Your head like the head of the whitest lily, humbly bowed down: for neither against God, with armed neck and fat neck, did you ever run with the proud. Your eyes most truly of doves; who would snatch nothing of another's, nor bring anything harmful into the dwelling of your heart. Your cheeks, like the cheeks of a turtledove; cast down with humility, red with the modesty of virginal shame. The pace of your feet moderate and simple; showing nothing at all of pride, nothing of levity. If at some time he saw or thought anyone offended by him; to ask pardon he was wont, without respect of persons, very easily to bend down on his knees, and with a most humble voice to ask indulgence. The habit of his garments was neither delicate nor sordid; yet appeared more sordid than delicate. He desires worn-out clothes: For several years we did not see him clothed in a new cappa: which he himself was accustomed to attribute not at all to humility, but to the weakness of his body, asserting that he could not bear new clothes because of their weight. Which although it had truth, yet we knew the virtue of humility was especially the cause. He sometimes used new tunics; but more frequently and willingly old ones, with patched f sleeves. His pelice, which he was accustomed to wear for a very long time, he sometimes with his own hands mended with woolen cloth equally old: and refuted by a familiar Brother he betrayed the truth: "I," he said, "am not worthy of a better one." He used shoes fashioned with no art and often old, and which others had worn before him; and if any seemed to have any nobility in their front point, he knocked it down by striking it against the hardness of wood or stone. In all his acts there was nothing which could offend the sight of any virtuous man; but rather in all things he bore signs of sanctity. For he had wholly become base to himself from the heart; and what was within him, he also showed outwardly to others. How therefore should he seek praise from others, which he himself denied to himself? Certainly not only not to be praised, but even to be despised he sought: which I shall prove by an evident document. As Joseph was going, a certain rustic met him on the way: whom having saluted, the Priest of the Lord bent his knees before him, and said: "I beseech you, that you do for me what I ask of you." When the other answered that he would do it willingly; he added: "I ask you," he said, "that you strike me on the cheek." The rustic terrified he wishes to be struck on the cheek by a rustic:
at the unusual matter, began to confer with him, and to inquire the cause of the unusual petition. Joseph said: "I am not worthy of anything better than to be struck in the face, because I am a rotten carcass." This same thing the rustic related to one of our Priests. Which having learned, we bore with some difficulty the simplicity of the man, a fool for Christ and prudent in Christ: not attending in him humility (which was truly the cause of this deed) but foolishness. But he rebuked by us, that he might lead us back to the way, said: "Of what else am I worthy now, an unclean corpse, except to be struck in the face?" A response full of humility taught us — and let it teach the reader — what the blessed man thought of himself: nor let us dare to rebuke the folly, where we find the wisdom of such great humility: and to be despised by others, since perfect humility, without a note of folly, in the sight of men who seek glory from one another, can scarcely or never be observed. By such deeds therefore nearly all who knew him, he had so blinded in consideration of himself, that they judged him worthy of no praise; wishing much more to have the name of folly than of sanctity: marvelously knowing how to preserve the gem in the shell, the grain in the chaff, the fire under the ashes. It is little to commend the proper virtue of Joseph by words or writings, which in all things said and written about him has a special praise. For if to despise the world, to despise none, to despise oneself, to despise being despised, are truly said to have the perfection of humility; we truly assert that the perfection of humility was in Joseph above all whom we have known. Likewise if it is sufficient humility to be subject to greater ones; abundant, to be subject to equals; superabundant, to be subject to lesser ones; of this superabundance of our Joseph, not only before men who can be deceived, but before your face, infallible Lord Jesus, we confidently preach.
ANNOTATIONS.
CHAPTER VIII.
Excellent charity and patience of Blessed Joseph, compared to a lily: two other testimonies concerning his sanctity.
[42] Let us praise also the charity of the praiseworthy man, and explain with whatever praise we can, which is the root and origin of all virtues: so that whatever does not proceed from it as from a root, is most truly judged not virtue but folly. For what is humility but folly, if it does not proceed from the root of charity, that is, if it is not had for the sake of God? What is chastity? Are not the foolish virgins refused by the judgment of the true Judge, who lacked the oil of charity? Matt. 25 What is more foolish than patience, which judges the reward of its labor to be sought not from God, but from men? In this root and foundation of virtues therefore, our architect had planted and founded all his virtues: with sublime charity which he will in no way doubt, who wishes to behold the perfection of his humility. For the simulation of virtues (which is called hypocrisy) is mostly exercised for transitory glory. If therefore the poor man of Christ and contemner of the world does not exercise himself in virtues for it; what does he seek, except the glory of God? And this is to love God and have the charity of God, to seek God's glory and not one's own. Truly the beloved of God loved God: for whose sake he despised the pleasure of the body in chastity, and the glory of the world in humility. Truly the beloved of God loved God; for the sake of whose words of lips he kept the hardest ways, walked the difficult ways, ran the way of his commandments; he strove to enter through the narrow gate of humility, poverty, labor, and sorrow. Truly the beloved of God loved God, who for every transitory pleasure despised, and every tribulation undergone, sought no other reward except your face, Lord Jesus. For what did he seek except you? Who sought neither riches, nor delights, nor glory, nor anything transitory, except you. To you, to you, and to you alone his heart said, wounded by your charity: "My face has sought you: your face, Lord Jesus, will I require." O how often, and with what profound groans (even in our presence) did he sigh for you, Lord Jesus! How miserably did he complain of the present misery of this Babylon, the absence of your face! He complained of our misery, he sought your presence: and behold what he complained of he has lost, and what he sought he has found. There is nothing now in Christ which he complains of; nothing outside him which he seeks, except perhaps the second robe, his misery altogether ceasing, and your mercy, Lord Jesus, satisfying him. So much did he burn with charity of neighbor, that he truly knew how to rejoice with those truly rejoicing, and weep with those weeping. And, that we may preach those signs of charity which we have seen in him he helped his neighbors, especially the afflicted, (which I say to you, Lord Jesus) he was moved with such compassion and mercy around those afflicted, both in mind and body; that you would believe his most gentle and most benign heart to be a hospital for all the sad, laboring, sick, and all crying out from whatever tribulation. I myself saw sometimes, when some of the Brothers were expounding their temptations and other adversities to him in complaint, he was moved with such mercy and compassion, that his countenance fell, manifest failing of heart held him. Also by all the ways he could, by solicitude, compassion, consolation, and prayer, he devotedly bore the burdens of the afflicted, that he might fulfill the law of Christ, which is charity. The Lord had given him good grace and a learned tongue, that he might know how to sustain by the word those who had fallen, and whose steps had wavered: because from those things which he had suffered, and was suffering daily, he knew how to make himself all things to all the afflicted: who both by the Holy Spirit and by experience was in all things instructed, and with charity compelling him, reckoned no one a stranger to himself.
[43] From the virtue of patience too he could not be alien, who daily bore his cross, as though composed of two pieces of wood, namely of exterior tribulation and interior sorrow, with great patience following the footsteps of the crucified Lord. For he was as it were girded with blows, although a man of marvelous innocence, that in every part of him patience might be exercised. And from the Lord indeed he endured scourges of many kinds, that he might deserve to receive joys of all kinds. With many and daily and almost continual infirmities of body, weakness of stomach, headache, most frequent failing of heart (besides languors often supervening) was he vexed. He is exercised with various infirmities: The Lord afflicted him also in some way forbidding him all bodily comforts, of foods, drinks, and riding, and soft beds: so that he often hungered and thirsted, nor yet was he permitted to refresh himself with those foods and drinks which he hungered and thirsted for. It was no small wonder to all, when they saw him hungry or thirsty, not to use the foods and drinks which according to order he could have used. Sometimes also when after labor and weariness outside the monastery softer little beds had been spread for him by those who loved him, that he might somewhat relieve his weak and feeble joints, he cast off the prepared beds, and reclined his weak limbs on the straw alone. Sometimes asked by those marveling, what the cause was, and in no matter does he indulge himself: that though so weak he was unwilling to use either lawful foods or softer little beds; answering briefly: "Jesus," he said, "has forbidden this": or, "Jesus does not will this." Horses or carriages for about twelve years he did not use, neither in snows, nor in rains, nor in heat, nor in cold: but he walked whatever difficult ways on foot, supporting his very feeble limbs with a small staff. That he had undertaken this penance by divine authority, we experienced by the following case. He was at some time about to go to the farms of our Church, having taken with him a Brother joined to him in special familiarity, and they had only one horse in their company. And when leading the horse in their hands, they had passed a small space of the way, Joseph said: nor on a journey does he mount a horse "I can scarcely now proceed, because I am too tired." With the Brother urging him to mount the horse and rest somewhat; he answered: "I cannot." At length with the Brother more importunately insisting, he mounted the horse: and when he had gone a few paces, the horse stumbled so gravely that he scarcely remained sitting on it. He said therefore: "Did I not tell you that I cannot ride?" The Brother answered: "Let us try further." They tried; and a graver stumble followed. "Still, let me down," he said, "that I may dismount, lest I incur a graver fall." The Brother marveling, and yet ignorant of what was being done, said: "Also a third time, in the name of the Lord let us try, and I will hold you, lest you be dashed by a graver fall." Scarcely had he finished the words: and with the horse moving its feet it wholly fell; so that the rider, with the Brother sustaining him, barely remained unhurt. Then the Brother seeing himself so often frustrated by his own will, began humbly to ask, that he would reveal to him the mystery of this matter. Joseph said: "I tell you; the Lord Jesus has forbidden this to me. Do you think that if I were not forbidden, I would not eat, drink, and ride, like other men? But now, with the Lord commanding, I must singularly bear such labors." And so until his death, he remained bound by the precept of the Lord Jesus; that by his example he might be carried neither by horses nor by carriages in any way. forbidden by Christ: By men and by some of his own Brothers he was vexed by certain insults, who objected to him, that he could eat more often and not labor at all: He is assailed with insults: not attending, the foolish, that at every
labor it was more laborious to him not to be able to labor, and harder than every fast, that he could not fast. I believe, Lord Jesus, that the shame and confusion which he endured, even when he heard no one's reproaches (for there were few among us who were scandalized in him), you recompense to him today by the revelation of your most bright face. Those foods which, even in common fasts, like a little boy, he had to take (for neither did you spare him even in the time of Lent, nor did you withdraw the hardness of your paternal hand from him, that he could then at least at interspersed days fast with the little ones); I believe that you recompense him today with the sweetness of your revealed face. Satan himself also, as much as he could, was hostile to him, he is harassed by the devil appearing to him transfigured, now in the form of a crow, now of a cat, as he prayed; now with the cowl of the cappa hanging on his back, he pulled him back, to make him at least cease from prayer, or to shake him with sudden terror, whom otherwise he could not incline to the malice of his will. The patience of the most strong athlete was exercised in all these and many other things daily; and fighting manfully in both the man, he deserved the prize of the crown. These things about the virtues of the Blessed one, not signifying but effecting sanctity, I thought should be pursued somewhat at greater length, that here as in a mirror he may be able to look, who wishes to gaze infallibly upon our Joseph. Nor is it necessary, here to treat singularly of all his virtues, concerning which through this text and treatise it both has been treated and will be treated: but these four virtues are the origin and sum of all moral virtues.
[44] I have decided briefly to explain another revelation of the aforesaid handmaid of Christ, without doubt made concerning Joseph, containing the highest praise of his sanctity with certainty. to the nun Elisabeth, praying for the people of Steinfeld, For although one must irrefragably believe the testimonies of glorified men and Angels (for they are messengers of God, and assert testimony for truth), much more should firmest faith be given to God himself and Truth itself. When therefore the Church of Steinfeld was shaken by great adversities, and its only remedy was to be sought from the Lord; the aforesaid virgin of Christ a Elisabeth (who on account of spiritual friends whom she had in the same Church loved it as her own) began to take up for herself the cause of the troubled Church, and not to cease day and night from prayers and tears. I speak from experience: such was the custom of the virgin of Christ, that as often as for any cause she had begun to supplicate the Lord, she by no means restrained from the labors begun, until she deserved to receive certain consolation from the Lord. To her insisting therefore in prayers, and knocking at the gate of the most gentle heart of the Lord with many rivers of tears and strong cry, the very consoler of the mourning stood by her, and by his presence and sweet address consoled his handmaid. a response from heaven: a lily was sprouting there most pleasing "Why," he said, "do you cry out to me for the Church of Steinfeld? Do you think I have forgotten it? Know most certainly, that in the same Church a lily is now sprouting, which shall surpass you yourself in dignity: and as long as that shall be in that Church, it cannot perish." If anyone doubts whom this Lily signifies; let him strive to compare the flower of the lily and the testimony of the Angel. For when the often-mentioned handmaid of God asked the Angel concerning his merits, he answered: "None in the Church is like to him." The lily is preferred before all flowers; Joseph is preferred before all the Brothers. And if you wish to see in the lily those virtues which we have shown above; and Joseph is best likened to a lily. he was not only the lily of the valleys through humility, but he was also the lily among thorns, through patience: he was the lily of the field, through charity, communicating himself to all; he was the lily, named without addition, through the excellence and whiteness of chastity. And (that we may dissolve every doubt) the Lord has already shown in manifold, marvelous, and merciful ways, through the frequency of miracles, that he had called him this lily. For he has magnified him, not only above all his Brothers, but even above his handmaid, the precious Virgin, to whom he had predicted these things, and has diffused the odor of his lily into all the ends of the earth.
[45] We append the testimony of another virgin, equally holy and of the same name: for the attestations of faithful women, especially of virile women, who have trampled both sex and world alike (I mean the Virgins of God), are not rejected by the benevolent in such a point. The things I say are brief but great: love brevity, marvel at greatness. At some time the distinguished Priest of God was standing, and with the prolongation of sweetness and with the sweetness of his accustomed prolongation, in the greatest harshness of winter celebrating the most sacred mysteries: who while within the Canon he was standing with hands elevated, did not feel at all the vehemence of the cold (by which at other places and times he was wont to be vehemently pressed): for thus he became a stranger to himself, caught up in ecstasy under the sacrifice of the Mass in the greatest cold that the members appointed for bodily senses were at that time idle in him. The eye saw nothing: the ear heard nothing: from the hands themselves the sense of touch fled away. There was present at that time, at the solemnities of the Masses, the aforesaid Virgin of Christ b, of the best repute, of the purest simplicity, and of outstanding chastity: who began to marvel the more vehemently at the Priest of the Lord, that in so long a time, in which he was standing at the altars, he did not feel such great vehemence of cold. The Lord marvelously opened the eyes of her marveling, and by a greater miracle dissolved the doubt of her wonder. He is warmed by Christ and the Blessed Virgin, For he made her see the high Priest and true Pontiff the Lord Jesus on one side, and his most blessed Mother on the other side, standing by the most blessed Priest. Nor did they stand idle, but ministered in turn to their most dear minister in the most sacred mysteries. For Jesus held his right hand, Mary his left; and warming them with their touch, they tempered the vehemence of his cold. Why are you indignant, envious incredulity? Why do you marvel, faithful charity? See the deed, and for the revelation of the vision you will be moved neither by wonder nor by envy. So manifest is the truth, that by no envious or incredulous person can it be doubted, that the most blessed Priest of the Lord did not feel such force of cold: for this is confirmed by the testimony of the bodily senses. For how, if he had felt the cold as a man, would the man weakened for so many hours in such cold have endured? But he persisted, he endured: nor did he put his hands to the fire: nor even by contraction of fingers did he either temper the cold or give any sign of suffering: but neither when the mysteries were finished did he retain in his hands any sign of cold: it follows therefore that he did not feel it. But that he did not feel the cold, and he does not feel the cold: by whose grace can it be believed to have been done, except the Lord Jesus'? Truly therefore (even if it had not been proved by revelation) the favor of the Lord Jesus warmed your hands, most worthy Priest. Who doubts that also the venerable Mother rendered service to her minister; who could obtain for him from her only Son by her prayers the fire, inflaming not only body but also spirit? I believe that he who sees this truth with pious heart ought not to marvel or doubt about the joyful vision at all. Therefore the sacred solemnities of the Masses having been completed in the fervor of heart and refreshment of body, the contemplative Virgin approaching the angelic Priest explained to him what she had seen. But he (as he was always wont with marvelous prudence to decline the breeze of human praise): "I," he said, "did not see this: but because I did not feel the cold, I thought it could so happen." By this which he said, "I did not see" (which surely must be understood bodily, because he saw neither with the body nor bodies), he insinuates his humility by denying: in this which he said, "I thought," he indicates the truth of spiritual vision. Those who are frustrated in marveling at these things (because they do not understand either the dignity of the man or the condescension of the Lord Jesus) will be able to marvel no less at what I subjoin. For what has less of wonder and miracle than the aforesaid, which we heard from a faithful and highly reputable witness, that the most blessed Virgin and Mother of the Lord was seen by her minister, with a golden Chalice having a golden Cross in the middle, standing by him, when he was offering his only one to God the Father in honor of the blessed Mother; and at length, with the breast of the Priest opened and widened, at other times sacrificing he also receives the Mother of God herself. he received the Minister of such great dignity, together with the Cross and Chalice, into the middle of his breast? I do not much marvel that she was seen to enter into that breast, in which through the affection of love and constant memory she dwelt without intermission.
[46] I wish (would that I may worthily!) to narrate another miracle common to the aforesaid Virgin and Joseph: which is known to us by the testimony of both. She had struck her servant, nay, her most beloved son, for her glory with a grave and long infirmity; lying in grave disease which to all seemed entirely to tend to death. The Virgin of Christ therefore came, to visit her sick one, whom she firmly loved, and to bid a last farewell to the one about to die. But he lay at that time by divine disposition in a certain c castle, where he could lawfully be visited by the servants of God of both sexes. But the Virgin of Christ coming, pitied her friend humanly as he languished; yet much more deeply did she groan with pain, that she would not be preceding or at least accompanying him as he went, and going together with him to the beloved of both. With her spirit therefore collected, she conceived hope that the already despaired of could by the mercy of the Lord be called back from the very gates of death. She came therefore to prayer, and most earnestly supplicated the Lord Jesus Christ for the life of the one now dying. At length therefore the hearer of all, to her watching in prayers with such great confidence and such great insistence, deigned to reveal himself, and so to address her as she prostrated herself: "I have now heard your petition; at the prayers of the holy nun Virgin and, for your sake, I have added to his life five years." But she: "If you have heard my petition," she said, "I ask you not to refuse to add to him not only five (which I did not ask of you) years, but twelve. For what are five years? Certainly I am not content with them." But the merciful and pitying Lord, that he might somewhat satisfy his delicate daughter (whose spirit he did not wish to sadden): "Behold," he said, "I will give you, for the increase of his life, nine years: for in this life he will in no way remain twelve years." He receives nine years of longer life. But she, doubting nothing about the oracle, revealed to the sick man what she had received; and to others thinking entirely otherwise she said that Joseph was not then about to die. The truth followed the truth, what had been predicted following in the event of things. For he recovered against the hope of all, and completed with us in this life the term of years predetermined by the Lord.
[47] And since I have already made mention of that Virgin, I will briefly touch her end: for this pertains to the commendation of Joseph d. The blessed Virgin therefore, perfectly desiring that perfect presence of her Spouse, and vehemently supplicating, that before the death of Joseph it might be granted her to pay the debt of death, migrated to Christ while Joseph was still living. But at the hour of her dying the blessed man was already present at the solemnities
of Masses, nor had anything of her death been humanly revealed to him; and behold, amid the very sacred and secret mysteries of the divine Sacraments, Angels stood by him, He sees under the Mass the soul of the said Virgin. who presented to him the happy soul of the sacred Virgin, already removed from the body, and announced to him her bodily death. Saddened at the Virgin's death, but gladdened at her glorious presentation, when the offices of Masses were completed, he announced to all present the recent death of the Virgin: but to his familiars more secretly he revealed how this had been revealed to him. Behold how even in our times the wisdom of God plays in the world of the earth, whose delights are to be with the sons of men. Behold how in our eyes ancient miracles are renewed, and this night of our time shines illuminated by the light of spiritual stars: so that our night is now like the day of past times, and the illumination of our night ought to be counted among the delights of day.
[48] I am compelled, but willingly, to bring to your sanctity, dearest Brother, also the testimonies of faithful men known to us, lest we preach you as wonderful by the testimony of women alone, as though we lacked the testimonies of men, or suppressed the same. Let them hear therefore, under compendious brevity, something quite marvelous, which a certain one learned concerning Joseph himself (not himself, but the Lord revealing). At some time an Angel of God stood (for, according to the Prophet's testimony, "the Priest, the Angel of the Lord of hosts is") near the altar (not at the time of the saving sacrifice, but at another time and for another cause) holding in his hand a book placed on the altar; and looking into it, he was reading something in meditation. It happened at the same hour, with the Lord ordering, that a Converse Brother of our church arrived, whom Joseph loved: who from his own mouth understood some magnificent things of those which are discussed. And looking upon Joseph standing, The face of the blessed one as though girded with lamps was seen to emit rays he saw his face shining like the face of an Angel, but the top of his head like burning coals and flaming lamps. Behold truly a man, a true Israelite's testimony, of a sworn man, of a man greater than every exception. What seems to you? Let all cry out and each: worthy witness, worthy testimony. For a worthy one is praised by a worthy one, and the innocent is proved by the testimony of the innocent. For he who saw, bore witness of these, and we know that his testimony is true. Let us also approach with heart as we can, and let us comprehend if we can, what kind of holocaust to the Lord the spirit of Joseph was under that time, with what fire the Holy Spirit inflamed him, when that interior furnace inside the body could not lie hid.
ANNOTATIONS.
CHAPTER IX.
In the exposition of the Song of Songs and on other occasions he is made invisible. Other benefits bestowed on him.
[49] We have also the testimony of another Brother (since the sanctity of a man must be established by the testimonies of men): but it is necessary that I should first set forth what was learned from Joseph's own relation to me. He had begun to expound, and to put in writing when expounded, the Song of Songs, with us marveling, and both within ourselves and among ourselves vehemently accusing either his presumption or his simplicity. For most of us did not yet know that the life and deeds of the man were ordered in all things according to the institution of the Lord Jesus himself, or according to the admonitions of his most blessed Mother. When therefore at some time, an occasion having been taken, I had familiarly approached him on this matter; not having a suitable excuse, he was compelled to tell the truth. For he said: "Not by any rashness, nor by presumption of my own powers, as is believed, nor deceived by simplicity (as though ignorant how much talent this Treatise requires), have I undertaken this work, but with the Mother of the Lord admonishing me." But I, by no means content with the brevity and truth of the statement, more diligently inquired the manner of the revelation. But he, "I was seeing," he said, He is commanded by the Virgin Mother to expound the Song of Songs "and behold the Mother of the Lord Jesus appeared to me, carrying in her hands a beautiful and spacious dish, containing a little oil in its bottom. And smiling most kindly she said to me: 'And this little bit is reserved for you, that you may exhaust it.' And she added to speak and teach: 'Since the book of the Song of Songs has been almost entirely exhausted by the expositions of various ones; yet this little (which, after the similitude of this little oil, still remains) is to be exhausted by you for my commendation.' Trusting therefore in the admonition of so great an Author, and in the authority of so great an admonishing one, I took up for myself an unbearable labor; choosing rather to displease the ignorance of men than the Mother of the Lord."
[50] Immediately a testimony must be subjoined, very wonderful to say, and difficult to believe; but there is not one sole asserter of this truth, that in the mouth of two or three witnesses the marvelous word may obtain credence. Having undertaken to expound and write a on the Song of Songs in the person of the beautiful Rose, the shapely Dove (the Rose without thorn, the Dove without gall), he withdrew himself to a solitary place; where he would neither be disturbed by the insolence of those crying out, nor frequented by the approach of many. There very often, writing his exposition, forgetful of his continual weakness and daily infirmity, he was caught up with such vehemence of spirit, he enjoyed such sweetness of contemplations, he was given to drink such intoxication of the sacred Scripture which he was treating; that he handed over to oblivion his wretched little body, and either did not at all think of the hour of either supper or dinner (which he was wont anxiously to anticipate with the little boys), or was altogether ignorant of it. Sometimes the Brothers, vexed, who ministered in the refectory (when he delayed even in coming to the second table of those ministering) went to the place of solitude, where they knew he was accustomed to sit: and not finding him, or rather not seeing him (for he was there, though not seen) moved by excessive expectation, he is not seen by those present. they began with somewhat harder words to blame the one present, whom they thought absent, and to withdraw indignantly. Whom he, having followed at his own time, when he had come to them, began to repeat their words in order, and to rebuke the agitation of their mind, and with accustomed gentleness admonished them to temper themselves henceforth from the motion of anger and from disordered words, if they cared to avert the wrath of Jesus and his Mother Rose. But they, moved with excessive wonder, said: "Whence have you been able to know the words of our agitation, since we have not seen you present?" He, that he might lead them to some knowledge of the truth, said: "I know your words, not from anyone relating them, but from my own hearing: from which I ask that you henceforth abstain."
[51] Nor was it once only that it happened that he, though present, was not seen by those present; that the truth of so great a miracle (which is also confirmed by witnesses) could be hidden by no evasion. Trusting in the devotion and familiarity of the Brother who ministered in the refectory, he had chosen his seat in the refectory itself, in which after dinner in summer time, again remaining in the refectory he is not seen, and after supper in winter time, he was able to be free for contemplation and study for almost the whole day. There sometimes by the Brother entering and going out, and closing the door, he was not at all seen: so that the one entering was greatly amazed that he did not find the one he had left; and entering again was no less astonished that he found the one whom he thought he had not left there. For the closing of the door was such that it could not be opened by anyone existing within; so that no one should think he could go out or return without the Brother's knowing. Whence at some time when the Brother went out to close the door, and did not see him present (thinking however that he could be inside, as yesterday and the day before yesterday) he cried out openly: "Now if you are within, O Joseph, show yourself, lest with the door closed you be unable to go out." Joseph being silent, and the other preparing to leave the refectory, and now inserting the key into the lock, he began to cry out behind his back: "Spare to close," he said, "for now I am ready to go out with you." But he, marveling and amazed greatly, said: "If, when I am going out, you do not hereafter betray yourself, you must for the whole day remain closed within." But he, according to his custom, wishing to dissimulate what he could not deny, said: "Why did you not see me, who sat before your face?" Behold the testimonies of men, Brothers of the Church of Steinfeld, from whose mouth what I write, you witnessing, Lord Jesus, have flowed into my hearing; lest perhaps they should gain less faith and credence, if they were thought to have passed into a third or fourth person before they were committed to writing, or if they were related by a doubtful author. Nor was it rare, nay almost daily, that he was diligently sought by the Brothers through all corners of the workshops of the monastery, and not found; and, when it pleased him, was to their astonishment seen again b. Let us too not pass over so great a miracle perfunctorily, but let us enter as much as we can into its mystery: and with studious heart let us seek, of how great subtlety his spirit was; hidden in Christ:
how perfectly he approached that invisible and uncircumscribed divine light; how wholly he entered into the interiors of the veil, into the powers of the Lord, into that most secret sanctuary of the Lord; since even his corruptible little body was effected of such subtlety, that it could not be seen by those present. How wholly he had entered, with the Bridegroom himself leading him in, into the storerooms of the King, into the wine cellar of the Bridegroom, in gladness and exultation! How wholly he had hidden himself under the shadow of the tree of life, which is in the midst of Paradise, and was eating its fruits, and drinking the wine of the true vine in joyfulness of heart! How sweetly, after that amorous languor (in which he had long and continuously languished), after that deadly I know not whether to call it, or life-giving wound of charity (by which most sweetly and most strongly struck, he had fallen into the good death mortifying temptations and troubles, and no less had acquired the better life, vivifying the intellect and intimate savor), how sweetly, I say, and how wholly in those incomprehensible embraces of the Bridegroom, in that interior chamber passable only to the Bride, he had fallen asleep, with the Bridegroom himself hiding him in the hiddenness of the beauty of his most beautiful face, and adjuring the daughters of Israel, that they not stir up or make the Beloved wake, until she would. What then do you think the Bridegroom said, by hiding the Beloved even corporally, except that he be not stirred up by restless ones, nor forced to wake except willingly? Why, Brothers, do you marvel, if such a one does not feel the hour of dinner and bodily refreshment, who tastes and sees how sweet the Lord is, and how great is the multitude and greatness of the sweetness of the Lord, which he hides for those fearing him, he perfects for those hoping in him, and hiddenly and perfectly bestows on those loving him, whom in the light of his countenance he hides from the disturbance of men, in that his tabernacle (where is heard only the voice of exultation and confession, the sound of one celebrating a feast) he protects from the contradiction of tongues? If, my soul, you strive for anything, surely you do not arrive, surely you do not apprehend: how much less by writing and chattering do you lead others into that rest? Yet bless, my soul, the Lord, and all my interior his holy Name: because he has marvelously done his mercy to Joseph: and rejoice with him: and let this be the portion of your joy, that you rejoice with rejoicing Joseph; and let this be your present satiety, that (as much as you can) you see Joseph satisfied; and let this be your rest, that you consider Joseph resting in the embraces of the Bridegroom. Let that Brother alone not enter into this joy, let him alone not taste of these delights, let him alone in no way enjoy the rest of this sleep, who esteems himself greater, and envies the lesser; who delights more to dwell perversely in the field of the body, germinating thorns and thistles, than to enter to the banquet of the lesser Brother, where he may hear the symphony and chorus, and with the kid of lasciviousness despised, may eat the fatted calf. c
[52] From the marvelous testimonies (by which the Lord, doing marvelous things, took care to glorify his Saint before many witnesses), let us return to those things which we heard concerning Joseph from himself. I think that by the preceding testimonies the brows of the envious and detractors have been so struck and contrite, that no longer do they presume to say to Joseph: "You bear witness of yourself; your testimony is not true," since his testimonies have been made credible exceedingly. Let us therefore hear and believe the truth, and let us rejoice both to hear and to believe. By divine disposition he was at some time staying in a certain monastery, which was shaken by many and long tribulations, and brought to the extreme by frequent blows of the Lord's discipline. But we keep the name of the monastery silent, lest we seem to sow infamy about anyone. Moved therefore by mercy over the contrition of the monastery, Joseph (in whom he himself also was ground down, who had learned to be weak with the weak) He pleads the cause of the lost monastery before God, took on himself an Invalid cause as a valid Orator, and in the law not of men but in the law of the Lord (which is charity) as a most skilled Advocate: and having taken up the censer of the incensed prayer, and having drawn up the fire of burning charity, he set himself in the middle between the living God and men dead in sins, striving to appease the sentence already issued of the severe Judge and Avenger with the most sweet odor of devout prayer. And when in the spirit of humility and with contrite soul he did not desist from entering before the face of the Lord; at length even the Lord Jesus himself deigned to come to him, and to enter to him as he prayed. and Christ appearing with an axe that he might cut it down, But he came, not as the hearer of the one praying, but as the most severe avenger of the delinquent. For he appeared trembling and in a countenance of all severity, carrying in his hand a sharp axe, as though about to cut down the same Church by the roots, and utterly overthrow it. The lovable intercessor, terrified beyond what can be said at such a terrible sight of the Lord coming, trembling and fearing falls at the knees of the angry one; and with whatever prayers, tears, and groans he could, he tried to hold back the hand of the one threatening. To whom the Lord in great severity said: "Rise, and see for what you intercede: by his prayers he appeases him: consider and know that this whole place has no greenness, except as much as your feet occupy, and see what kind of cause you defend." Joseph rising, and recognizing the truth of the Lord's words, prostrated himself again on the pavement, and did not cease from prayers; until with the Lord somewhat appeased, he heard the voice of the Lord consoling him: "This Church indeed has rendered itself unworthy of mercy; but on your account the hand of my most just vengeance is suspended for a time."
[53] The benefits of God, by which our Joseph was increased above human nature, the brevity of this Chapter will explain. He lay down at some time, as it was thought, with the accustomed infirmity of body, and (as was afterwards more truly discovered) he was languishing, wounded by the dart of charity. He lay therefore on his bed for three whole continuous days, so that no one at all for all that time approached him for the sake of visiting. For he himself was accustomed also to repeat this to me often, that at some time the grace of men was so taken from him, that whatever he did utterly displeased some; but others did not care whatever happened to him. When therefore he thus lay without visitation, a certain Brother at length came to him, of whom I have often in this writing made mention without name: and found him lying down. To whom the Brother said: "What is it that you lie thus?" "I am languishing," he said. He: "How long," he said, "have you languished?" He answered: "It is now three days since I arose from this little bed." But he: "Did you not arise even for the necessity of nature?" Joseph answered: "I indeed know that I have by no means arisen for three days; but for God's sake, raise me up; and see lest perhaps something dishonest has happened to me unawares." But he said this, wishing to lead the Brother to cease from this kind of inquiry lest this incredible secret should become manifest. He lifted him therefore, as he had asked, and looked at the little bed; but nothing unseemly or unseemly was found d. Then that Brother, who was by custom already taught to search out his secrets, and that nothing was done around him without cause, said: "I ask you, do not hide from me this mystery. What is it that, lying for three whole days, you have needed no necessaries of nature?" But Joseph, overcome by the familiarity of the Brother, and constrained by his prayers, opened the truth. "I," he said, "when I lie down with natural infirmity, must be subject to the necessities of nature, like you and any man. [languishing with divine love, he did not seem subject to the necessities of nature.] But when the Lord Jesus sends languor on me, I exist free from all the necessaries of nature." Truly free, whom the Son of God has freed! Truly free, who in his holy languors could by no means be subject to the precepts of nature! What health of spirit, think we, did he attain in these languors, in which the body so escaped all the losses of nature? If the body exists of such great strength, that it needs neither refreshment nor evacuation; how is the spirit fed? The body, a vessel of dung, food of worms, above a man, above nature is, presents the glory of a man already glorified; how much does the spirit progress, with how great glory is it lifted up? O if it were permitted to see, to savor, and to taste what kind of languor this is, which administers such great strength even to a corruptible body! O if it were permitted to die of this languor! Blessed are you, Lord Jesus, Father and Ruler of nature, who have hidden these things from the wise and prudent, and have revealed them to your Little one.
ANNOTATIONS.
CHAPTER X.
Drink administered. Death and burial predicted: Temptations overcome.
[54] I believe no less marvelous and contrary to nature is what I subjoin. Because the Blessed of the Lord, in such great weakness of body, which he endured on the journey, used neither horse nor any vehicles: he was accustomed to carry with him a small flask, capable of three or four drafts; that when because of excessive labor and intolerable heat he could not proceed, he might refresh his little body excessively exhausted. According to this custom therefore, when the time of his dissolution was now approaching, with a certain very religious man, though a layman, the servant of the Lord was walking: and when now with his limbs utterly failing he was falling into defection, he sat down, and asked for the flask to be given to him. To whom his companion of the journey said: from an empty flask, "Now you will not drink from this flask, because it is a exhausted." Joseph said: "I pray, make me two reeds, which I may thrust through the mouth of the flask into its bottom; perhaps I may find there some drop which may refresh me a little, because I am now altogether in defection." with reeds inserted But he, although he knew that no liquid had remained in the flask, obeyed, and offered Joseph the reeds made. Which he, thrusting into the bottom of the flask, he draws wine, drew wine, as much as could be drawn with the reeds. And he said to his companion: "Take and drink yourself." He thought himself deceived, that something had been in the flask, and put it to his mouth to drink. But when, as he drew through the reeds, nothing at all followed; he found that he had not been deceived, and said to Joseph: "What is drunk, where nothing at all is found?" He answered: "You know nothing at all." And having taken the flask, he said: "Turn it to this side, that you may find." And he drank a second time: and offered it to his minister. again and again. He tried again; but found nothing. But Joseph again, with a certain pleasantness reproaching him that he found nothing,
with the flask taken drank a third time, the minister finding nothing at all: because truly naturally there was nothing. But that the man full of grace found wine where there had been none, was done by the grace of him who is believed to have created all things from nothing, and who willed that so unheard-of a miracle should not be lacking to his chosen one. Let others marvel at the changing of elements, the knowledge of absent things, the foreknowledge of future things, the healings of the languishing; for these are marvelous: I marvel at nothing so much as that something was made out of nothing. For whence in a vessel was wine found, where nothing had been put, unless by the working of the power of the Creator alone?
[55] While in such and many more wonderful things the Lord showed his virtues around his servant, he also took care to magnify him with the spirit of prophecy. For when the desirable time of his dissolution was imminent; in the same year one of the Brothers, when after Matin Lauds, with the rest of the Brothers resting, he had entered the church, and had begun to fulfill the debt of the matin Office (from which he had been absent), heard from his side in the middle of the monastery a vehement sound happen, so that he was wholly shaken with horror, in the place where the sound was heard, and was vehemently frightened: nor did he marvel less from what cause so unusual a sound could happen in a place where there was nothing of such material, from whose ruin such a sound could be generated. Therefore with prayers completed, he withdrew not without wonder; and the Lord put it in his heart, that he should relate to Joseph what he had heard, if perhaps through him the Lord would reveal to him the mystery of this matter. Morning therefore come (as the Lord willed) Joseph met him as he was going forth: to whom the Brother immediately explained what he had heard; and asked to have it told to him, if he knew what so great a sound could portend. But Joseph smiling: "I," he said, "will manifest to you predicts concerning his burial what this deed signifies. In the same place, where that noise was heard, someone will be buried in the time to come: to whose sepulcher there will be a great concourse, and a great tumult of men will be heard, which the Lord through that sound which you heard wished to presignify." a concourse of men: Truly very manifest the truth of the one prophesying has been made, with peoples in crowds rushing to his very tomb (for he himself was buried in that place), seeking the remedy of health, or desiring to behold and hear what marvelous things the Lord works through him. He also predicted several years before that the Church of Steinfeld would be wearied with many tribulations; whose truth has now been too much proved by experience. He also promised the same Church that after the narrowness of tribulations happy times would follow: which in hope and desire we await, and will patiently await, doubting nothing of the oracle.
[56] That the time of his happy dissolution was not unknown to him, he himself disclosed to some by certain signs, which we briefly explain. About the same time, in which concerning the place of his burial (as we have said) he prophesied, he came to some of the Brothers, who were joined to him in greater familiarity, and in whom he had special confidence, both for the communication of certain of his secrets, and for the singularity of their devotion to God. For of no Brothers, what kind of life they had been or were, I do not doubt that he was ignorant. For he approached on a certain day a certain one of the Brothers (of whom I have as full a knowledge as of myself) who had spent the days of his first youth in the world, before he had taken up the habit of Religion: to whom he said: "It is worthy that to this verse of the Psalm, 'You have done goodness with your servant,' as often as you utter it, you should apply great devotion of heart." Ps. 118 Which when he, not understanding, said that not only that verse, but also the following one, and the whole Prayer should be said with great devotion; that he might more fully declare his intention, and that he might stir the Brother to knowledge of himself, He knows the sinful life of someone, and to giving thanks to God, he added: "There is also another verse of another Psalm, which as often as it is sung by you, must be sung with special intention and devotion: 'Because your mercy is great over me: and you have delivered my soul from the lower hell.'" Ps. 85 As if to say: "Understand, that this is the goodness of the Lord which he has done with you; because he has delivered your soul from the lower hell, in which you already were by the merit of guilt, not by the suffering of punishment." That Brother is still amazed that his sinful life, worthy of the punishment of lower hell, was revealed to the blessed man, which he could not have learned from man. Not then to this one and those like himself, but to others of greater innocence and devotion, with the time of his dissolution imminent, to some he predicts his own death he came, and humbly supplicating said: "Behold, the end of a certain Priest our friend is approaching: I ask you for God's sake, that you would take care to commend him by your prayers to the Lord." And when they asked about the person, he did not disclose who he was; he said only this: "For you will know more quickly by experience." Behold the great Prophet of past, present, and future, which to be true, if you apply attention, O Reader, you may find. And indeed that he had knowledge of both past and future, is declared in the present chapter; in which he is known also to have known the past life of the Brother subject to sins, and it is proved that he was not ignorant of the hour of his own departure and of the place of his second burial. That he had knowledge of present time also in those things which were absent from him, is declared in that Chapter, where with the virginal soul presented to him on the Altar, he knew and announced the departure of that Virgin.
[57] Of the man pleasing to God and lovable, not only his singular virtues and graces, but also his temptations and infirmities, perfective of virtues, for the consolation of the tempted and sick, I have thought worthy to unfold; that the truth of the Apostolic saying, even in our Brother, may be proved, that to those loving God all things work together for good; and, that virtue is perfected in infirmity. Rom. 8, 2 Cor. 12 With the time of his passing therefore approaching, in which he was called to the kingdom, on whom the kingdom of God had truly come; the Lord tickled him with unaccustomed temptations, which he had by no means previously known by experience. Luke 11 Nor do I think there was any other cause for this kind of temptation, as far as himself is concerned; except that the humble might be humbled still more, and the just justified still more. Before death he is afflicted with unaccustomed temptations: But in others there was another cause, namely that they might also know how to hope in temptation, and that the hand of the Lord strikes us not for consumption but for consummation. Now this was a carnal temptation, by comparison with our temptations small and almost nothing: but, with respect to his Angelic purity, it seemed very great. The Lord also permitted him to be wearied with other unbearable temptations within the divine mysteries, even with images of flies and spiders cast before him: with the devil showing him images of flies and very large spiders (whose size is unknown to us), and disturbing the mind of the most devout man. But he was so wearied by such phantasms and temptations, that for these also he sometimes abstained from the ministry of the altar. After some time he came humbly to some one of the Priests, our Brothers; and miserably complained to him of the troubles he was suffering. And he added: "Behold I have been sent to you, that from these troubles which I am suffering, I may be cured by you." The Brother terrified, who knew himself to be much less than he in merits, fleeing to some one of the Priests he is freed. said: "Who am I, to cure you from your temptations?" He answered: "Certainly I have been sent to you, that you may restrain from me the snares of the devil." That Brother seeing the insistence of the one entreating, and mindful at the same time of a certain sick man who (as is read in the Dialogues) was not cured by Saint Peter, whose suffrage he was begging, but was sent to a certain one of much less merit, to b Abundius; by whom he was also cured; not trusting in his own merits, but in the Lord, adjured the demon who was harassing the blessed man: nor did we find him afterwards wearied by such troubles. Saint Gregory, book 3, chapter 25. Thanks to you, Lord, who have willed the darts of the harassing enemy to be a proof of your faithful, and not wounds: who give such a reward for labor to your own, that the enemy rejoices that none of yours has been unwarlike: nay, you give them a perpetual triumph, that they may be for your faithful an example, while they, tempted, freed in humility, are strengthened in your charity.
[58] The Priest of the Lord had a certain young man, in the Canonical Regular habit, serving the Lord in a monastery of Cistercian nuns: who, bound to him with quite great charity, when he came to the same monastery, was accustomed to serve him in divine things. The servant of God had instructed the same young man, that after the solemnities of Masses had been performed, he should not presume to speak to him, or to inquire anything of him, until he himself had first wished to address him. On a certain day therefore when after the reception of the accustomed grace, with the sacred mysteries performed, he was withdrawing from the altar, he lost the grace which he had been wont to have sooner than he hoped. Terrified at the unusual event (as he was always wont to be suspicious of himself), he feared that he had offended in something the bestower of grace: and when conscience did not rebuke him in anything, it came to his mind that perhaps by God's will he ought to communicate his secret to his aforesaid familiar. And turned to the Lord, "Lord," he said, "if it is your will that I should reveal this secret to this your servant; now by his merits, deign to restore to me the solace of your grace, which I have lost." Scarcely had he finished the words; and behold, A wonderful odor refreshes him from heaven. with most sweet vehemence and most vehement sweetness the marvelous odor returned, which he had lost: by which we believe him to have been daily held, when he delayed in the administration of the altar. For we could for certain find nothing else besides that, which yet we believe did not alone hold him. Then approaching the often-mentioned young man, he related what had happened: but under severity forbade him, that as long as he lived, he should presume to publish this secret to anyone. c
ANNOTATIONS.
OTHER TREATISE
On his death, Translation, and miracles.
CHAPTER I.
Recapitulation of things done in his life. Death and burial.
[1] To the praise of your name, praiseworthy Jesus Christ, who appear wonderful not only in your majesty, but also glorious in your Saints (for which reason also we must praise you in your Saints),
we are admonished) this present paper, from so great a number of miracles which through the merits of your servant, Brother Herman Joseph (whose little body rests in the Church of Steinfeld), you deign to work, About to write the miracles, I have taken care to write; and to your praise, benign God, to stir the minds of readers, who do not proceed with wasting envy, who think the progress of others their own loss; but compelled by true charity, have learned to rejoice with the rejoicing and to weep with the weeping. With you therefore as witness, who are in heaven the faithful witness, Lord Jesus Christ, those things which either I myself have seen, and these most certain, or have truly understood from those who have seen and truly known, I have faithfully noted in this present paper, as far as the brevity of time permitted: with very many things omitted which in a another little work (if you, most high Maker, grant) I shall treat more fully, more lucidly, and more sweetly.
[2] He indicates briefly things done in his boyhood, I omit therefore, how from the earliest beginnings of his age the divine grace prevented the most pure boy in the benedictions of sweetness: with what sweet revelations, although befitting a boy, Jesus as a boy with the Virgin Mother took care to reveal himself to our Samuel: how the very Mother of mercy, pitying the boy freezing in the harshness of winter, with the coins shown to him, shod him: how progressing in age as well as in grace, he bound himself to the services of the Blessed Virgin: with what great abstinence and how great vigils beyond human measure he tortured himself: the apparitions of the Virgin Mother of God, how by the Blessed Virgin, appearing to him waking and in bodily form, he was betrothed by an Angel: but through a vision, with the Virgin Mother herself giving him her Son, that he might carry him as he had been carried by Joseph into Egypt, he deserved to obtain this name Joseph, first by the Angel waking, afterwards by the Mother of the Lord herself (who before had been called Herman) through a vision. I also pass over how by the Mother of the Lord, appearing to him in the form of an old woman, he was admonished to be of greater devotion in her service, in which (as is the human custom) he had somewhat grown lukewarm. b I omit also how for many years, on almost every night, he deserved to be relieved by the consolation of the blessed Mother of the Lord, asking her whatever he wished, and answering her in turn to her questions c. But nor at present do I propose here to explain, how much he loved, revelations about the holy Ursulans how much he honored the sacred Virgins Ursula and her companions; with what great revelations of them he was consoled: how, when he had composed the words of a History for their praise, with them teaching and chanting beforehand, he learned the melody of almost the whole history, and some of the Virgins even deigned to reveal their names to him. The vision also, and the martyrdom of Saint Engelbert which concerning the killing of the Martyr Engelbert, Archbishop of Cologne, was revealed to our Joseph not through a dream but while waking; also the praise of the Lord, who called him the lily of the Church of Steinfeld; also the praise of the Angel, who proclaimed him to surpass all mortals in the virtue of humility; and the marks of his other virtues, and the purity of his mind, the foreknowledge of future things, and the knowledge of heavenly things with which the Creator himself took care to gladden him — I omit.
[3] But I come to that time which he had so often desired with his vows: in which the Creator of light, the true light, deigned no longer to place his burning and shining lamp under a bushel and in hidden, before his death in Lent he fasts strictly, but to exalt it on the candlestick of manifestation. Therefore with the time of his dissolution approaching, throughout that whole Lent he took as food almost nothing but simple bread and warmed beer and a few roasted pears (although he was of marvelous weakness), with all of us marveling and blaming him; nonetheless bending his unwearied mind to contemplation, dictation, and writing, in his little body already failing.
[4] But on the Sunday on which is chanted "My eyes always," when the Lord deigned to look on him with eyes of mercy, to free the feet of his only and poor one from the snare; there came to our Lord Abbot a messenger d of the monastery of certain Cistercian Sisters, asking that he (with whom he had also at some time dwelt) might be conceded for a time: to celebrate divine offices for the Sisters throughout Lent. he departs to a monastery of Cistercian Sisters, Which when the Abbot and the Brothers altogether refused, because it seemed to go against the constitutions of our Order; he, in spirit foreseeing the future, approached the Abbot, and asked to be let go to go to the aforesaid Sisters: and he asserted this was God's will. Which when he had obtained, and saw the Brothers complaining about his departure and being very much saddened; "There is," he said, "one cause why I now depart: but know that I will without doubt return after Easter." Walking therefore on his feet (for in many years he had not used a horse or vehicle) with much haste he came to the place sought; and immediately entering the interior of the cloister, having entered the cloister with the staff (with which he was wont to be supported) he marked the earth in the manner of a sepulcher; and to the Sisters who were present he said: "Behold, in this place you will bury me."
[5] He designates the place of his burial: On the day of Palms, contrary to his custom, he was of such great strength that he performed the whole Office unwearied, and was filled with such consolation of grace that he cheerfully invited the Sisters to give thanks to God. On the third feria he was seized with fevers and lay down, seized with fever he is brought to the last extremity, and from day to day was more sharply tormented. For two hours with rare breath he rested: and made in ecstasy, when he returned to himself, complained that he was making no progress, and that Jesus was hard to his petitions. But the cause is still hidden from us. With the hour of dissolution imminent, bidding farewell to those sitting around, and commending his spirit into the hands of his Jesus, with heart and countenance erect he migrated to Christ e. By the nod of God, he most piously departs this life: he is buried. his little body was buried in the same monastery, in the pre-marked place, with our Subprior present, and asking the Sisters in vain that the body of our Brother be returned to us, whom, when he lived, we had granted to them. When this had been announced to us, after the pouring forth of tears when we had returned to ourselves, we proposed to seek back the body of our Brother, and to spare neither labors nor expenses for this. To those laboring therefore was present our God, the consolation of the mourning, the strength of those laboring: and, with grace given us in the sight of the Lord Archbishop of Cologne, with him commanding, and with the Archbishop of Cologne commanding, we exhumed the body of our Brother, to the praise and glory of our Lord and his most faithful servant. Indeed, when on the fifth feria of the days of Easter he had been freed from flesh, and had been laid in the sepulcher of marshy earth, naturally damp, the body after seven weeks uncorrupted, and on the third of the days of Pentecost was exhumed by us; we found the sacred little body uncorrupted: so that not only did no little worm appear in it, but even the very surface of the skin was found all unharmed. With such a treasure therefore received, made as if consoled, as we returned to our own place, there was a concourse of peoples, dwelling in the surroundings, transferred to Steinfeld: running to meet us with candles and crosses, praising God in his Saint, and saying: "Blessed is he who comes in the name of the Lord." And immediately the Lord began to magnify his Saint with miracles, and according to his own saying, him who, above human measure, had humbled himself beneath every man, he shines with miracles. and had subjected himself to every creature for God's sake, marvelously to exalt.
ANNOTATIONS.
CHAPTER II.
Miracles done in the Translation, and after it.
[6] Toothaches are cured, Some citizens of the city of Cologne, running to meet the sacred little body, having a boy wearied with great pain of teeth, applied the swollen cheek of the boy to the bier of the sacred little body, and immediately the pain vanished and the swelling ceased. Henry, our servant at a Bessenich, from a similar disease, after the invocation of the name of Brother Joseph, was cured. The girl Agnes, a virgin devoted to God, from the disease from which she had labored for three years, and had lain on the bed for a year and a half, and an inveterate disease: with all the members in the lower part of the body as it were dead; with Brother Joseph appearing to her in a vision, and placing his hand upon her, and promising health, was so suddenly healed, that she who had in the evening determined that she must be carried in a carriage, in the morning walking a very difficult road on her own feet, came to our monastery, and with the rest of our land, both nobles and private people, all marveling, approached the sacrifice: who for so long a time lying on her bed, had until then been visited by many, praising God equally with her and in her, who had so mercifully visited her.
[7] Nor do I think this should be passed over, that some of our men, kindled with great fervor of devotion, in the silence of nocturnal rest approaching the shrine of the sacred little body, opened it; but not even then were they repelled by any stench: but they took for themselves whatever particles of clothing they could, as a blessing: they more diligently wiped the fresh blood flowing from the mouth of the innocent one (from which shameful speech or scurrility or incautious oath or curse had never come): Fresh blood flows from his mouth: with all marveling that in the body of the buried one, after seven weeks (for so much time had flowed from the day of his death to the day of his second burial) such fresh blood could be found: they also washed the sacred little body with water, through which very many afterwards obtained benefits of health. The whole body was found as handleable as that of a living man: The body is flexible as if alive: hands also and the joints of the fingers could be moved with such easy flexibility, that he was believed to be alive.
[8] In the bringing of the sacred little body, Godfrey, a certain man of our parish, had been with us for some days: whom such frenzy had seized that he was believed by all to be possessed, and it had been necessary to bind him with many ropes: A frantic man is healed, for he did not refrain his hands from his wife or children; but he rejoiced to seize, drag, strike, tear whomever he could. And when on the day of the Trinity he had returned somewhat to himself, and half-bound was sitting at the sepulcher of the sacred little body; the sacristan of our Church (who also wrote this) approached him, and asked whether through the merits of Brother Joseph, buried there, he trusted to be helped by the Lord. With the sick man confessing that yes; the sacristan added: "Invoke God then, that through the merits of Brother Joseph he may deign to bring aid to you." And he immediately cried out: "Lord God, I ask you, that through the merits of the good saint Joseph, you would deign to restore my mind to me." Then the sacristan, I know not by what true spirit moved, said: "Go to your house, and the Lord through the merits of his Saint will soon free you." From that hour, as he returned to his house, the health of his mind returned to him: and to this day, by God's grace, he continues whole.
[9] On the same day (on the Feast of Trinity) came a certain woman from b Dollendorp, bearing an infant still hanging at the breasts: who at night, with the mother sleeping, suffocated in the cradle, in the morning, The dead are raised, an infant suffocated in the cradle, when the mother rose to give the breasts to the suckling, was found dead. And when she was filling the ears of all with pitiable voices and wailing, and for many hours was satisfying her maternal grief with weeping (for there could be no doubt about the death of the infant), at length, mindful of the benefits with which the God of Israel deigns to visit his people through Blessed Joseph, with confidence received, she cried out: "I vow to you, Saint Joseph, if by your merits you shall raise my infant, I will present him at your tomb with offerings." God heard, and did not delay: but, with his spirit resumed, the infant began gradually to move, and to yawn. Which having seen, the mother seized the infant hastily, and to the sepulcher of Brother Joseph, with a certain godfather of his (the witness of this miracle) ran two miles of our province. And when she had placed the infant on the sepulcher, he then first opened his eyes; and received vital color, and entirely his former vigor. For the confirmation of the truth, the woman affirmed by oath that the boy had truly been dead and raised. After eight days there came to the tomb of Brother Joseph a certain man and his wife from Honkirchen, leading with them a boy of about eight years: and a boy fallen from a horse: who by a heavy fall from the horse which he had mounted, was dashed against a hard piece of wood lying on the ground; the wood itself pressing in the brain of the boy, and as it were making a certain concavity in the skull, though the skin with the bone remained whole. The parents astonished running up, roll and roll again the boy found lifeless, trying in all ways if they could find any sign of life in the drawing of breath or vital warmth: but when they could find no sign of life, they pursued the pitiable death of their son with long weeping. At length, with the fame of the benefits wrought by God through the merits of our Brother coming, in memory of those lamenting the death of their son; an invocation made with a vow, they deserved to receive their son living and whole: who also swore that so it was done, with the Convent present.
[10] A certain woman from Reiferscheidt c Adelhaidis by name, they are healed, deprived of the function of limbs, deprived of the function of all members in childbirth, when she had been brought to the sepulcher of our Brother, obtained such quick health, that she returned from there on her own feet, who had been brought by the hands of others. A certain man leading a boy of six years to the sepulcher of our Brother, said: "Behold, the son of blessed Joseph." For that boy strongly crushed by the wheel of a wagon, for five days lay senseless, a dying boy, so that scarcely a vital spirit was felt in him, and at every hour he was believed about to die. At length, with a vow made of bringing the boy to the sepulcher of Brother Joseph, the boy recovered, against the hope of all, and was restored to unhoped-for health. A certain girl of d Arwilre, vexed with headaches, who endured the greatest pains of head and tumults, when she had received in her ear a drop of the water with which the body of the innocent one was washed; with the tumult driven off, she received perfect hearing. A certain girl of Pelheya who for four years had lost the light of her eyes, blind, when at the sepulcher of our Brother she wept copiously, was illuminated. In the village e Werde, where there is an Imperial Castle, a certain demoniac, who did not care for exorcisms and Relics, a possessed one, with the cloth which had been dipped in Joseph's blood applied to him (as has been said above), immediately was compelled to leave the possessed body. Similarly a certain man of the village Were, Herman by name, was freed from the harassment of a demon at the sepulcher of Brother Joseph.
[11] Headache is cured, Beatrice the wife of John the shopkeeper in Cologne, through the imposition of blessed Joseph's cap, was freed from an intolerable headache. A woman of Fusnich, Gertrude by name, at the invocation of our blessed Brother, was freed from daily fevers. fever, The same had a certain infant a year old, who from the time he came out of his mother's womb to life, desperate disease of an infant, always bore the signs of death in his body. For in the whole body as if dead, in his chest alone was felt to have something of vital spirit. She, to trust in the health of her boy, quickly animated by her own health (which she had obtained), also vowed her son to our Joseph, and he was entirely restored to health. A certain woman Elisabeth by name, of f Brische, having one eye obscure, blindness of the other eye, the other altogether blinded, was illuminated: who when with the eyes of faith and trust she was hurrying to the sepulcher of Joseph, on the journey received perfect health of both eyes. A certain girl, who was in the service of the Advocate of Freissem, when a little worm of the ear had entered her ear, and was tormenting her with intolerable pain; pain of the ear from the entrance of a worm, with her lady admonishing, made a vow of coming to our buried one: and behold, in a marvelous way, at the sending forth of the vow, all pain equally left the head of the one suffering without delay.
[12] dysentery by his belt, A certain boy of Flastorp, Reiner by name, when for six months he was so strongly laboring with the disease of dysentery, that even by his own parents, who tenderly loved him, his death was wished for; when he had been girded with the belt of the body of chaste Joseph, with which he had been girded in the sepulcher, and with our Cellarer admonishing them (whose own the boy was a relative), the parents had promised to lead him to the sepulcher of Joseph, the health of faithful trust followed the vow. A virgin of g Veya, Mechtild by name, fell into a horrible infirmity, so that her body everywhere, dropsy, as though of a dropsical person, swelled, and all the skin, stretched with swelling, appeared bloody. Her mother had with her a little piece of the pelices with which our Joseph had been clothed (when he was still mortal with us), and the devout woman had kept with her, for a blessing. The piece of pelice brought forth, the mother anointed the body of her daughter all over; and immediately all the swelling subsided, and the natural warmth was everywhere called back to the body. A certain infant from the village Rode, pain of the throat, when on account of excessive pain of the throat he had also lost the function of the tongue; received in his mouth a drop of the saving water, with which the body of chaste Joseph was washed. At the touch of such great medicine immediately all pain fled; and, with the throat healed, the freed tongue began to utter its words directly. The falling sickness. In the village Fusnich, a certain woman had an infant so strongly laboring with the falling sickness, that within the space of one natural day, he suffered from it sixteen times. For whom when his mother had vowed that she must bring the boy, if he were cured, to the sepulcher of Joseph; the boy was so cured that he by no means suffered from that pitiable disease thereafter.
ANNOTATIONS.
CHAPTER III.
Miracles added from the Marchtall MS. Epilogue.
[13] Pain of the throat is cured: A certain woman from Urs, named Hildegundis, was suffering the pain of the throat so gravely that it was impossible for her to swallow food or drink: and when she was now set between the confines of death and life, and saw that only one solace remained for her, that she should flee to the suffrage of Blessed Joseph; when she had invoked his name, and had tasted a drop of the saving water, immediately the pain vanished, and she was made fit for taking food. eyes badly affected, The daughter of the same Hildegundis, Adelhaid by name, when she was suffering excessive pain of the eyes, which she also had swollen like two eggs and deprived of sight, came to the sepulcher of Joseph with wax eyes: which having been offered, and the eyes wiped with the water of the saving ablution, the pain departed, the light returned, and the girl withdrew healthy. Our Conversus Nicholas once received a great wound in his right arm from a sword stroke: from that time, although the scar of the wound seemed closed, yet the sharpness of the pain remained to this time in a large part. Approaching therefore the sepulcher of Blessed Joseph, pain of the arm, he supplicated that he would somewhat mitigate his inveterate pain for him. His prayer was heard, and immediately the pain was quieted. After a few days there came very many guests for the sake of praying with many horses. Of whom when some were violently breaking into the granary of the Church, and were beginning to act not as guests but as though robbers, that Brother provoked to impatience said: "Would that this Lord, for whom we suffer such great importunities of men, had remained in the place where he had first been buried." Scarcely had he uttered the words, and immediately he paid the penalty and the sin of his rash tongue. For the pain returned revived, and began to pain more vehemently than before. Again therefore he ran to the sepulcher, confessed his sin, asked for help, and obtained a remedy.
[14] the sick eye A certain woman Mechtild by name, of the village called Goich, had an eye wasting away, and now almost failing from excessive pains. Moreover
a faithful one had cut off a splinter from the shrine, in which the body of Blessed Joseph had been placed, for devotion, from which when she had touched the sick eye, she was healed. A certain man of Blankenheim, Peregrinus by name, had a lame daughter laboring with a fistula, whom brought on shoulders to the tomb of the holy body he laid down: who immediately began to change for the better, so that the swelling subsided, the sinews relaxed, and all pain was quieted, and under the sight of many she who had been brought on others' shoulders, A lame one and one suffering from fistula recover, returned on her own steps to her own. A certain matron of Trevensdorf, Hildegundis by name, daughter of Herman Advocate of Marmach, afflicted with various pains, and weakened in both legs, had lost the use of walking for almost four years. When she had been led by her relatives to the memory of Blessed Joseph; likewise a lame one, she poured out a humble prayer, made a humble confession, and devoutly commended the hope of her salvation, herself, and her affairs to divine Providence and the prayers of Blessed Joseph: and so returned home. But she did not seem to have sought the suffrages of Blessed Joseph in vain: for immediately after her return she began to do better, and with her strength gradually resumed, within a few days she obtained the desired health both of her legs and of all her members. Philip, a noble man of Werneburg, when he had been wearied for a long time in the pain and weakness of one arm, deprived of the use of an arm, hearing also about the miracles of Blessed Joseph, promised with pure faith, that if he restored his arm to him, he would go to his memory to give thanks. He experienced in himself immediately what he had faithfully believed of others: for the arm, which no poultices, no medicines, had ever been able to cure, was cured at that same moment by the invisible power of God. A certain adolescent of Berendorf, Godfrey by name, suffered blindness of the left eye for eight years: blind in one eye. for a little skin had covered the pupil, and had shut off every faculty of seeing. He came among others to ask the aid of Blessed Joseph; but he could not be cured at the sepulcher: but as he was returning on the way, with the little skin leaving the eye, he received sight.
[15] They are cured, a grave ulcer of the throat, Our Conversus John of Gustene, had his throat tightly constricted inside by a grave ulcer, whence he feared that great danger to his life was imminent: but when he had tasted a cup of the saving water, immediately without any sensation of pain, the ulcer broke; and so the man was freed from imminent peril. A certain girl of Holtzheim, Godesta by name, eight years old, an infirmity of 8 years, for three years and more was marvelously and miserably sick: in her all medicine failed, nor could any remedies bring relief: she was carried to various thresholds of the Saints, where divine grace was working around the sick; but all was done in vain: the longer she lived, the worse she was. At length when she was now near to death, her uncle caused her to make a vow, that if by the merits of Blessed Joseph she recovered, she would bring him a wax candle to her own measure. I heard from the mouth of the girl's mother, that immediately after the utterance of the vow, the daughter obtained health. Paulina a matron of Münster, walking in woolens and with bare feet, came humbly, and for the salvation of her husband devoutly offered two wax legs: for the same husband of hers had been sick in his legs for two years, and from the swellings and wounds of ulcers, ulcers of the legs, could neither use hose, nor walk in public with a weak step: but when the woman after the offering had returned home, the man at her entering perceived the heavenly benefit: for his legs were made firm, the ulcers were healed, and free ability of walking was divinely given back to him. Another girl of the town of Münster had her ears obstructed for hearing, obstruction of the ears with deafness: nor could she understand anyone except in a loud voice. She, as I heard from her uncle Arnold, reverently offering her headband which was of gold embroidery, placed it on the sepulcher. To whose devotion Blessed Joseph piously congratulating, did not wish to suspend the desiring one longer; but the difficulty which she had for a long time troublesomely endured in hearing, he as quickly as possible removed from her.
[16] A certain merchant of Tulpeto, Erewinus by name, promised to Blessed Joseph out of affection of devotion that he should visit his sepulcher. Involved in exterior business, now through negligence and now through forgetfulness, he did not at all fulfill what he had promised: but that vexation might give the man understanding, he was marvelously struck, but more marvelously healed. a disease inflicted for a neglected vow, For four weeks he lay on his bed, worn out with various pains, and despaired of by all. At last therefore mindful of his vow, he recognized his guilt, asked for indulgence, promised amendment; and so obtained the salvation which he desired.
[17] most sharp stitches of the side: Reiner a soldier of Arlesheim was very sick, and moreover frequently was touched in the side with most sharp stitches, which were also so grave, that at each stitch he believed himself to be breathing out his spirit. Since therefore no hope of life remained, and he was preparing himself for departure through extreme Unction; remembering Blessed Joseph, in his imminent tribulation invoking his help, and most devoutly promising him his offering, if he should recover. Marvelous to say! after he uttered this vow, he soon recovered, and on the following day running with marvelous alacrity he came to the sepulcher; giving thanks, and proclaiming himself always to be devoted for the rest to the services of Blessed Joseph, whose swift aid he had experienced. In the body of Mechtild the girl, daughter of Reiner of Fussenich, innumerable pustules boiled up; which, as was said, were so dangerous and deadly, that unless quickly aid was brought, deadly pustules. the girl would be compelled to undergo the loss of the present life. To whose pain her mother Mechtild, compassionating, and wishing to take counsel, dipped a little piece of the clothing of blessed Joseph into water, and gave the girl to drink, nay even washed the place of pain with the same water; and immediately all pain ceased: the multitude of pustules too, as though they had never been, suddenly did not appear. Through Christ our Lord.
[18] But why do I delay? For the paper could not, even if it were entirely written upon, comprehend how many signs and prodigies the Lord has deigned to magnify his Saint in so few months. The author selects a few from many: But neither can the sons of Belial (who still say and blaspheme that Christ, working in his Saints, casts out demons by Beelzebub) be satisfied by a multitude of miracles: but to the sons of light (who trust in the Lord, and rejoice in the truth) I believe enough has been done by the present ones. I leave them for the time after this little refreshment of my dinner, hungering and thirsting for supper, fuller with more exquisite dishes; until both these and other things, both done and to be done, we shall more fully (with the grace of God cooperating) write back, and he adds more: to the praise and glory of the praiseworthy and glorious one, who alone does great marvels, the Lord our God, who is blessed forever and ever. Ps. 135 But this magnificent thing, I ought not and cannot pass over in silence: that when Hermann, Custos of Saint Cunibert in Cologne, had received a portion of the clothes of our Joseph, and had thrown it less worthily into his own chest; at night, when he had given himself to sleep, he heard a certain unusual noise, stirred up in the same chest: and when, waked by the tumult, he also began to open his eyes, [A little piece of the clothes more negligently kept, is betrayed by a heavenly light.] the Custos saw a light of brightness burning over the same place. Believing that it had been incautiously left there by his servants, he rose to extinguish it; and as he approached, it immediately vanished. Shaking then with himself what this vision could portend, mindful of the sacred garment which he had placed there dishonestly, he took it at that very hour, and placed it in his chapel, with the other Relics, with due devotion; to the praise and glory of Christ Jesus our Lord.
PROCESS OF INQUIRY
On the fame of the sanctity of Blessed Herman,
From the Steinfeld MS.
Herman Joseph, of the Premonstratensian Order, at Steinfeld in Germany (Blessed)
FROM THE STEINFELD MS.
CHAPTER I.
Delegation of Commissioners, and acceptance of the commission.
[1] John Gelenius and John Schwan, To the Most Serene and Most Reverend Lord, Lord Ferdinand, elected and confirmed Archbishop of the holy Church of Cologne, Archchancellor through Italy of the sacred Roman Empire and Prince Elector: Bishop of Paderborn, Liège, and Münster, Administrator of Hildesheim, Berchtesgaden, and Corvey; Prince of Stavelot: Count Palatine of the Rhine, Duke of both Bavarias, of Westphalia, of Angrien, and of Bouillon; Marquis of Franchimont, Count of Loss, of Longwy, of Horne; Born Legate of the holy Apostolic See, etc.; our most clement Lord, John Gelenius and John Schwan, Doctors of Sacred Theology and of both Laws, Priests of the Metropolitan and Collegiate Churches of the Holy Apostles and of Saint Gereon the Martyr at Cologne, respectively chapter Canons; one Dean and Apostolic Protonotary, the other Vicar general and Counselor of your said Highness; Commissioners specially deputed for the things written below, our most humble and by every bond most devoted zeal and obedience.
[2] From Ferdinand Archbishop of Cologne, Commissorial letters, signed and sealed by the hand and seal of your most Serene Highness, at Bonn, May 5 of the current year, and issued at the devout insistence of the Very Reverend Father and Lord, Christopher Pilckman, Abbot in Steinfeld of the sacred Premonstratensian Order, altogether free of any flaw or suspicion, to us, assembled together in the sacristy of the Metropolitan church of Cologne, in the year of Salvation 1628, Indiction 11, in the fifth year of the pontificate of our most holy Father and Lord in Christ, Urban by divine providence eighth of that name; with the venerable men Laurentius Staden and Paulus Aussemius, Priests at the Holy Apostles and at Saint Cunibert, Canons and Scholastic respectively, Notaries of the holy Apostolic See; and William Wollersheim and William Sleidanus clerics, as witnesses, present and required for this; the most distinguished and most consulted Lord Anthony Fabens, Licentiate of both Laws, by virtue of his special mandate, of which he sufficiently showed, presented to us: and we with all reverence accepted the same under this tenor.
[3] Of the Saints to be honored, "Ferdinand by the grace of God Archbishop of Cologne... to the venerable and devoutly beloved to us John Gelenius and John Schwan... greeting and our grace. Since to the Saints who are before the throne of God; and in his temple, that is, in the Church triumphant, serve him day and night; we, who still fight on earth, render honor; rightly we fulfill that which the Scripture admonishes: 'The peoples shall declare their wisdom, and the church shall announce their praise.' Sir. 44:15 Which admonition must be received by us so much the more fervently, by how much more certainly we hold by faith, that the fruit of honor which we render to the Saints redounds upon ourselves: for they do not need our goods. Although we ought to render this cult to all who are enrolled in heaven, especially zealous for those of our own fatherland, and reign together with Christ without end: yet more specially we know ourselves obligated to those who illustrated the particular churches and earthly houses
a faithful one had cut off a little spear from the case, in which the body of Blessed Joseph had been placed, out of devotion, and when she had touched the sick eye with it, she was healed. A certain man of Blankenheim, Peregrinus by name, had a lame daughter laboring with a fistula, whom he laid down, brought on his shoulders, at the tomb of the holy body: who straightway began to change for the better, so that the swelling subsided, the sinews relaxed, and all pain was quieted, and under the sight of many she who had been brought on others' shoulders a lame woman and one suffering from fistula recover, returned on her own steps to her own. A certain matron of Trevensdorf, Hildegundis by name, daughter of Herman Advocate of Marmach, afflicted with various pains and weakened in both legs, had lost the use of walking for almost four years. When she had been led by her kinsmen to the memory of Blessed Joseph, likewise a lame one, she poured out a suppliant prayer, made a humble confession, and devoutly commended the hope of her salvation, herself, and her affairs to divine Providence and the prayers of Blessed Joseph: and so returned home. But she did not seem to have sought the suffrages of Blessed Joseph in vain: for immediately after her return she began to do better, and with her strength gradually resumed, within a few days she obtained the longed-for health both of her legs and of all her members. Philip, a noble man of Werneburg, when he had been wearied for a long time in the pain and weakness of one arm, deprived of the use of an arm, hearing also about the miracles of Blessed Joseph, promised with pure faith, that if he restored his arm to him, he would go to his memory to render thanks. He experienced in himself at once what he had faithfully believed of others: for the arm, which no poultices, no medicines, had ever been able to cure, was cured at that same moment by the invisible power of God. A certain youth of Berendorf, Godfrey by name, suffered blindness of the left eye for eight years: blind in one eye. for a little skin had covered the pupil, and had shut off every faculty of seeing from him. He came among others to ask the help of Blessed Joseph; but he could not be cured at the tomb: yet as he made his way back, with the little skin leaving the eye, he received his sight.
[15] They are cured: a grave ulcer of the throat, Our Conversus John of Gustene had his throat tightly constricted inside by a grave ulcer, whence he feared that great danger to his life was imminent: but when he had tasted a cup of the saving water, straightway without any sensation of pain, the ulcer burst; and so the man was freed from the threatening peril. A certain girl of Holtzheim, Godesta by name, eight years old, an infirmity of 8 years, for three years and more was wondrously and miserably sick: in her all medicine failed, nor could any remedies bring relief: she was carried to various thresholds of the Saints, where divine grace was working around the sick; but all was done in vain: the longer she lived, the worse she was. At length when she was now near to death, her uncle caused her to make a vow, that if by the merits of Blessed Joseph she recovered, she would bring him a wax candle to her own measure. I heard from the mouth of the girl's mother, that immediately after the utterance of the vow, the daughter obtained health. Paulina, a matron of Münster, walking in woolens and with bare feet, came humbly, and for her husband's welfare devoutly offered two wax legs: for this same husband of hers had been sick in his legs for two years, and from the swellings and wounds of ulcers ulcers of the legs, could neither wear hose nor walk in public with a weak step: but when the woman returned home after the offering, the man at her entering perceived the heavenly benefit: for his legs were made firm, the ulcers were healed, and free faculty of walking was divinely given back to him. Another girl of the town of Münster had her ears obstructed for hearing, obstruction of the ears with deafness: nor could she understand anyone except in a loud voice. She, as I heard from her uncle Arnold, reverently offering her headband which was of gold embroidery, placed it on the tomb. To whose devotion Blessed Joseph piously congratulating, did not wish to keep the desiring one in suspense longer; but the difficulty which she had for a long time troublesomely endured in hearing, he as swiftly as possible removed from her.
[16] A certain merchant of Tulpeto, Erewinus by name, promised Blessed Joseph out of devotional affection that he would visit his tomb. Entangled in outward business, now through negligence and now through forgetfulness, he did not at all fulfill what he had promised: but that vexation might give the man understanding, he was wondrously struck, but more wondrously healed. an illness inflicted for a neglected vow, For four weeks he lay on his bed, worn out with various pains, and despaired of by all. At last therefore, mindful of his vow, he recognized his guilt, asked for indulgence, promised amendment; and so obtained the salvation which he desired.
[17] most sharp stitches of the side: Reiner, a soldier of Arlesheim, was very sick, and moreover was frequently touched in the side with most sharp stitches, which were also so grave that at each stitch he believed himself to be breathing out his spirit. Since therefore no hope of life remained, and he was preparing himself for departure through extreme Unction; remembering Blessed Joseph, in his imminent tribulation invoking his help, and most devoutly promising him his offering if he should recover. Wondrous to say! after he uttered this vow, he soon recovered, and on the following day running with wondrous alacrity he came to the tomb; giving thanks and proclaiming himself always to be devoted for the rest to the services of Blessed Joseph, whose swift aid he had experienced. In the body of Mechtild the girl, daughter of Reiner of Fussenich, innumerable pustules boiled up; which, as was said, were so dangerous and deadly that unless aid were quickly brought, deadly pustules. the girl would be compelled to undergo the loss of the present life. To whose pain her mother Mechtild, compassionating and wishing to take counsel, dipped a little piece of the clothing of Blessed Joseph into water, gave it the girl to drink, nay even washed the place of pain with the same water; and immediately all pain ceased: the multitude of pustules, too, as though they had never been, suddenly did not appear. Through Christ our Lord.
[18] But why do I delay? For paper could not, even if it were entirely written upon, comprehend with how many signs and prodigies the Lord has deigned to magnify his Saint in so few months. The author selects a few from many: But neither can the sons of Belial (who still say and blaspheme that Christ, working in his Saints, casts out demons by Beelzebub) be satisfied with a multitude of miracles: but to the sons of light (who trust in the Lord and rejoice in the truth) I believe enough has been done by the present ones. I leave them for the time after this little refreshment of my dinner, hungering and thirsting for supper, fuller with more exquisite dishes; until both these and other things, both done and to be done, we shall more fully (with the grace of God cooperating) write back, and he adds more: to the praise and glory of the praiseworthy and glorious one, who alone does great wonders, the Lord our God, who is blessed forever and ever. Ps. 135 But this magnificent thing I ought not and cannot pass over in silence: that when Hermann, Custos of Saint Cunibert in Cologne, had received a little portion from the garments of our Joseph, and had thrown it less worthily into his own chest; at night, when he had given himself to sleep, he heard a certain unusual noise, stirred up in the same chest: and when, waked by the tumult, he had begun also to open his eyes, [A little piece of the clothes more negligently kept is betrayed by a heavenly light.] the Custos saw a light of brightness burning over that same place. Believing that it had been incautiously left there by his servants, he rose to extinguish it; and as he approached, it immediately vanished. Pondering therefore with himself what this vision could portend, and mindful of the sacred garment which he had dishonorably placed there, he took it at that very hour and placed it in his chapel, with the other Relics, with due devotion; to the praise and glory of Christ Jesus our Lord.
PROCESS OF INQUIRY
On the fame of the sanctity of Blessed Herman,
From the Steinfeld MS.
Herman Joseph, of the Premonstratensian Order, at Steinfeld in Germany (Blessed)
FROM THE STEINFELD MS.
CHAPTER I.
Delegation of Commissioners, and acceptance of the commission.
[2] From Ferdinand Archbishop of Cologne, Commissorial letters, signed and sealed by the hand and seal of your most Serene Highness, at Bonn, May 5 of the current year, and issued at the devout instance of the Very Reverend Father and Lord, Christopher Pilckman, Abbot in Steinfeld of the sacred Premonstratensian Order, altogether free of any flaw or suspicion, to us, assembled together in the sacristy of the Metropolitan church of Cologne, in the year of Salvation 1628, Indiction 11, in the fifth year of the pontificate of our most holy Father and Lord in Christ, Urban by divine providence eighth of that name; with the venerable men Laurentius Staden and Paulus Aussemius, Priests at the Holy Apostles and at Saint Cunibert, Canons and Scholastic respectively, Notaries of the holy Apostolic See; and William Wollersheim and William Sleidanus clerics, as witnesses, present and required for this; the most distinguished and most consulted Lord Anthony Fabens, Licentiate of both Laws, by virtue of his special mandate, of which he sufficiently gave proof, presented to us: and we with all reverence accepted the same under this tenor.
[3] Of the Saints to be honored, "Ferdinand by the grace of God Archbishop of Cologne... to the venerable and devoutly beloved to us John Gelenius and John Schwan... greeting and our grace. Since to the Saints who are before the throne of God; and in his temple, that is, in the Church triumphant, serve him day and night; we, who still fight on earth, render honor; rightly we fulfill that which the Scripture admonishes: 'The peoples shall declare their wisdom, and the church shall announce their praise.' Sir. 44:15 Which admonition must be received by us so much the more fervently, by how much more certainly we hold by faith, that the fruit of honor which we render to the Saints redounds upon ourselves: for they do not need our goods. Although we ought to render this cult to all who are enrolled in heaven, especially zealous for those of our own fatherland, and reign together with Christ without end: yet more especially we know ourselves obligated to those who illustrated the particular churches and earthly houses
in which we, still in the body, sojourn from the Lord, illustrated by the example of their past life and by the glory of their miracles, nor ever cease to intercede for our salvation. Among these we do not doubt to be Herman, who was called Joseph, born in our city of Cologne, and a Canon of the Steinfeld monastery of our Archdiocese, four hundred years ago: whose holy life and precious death almost innumerable miracles and the common voice of the people, which voice is the voice of God, proclaim and testify.
[4] with a view to the canonization of Blessed Herman, Since truly to this very day this same Herman, whom they also call Joseph, has not been inscribed by the authority of the holy Roman Church in the catalog of the heavenly ones: hence it is that we, desiring that worthy honors be decreed for him, and moved by the prayers of the venerable and devoutly beloved to us, Christopher Pilckman, Abbot of Steinfeld, command and commit to you, in whose learning, zeal, and prudence we trust, jointly and severally, that you (with two Notaries, constituted in holy orders, joined for this purpose) examine those articles which the aforesaid Abbot or his Proctor shall exhibit before you; admit the examined articles to proof; cite, or command to be cited, produced and sworn, the witnesses named for the matter; hear the cited, produced and sworn witnesses; deputed to inquire, and their words or depositions, as well as any writings pertaining to this matter, cause and procure to be exhibited, written down, and signed; and transmit all these to us, written down and signed, in probative form. For we intend to submit them, by the aforesaid Abbot or his and his Order's Proctor, to the decree of our most Holy Lord (on whose definition the cult of the Saints depends). This is our earnest will. Given in our city of Bonn, on the 5th day of the month of May, in the year 1628.
+ Ferdinand.
[5] These letters having been reverently received by us, the Proctor or Syndic of the said Lord Abbot, and they are asked to proceed to Steinfeld, Licentiate Fabens, again and again insisted that we should deign to take up that same burden, laid upon our shoulders; and according to the tenor of the same, to the greater glory of God and honor of Blessed Herman, to proceed. Moreover he exhibited certain articles, drawn up for the verification of the fame of sanctity of the aforesaid Blessed Herman, most studiously asking that the same be admitted to proof and canonically examined. But because for a great part the same can and ought to be justified by ocular inspection, he asked that the next Monday, May 29, be designated for undertaking the journey to the Steinfeld monastery, in which the said Herman lived most sanctly; that there, in place, ocular inspection be taken concerning all things which consist in enduring fact; the necessary witnesses, for deposing on the truth of the fame of sanctity and miracles, be admitted and canonically examined; as well as writings and anything else pertaining to this matter be drawn out, written down, and signed.
[6] Therefore, we, wishing diligently and reverently to execute your most Serene Highness's mandate, most clemently enjoined upon us in this part, They undertake the commission, as is fitting, accepted the aforesaid articles; declaring that we would accurately examine the same, and in the place of the requested ocular inspection, upon the admission of the same to proof, would bring a decree. And since on account of other grave occupations falling upon him, your Highness's Vicar general, Lord John Gelenius, was unable to gird himself for this journey, and to be present at the examination of witnesses and other requirements for this salutary business at Steinfeld, and one of them betakes himself to Steinfeld, and since the execution of this commission had been most clemently imposed upon us jointly and severally; we judged it ought to be done thus, that one of us, Lord John Schwan, should betake himself to the aforesaid Steinfeld monastery, with the above-placed Notaries, on May 29; should inspect with his eyes the place in which Blessed Herman or Joseph lived his life, heaped with every kind of sanctity; his sacred elevated tomb and Relics; and should decree whatever he judged necessary for the successful continuation of this process.
CHAPTER II.
Articles proposed for the Commissariat examination.
[7] John Schwan admits the articles to be examined. After therefore John Schwan had on the second-to-last of the month of May prosperously arrived at the monastery of the Religious Fathers in Steinfeld, the Syndic repeated the decree brought on the 26th, most greatly asking that the articles, offered for proof, be admitted; that ocular inspection be taken concerning those things which consist in enduring fact; that what had been demonstrated be distinctly registered; finally that those things which are done on this day by the Christian faithful people, flowing together from the various surrounding parishes to the sacred tomb and holy remains of St Joseph himself, with religious cult, be referred to the protocol; imploring our office upon this in every better way. These things having been brought forth by the Syndic into the midst, and the articles carefully examined, by virtue of the aforementioned commission, we John Schwan, Doctor of both Laws and Commissioner, with the consent of our Lord colleague given beforehand, admitted the said articles by the interposition of our decree, and offered ourselves ready for ocular inspection; commanding that those things which were necessary to see be designated, shown, and all and each be studiously committed to letters and papers.
[8] The tenor indeed of the exhibited articles is this.
I That there is public voice and fame, that Herman of blessed memory, called Joseph, was born four hundred years ago at Cologne Agrippina of honorable parents, most innocently educated in his youth; that he professed the regular life in the most celebrated Steinfeld monastery of the diocese of Cologne, of the Order of Saint Norbert; that he flourished with wondrous holiness of life, whole faith, especially supreme chastity and humility, and dove-like simplicity, and singular cult toward the Virgin Mother of God.
II That there is public voice and fame, that the same, after most frequent revelations made to him divinely, and familiarity most chastely continued with the Virgin Mother of God, full of prophetic spirit, having first pointed out the place of his burial, departed to the eternal tabernacles with great opinion of sanctity.
III That divine goodness magnified him in life and after death with very many and most frequent miracles; and wondrously exalted his servant, who by the example of the Lord had subjected himself to every man: concerning which there is public voice and fame.
IV That there is public voice and fame, that at his tomb many sick have been healed, dead recalled to life, blind illuminated, deaf, frenzied and dropsical cured, demons driven out.
V That the body of the said St Herman, in token of sanctity, with the knowledge and tolerance of the Ordinary, has been elevated to the height of about four feet from the ground: and is honorably preserved in an old tomb, beautifully painted and enclosed around with iron lattices.
VI That this tomb exhibits Joseph himself, depicted with that splendor and glory with which the Saints are wont to be.
VII That an altar stands immediately next to this tomb, in the middle of the nave of the church: which very altar is commonly called the altar of St Joseph beyond the memory of the common people; as there is public voice and fame concerning it, and as the table of altars, perpetually hanging in the sacristy of Steinfeld, indicates.
VIII That on a column of the church, a beautiful and ancient statue of the same is seen, in the Premonstratensian habit, matching the just length of a man.
IX That on the doors of the altar the effigy of St Joseph is depicted, in the regular habit of St Norbert.
X That the aforesaid tomb and sacred Relics are piously visited by very many devout Catholics of both sexes, for the sake of fulfilling vows, in many bygone times and up to the present day (most of all on the Vigil of the Ascension of the Lord, when the tomb is accustomed to be opened); that they offer their luminaries and gifts, and send them in through the lattices of the tomb; that they sing a German hymn composed in praise of St Joseph, with this hope and confidence, that they trust themselves to be freed from infirmities.
XI That outside the monastery, at the foot of a vast mountain, a little spring gushes forth, which to this day is called the well of St Joseph: because that most devout man, on account of the scarcity of clearer water, without regard to the most difficult ascent and descent of the mountain, was accustomed daily to bring clearest water from it with his own hand for the use of the Sacrifice: to draw which water very many to this day, in honor of the aforesaid Saint, come in crowds, and are said to be cured of diseases through its use.
XII That for the foregoing reasons St Joseph is of old and today numbered among the chief Patrons of the Steinfeld monastery, and is venerated: as may be seen from the most ancient paintings and altar antependia and glass windows: and concerning him there is the common and certain persuasion of the religious Brothers.
XIII That the fame of his sanctity has been spread abroad not only through Germany, but also foreign nations, by the writings of sacred doctors, and commended by various authors through each century.
XIV That by various pious writers Blessed Joseph, as a holy man, has been referred to the kalendars of the Saints.
XV That the form of his sanctity has not proceeded from uncertain rumor: since indeed it is true
XVI That his life and miracles, following his death with divine grace cooperating, by a most grave man, who lived most familiarly with Joseph in regular observance, are preserved described in the most ancient Steinfeld archetype.
XVII That the aforesaid archetype has been kept in the Steinfeld archive up to these times with the greatest diligence.
XVIII That from this same archetype the Reverend Father Laurence Surius inserted the life of Blessed Herman under April 7 in the second volume of his larger edition.
XIX That this life in effect agrees with another most ancient manuscript archetype of Marchtal, of the same Order in Swabia.
XX That from that our archetype was faithfully taken that Life of Saint Joseph, which last year 1627 came forth into the light by the work of the Reverend Father Friar Chrysostom vander Sterre.
CHAPTER III.
Ocular inspection of the tomb and other monuments.
[9] After these articles, the aforementioned Syndic exhibited the following directory, alleging that he justified article V, VI, VII, VIII, IX, XII by ocular inspection: to which to be taken he pointed out the Steinfeld monastery, most celebrated and most flourishing in the Eifel, In the Steinfeld monastery, situated seven German miles from Cologne Agrippina, most conveniently fitted for regular discipline: asking us to inspect it, and to refer its quality and state to the protocol. When we had accurately and studiously surveyed it, we found it, in a place chosen in the famous forest of Ardennes, celebrated in the writings of many, though of sterile and rocky soil, yet fitted for Religion and the retreats of Religious, magnificently and splendidly built up already for many years, reduced into the true form of a monastery; and under the very Reverend Father and most religious man, Lord Christopher Pilckman, a most excellent Prelate in gravity of morals, zeal of the Order, and sincere piety toward God, today to flourish greatly in observance of the Rules, discipline, and doctrine.
[10] with a distinguished church, Then the Syndic showed the church, adjoining the aforementioned monastery, elegantly and magnificently built in the form of a cross, which twenty altars illuminated, and among others the sacred remains of St Potentinus, Martyr and son of the Duke of Aquitaine, kept in the highest altar with the greatest honor and reverence, rendered most illustrious and most distinguished. Wherefore in the presence of the above-mentioned
ecclesiastical Notaries and two trustworthy witnesses specially called for this, John Nicolai and Adam Pfaltz, on Wednesday, the last of May, we entered the basilica of the Virgin Mary Mother of God, is the tomb of St Joseph, august in its magnitude, splendor, and ornaments: whose choir, separated from the very nave by an apse or doxal and by iron lattices, bore before itself an outstanding appearance and form of divine cult and honor. Between the very columns, at the head or beginning of the nave, toward the choir, we saw a tomb of ancient work, elevated from the ground four feet more or less, adorned with paintings of the Apostles and other Saints, vested and fortified with iron lattices somewhat prominent above the tomb itself: in which the sacred Relics of St Herman were said to rest by the Lord Abbot and Brothers of the aforementioned monastery.
[11] and has joined to it his altar: The same tomb was about two and a half feet wide, six long: whose feet looked toward the choir; but its head touched the altar standing over it, consecrated in honor of the Blessed Virgin Mary and of the Blessed Apostles Peter, Andrew, and Matthias, and of the Holy Pontiff Martyrs Dionysius and Nicasius, and of the Blessed Virgin Catherine. And that altar, on account of some singular fame of sanctity, was commonly named "of St Joseph," and was so arranged that it lay open to the view of all the Christian faithful people. with the effigy of the Blessed one, On the doors of the same altar, besides the pictures of the aforementioned Saints, the effigy of this Blessed Joseph had also been placed, in the habit of the Premonstratensians, with splendor and rays around his head, bearing a book in the left hand, a golden chalice with three roses in the right. At the foot of the tomb or holy sepulcher a brazen lamp, and with a lamp burning before it: set in the middle of two most ancient candelabra, elevated from the ground more or less fourteen feet, burned continually with no small devotion of the people.
[12] The body itself was most honorably kept in a chest, carved from wood and inserted into the elevated monument. in this tomb are decently laid the bones, The head, inclined on a pillow, and in its upper part wrapped around with gold embroidery, a likewise honorific crown of the same material adorned. Into the hollows of the eyes crystal balls had been inserted. The rest of the body, wrapped in a shroud painted with needlework with outstanding cleanliness, was at rest: and indeed all and each of the bones (a few excepted which were missing) were sewn on every side to the most clean cloth, they are seen through a glass window, and thus connected and bound to each other, that they most beautifully represented a skeleton of a human body. These, however, were all covered with a white and transparent cloth, which a window of translucent glass enclosed: above which an iron grating, through its lattices, afforded to those looking at the said glass window sufficiently convenient view of the sacred bones themselves. Above this glass window lay several hundred coins and many other things, which seemed to have been heaped up for the cult and honor of the oft-mentioned St Joseph by the offerings of pious men: among others were found certain needles, which, as the Sacristan reported, devout women were wont to offer with great confidence of soul; and others, and above this among the gifts many needles. which had lain there for some time, they were wont to take away, to fasten their headdresses with, trusting in the Lord that they were carrying away a most present remedy and undoubted medicine against pains of the head, pains of the breasts, and other diseases of their body.
[13] In the very wooden cover of the tomb. Moreover, lest any fraud or least irreverence could be inflicted on these holy Relics, the glass window was still closed with a peculiar lock: and the iron grating was covered with a wooden board, which, fortified below with hinges and above with a lock, protected the whole sepulcher itself from every injury of the malevolent. Further, on this board could be seen painted the image of a Priest, in a chasuble of green color, bearing in his hand a chalice, from which three roses projected: whose head was tonsured in the manner of a Premonstratensian Religious, and around it splendors and rays, Joseph is painted with the title of Blessed: wont to be painted on the icons of the Saints, with this inscription, "Beatus Joseph." From the shapes of the letters and from the whole painting above, a certain most beautiful antiquity sufficiently appeared. There was seen also in the middle of this board, as it were at the breast of the Saint, a slit, fitted for the casting in of the offerings of the faithful.
[14] The columns, between which the altar, overhanging the tomb of the Saint, had been placed, near and among statues of Saints, supported on one side the tabernacle, in which formerly the venerable Sacrament of the most august Body of Christ was accustomed to be kept; and on the other the statue of the Blessed Virgin Mary, bearing the little child Jesus in her arms. Near this, on the same right side on the second column, was seen joined the statue of the aforementioned Blessed Joseph, in the Premonstratensian habit with a gilded chalice: to whom was set opposite St Potentinus the Patron of this church: in which statues, the statue of the Blessed is shown, which match the just length and stature of a man, antiquity itself and old age were likewise openly shown. And these statues were arranged to the said columns in such a way that the Divine Virgin was set opposite the tabernacle of the Venerable Sacrament, and Saint Joseph opposite St Potentinus, in a certain beautiful order. Opposite the burial of Blessed Joseph there hung on the left side, under the vault of the temple, the organ; and the image on the doors of the organ, and on one of the doors covering it was depicted the image of the Blessed Mary, extending her hand with a cheerful countenance to St Herman kneeling, with Angels assisting on this side and that. and also embroidered on the altar cloths. There was also shown to us, before the altar of the Blessed Virgin Mary, in which the sacred Office of Mass was said to be read each day, a certain antependium, embroidered with gold and silk threads, in which Blessed Joseph with a lily-bearing chalice and Blessed Potentinus, as Patrons of this church, were represented with outstanding work: as also nearly the same things were accurately shown us to the eye in a certain other antependium for the greatest solemnities of the high altar (both of which, as was noted from the inscriptions, had been made from the offerings of Christian faithful and pious men).
[15] likewise on the panels, After these things then, having been led to the sacristy, we saw there two panels of the ornaments of the church: one of which, most ancient, was once the wing of the high altar; now however is almost corrupted and worn with decay: the other made in the year 1468: on which, among the other images of many Saints, the icons also of Saint Herman, in the Premonstratensian habit, painted with most ancient labor, could still be seen and best recognized: and on the windows: just as not dissimilarly they were represented and shown to us on the windows of the chapter house and cloister, placed around the year of the Lord about 1527 and 1530.
[16] While we were surveying these things, about the eighth hour of the morning, according to the aforesaid faithful narration, in the aforesaid manner faithfully and most maturely; with the greatest joy of soul and inmost commotion of the heart, we saw from various parishes the Christian faithful people, together with their Pastors, crosses, banners, and signs of our Savior, the throngs and devotion of pilgrims at the tomb. visiting the aforementioned church with the greatest devotion, alacrity and piety; singing canticles and pious rhythms, composed in honor of the Saint, with sonorous voices; at the sacred tomb of St Joseph, in great number, according to pious custom, kneeling and honoring him with the highest cult, pouring forth most ardent prayers to God; bringing also coins, eggs, and many other things to the sacred Relics; devoutly inserting rosaries around the head and bones of the same Saint, through the lattices and the open little glass window. When these things had been done, all and each attended the high Mass (which on that day, as also from immemorial time, was sung at the aforementioned altar, contiguous and adjacent to the holy tomb) and also the sermon, with the same devotion of soul, cult, reverence, and attention, for their singular piety and affection toward God, the Mother of God, and St Joseph of Steinfeld.
CHAPTER IV.
Testimonies of the Eifel Pastors.
[17] 10 Pastors admitted to examination, Subsequently the Syndic for the verification of articles I, II, III, IV, as also VI, VII, VIII, IX, X, XI, and XII, named as witnesses the venerable and erudite men, I Jacob Steigius, Pastor in Gartzheim; II John Mey, Pastor in the valley of Blankenheim; III Laurence, Pastor in Smidheim; IV Matthias Alffensis, Pastor in Zinsheim; V Adam Bisius, Pastor in Mulheim; VI Dionysius Molitor, Pastor in the village of Blankenheim; VII John Panhausen, Pastor in Kildenich; VIII Peter Bollich, Pastor in Dottelen; IX Anthony Panhausen, Parochus in Commeren; X Matthias Helmich, Pastor in Malmach: asking, saving further nomination, the same to be admitted, examined circumstantially on the proposed articles on the cause of their knowledge, and the depositions to be referred to the protocol. Accordingly we commissioned the citation of the named Witnesses to the Venerable Paul Haussemius, Notary of this sacred business: who, the mentioned Pastors being conjunctly present in the cloister of the Steinfeld monastery, showed them the above-placed commission, expounded its contents; and in virtue of it, cited them by living voice to tell the truth concerning the fame of the sanctity and miracles of St Herman: who all and each, having seen the commission, declared themselves prompt and ready. having taken the oath they testify, After, therefore, we had most diligently admonished them, constituted before us, concerning telling the truth; we received from them the bodily oath, given in the customary form: and with a most exact examination preceding, finding none of them induced to witness or give testimony by prayer, price, or favor (as all and each freely affirmed), nor bound by ecclesiastical censures, or otherwise in any way unsuitable; about the ninth hour of the morning, at the Syndic's instance, entering the chapter house, we examined the following Pastors individually with the greatest zeal and accuracy on the articles exhibited; and we caused the responses to be diligently noted down by the aforementioned Notaries assumed.
[18] That the first 12 articles are true, The first witness, Venerable Jacob Steigius, 52 years old, parish priest in Gartzheim, believes the contents of the first article to be entirely true on the public testimony of fame, and asserts that they were related to him in boyhood by his teachers, and afterwards by trustworthy men. He likewise believes the second: except that he has not heard that the Saint pointed out the place of his burial. He believes the third likewise to be true; alleging for the causes of his knowledge the same things as for the first. To the fourth he responds affirmatively, adding that the wife of the Steinfeld Prefect, his kinswoman, a few years before deceased, and especially pain of the eyes cured, was afflicted with most grave and intolerable pain of the eyes; she however made a vow to this Saint, and that vow being discharged, or the offering having been made and returned at the same sacred Relics, within a very short space of time, by the suffrages of the said Saint, she was restored to her former health: and that she often related this to him. Moreover he deposes that it is the common fame and voice of the people through this country, that by the merit of this Saint and his intercession with God, those who fall into ill health of the eyes, emerge from it and are healed: and that he has understood from various persons, that various languid persons and those subject to evils, by the prayers of this Saint and at his memory, have been healed. The fifth he says to be true: he says also that the ecclesiastical Lords Visitors have visited
and venerated his sacred monument. Articles VI, VII, VIII, IX he says are true, as appears from ocular inspection. The tenth he says to be true and notorious, adding that formerly, in peaceful and undisturbed years and times, seventy-two parishes (as he says was related to him) religiously visited the tomb of this Saint: but at this time fewer flow together, since wars plague the region. To the eleventh and twelfth he responded affirmatively.
[19] Witness II, responding in like manner to each (which there is no need here to repeat, where substantially the same things are said), affirms article X to be true, adding that he has sometimes made vows to this Saint, as he has heard his elders did: that a hymn in praise of the Saint is also sung by the faithful, and taught by the Pastors in catechetical instruction. Witness III, about 70 years old, responded to the first that 38 years ago, at the beginning of his pastorate, he asked of his parishioners why a procession is instituted in Steinfeld the day before the Lord's Ascension; the elders answered that it was formerly instituted on account of a certain Saint, called Joseph, buried there, and up to now continued. To the fourth he has heard from the most noble temporal Lord in Schmidheim, who died piously in 1603, an octogenarian, that by the intercession of St Joseph many sick have been cured. To the tenth he affirms that he has seen that about forty parishes have come to Steinfeld: that some of them make a journey of about four hours: that he has every year visited the Saint with his parishioners on this day. Witness IV deposed nothing particular, but only affirmed each article, as the prior ones. Witness V heard in particular from a certain William Sutorius, and of the head, a man of about a hundred years still living, that he had labored with most grave pain of the head and extreme vertigo: and having made a vow to visit the Relics of this Saint, after prayers poured out and divine service heard at the altar next to the tomb of St Joseph, he was miraculously healed.
[20] Witness VI believes article II from the canticle of St Joseph, which is commonly sung in these parts, and a woman dangerously laboring in childbirth was helped, and which among other things has it that St Joseph pointed out his tomb. Articles III and IV he believes to be true, adding for the cause of his knowledge, that a certain Catherine, wife of Eberhard Schloëmens the villager, his parishioner, had various times unhappily given birth, and had related to him, the witness, that after a vow made at the tomb of St Joseph, and Mass heard there, she more happily brought the child forth into the light. This same woman, however, in February 1628, when again she was carrying a child in her womb, approached him, the deponent, and asked that he celebrate the sacred office of Mass under the honor of the Blessed Virgin Mary in the parish church for her; because on account of the soldiers she could not visit St Joseph, whose tomb for the discharge of her vow she said she would certainly visit at the first opportunity: and afterwards she happily gave birth. Witness VII, affirming articles III and IV, adds that he has understood that from Marmagen and neighboring places pregnant women have made vows to St Joseph. To X he says that for thirteen continuous years he has visited the Relics of St Joseph in Steinfeld processionally: and that on the second day of Easter, without banners and signs of the holy Cross, he is wont to betake himself with certain of his neighbors to Steinfeld. Witnesses VIII, IX, X affirmed the same things as the others in general, but in particular deposed nothing that deserves to be noted here.
[21] the fountain called St Joseph's is inspected. These witnesses having been thus examined, and their responses ordered to be referred to the protocol; the Syndic on the same last of May urgently asked that an ocular inspection be instituted of the little fountain named in article XI, as we judged the same ought to be instituted. Straightway therefore being led to it, situated not far from the monastery, we found and saw with our eyes, that it flows forth and proceeds from a certain rocky and precipitous mountain. This little fountain, however, by the common and constant custom and name of all the natives, is called "of Blessed Joseph," and still retains that appellation, on account of a certain singular fame of the man's sanctity. Because the blessed man, when he often acted as sacristan of the Steinfeld church, is believed to have daily carried water from this fountain, on account of its most limpid purity: because he deemed that none but the purest water ought to be applied to the sacrifices, such as the said little fountain even now (as we saw with our eyes) gushes forth.
CHAPTER V.
Depositions of other witnesses heard at Steinfeld.
[22] New witnesses produced, On the following day, which was the first of July recte June, on account of the celebrated festival of the Lord's Ascension, this business of inquiry was laid aside. Therefore on the second of June, as we continued the office committed to us, the Syndic further named as witnesses on articles I, III, IV, X and XII, the very Reverend Lord Hubert of Casteren, Dean of the Collegiate church of the Holy Martyrs Chrysanthus and Daria in the metropolis of the Eifel, witness XI; XII the Reverend and most learned Lord William Elsich, Canon there; likewise the honest men, William Schoumaker, witness XIII; XIV Matthias Urfft; XV Peter of Urfft; XVI Hubert Roëst, Sheriff in Schleiden; XVII Anno Haës, Sheriff in Rhen; XVIII Anthony Becker; XIX Peter Latz; XX the noble and virtuous Lady, Sibyl Kintzweiler, widow of the noble and knightly man Peter de Crummel: asking that citation be decreed against them, as we decreed the same and caused it to be insinuated.
[23] they testify to the throngs of pilgrims, These appearing on the same day in the chapter house, Witness XI to X says that very many from all sides, not only Canons and farmers of the Steinfeld region, but also Magnates and Counts dwelling round about, have visited the tomb of St Joseph; that several parishes have instituted a pilgrimage to St Joseph at Steinfeld on the day before the Lord's Ascension; that the memory of the institution of the procession does not exist; that fame reports that formerly seventy villages flowed together to visit the sacred relics of St Joseph; that he has sometimes seen twenty parishes on one day at the Steinfeld church. of the help customarily hoped for by the sterile, Witness XII, of the age of 60 years, Chaplain of the Duke of Arschot, Prince in Aremberg, to X says it is altogether true, as he has often seen, and that it is the common confidence among sterile women, that by the visitation of this Saint they obtain fecundity.
[24] Witness XIII, dwelling in Mulheim, 96 years of age, Sheriff in Blankenheim and Erberich; who, though he leaned upon a staff, was altogether of sound mind, endowed with speech and good judgment; of the most ancient cult of Blessed Joseph, says that he heard from his septuagenarian father and many others long since deceased, that in Steinfeld St Potentinus the Martyr and St Joseph the Confessor are venerated with a peculiar cult. In particular of his own person he deposed, that about forty years ago he labored with grave vertigo and indisposition of the brain, so that he could in no way perform his business and works: and therefore on account of the fame of the miracles, of vertigo cured by him, which by men are plainly wont to be obtained in visitation of the tomb of St Joseph, he also was moved, from the village of Mulheim, three hours distance from Steinfeld, to visit the tomb of Blessed Joseph: and by offerings there made according to his small means and prayers poured forth, to have obtained perfect health, without any human remedy; nor from that time up to this his extreme old age has he felt a similar disease. Witness XIV, 67 years old, of the offering of eggs for ulcers and swellings, in particular knows that eggs are wont to be offered by the ulcerous at the tomb of Blessed Joseph: who after God, trusting in this Saint, recover health, as he knew various who were healed, though now deceased. He had a mother, grandfather, and grandmother who were centenarians, from whom he understood, that St Joseph was held by them and their elders as a holy man: and that many languid and sick, girding themselves with the girdle of this holy man, by vow were restored to health.
[25] of the healthfulness of the fountain, Witness XV, a nonagenarian, adds that he heard these same things about 80 years ago from his grandmother, who had passed 100 years of age, and who had understood the same things from her centenarian mother: and that many, despaired of as to their health, were wont to drink water from the said fountain of Blessed Joseph; and several of them, as he heard, by taking the same recovered health. Witness XVI says that he has frequently seen pilgrims, among whom were Magnates and Counts, visit the sacred remains of St Joseph: and that he himself, when in former years he dwelt near the Steinfeld monastery, saw the temple opened, even outside the times of solemn processions (about which the above-mentioned witnesses deposed) and the relics of St Joseph shown, and offerings made with the hope of having some consolation. Witness XVII saw, among other gifts, that eggs were offered, for curing unnatural swellings. Witness XVIII says, of a remedy obtained by the deaf, that he formerly suffered whispering and noise in the head, and with confidence of obtaining health came to the relics of St Joseph, and by offerings made and prayers poured out, without any other remedy recovered his health. A certain old man, Bernard Brower, dwelling in the village of Rohën, had also related to him, that when he had suffered similar things and for the sake of obtaining a remedy had betaken himself in pilgrimage to the tomb of St Joseph, as soon as he reached the walls of the Steinfeld monastery, he was cured and made whole: and that the same old man entered the temple, discharged his vows to God and the Saint, and is still living to this very hour. Which same witness, being sent by us Commissaries to bring the said Bernard, having returned from him, reported that the man, a centenarian, is so weak and of so little breath, that he could not come hither to the place of the monastery: but lest the truth should be hidden, he deposed to him, the witness, and to another co-witness, the said John Zimmermam, with constant judgment and speech, the same things as above.
[26] Witness XIX deposes that he twice labored with most grave fevers unto death, of a dying man healed, and was fortified with all the Sacraments of the Church, nor could he any longer drink or bear wine, beer, or anything else: but being thus despairing, the memory of the well of St Joseph fell upon him, and with all dissuading, he commanded water to be brought to him from it, and drank it with singular comfort, and so gradually was strengthened and restored to his former health: plainly and through all, as he judges, by the merits and intercession of St Joseph and by the use of that water. Nicholas Sleght besides, Praetor in Margamen, Urfft, and Walen,
a parturient woman helped,testified that it is the public and constant fame that many by the intercession of the said Saint have recovered health; in particular he named the wife of the Quaestor in Dollendorff, of the generous and illustrious Lord Count of Manderscheidt, Keil and Dollendorff: who having suffered the greatest difficulty in childbirth, and having borne several dead children, at length by a vow made for the visitation of the Relics of St Joseph, gave birth alive without trouble and danger, and afterwards, a Mass being procured at the altar of St Joseph, she testified to the benefit, by the intercession
of this Saint, conferred on herself.
[27] Witness XX deposed on the faith of a noble matron, that she, some years ago, of a womanly infirmity suddenly cured. while her husband was still living, was laboring with a grave disease proper to the female sex, and was moved by the common fame of the miracles to a singular devotion toward St Joseph, and, prostrating herself before the image of the Crucified in her house, besought the divine help and the intercession of Blessed Joseph with most earnest prayers, and chose the said Blessed Joseph as her singular Patron, and firmly proposed to visit his tomb at Steinfeld. Nevertheless, looking also to human remedies, having mounted a carriage, she set out together with her husband to the most Illustrious Lady Countess of Blankenheim, for the sake of getting a remedy; but on the way she became so gravely ill that she had to be placed from the carriage onto cushions laid on the ground: yet immediately she recovered in so wondrous a manner, that having mounted the carriage again, and arrived at the Lady Countess, she was ashamed that she should have to complain of sickness: and could hardly grasp by what reason she had been so suddenly restored to health from this grave infirmity. Nor could she think otherwise, and firmly believed, that this same had happened at the prayers poured forth to God and Blessed Joseph. Whence also she was moved to visit his tomb at Steinfeld, and to offer vows and prayers there. And from that time, if at any time she chanced to be tried by a similar disease, she always has recourse to the tomb of this Saint, and with prayers poured forth and an offering made, with the disease vanishing, she returns healed. Maria, the handmaid of the same young lady, who had served her at the time of this infirmity and recovered health, affirmed the foregoing deposition to be true.
[28] This examination being finished, the Syndic protested, that all the land of the Eifel can testify to the antiquity and notoriety of the fame of the sanctity of the oft-mentioned Joseph: End of this examination. which would easily and willingly attest to the benefits conferred upon it by the intercession of this Saint. But lest the case should be drawn out more widely than seems necessary, he esteems, from the testimonies of the Pastors and Judges, who speak as for the whole community, the fame of sanctity and miracles sufficiently proved, and that further nomination of witnesses is not necessary in this place: reserving nevertheless to himself, at Cologne and other more remote places, the further production of witnesses, insofar as there is need.
CHAPTER VI.
Examination instituted at Cologne.
[29] Moreover on the ninth of the month of June the aforementioned Syndic, appearing before us John Gelenius, Vicar general and Commissary in this cause, in the sacristy of the metropolitan church of Cologne, for the purpose of showing that the fame of the sanctity and miracles of Blessed Herman called Joseph has been diffused not only through the Eifel, but far and wide through Germany, further named on articles I, II, III, IV and X the following witnesses, asking that citation be decreed against the same, etc. First of all he named the very reverend, excellent, and most magnificent man and Lord Severinus Binius, Doctor of sacred Theology, Rector of the University of Cologne, Priest Canon chapter of the Metropolitan church of Cologne, Rector of the dear University of the general Study of Cologne. II The most Reverend in Christ Father and Lord, Chorepiscopus, Otto Gereon de Gutmannis of Sobernheim, Bishop of Cyrene, Doctor of sacred Theology, Vicar general and Counselor in Pontificals of your most Serene Highness, Provost, Dean, and Priest Canon Capitular respectively of the Metropolitan and Archidiaconal Collegiate churches of the Blessed Virgin Mary ad gradus of Cologne, and of St Martin of Emmerich, Archdeacon of Utrecht, Dortmund, and Hamm. III The most Reverend man and Lord John Cholinus, Provost, Doctor of sacred Theology, Provost and Priest Canon Capitular respectively of the Metropolitan church of Cologne and of the Churches of the Holy Castus and Florentius of Bonn, intimate Counselor of the aforementioned your Highness. IV The very reverend and excellent man and Lord Henry Francken Sierstorffius, Doctor of sacred Theology, various Canons, Priest Canon Capitular of the Metropolitan church, most vigilant Regent of the Laurentian Gymnasium. V The very reverend and excellent man, Lord Leonard Marius, Doctor of sacred Theology and most profound Professor, Pastor at St Laurence's parish church, and Canon of the Collegiate church of St Ursula of Cologne, Dean of the Theological Faculty. VI The very reverend, most distinguished, and most consulted man, Lord Adolph a Pempelfurt, Licentiate of both Laws, Dean and Canon respectively of the Collegiate churches of St Mary ad gradus and St George of Cologne, and some Religious, Keeper of the great Seal of your Highness. VII The reverend and most learned man, Father Philip Sebius, Priest of the Society of Jesus. VIII The reverend and religious Father George Garnefeldt, Priest and Librarian of the Carthusian house of Cologne. IX Reverend Father Chrysanthus Bartzweiler, Vicar of the same Carthusian house. X The distinguished and most illustrious man, Lord Herman Mylius, Citizen and Senator of the renowned Republic of Cologne.
[30] We omit the depositions and attestations of each, because they contain nothing singular beyond the testimonies of the Martyrologies produced in the previous Commentary: they testify to the fame of sanctity, it is enough here to mention one Father Garnefeldt, who testified that the fame of the sanctity of this oft-named St Joseph has been sufficiently celebrated among the Carthusian Fathers already for a hundred years, as he knew, and that he, sufficiently and maturely instructed on this matter, believed, that the Reverend Father Laurence Surius, a man of the greatest judgment, most copious reading, and in historical matters as most versed so also most accurate, would not have inserted the Life of this holy man into his books, unless he had held the most known constant fame of his sanctity. Moreover, there are kept among the same Carthusian Fathers, among the other Relics of Confessors, the Relics of Blessed Herman, called Joseph, and to the Relics kept among the Carthusians: a Religious of Steinfeld, as the said Father Garnefeldt showed and demonstrated from the ordinary catalog of Relics, publicly read each year in the named Charterhouse. So also the same Father testified, that twenty years ago in this Carthusian house of Cologne, a certain man of the best fame and most observant religious life, of about seventy years, Father Marius de Mirich by name, piously died: who by a certain singular affection of piety, on account of the constant and perpetual rumor of sanctity, was always accustomed to cultivate and venerate this St Herman, and to speak piously and holily of him. Shown to us also by the same Father Garnefeldt was a reliquary, in which were most honorably preserved with religious cult the Relics of St Clement Pope and Martyr, of St Ursula and many other Martyrs and Confessors: and inspecting it more accurately, we found attached to it a paper with this tenor of words nearly: "Of holy memory Brother Herman, otherwise Joseph, Canon of Steinfeld, famous for miracles: who was born at Cologne: died however in holy old age, in the year of the Lord 1226 on the 4th day of the month of April in the Premonstratensian Order." This paper was written by the Reverend Father Nicholas Messenich, a most trustworthy man, about twenty-seven years ago Sacristan of the Charterhouse of Cologne, now Prior of the Charterhouse of Dulnamien in Westphalia, as the same Father Garnefeldt faithfully reported. This same paper had been placed next to a certain part of a human body or little bone, taken from the spine of the back.
[31] authors are produced who wrote of Herman as a Saint, On the 27th of the month of June Lord Licentiate Fabens, Syndic of the Lord Abbot, appeared before us John Schwan, and further showing concerning the fame of sanctity and miracles of Blessed Joseph, exhibited a humble brief under the tenor of words as below. We omit this: because it contains nearly the same things which have been deduced above, treating of authors attesting to Joseph's sanctity, who are known even from the articles proposed for examination. The aforesaid Syndic likewise brought forth attestations of the Illustrious and Generous Charles Count in Manderscheidt, Blankenheim, and Geroltstein, Lord in Cronenburgh, attestations of two Counts, Bettingen, and Dhaun, Knight of the Holy Roman Empire, and deputed Duke of war by his sacred Imperial Majesty, with Anna Salome, Countess and Lady of the same dominions, born Countess in Manderscheidt and Russy, giving faith to the constant and celebrated cult of Blessed Herman: and of Count Ernest de Marcka and Schleida, Baron in Lummey and Serein, Lord in Karpen and Saffenburgh, hereditary Prefect of the Marquisate of Franchimont: whose letters there is no need here to give in Latin from German. Finally the Syndic exhibited two most ancient books, and ancient codices on his life. of which the first contained a dialogue on the Life of Blessed Joseph, Canon of Steinfeld, with an image of the Blessed Virgin Mary in the frontispiece, next to which was painted Blessed Joseph, offering the little child Jesus to the Blessed Virgin: and had been printed a hundred years before: to which joined in the same binding was another Life of the same holy man, composed in verse in the year 1358. The other, however, had been written on parchment by a contemporary of St Herman, about the life of the same: of which we also transmitted to your Highness an authentic copy registered with the Acts... From all which the said Syndic esteems the fame of sanctity and miracles of the blessed man sufficiently proved, submitting himself upon it to the judgment of the holy Apostolic See.
[32] The process is offered to the Archbishop. These are the public Acts, most Serene and Most Clement Prince, which, by virtue of the commission made to us by your most Serene Highness, with diligent examination preceding, zealous inquiry made, and whole faith applied, through most trustworthy Notaries, specially assumed for this sacred business, we have caused to be registered and described, and we offer and transmit to your most Serene Highness, with all and due devotion of soul, with prayer for a most long and prosperous reign: and in faith of all and each, we have together with the Notaries subscribed the same, and caused them to be fortified with our seals. Given at Cologne of the Ubii, on the third day of July, in the year of the Virgin birth 1628.
[33] Add to this, that before the Translation of the body, made in the year 1509, on the feast of St Heribert, by John, then Abbot of the Steinfeld monastery, both the tomb and the altar of St Joseph were in veneration: concerning which, renewed by the command of the said Abbot, A multitude of offerings to the tomb, mention is made in the Lives and Accounts of the Steinfeld Abbots for the aforesaid year: from which, begun from the year 1492, it is also had, what was taken from the tomb of the Saint and transferred to the treasury in each year thereafter: namely in the aforenamed year 282 Marks, three shillings: as D. Norbert, Abbot of Steinfeld, collects these up to the year 1541, and we received them after the transcript of this Process was described. Where also, from booklets printed at Cologne concerning the solemn Processions instituted there, in the year 1639 at the time of the Jubilee, on the 29th of June; and in the year 1644 on the 29th of September, it is had; The Body carried around in procession. first indeed that the Body of St Herman called Joseph, son of Cologne, and great friend of the most blessed Virgin Mary, was carried around in the fourteenth place. Secondly, that the Abbot of Steinfeld wrote in these words, in the year noted above, on November 6, at the instance of the Reverend Fathers Franciscans of the Observance at Olivas, with me Brother Norbert Horichem, Abbot of Steinfeld, permitting, and the noble Lady Virgin de Bolant adorning the tomb, was carried around in solemn procession
the sacred body of St Herman Joseph, most chaste Canon of Steinfeld, and greatest cultor of the Mother of God: which, carried out from the chapel of Sts Norbert and Herman Joseph, with flame-bearers accompanying, was carried back to it when the procession was finished. Finally, most recently in the year 1666, there came to the Seminary of St Norbert in Cologne the very Reverend Father Wiex, Veneration promoted even to Austria. at that time Subprior and Master of novices among the Discalced Fathers of Cologne, the brother german of the generous Baron de Wiex, supreme Prefect of the hunts at the most Serene Elector and Archbishop of Cologne; bringing to us three imperials from Vienna in Austria, sent hither by a certain noble matron well known to the aforementioned Father, and to be conveyed to Steinfeld to the tomb of Blessed Herman Joseph, by whose merits and suffrages she said, after having ardently invoked him, she had most recently been freed from a certain special necessity. Whence it is clear that the cult of this Saint flourishes even in more remote regions, as the same Father knew how to confirm by several examples. I testify by the subscription of my own hand that it was so done, at Cologne on November 2, 1668.
Brother Theodore Firminich, President of the Seminary.
APPENDIX.
Concerning the Relics of Blessed Herman brought to Antwerp and solemnly exposed in the year 1683.
Herman Joseph, of the Premonstratensian Order, at Steinfeld in Germany (B.)
[34] The exile laid upon the Premonstratensian Virgins from the city of Breda, The monastery of the Premonstratensian Virgins at Antwerp, which the malice of non-Catholic magistrates had led them to for the increase of their miseries, divine clemency turned into an outstanding advantage and ornament of the Order itself and of our city of Antwerp. For, driven into the suburb of Oosterhout, as they considered that they would not rest there any longer than the heretical lords should please; they sent a few chosen from their number to Antwerp; whom the Abbot of the church of St Michael, Norbert van Cauwerven, received with fatherly affection, and fostered in hope of once again restoring there the community of Premonstratensian holy women, such as once existed in this city, as has been shown before the Acts of St Juliana of Cornelius, number 9, on April 5, and that five hundred years ago, much earlier indeed than any other monastery of sacred Virgins was had among us. Meanwhile, by the favor of the Prince of Orange, the Oosterhout exiles were recalled to Breda, and sent as Prioress to the Antwerp colony Lady Christine Crills with Catherine Snyders Subprioress: under whom, when she had obtained the supreme administration by the death of the already named Prioress, restored by reinstatement, the fledgling plantation, increased by several more heads, grew into a monastery of most select Virgins, inferior in number, cult, and discipline to none of the Antwerp Virgins' houses: to which finally in this year 1673, by the favor of the most Excellent Count de Monterey, Governor of the Belgian provinces for the Catholic King, with his most pious wife striving, was added the strength of a Royal Privilege, confirming the possession of the ground acquired for the monastery, temple, and garden, and transferring it to the so-called mortmain. Henceforth it continues to be augmented with daily increments, and refers its so happy successes as received, either solely or chiefly, to the most worthy Abbots of the cloister of St Michael, of whom Macarius Simeomo, promoting the undertakings of his above-named predecessor, A Relic of the Blessed one adorns it, both protected and adorned the virginal assembly in many other ways, and provided for it with the tutelage of sacred Relics; among other incitements of public and private devotion, communicating to it a not least part of the body of Blessed Herman, which long ago, at frequent and devout instance, the Abbot of Steinfeld had given to the Abbot and Brothers at Antwerp professed of the Premonstratensian Order, trusting that by this the cult of that holy Brother would be increased, fraternal love toward one another promoted, and mutual prayers could be helped.
[35] That the usefulness of this good might diffuse itself more widely, there was need of Episcopal recognition and approbation, which on March 16, 1673, the most Illustrious and most Reverend Lord Brother Ambrose Capello, by grace of God and the Apostolic See Bishop of Antwerp, dispatched under this tenor: communicated from the Abbot of St Michael, "Whereas the honors paid to the Saints redound to the glory of Almighty God and the utility of the whole Church; we rightly judge that those things which conduce to the amplification of their cult must be promoted by us with singular zeal. Since, therefore, on the part of the most worthy Lord Macarius Simeomo, Abbot of St Michael's of the Premonstratensian Order in this city, there had been exhibited to us a certain part of the spine of the back of Blessed Herman called Joseph, Canon of the Premonstratensian Order of Steinfeld, transmitted hither by the most worthy Lord Christopher Pilckman, Abbot of Steinfeld, and given as a gift to the aforesaid Abbey of St Michael (as the letters of donation, given on the 9th of August 1622, and approved by the Bishop; fortified with the authentic seal and signature of the said Lord Abbot, clearly testified), the same having been previously inspected, recognized and approved, at the petition of the same most worthy Lord Abbot of St Michael we divided it into two parts, and fortified each with our smaller seal impressed in Spanish wax. One of these the said Lord Abbot, by his singular affection of devotion toward Blessed Herman and the candor of a liberal soul, gave as a gift to the monastery of the Venerable Sacrament of the Nuns of the same Premonstratensian Order in this city. Having this pious donation as ratified and pleasing, we commanded it to be referred in our registers; and the aforesaid particle donated and fortified with our Episcopal seal as above, we newly inspected, recognized, and by our ordinary authority approved, and as true and legal relics of the said Blessed Herman Joseph, for the greater cult and glory of the same, in the church of the monastery of the Venerable Sacrament aforesaid and in our whole diocese we permitted them to be exposed to the public devotion of Christ's faithful."
[36] It is exposed on September 11, 1673 For this solemn exposition the day chosen was September 11, which was begun from the first Vespers, with the excellent harmony of musicians, with Reverend Lord Herman Joseph vander Poorten, Provost of the same monastery, intoning the Ambrosian Hymn; and Reverend Father Philip de Mesemacre, of the Order of Minims, speaking to a frequent assembly of the people, on the praises and fitting cult of the Saint. The night, which somewhat interrupted the begun festivity, seemed longer to the piety of the faithful; and many anticipated the sunrise by some hours, demanding that the door of the church be opened to them, that they might be first in honoring that sacred pledge. Nor did lesser fervor shine through the whole remaining day and the following Octave, whether under the sacrifice of the Mass, both read privately by the Mystes of the Saint succeeding each other in order, and sung publicly by the very Abbot of St Michael in Pontifical vestments; or under other parts of the divine Office, interspersed with fitting and apt discourse, by outstanding orators from every body of the Religious, contending in pious emulation in exalting the Saint.
[37] To these things, in which chiefly the sacred cult is contained, there had been added a most magnificent apparatus of arches, with great apparatus: trees, and statues, representing various Saints of the Order, partly on the public road before the monastery, partly in the court open before the temple. The ornament of the temple itself was by far the most magnificent, for the altar rose up in the appearance of a silver mount, with gold and silver reliquaries of various illustrious Saints, arranged in the form of a spacious circle, so that the center of the circle was occupied by a silver chest, containing the relic of Blessed Herman, and terminating in a most splendid cross of the same metal. After, however, the said chest had been taken down from the altar at the end of the octave, then the Relic itself, to be placed where it could always be seen and honored, was taken out of the above-said urn, and placed within another work of silver, elaborated into the form of the sun, and precious with gems and diamonds, which a chorus of gilded Angels surrounds, so that the diameter of the work fills three feet; and a crystal in the middle of the boss protects the Relic itself. To this whole work (for which the industry of sculptors elaborated a suitable receptacle between the altar and the preacher's pulpit, in the side wall) where it now is honored in a beautiful reliquary, a mirror-glass of similarly spherical form is placed before, so that the sight, penetrating through the crystals themselves, may be more devoutly fixed on the sacred pledge, and the gaze of the Saint, as I may say, present, may excite and augment the hope of the prayer being heard. Nor indeed was that vain for very many, as can testify the offerings of silver votive gifts of every shape, which now occupy the nearer places of the said wall. And that this utility might be continual for the citizens, if the piety itself should be continued; it pleased the most Reverend of Antwerp to stimulate the same by proposing spiritual gains; and therefore forty days of Indulgences, offered to the faithful repeating the Lord's Prayer with the Angelic Salutation five times there during the aforesaid Octave, he extended to all Saturdays thereafter, by a bull signed on September 17.
[38] Furthermore, among the common joys of the devout city, how singular was the gladness of the sacred Virgins, with the fruit of devotion, congratulating themselves on being enriched with so dear a pledge, perhaps the very ones can hardly explain what they felt: nor are there wanting among the same who would wish to testify, how certain and prompt help of their new Patron they have experienced, when in their needs they had asked it confidently. But their Prelate, Lady Godefrida van Cappenberg, judging that domestic testimonies, on account of the magnitude of affection, would be subject to some suspicion; in her report which she wrote concerning the aforesaid, omitting these, preferred to collect certain external things, from those who professed a grace made upon themselves, as I shall explain in her very words, faithfully rendered into Latin; not as if presuming, before the judgment of the ecclesiastical forum, to number them among miracles; also bodily health-bringing. but to express more pointedly the confidence which they wished to signify they had placed in Blessed Herman Joseph, and their pious credulity concerning aid brought to them through him. A woman dwells near the monastery, who having her thumb dangerously infected, with danger of her life, came professing that by invoking the Saint she was suddenly healed, and offered the form of twin hands to be hung up in the temple. In like manner a certain girl, Elisabeth by name, and another woman sick at the same time with her, were suddenly healed as soon as they invoked the Saint; and therefore caused a Mass to be said, under which both, professing the grace imparted to them, were refreshed with the banquet of the Lord's Body. Finally a certain Louisa, a two-year-old girl, daughter of a certain Legate, for reasons by no means to be named, brought to the extreme danger of life; yet was kept alive, because someone of the family brought a candle to burn before the sacred relics, commending the little one to Blessed Herman: for at this done, the sick one immediately began to do better, and together with the consumption of the wax itself, the disease; this ceased to be here, that to burn.