Anastasius Presbyter

ON ST. ANASTASIUS PRESBYTER

MONK SINAITE IN ARABIA,

AND ST. ANASTASIUS PATRIARCH

OF ANTIOCH IN SYRIA,

AROUND THE YEAR 600.

Anastasius Presbyter, monk Sinaite, in Arabia (St)

Anastasius, Patriarch of Antioch, in Syria (St)

BY G. H.

CHAPTER I.

Sacred cult and deeds of St Anastasius Sinaita.

St Anastasius Sinaita flourished among the Easterners, distinguished by outstanding doctrine and piety: whose solemnity the Greeks celebrate on April 20 and especially 21. On the former day according to the Menologion composed by order of Basil Porphyrogenitus, Eulogy of St Anastasius monk Sinaita from the Menologion of Emperor Basil, in the tenth century of Christ, this eulogy is recited: On the same 20th day of April, the memory of our holy Father Anastasius, who lived on Mount Sinai. Anastasius, a religious worshipper of God and our Father, generously abandoned the world and all things which are in the world, and taking up his cross, according to the precept of the sacred Gospel, followed Christ with eager spirit: and going to a certain monastery, became a monk there. But desiring to undergo greater contests, and to attain more perfect virtue, he went to Jerusalem: and when he had adored those sacred and venerable places, he went away to Mount Sinai: where, having found several religious and holy men practising the monastic life, he remained with them, obeying them and serving with ready spirit. Therefore, because of the virtue of such great humility, he received from God the gift of knowledge and of manifold wisdom, whence also he wrote the Lives of the holy Fathers, and composed many sermons for the benefit and profit of souls: many of which afterwards were found, and were set forth to those eager to learn, and were promulgated for the salvation and profit of souls. But after these things, pleasing to God in all things and exceedingly dear, he departed in peace. These things are in the said Menologion of Emperor Basil on April 20: and in other Greek calendars. which nearly the same on this 16th of April are read in the old Ms. Synaxarium of the Clermont College of the Society of Jesus at Paris, in the great printed and manuscript Menaea of the Greeks, and in Maximus Bishop of Cythera ἐν βίοις Ἁγίων, in all of which he is said to have died in extreme old age. In the printed Menaea this distich is added:

Ἀναστάσιος ἐν Σινᾷ Μώσης νέος, καὶ πρὶν τελευτῆς τὸν Θεὸν βλέπειν ἔχει.

Anastasius here on Sinai a new Moses, Before his end was worthy to see God.

In the Menologion of Sirletus these few things are contained: On the same day April 21, of our holy Father Anastasius of Mount Sinai. The Muscovites imitate the Greeks in the usual manner, and in the tables of their Kalendar express this Saint, not as a Bishop, which error we shall refute below; but as a monk, and indeed without a stole, by which in that place Hegumens or Abbots are commonly designated. Mount Sinai, most celebrated throughout the whole world for the memory of Moses the Prophet and the laws received from heaven, was afterwards surrounded on all sides by the asceteries of Christian monks. There SS. Sabbas, Isaiah, and thirty-six other monks affected with martyrdom under Diocletian, have been reported by us on the 14th day of January, After several holy monks of Mount Sinai on which day also are remembered SS. Theodulus Presbyter, Paul, John, Proclus, Hypatius, Isaac, Macarius, Mark, Benjamin, Elias and others, in the following century slain by Barbarians; whose martyrdom was written by St Nilus, then a monk there, inserted in the sacred Calendars on November 12. The companion of St Nilus was St Theodulus, reported on the same January 14. No less celebrated was St John Climacus, Abbot of the holy Mount Sinai, he lived under St John Climacus, who ended his life there towards the end of the sixth century: whose Acts were illustrated by us on March 30, written both by Daniel a monk of the neighbouring cenobium of Raithu, and by a Sinaite monk who asserts that he was his Superior and Abbot. This Sinaite monk we think to be St Anastasius, of whom we treat, and wrote the Lives of the holy Fathers, who wrote the Lives of the holy Fathers, Βίους Πατέρων συνεγράψατο ἁγίων. Why not especially of those who lived in the monasteries of Mount Sinai and neighbouring places? From that treatise we have given an Appendix to the Life of St John Climacus, in which mention is made of another Anastasius, who was there living as a venerable monk, when St John Climacus was tonsured around the year 520, and is plainly different from this St Anastasius; and therefore what we there noted about him we now wish to be removed. he died under Emperor Heraclius. Now St Anastasius reached by living (as one who described things done formerly, but in his own time, under the Emperor Maurice) to the times of the Emperor Heraclius, who reigned from the year 610 to the year 641. The name of Anastasius was sufficiently frequent and celebrated in that age among monks: and such had St Anastasius the Persian assumed, slain in the year 628, Various monks of those times called Anastasius, before he was made a monk in the monastery of the holy Abbot Anastasius four miles distant from Jerusalem. As is clear from the Life of the aforesaid St Anastasius the Persian elucidated on January 22. St John the Almoner, who died in the year 616, among others sent Anastasius Prefect of the great mount of Antony, to ransom those who had been led away into captivity, providing an almost innumerable amount of gold. As is handed down in his Life on January 23. The mount of St Antony has been treated of before his Life §2. So also in John Moschus, who also flourished at that time, in the Spiritual Meadow chapters 48 and 49, Anastasius Presbyter narrated various things, and custodian of the ornaments of the holy resurrection of God and our Lord Jesus Christ; as also in chapter 50 Anastasius Abbot of Scythopolis the metropolis of second Palestine.

Among these monasteries of Palestine and Egypt lie those of which we here treat, situated on Mount Sinai.

[3] St Anastasius was piously educated, St Anastasius himself, in a certain Oration of his on the New Sunday and on the Apostle Thomas, narrates how purely and holily from his tenderest nails as a boy and youth he was educated in the orthodox faith, and so listened to the words of the Gospel as if he had heard Christ speaking: so gazed upon and venerated the image of Christ, as if he had adored Christ looking upon him: with such great piety received the holy Eucharist, as if he had carried Christ with bodily arms. His words we give below in no. 13. How much the same man laboured for the Church of God even to old age, his various writings show, which we shall relate; when we shall have treated of the Patriarchate of Antioch, administered in succession by two Anastasii; because these by some are not sufficiently distinguished from St Anastasius Sinaita. Most of all shines forth the zeal of this Sinaite against the Acephali, indicated in his book which is entitled Ὁδηγός or Guide of the Way. St Sophronius Archbishop of Jerusalem, who flourished at this time, he fought for the Church against the Acephali. in the Oration on the Hypapante of the Lord edited by us on February 2 chapter 2, calls the heresy of the Acephali a wretched and truly headless gangrene. It was divided into various sects, which the Sinaite in chapter 6 of the aforesaid book calls enemies of the Church, disciples of Jacob, Severus, Theodosius, Timothy, and Dioscorus, and from the first thereafter especially called Jacobites, who had as Patriarchs of their sect the enemies of the Council of Chalcedon. Against these St Anastasius contended not only in his monastery by his writings, but by going to Syria, Arabia, Egypt, everywhere attacked the said heresy, and strove according to his strength to overthrow it: all of which are known from his own confession.

CHAPTER II.

The deeds and cult of St Anastasius Patriarch of Antioch, the errors of Nicephorus Callistus detected.

[4] In the said sixth century and beginning of the following there were two Patriarchs of Antioch or Theopolis, The time of the See of St Anastasius Patriarch, called Anastasius. The first of these, by some (but wrongly) called Sinaita, held that See from the year 561 under the last times of the Emperor Justinian; but was thrown down from the See by Justin the Younger in the year 572, George being substituted, after whose death, while Maurice reigned, he recovered his former dignity, and lived in it until the year 598, or the following; when, he being dead, there succeeded him another Anastasius, called Martyr, because he was tortured by the Jews around the year 608 or the following, inscribed in the Roman Martyrology on the 25th day

of December, as the former on this 21st of April in these words: At Antioch, of St Anastasius Sinaita Bishop, sacred cult: and in the Notes it is indicated that the Greeks treat of the same on this day in the Menologion: who indeed mention Anastasius Sinaita, but with no mention made of Antioch or of the Episcopate. The same is counted among the holy Fathers in the Second Council of Nicaea, and frequently in the titles prefixed before his works indicated below. A writer of this time was Evagrius Scholasticus, who in book 4 of the Ecclesiastical History chapter 38 asserts that after Domninus Bishop of Theopolis, that is of Antioch, Anastasius was made Bishop, and in chapter 39 sets forth his studies and deeds in these words.

[5] outstanding in doctrine and good character, Anastasius was a man exceedingly well-versed in the knowledge of sacred letters, and in morals and in all his manner of life so refined that even in trifling matters he had great care, nor would he depart in them from the constant and firm purpose of his mind, much less in matters of the greatest moment and weight, and which seemed to concern God Himself. Moreover he so tempered his character that neither on account of mildness of spirit and affability did he too easily yield to those things which were less in accordance with reason; nor on account of severity and harshness did he reluctantly assent to those things which right reason demanded. To hearing serious matters his ears were open, and as he flowed in speech, so was he sharp and perspicacious in resolving questions, but to foolish and worthless matters he closed his ears: his tongue he so restrained as with a bridle, that he both moderated his speech with reason, and made silence more excellent than speaking. Against him as against a most fortified tower Justinian began to attack with every kind of engine, embracing in his mind the thought, against the Emperor Justinian introducing heresies, that if he should overthrow him, he would occupy the whole city without labour, he would reduce the right dogmas of the faith as it were into slavery, and would at last carry off captive the sheep of Christ from the Church. But Anastasius was so lifted up by a certain divine sublimity of mind (for he stood upon the firm rock of the faith) that he contradicted Justinian freely and openly through his letters, he shows that the body of Christ was passible and mortal: both very clearly and eloquently showing that the divine Apostles and holy Fathers had confessed and handed down, that the body of the Lord was subject to destruction, and partook of those affections which are by nature impressed upon souls, and which are free from reproach. In the same manner also to the monks of greater and lesser Syria, asking his opinion on this matter, answering, he confirmed the minds of all, and prepared them to enter into the contest: in the church at last he read daily that sentence of Paul the vessel of election: If anyone should preach a gospel to you besides that which you have received, even if an Angel from heaven, let him be anathema. Gal. 1, 19 To which all, a few excepted, assenting, declared a like zeal for the defence of the faith.

[6] The same Anastasius moreover, when he had learned that Justinian wished to send him into exile, wrote to the Antiochenes an oration, he strengthens the Antiochenes by which he might strengthen their spirits in the faith: which certainly, both for the elegance of the language, and for the frequency of sentences, and for the abundance of testimonies sought from the sacred Letters, to be sent into exile by Justinian, and finally for the history, which is so aptly narrated in it, by best right certainly is to be very highly esteemed. But Justinian's edict, by divine providence, by which better provision was made for us, was by no means published. For Justinian, who had decreed exile to Anastasius and his Priests, suddenly stricken, when he had reigned thirty-eight full years and eight months, departed from the light. Thus far he. Eustathius, a contemporary author, in the Life of St Eutychius Patriarch of Constantinople, also driven into exile by Justinian for the same cause, interposes these things in number 31 on the 6th day of April. For all the Patriarchs and many Bishops, and especially the Easterners, refused to subscribe to the Imperial opinion, and resisted him both in Synod and in writings, but before all the most holy Patriarch of Theopolis Anastasius, who endured the same, shall I call them afflictions or crowns, as the great Eutychius. Thus Eustathius. Justinian died on the 14th of November in the year 566, when he had reigned 39 years, 7 months, 23 days. He was succeeded by Justin the Younger, his nephew by his sister Vigilantia. Concerning him and Anastasius the same Evagrius in book 5 chapter 5 hands down these things: Justin moreover drove Anastasius, he is driven from his See by Justin the Younger. with these crimes objected to him, first that he had squandered the sacred treasure beyond measure and for no necessary use, then that he had cast insults at him (for Anastasius, when he was asked what was the cause why he had so lavishly consumed the sacred treasure, is said to have answered frankly: Lest it should be plundered by Justin, the common destruction of the whole world), from the See of Antioch. Moreover Justin is said to have been angry with Anastasius because, when he had asked him for money, when he was designated Bishop, Anastasius had refused to give. Other crimes I pass over, objected by certain ones who, I believe, were zealous to serve the Emperor's design. After him Gregory was raised to the sacred grade of the Episcopate. When he died, says the same Evagrius chapter 23, in the time of Maurice he is restored, at the time when Gregory the Great held the Episcopate of ancient Rome, Anastasius after twenty-three years was restored to his Antiochene See. And then Evagrius ends his history in the 12th year of the reign of the Emperor Maurice, which began on the 13th of August in the year 593.

[7] St Gregory the Great among his Letters wrote one, reported in book 1 of the Register chapter 24, St Gregory the Pope often writes to him, to John Bishop of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasius Patriarch of Antioch, still driven from his See: to whom separately he sent the following epistle 25, and in these he treats of the pastoral burden imposed on himself, and in chapter 27 he writes to Sebastian Bishop of Risinium, indicating that he had made a suggestion full of the greatest prayers with the most pious Lords, he would gladly have received him at Rome, that they should have transferred the most blessed man, Lord Anastasius the Patriarch, with the use of the pallium granted, to the thresholds of Blessed Peter Prince of the Apostles, to celebrate with him the solemnities of the Masses, so that if it should not be permitted him to return to his See, at least he might live with him in his honour. He desires that the mind of the same Lord Anastasius be known and whatever has pleased him in this matter be indicated to him. But in book 4 epistle 37, given in Indiction XIII in the year 594, he congratulates the same that he has been restored to his Antiochene See, in which towards the end he has these words: he congratulates him on his restored See. Your blessing we have received with our mind as we ought, well-smelling, well-tasting: and we give thanks to Almighty God, because what you do, what you say, what you give, are both fragrant and savoury. Of your life therefore let us speak together, let us all speak, Glory to God in the highest, and on earth peace to men of good will. To him then on various occasions St Gregory wrote, of which letters 24 and 31 of book 6, were given in the year 597 Indict. XV, and 3 of book 7 was given in the year 598 Indict. I, by which he consoles him amid the adversities of this world. Behold, he says, in holy old age your Beatitude labours under many tribulations. And afterwards: Your most sweet Holiness indicates to me, that you would have wished, if it could have been done, to speak with me without paper and pen, and grieves that the space of nearly the whole East and West lies between us. But I say this which I feel to be true: and on paper your mind speaks to me without paper: he praises his charity, because in the words of your Holiness only charity sounds, and we are not divided by places, we who by the gift of the Almighty Lord are united by the bond of love. Why therefore do you seek to receive the wings of the silvered dove, which you already have? For its wings are the charity of God and of neighbour. For by them the holy Church flies, by them she transcends all earthly things: which if your Holiness did not have, you would not have come to me with such great charity through letters. I ask however, that for the weakness of my heart you earnestly pray, he commends himself to his prayers: that Almighty God may guard my mind through your intercession, and quickly snatch me from so many storms of this tempest, and lead me to the eternal shores of rest. But I have received all the most rich blessings which have been directed, which you have transmitted to me, O man of God poor in Spirit, concerning which you say: For what does the poor man give, except those things which are of the poor? But unless you were poor through the spirit of humility, and prays well for him. your blessings would not have been rich. May Almighty God defend you by His protection from all evils: and because your life is very necessary for all the good, after yet long times may He lead you to the joys of the heavenly fatherland. Thus there to Anastasius the Bishop was written, as can be seen in book 1 no. 49, book 2 nos. 13 and 49, and book 4 nos. 1 and 25.

[8] Nor did Anastasius the Patriarch live long afterwards, who perhaps still in this year 598 or at the beginning of the following ended his life, and ceded his Patriarchate to another Anastasius, from whom when St Gregory the Pope had according to custom received a profession of faith, he wrote to him an epistle in Indiction II, in the year 599, which is in book 7 of the Register chapter 47. Of both Anastasii there is mention in the Tables inserted in the Chronography of Theophanes, [Nicephorus Callistus attributes to him the death brought upon his successor by the Jews,] and in the Catalogue of the Bishops of Antioch in St Nicephorus Patriarch of Constantinople, and in the Ecclesiastical History of Nicephorus Callistus, who from Evagrius, the things we have given above, describes in book 17 chapter 29 towards the end, in chapter 39 entirely, concerning his deposition in chapter 36, and concerning his restoration in book 18 chapter 26. But destitute of the said guide Evagrius, he plainly errs, when in chapter 44 of the said book 18 he writes that Anastasius lived until the times of the Emperor Phocas; and that he was slain by the Jews: for this befell his successor, also called Anastasius, in the 7th year of the reign of Phocas, concerning which Theophanes thus writes: In this year, a sedition being stirred up, the Hebrews of Antioch were in tumult, and having slain Anastasius the great Patriarch of Antioch they thrust his privy parts into his mouth, and dragged him through the middle streets of the city and killed him. This second Anastasius in the tables of Theophanes is substituted for the former in the 19th year of the reign of Maurice. Moreover this error, and wrongly calls him Sinaita. by which Nicephorus fused two Anastasii into one, could have been more easily noted by many than another committed by the same in the former Anastasius, when he made him and St Anastasius the Sinaite monk one and the same. This he did, as we have already admonished, when he describes from the history of Evagrius chapter 39 of book 4, changing the title; and whereas Evagrius prefixed this: Περὶ Ἀναστασίου Ἀρχιεπισκόπου

Ἀντιοχείας, he himself places that in book 17 chapter 29: Περὶ Ἀναστασίου τοῦ Θεουπόλεως τοῦ Σιναίτου. In the same way in book 18 chapter 16 he has this title: How after Gregory Anastasius Sinaita received his See. But he did this most of all in chapter 44 of the same book 18, where combining both of his errors he says: To this Anastasius, because he had philosophized on Mount Sinai, and there had subdued the sense of the flesh, the surname of Sinaita was given. And indeed he ended his life slain in a tumult of the people. The last things are to be attributed to his successor Anastasius, and the earlier things to St Anastasius the monk of Mount Sinai, an equally illustrious writer, as will become clear from what follows.

CHAPTER III.

Books written by St Anastasius Sinaita.

[9] This controversy scarcely any of the Latins has touched upon, because they have been led by Nicephorus Callistus into that error, the writings of both Anastasii are to be separated: that they have believed one and the same man to be the Sinaite monk and the Antiochene Patriarch. Moreover, that Nicephorus's history is not to be read without discrimination and sharp judgment, learned men have admonished, Philip Labbe hands down in his Dissertation on Ecclesiastical Writers, as one which contains many fables and trifles, gathered from uncertain writers of doubtful faith. It is therefore the part of a prudent reader to separate the precious from the vile, and to collect gems from a dunghill. Having therefore set aside these trifles of Nicephorus, with Leo Allatius, a Greek man, originating from the island of Chios, we separate both Anastasii, as he did in his diatribe on the writings of the Simeons.

[10] Books of St Anastasius the Sinaite on the Hexaemeron, Michael Glycas, two hundred years before the said Nicephorus, wrote Annals in four parts, in which besides History, Physical and Theological matters are contained. In these Anastasius is cited about twenty times; and he is never called Bishop or Patriarch of Antioch, but ten times or oftener Anastasius Sinaita, a divine man and a distinguished man. Sometimes, the divine man Anastasius, or divine Anastasius, but with the same books cited, the first of which is a Commentary on the works of the six first days. These are, eleven books of Anagogical contemplations on the Hexaemeron to Theophilus, in the Libraries of the Fathers edited in Latin by an unknown interpreter, who, seduced by the fables of Nicephorus, in the title calls "Our Holy Father Anastasius Sinaita, Patriarch of Antioch." More often also is cited by Michael Glycas Anastasius Sinaita, orations on the Resurrection, the divine man in his oration on the Resurrection. Among the five Orations translated into Latin by Francisco Turriano Theologian of the Society of Jesus, and edited by Peter Stevartius, and inserted in the Cologne Library of the ancient Fathers, and on the Passion of Christ. the fourth is of Anastasius Sinaita on the Passion and Impassibility of Christ; and the fifth is of Anastasius Sinaita on the Resurrection of Christ: but in it are not read the sentences which are cited by Michael Glycas, so that either this one edited by Turriano is another, or at least imperfect.

[11] ὁδηγός or Guide of the Way Jacob Gretser from the Augsburg library edited an illustrious work, whose title is Ὁδηγός, that is Guide of the Way, which Nicephorus Callistus ascribed to Anastasius Patriarch of Antioch. But the title in the manuscript codex is of this sort: Ἀρχὴ βιβλίου τοῦ ὁσίου Ἀναστασίου μοναχοῦ τοῦ Σινᾶ ὄρους. Beginning of the book of St Anastasius monk of Mount Sinai: and in the fourth chapter this title is read: Of Anastasius the least, Presbyter of the holy Mount Sinai, a work on the faith, on the economy of Christ the Son of God, written to the holy Catholic Church at Babylon, at the request of our Brothers who are there zealous for Christ and orthodox. And in chapter 6 he sets forth the dogmas of Severus the heresiarch, against the Acephali: and asserts that he himself, both in Syria and in Egypt and at Alexandria, had been taught that those who maintain one nature in Christ reduce and interpret all the sayings of Scripture and of the Fathers according to the rule and prescription of Severus, which also at Babylon was objected to him: and in chapter 10 he produces his disputation held with the heretics at Alexandria, where also Anastasius monk of the holy Mount Sinai wrote a profession of faith, and thus calls himself elsewhere "the least monk." Another book, ascribed by Nicephorus Callistus to Anastasius Patriarch of Antioch, is a Commentary on the sixth Psalm of David, which, translated into Latin by Philip Suevenzelus of the Society of Jesus, exists in Greek and Latin, Commentary on the 6th Psalm: in volume 3 of the Antiqua Lectio edited by Henry Canisius under this title. Τοῦ ἁγίοις Πατρὸς ἡμῶν Ἀναστασίου μοναχοῦ τοῦ Σινᾶ ὄρους, λόγος εἰς τὸν ἕκτον ψαλμόν. Oration of our holy Father Anastasius, monk of Mount Sinai, on the sixth Psalm. The same book Francis Combefis edited twice in his new Auctarium of the Library of the Greek Fathers with his interpretation, the former from those edited by Canisius, the latter from a Greek codex of the Most Christian King. In these appears the time when the author at least as a young man lived under the Emperor Maurice, ἐπὶ τῆς ἡμετέρας γενεὰς ἐπὶ Μαυρικίου τοῦ τῶν Χριστιανῶν Βασιλέως γεγονότος, in our age, or for us born, while Maurice the Emperor of the Christians was established. But in the latter copy, without mention of his own age, it is said that in the times of Maurice the pious Emperor a robber was converted, so that even hence it may be inferred that this St Anastasius still as a monk lived on Mount Sinai, when the other had long been Patriarch of Antioch, or even had departed from life. Another Oration exists with the said Canisius and Combefis, orations on the sacred Synaxis. τοῦ μακαρίου Ἀναστασίου μοναχοῦ τοῦ Σινᾶ ὄρους λόγος, περὶ τῆς ἁγίας συνάξεως, καὶ περὶ τοῦ μὴ κρίνειν καὶ μνησικακεῖν. Oration of blessed Anastasius monk of Mount Sinai on the sacred Synaxis, and on not judging and on the forgetting of injuries. In it a notable example of a dying monk, who had judged no one, nor had been mindful of injuries, is produced towards the end.

There exists an "Expositio materiaria" of those things which are said by Theologians about God, distributed into ten decades, with John Sapiens, surnamed Cyparissiota, as author, and Francis Turriano of the Society of Jesus as translator, printed at Rome in the year 1581, and then transferred into volume XI of the Library of the Fathers of the Cologne edition, in which in decade 6 chapters 4, 5, and 7, the author alleges sentences of Anastasius Sinaita, or of Anastasius who dwelt on Mount Sinai, on the Transfiguration, in an Oration on the Transfiguration. This appears to be that which Leo Allatius in the Diatribe on the writings of the Simeons alleges on page 116 with this beginning: Ὡς φοβερὸς ὁ τόπος οὗτος συνεξιστάμενος κἀγὼ τῷ Πατριαρχῇ Ἰακώβ. Another is indicated by the same Allatius on page 111, an Oration of Anastasius Sinaita εἰς τοὺς κοιμηθέντας ἐν Κυρίῳ, and on those who have fallen asleep in Christ. on those who have fallen asleep in Christ, with this beginning: Τί τοῦτο σήμερον ἀγαπητοί; σπουδαίων ὁμοῦ τε καὶ ὄξεος. We do not yet know these books to have been given to the press.

[13] History about St Theodore, St John Damascene, who around the year 740 was flourishing in Syria, and was strenuously contending against the Iconoclast heretics, in book 3 On Images reports from the history of St Anastasius of the holy Mount Sinai, a temple four miles distant from Damascus erected in honour of St Theodore, profaned by the Saracens, an image wounded with flowing blood, and the sacrilegious punished: where towards the end he adds: Many of those who saw the thing and were there at that time, are still alive. And I saw his image and have handed down in monuments what I saw. Consult what we said on February 7 on the Life of St Theodore the General §4. The same Damascene in the same oration reports a fragment of Saint Anastasius of the holy Mount Sinai on the new Sunday and on the Apostle Thomas, where St Anastasius thus describes his own pious education: and St Thomas the Apostle. Those who saw Christ in the flesh reckoned Him to be a Prophet himself. But we who did not see Him, at once from our tenderest nails as boys and youths confess Him to be God Himself, Lord, and Almighty, and maker of the ages, and splendour of the Father: for so we listen to His Gospel with faith, as if we saw Christ Himself speaking. And receiving the unspotted pearl of His Body, we think that we are bearing that same Christ. Moreover, if we behold His divine likeness expressed even in a painting only, we regard it as gazing upon us from heaven, we adore it, we fall down before it. Great now is the faith of Christ. Sermon on holy Communion Finally of St Anastasius Sinaita a fragment from a sermon on holy Communion exists in volume 1 of the Library of the Ancient Fathers of the second Parisian edition, which the Reader will find there in column 344. Certain things also against John Philoponus the heretic seem to be his, and refutations of Philoponus, concerning which Gretser treats in the book cited above.

CHAPTER IV.

Books edited by St Anastasius Patriarch of Antioch: others wrongly attributed to him.

[14] Epistles to St Gregory the Great. Not by less doctrine on account of books written did St Anastasius Patriarch of Antioch become famous, whose epistles, would that we had them, written to St Gregory the Great and other illustrious men. Some things from St Gregory's responses and epistles to him we have collected above. Moreover in epistle 22 of book 10 to John the Roman subdeacon Gregory has these words: Anatolius the Deacon, of most beloved memory, his Pastoral Rule translated into Greek. to the seeking and ordering Roman Emperor gave the book of the Pastoral Rule; which my most holy Brother and Fellow-Bishop Anastasius of Antioch translated into Greek, being also skilled in the Latin tongue. Of this translation mention is made by John the Deacon in book 4 of the Life of St Gregory, by Sigebert and commonly by more recent writers. In the Second Ecumenical Synod of Nicaea, held in the year 787, among the other holy Fathers brought forward on behalf of the worship and veneration of sacred images, John Presbyter and Vicar of the Apostolic throne of the East offered a book in which Blessed Anastasius teaches about the various kinds of adoration, from which by order of the holy Synod Stephen the monk is said to have read these words there: Τοῦ ἁγίου Ἀναστασίου Ἐπισκόπου Θεούπολεως ἐπιστολή &c. An epistle of St Anastasius Bishop of Theopolis to a certain Scholastic, epistle to a Scholastic, by which he answered him to a difficulty put to him by him: whose beginning is: If so much wisdom should be attributed to one asking for wisdom. And after a few words: And let no one be offended by the meaning of adoration. For we adore holy men and Angels, yet we do not serve them: for the Lord, says Moses, the Lord thy God shalt thou adore, and him only shalt thou serve &c. Constantine also, Bishop of Constantia in Cyprus, produced a book of St Anastasius Bishop of Theopolis, sermon on the Sabbath, from which Stephen the Deacon and Notary read these words: Of our holy Father Anastasius to Simeon Bishop of Bostra a sermon on the Sabbath, whose beginning is. If it is necessary, as has been said and as you yourself confess, to interrogate the Fathers, and also the elders. And after a few words. For as, while the Emperor is absent, his image is adored in place of himself: but when he is already present, it is superfluous, the original being forsaken, to adore the image &c. The same things, with Anastasius Bishop of Antioch to Simeon Bishop of Bostra cited, are read in St

John Damascene in his third oration on Images, from which above we produced two testimonies of St Anastasius Sinaita; whence you may understand that in the same oration two Anastasii are most clearly distinguished by Damascene.

[15] Leo Allatius, in the Diatribe above mentioned on the writings of the Simeons, orations on the Annunciation. has two Orations on the Annunciation of the Virgin Mother of God: the beginning of the first is indicated on page 109 in these words: Σήμερον ὑμῖν, ὦ ἄριστοι παῖδες, λόγον ἐρῶ. The beginning of the other on page 111 is handed down: Τί πάλιν ἐπὶ γῆς ὁ μέγας βούλεται Γαβριὴλ ἡμῖν. Both orations John Meursius edited in Greek at the Elzevir press of Leiden in his book Various Divine Matters, with this title prefixed by the Greeks: Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Ἀναστασίου Ἀρχιεπισκόπου Ἀντιοχείας εἰς τὸν εὐαγγελισμὸν τῆς παναχράντου καὶ Θεοτόκου Μαρίας λόγοι β'. Both, edited by the said Meursius, Francis Combefis rendered in Latin, and inserted them into the Greek-Latin Auctarium of the Library of the Fathers and into volume 6 of the Library of the Fathers for Preachers on March 25, and he added from a Royal codex another under this title: A sermon of our holy Father Anastasius, Archbishop of Antioch, and on the Transfiguration, on the Transfiguration of our Lord Jesus Christ: which same he also edited in Latin in volume 7 of the Library of the Fathers for Preachers on the 6th day of August. And this is plainly different from that which we said above was written by St Anastasius Sinaita. Three other orations of his exist, translated from Greek by Francis Turriano at Ingolstadt, and inserted by Peter Stevartius in a singular volume of distinguished authors, and afterwards reprinted at Cologne in volume 6 of the Library of the Ancient Fathers, which formerly existed from the interpretation of Godfrey Tilmann in the Library of the Fathers printed at Paris: on the Holy Trinity, the essence of God, the Incarnation the general title of all is, Of St Anastasius Patriarch of Antioch, on the right dogmas of our most true faith; and then, Oration I, on the Holy Trinity, Oration II, on the Uncircumscribed Essence of God; Oration III, on the Divine Economy, that is, on the Incarnation. Leo Allatius, mentioned before, indicates another oration of Anastasius Archbishop of Theopolis on page 104, on the Hypapante or the Meeting of the Lord, with this beginning: Hypapante, Πάλαι Συμεὼν ἐν ἀγκάλαις βαστάζει τὸν Δεσπότην. Nicephorus Callistus in the cited chapter 44 of book 18 asserts that he had read a certain oration of Anastasius written to the Antiochenes at his entry: and another pacificatory one, which in the twenty-third year, after returning by restoration to his throne, he composed, while Maurice obtained the Empire, whom also in that writing, because he had been recalled from exile, he extols with praises. Which undoubtedly, if they ever existed, were of St Anastasius of Antioch: whom with the Second Ecumenical Synod of Nicaea and other ancient writers we call Saint. Evagrius above praises his oration written, when under the Emperor Justinian exile had been decreed for him.

[16] Among the other lucubrations of this Anastasius Leo Allatius on page 83 reckons a relation of things done in Persia with this beginning: History concerning things done in Persia Βασιλεύοντος Ἀρηνάτου τῆς Περσικῆς χώρας, γέγονε φιλονεικία. Gretser in the Preface to Anastasius Sinaita's Guide of the Way asserts that he found it under the name of Anastasius Bishop of Theopolis in an Augsburg manuscript codex, and that in it is treated a disputation of the Christian Prelates with Pagans, Greeks, and Jews, with Aphrodisian Archimage of the King of the Persians as judge, at which also Anastasius says that he himself was present, and indeed alone of the Bishops of the Roman Empire. But that oration, as he adds, smells I know not what of fables, so that it is difficult to believe that it came forth from the workshop of Anastasius. full of fables, does not seem to be his. He had begun himself to translate it into Latin: but from the multitude of errors and fables he drew back his foot and thinks that to no one will this διήγησις be accessible, unless one acquires a more corrected or more manuscript copies. What sort of copy Allatius obtained we do not know. At least in the lifetime of Anastasius of Antioch there was no King of the Persians "Arenatus" indicated above, but for 48 years Chosroes, and then Hormisdas for 15 years, as Theophanes presents them.

[17] There exists a Response of Anastasius Bishop to the questions of certain orthodox Christians concerning various Ecclesiastical headings: Response to questions under the name of Anastasius Bishop of Nicaea, which Gentian Hervet rendered into Latin, and attributed to a certain Bishop of Nicaea, called Anastasius, printed in the first volume of the second Parisian edition of the Library of the Fathers. Against this treatise, and its text, very many cautions were prescribed by John Maria of Brasichella, censured, Master of the sacred Apostolic palace, in the first volume of the Index of prohibited books; some also were added by Nicholas Alamannus, once Prefect of the Vatican library: all of which James Gretser edited together: who edited the said Questions and Responses much enlarged in Greek and Latin; but propped up with a deceptive title, in these words: A book which is called Ὁδηγός, wrongly attributed to the Patriarch of Antioch: that is, Guide of the Way. Of our holy Father Anastasius Sinaita, Bishop of Antioch, Interrogations and Responses on various headings proposed by various persons. The solutions he took not from himself, but from experience and from sacred letters. Thus some Greek, perhaps Nicephorus Callistus, or another following him, unless someone a little older furnished the occasion for going astray, stuffed in the errors of the Greeks. Namely, because Anastasius Sinaita had composed an illustrious treatise, which was called Ὁδηγός, that is Guide of the Way, the same title the bran-like author adopted for this work: who, because Nicephorus Callistus had wrongly called the same Anastasius Sinaita Bishop of Antioch, wished to appear one and the same, both Sinaita and Antiochene, excerpting many things from the Constitutions of the Apostles, which under the name of Clement of Rome were thrust forth by later men, written by later Greeks: and by this very thing showing himself to be an impostor. In those Questions also are cited Canons of the Quinisext or Trullan Synod, held at Constantinople in the year 707, that is a full century after the death of both Anastasii: there is also cited St Nicephorus Patriarch of Constantinople, whom we have shown to have died in the year 828 at his Life on March 13: finally are cited Olympiodorus, who belongs to the tenth century; St Maximus monk and Martyr, Moschus and others, all more recent. Finally to question 117 it is answered towards the end, that now the seven hundredth year is being passed, since the Arians were expelled from the Holy Places, and these have been occupied by the Barbarians, so that it is no wonder if so many errors of the later Greeks are stuffed into these Questions and Responses, which we altogether judge to be eliminated from the catalogue of Treatises, both of those which St Anastasius Sinaita composed, and of those which Anastasius of Antioch composed.

[18] [A Compendious explanation of the faith from the works of SS. Cyril and Anastasius.] A compendious explanation of the orthodox faith of Anastasius Patriarch of Theopolis and of Cyril of Alexandria exists in volume 4 of the Library of the Fathers in the second Parisian edition, which in the Cologne edition part 2 of volume 6 is attributed to the younger Anastasius Patriarch of Antioch, slain by the Jews: which Aubert Miraeus likewise did in On Ecclesiastical Writers page 213. But for what cause they so judged, they are wholly silent. That compendious explanation of the faith seems rather to have been extracted by some third person from the books of SS. Cyril and Anastasius. Margarinus de la Bigne commemorates some unedited Anastasian works, namely, Responses to the Questions of the Monasteries of the First and Second Syria; but these perhaps are those of which we have already treated before. To the Antiochenes συντακτήριον, or Concerning the Coordination or Discipline. Certain unedited works cited. On the Construction of Man, two books. Mystical Contemplation of the Passions of Christ. Encomium of Egypt. Question against those who say there are three essences in the divine nature. Against the Jews, two books. These last, rendered into Latin by Francis Turriano, the book Against the Jews is of Anastasius the Abbot were edited in volume 3 of the Antiqua Lectio of Henry Canisius, but the author is cited as Anastasius Abbot against the Jews, who expresses his own age, when he says, that already the eight hundredth year and more is passing, since God dispersed the Jews and called Titus and Vespasian to destroy the city. written towards the end of the 9th century. This Abbot Anastasius therefore flourished towards the end of the ninth century. The cited Mystical Contemplation of the Passions of Christ seems to be of Anastasius Sinaita on the Passion and Impassibility of Christ. And thus other books perhaps lie hidden under other titles.

[29] As opportunity offered I sent a synopsis of this Commentary to Rome to the Reverend Father Peter Possinus, who on the day after the Kalends of May of the year 1671 thus replied: To those things which Your Reverence enquires and learnedly notes concerning the Anastasii and their writings, that I might set down something, Possinus's judgment, I consulted the Vatican indices and found in them many more than are known to you. The catalogue of the works of the Sinaita alone preserved there fills four great pages. Altogether there could be usefully published a splendid edition of the lucubrations of that Father, as also of very many others: but where will be found one who can and will undertake that labour? where one who will contribute the expense for the edition? Thus far Possinus. But because from the doubtful works we have not seen many, and there has not been leisure to compare others among themselves, if here and there we have swerved from the truth, let the critical reader remember, that we wished to do only this, to demonstrate that the works of the Sinaita and of the Antiochene are to be distinguished; in examining and illustrating which any other who has obtained more leisure could deserve praise. Once it seemed that Lucas Holstenius was inclined to this labour: but while he was too morosely applying himself to preparing and editing books, he was taken from life in the year 1661, when to him dying we rendered that last service, which in such an article religious Priests can and are wont to render to their friends.

ON BLESSED WOLBODO

BISHOP OF LIÈGE IN BELGIUM.

YEAR 1021.

Wolbodo, Bishop of Liège, in Belgium (B.)

G. H.

John Molanus, in the Natales of the Saints of Belgium, treating on the twenty-first day of April of the death of Blessed Wolbodo, Bishop of Liège, from the monuments at St Lawrence, has these things: At Liège, at St Lawrence on the public mount, Lord Wolbodo, most pious Bishop of Liège, Molanus's Eulogy, departed from this world in the year 1021: who gave sacred things to this place, and chose to be buried in it. The history of his life a monk of the place, Reinerus, wrote, the beginning of which is: Wolbodo drew the family of his bright nobility from Flanders: but he illustrated the brightness of his family with a brighter life, erudition, and the Pontifical prerogative. But he must have been very celebrated among our ancestors, because in more than thirty manuscript Martyrologies of Churches I have observed his deposition to be noted, in which however you would not easily find another Saint whose birthday is not celebrated elsewhere.

[2] These things Molanus says, and the Life which he cites, from the Lawrentine autograph we here give. Its author Reinerus, monk of St Lawrence, The Life is given from Mss, written by Reinerus around the year 1130 according to Valerius Andreas in the Bibliotheca Belgica, flourished around the year of the Lord 1130. The same wrote the Life of St Lambert Bishop of Maastricht, edited in the first volume On the Deeds of the Pontiffs of Tongres, Maastricht and Liège by Jacob Chapeaville, who also observes that this author flourished around the year already indicated 1130.

To this we prefix another, older Life, an older eulogy from the Ms. Martyrology of St Lawrence is prefixed, or a notable eulogy of the Life, which we think was written within a few years after the death of the Blessed: for it ends with the death of Durandus his successor in the Episcopate. We took it from the very ancient Ms. Martyrology of the same monastery of St Lawrence, in which is also placed before the eulogy of St Simeon, Bishop of Seleucia and Ctesiphon, and Martyr under Sapor King of the Persians, of whom we have already treated above. Reinerus seems to have illustrated and enlarged this eulogy. Another Life of Blessed Wolbodo we found at Liège itself in the Lawrentine library and copied, an Appendix from another Ms. Life is added, which, as drawn in a smooth style, we had resolved to give, and to omit the other written by Reinerus. But since the author of this last Life asserts that he flourished in the year 1450, only those things which are more accurately reported concerning the miracles we add in an Appendix to the former Life. Various things also concerning the same were written by Anselm the Canon of Liège, in the Deeds of the Pontiffs of Maastricht and Liège; and by Giles the monk of Orval, in his additions to Anselm: all of which may be read in the cited Chapeaville. From the Ms. Martyrologies, of which Molanus saw more than thirty, we have various ones.

First is to be reckoned the Ms. Lawrentine, Sacred cult in Ms. Martyrologies, April 21, from which, as we have said, we give the eulogy below. In many other Martyrologies these things are read: At Liège, in the Church of B. Lawrence, the deposition of Wolbodo, Bishop and Confessor of the same Church. Thus the Albergense Ms. of the Canons Regular. With the title Blessed prefixed, he is mentioned in the Ms. Brussels of the Church of St Gudula, the Leiden Ms. of St Cecilia, and in some Ms. of the Queen of Sweden. With the title of Saint prefixed, he is reported in the Mss. of Utrecht of the house of St Jerome, of the Society of Jesus of Louvain, of our Antwerp and another Teutonic; likewise in the one printed at Lübeck and Cologne in the year 1490. In the Ms. Florarium these words are read: Near Liège, in the church of St Lawrence, the falling asleep of St Wolbodo Bishop and Confessor, of the stock of the Carolingians. He was accustomed to read the psalter each day before celebrating Mass. To whom also St Lawrence revealed the day of his passing in the year of Salvation 1020. on which the body was deposited in the church of St Lawrence, These are there, but not without errors. And first, since he died sometime after Easter, and on the fifth feria, it could not have happened in the bissextile year 1020, in which, with Dominical letters C B, Easter was celebrated on April 17. Next, on April 21 is not celebrated his falling asleep or day of death, but the deposition of his body in the church of St Lawrence, as the other ancient Martyrologies have. he died in the year 1021 on April 20, He died on the 20th of April, on the Thursday after the second Sunday of Easter, and in the year 1021, when with the lunar cycle 15, solar 22, Dominical letter A, Easter fell on the second of April: and on the following day his body was brought and deposited in the church of St Lawrence. The more recent Martyrologies of Grevinus, Molanus, Canisius, Saussay and others it is not necessary to review. Of the same memory Wion, Dorganius, Menardus, Bucelinus and other Benedictines celebrate: and rightly, because he bestowed very many benefits upon the Liège monasteries of SS. James and Lawrence of their order, and the Trudonopolitan, he was not a Benedictine monk. to which he confirmed the privileges previously granted by his predecessor. Yet we do not admit that he was a monk at the monastery of Stavelot, who from boyhood was a Canon of the Church of Utrecht, then Scholastic and afterwards Provost. There still remains there the cloister of Canons, converted into a public Academy by the heterodox, concerning which his Acts treat.

EULOGY OF THE LIFE.

From the ancient Ms. Martyrology of the Church of St Lawrence.

Wolbodo, Bishop of Liège, in Belgium (B.)

BHL Number: 8983

FROM A MS.

[1] At Liège in the church of B. Lawrence, the deposition of Wolbodo, Bishop of the city: who, how much he expanded himself to exercising the line of holy justice and religion, and how much he restrained himself from repressing the windy glory of fluid vanity, educated at Utrecht, Scholastic and Provost, there is an evident proof at his sepulcher, and memorable witness with various infirm of health received. Who before the Episcopate at farther Trajectum (Utrecht), under exceedingly religious Fathers, grew up in the ecclesiastical disciplines of the cloistered life: in which afterwards being made from a good disciple the best master, he strove to exercise the life of his subjects. he has care of discipline, And though, being made Provost, he had taken up the care of outward things, nevertheless he constantly kept vigil chiefly over ruling inward things. And subjecting himself before all things to the most sweet yoke of Christ, he restrained others with himself within the narrow shores of that way which leads to life, both by examples and by lessons. To the elder he showed himself a son, to the younger a brother, to the adolescents a father: whose wanton age on the one hand he repressed with stricter discipline, on the other he himself through himself instructed with readings of sacred Scripture: and under him no one had any place for wandering or straying from the track of holy religion.

[2] he is loved by St Henry the Emperor: The Emperor Henry embraced him for the merit of his outstanding life with a wonderful affection of charity: who also, against his will, drew him from the quiet of the cloister, and wished him to remain with himself for some time in the chapel. With the See of the Bishopric of Liège therefore being widowed of a Pastor, he is taken as Bishop of Liège. God, as we believe, inspiring, he committed to the blessed man, not expecting it, nay weeping most bitterly, the secure care of governing the same. At the summit of which degree surely he resolved to relinquish nothing of the state of his former life, nay rather with inward rigour to subdue his body: lest, as the Apostle says, preaching to others, he himself might become a reprobate. 1 Cor. 9. 27 For besides the strictest discipline by which under the eyes of the supernal Inspector he ruled his afflicted body, he was an unwearied executor of fastings and vigils. Nothing was sweeter to him than if he could discover someone to whom the same was at heart, he loves pious men, some of whom if he had found sometime either in corners or around altars, these he was wont to hold in great regard and honour with gifts: to neglect no one by whom he knew the Lord was feared: but him by whom the service of God was neglected, to account of no moment.

[3] devoted to abstinence, In him was a lofty stature, and a venerable corpulence, not from flesh but from the mass of his bones: to which a double refection was necessary than to any slender body, as we see in men of this sort. Yet this body of his, vast with such greatness, with common bread or other more ordinary foods far below satiety he refreshed: and indeed the more sumptuous and choice things which were set before him, handling with his hands as if he were about to devour them in a moment, he wished to indulge himself in none of them, but distributed all to the poor, accusing himself of being gluttonous, of being a great eater, who could not yet attain to the temperance of many seculars: although, as has been said, he received food far less than would suffice for his huge body. almsgiving, Indeed, while at table most sparing to himself, most humane to the poor, nevertheless at other times he was so profuse a bestower to needy persons of every sort, that whatever he could withdraw from himself by faithful theft, retaining almost nothing for himself, he did not cease to render to Christ through the hands of the poor. Whence very often cloaks, tapestries, or any ornaments of the Bishopric from the poor, who had received them at night hours from the Lord Bishop, vigils and prayers, had to be redeemed at whatever price they could by the chamberlains. What shall I say of vigils and prayers, to the execution of which he was so devoted, that he continued many winter nights sleepless, going round the thresholds of the Saints, and filling with generous alms the hands of the poor, who had divided themselves through the known side-paths of the roads. A certain one of those who adhered to him more familiarly is wont to testify, that while washing his feet, he saw them so scorched by cold and the icy harshness of the roads, that from the use of such walking about it was clear that the blood drawn out from within had become callused in both feet.

[4] To appease the angry mind of the Emperor Henry against him, the Emperor Henry, being angry with him, by the counsel of his people he had collected a certain amount of money: which, that he might offer it to the Emperor for his favour, he had resolved to meet him at Cologne. But soon drawn back in mind, (considering) why it should not rather be given to the Giver of all, in whose hand are the hearts of Kings; that when the Ruler of heaven has been offended, in vain is an earthly Prince appeased, and likewise when the Creator is appeased, the threats of however exalted a man must be despised, he began that very night, on which on the morrow he was to set out, faithfully to disperse what he had collected, [all the money by which he seemed able to be appeased being disbursed to the poor,] and in distributing to spend all so completely, that he did not retain for himself so much as a single penny from the aforementioned sum of money for appeasing the Prince. And already by rumour, with certain persons carrying it to the ears of the Emperor, it had run ahead, that Wolbodo had gathered no small quantity of gold and silver to conciliate his favour; when behold, waiting, when these would be brought to his chamber, he again hears that the money assigned to himself, as he had believed, had been distributed to the poor. And although, perfect indeed in other things, some contend that this orthodox man took less thought against avarice, he makes him more favourable to himself: yet in this deed of the venerable Bishop, he held the censure of equity against himself: and he who, if he were following carnal affections, had reason to be enraged at that splendid contempt of his, found cause by it to love him all the more, and greatly rejoiced that his vain power in this matter had been mocked by the good Priest. And thus the name of this Bishop was made more celebrated in the royal court by bestowing nothing, than of any other Prelates, who, plundering the churches committed to them, strive to enrich mimes and the rest of the palatine dogs, and themselves do not blush to serve with scurrilous idle talk and most shameful flatteries around Kings.

[5] This Prelate of ours, wholly immune from this old and new disease, bravely trod underfoot the allurements of the world that badly caresses, despising the pomp of the world, and sighed with all his desire after heavenly things. For two and a half years, during which he lived in the Episcopate, besides the voluntary affection by which he did not cease to subject his body to servitude, he laboured under a continual weakness of the stomach, and by so much the more strengthening the powers of his soul, he increased rigour in the ecclesiastical disciplines toward his subjects both by admonitions and by examples: and many, converted from the levity which they had pursued before, by his example he amends others. to gravity of morals, strove to lean upon the footsteps of his holiness.

[6] With the days of Easter celebrated, as was his wont, in spiritual joy, in his last illness he feels himself being called by God and invited to the joys of the eternal Easter. Then, with the disease growing worse, not being able any longer to sustain his premortified limbs, he strengthened his spirit, intent on heaven, with psalmody and meditation of the divine law; intent on penitence and piety, lying naked on cheap straw with a hair-shirt thrown over him; and adjuring the Brethren who were assisting him with most salutary exhortation, that they should learn to fear, by the present example, that hour which they saw pressing upon himself. And when he had repeated the same thing more often, turning to John the Archdeacon, afterwards Provost, he impressed on him again and again, wishing no one to be kept from the doors of the house in which he was lying, that all being admitted he should offer the spectacle of himself dying; that his own flesh, to be reduced into dust, might become vile to each one by so much the more, as he saw it more abjectly in a Bishop

dying. he drives off the snares of the demon with prayer and holy water: Nor meanwhile were there lacking the snares of that dragon, who, wishing to explore, according to his custom, whether he might find anything of his own in the holy soul as it went out, stood near the feet of the one lying. When he had recognized him as seen, he at once drove him off with praying and with the sprinkling of holy water. By no means, he said, O most wicked dweller of darkness, by God's gift, shall I be prey to you: about to have no share with those on the left, he dies in the embrace of the Crucified. I trust that I shall enjoy the dwelling of light with those on the right. Then he prays those standing about, to chant without interruption for the expectation of his departure: he himself imposing Antiphons on the psalms to be begun, and likewise Collects on those to be ended: and that he might be able to do this more effectively, he commanded his mouth and tongue, already dried by nearby death, to be moistened with infused water. At last, the image of the Crucified being offered, he asks his head to be placed at His feet, and amid saluting and kissing with insatiable sweetness, he is made famous by miracles, to the Crucified Lord, whose image he was embracing, he rendered his spirit. At his body buried in the monastery of B. Lawrence the Martyr, whoever out of faith seek, find medicine for various kinds of languors: and the efficacy of his merits with the Lord both from us ourselves, who enjoy his benefits, and from others we have experienced.

[7] Durandus the successor, To this venerable Prelate was subrogated Durandus, born indeed from the humble stock of the servants of Godescalcus the Provost of the greater Church, who had built the church of St Bartholomew, and had endowed it when dedicated, from his own allodial lands, so that sufficient food and clothing would be had for twelve Canons brethren. Durandus was born indeed, as we have said, from humble origin, but exceedingly distinguished by nobility of intellect; a truly humble man. of whom it is reported that when the same his Lord wished to give his hands to him, now made Bishop, as is the custom, and to make the oath; with great reverence from his Episcopal throne he arose to him, and humbly refused this to be done; asserting that he rather, as a servant, would render due servitude to his Lord. This man, about to depart this life, having held the Pontifical Priesthood for three years and a little more, by love and (as they say, through a vision) by admonition of his predecessor, he desires to be buried with him. commanded himself to be buried in the aforesaid Church of B. Lawrence; receiving a place of burial separated by a very brief interval from the sepulcher of Lord Wolbodo. Now the day of his passing is the ninth day before the Kalends of February.

ANOTHER LIFE

By Reinerus, monk of St Lawrence of Liège.

From a Ms. codex of the same monastery.

Wolbodo, Bishop of Liège, in Belgium (B.)

BHL Number: 8984

FROM A MS.

PROLOGUE.

Apples of gold in beds of silver, says Solomon, is he who speaks a word in his own time. Prov. 25. 11 For as it in a certain way feeds the eyes of onlookers, if the silver workmanship of any bed be adorned with golden apples, so that the art learnedly imitates the forms which nature bears, and the metal is seen as if to give birth to tree-sprouts; so, rather more truly, aptly formed and opportunely produced erudition feeds the minds of students, either with the gold of spiritual intelligence, or with the silver of moral experience. Of which, although I have hardly attained anything, nevertheless the benevolent estimation of certain Brethren for some time was pressing me, This life is selected from various. that I should record some things concerning Lord Wolbodo the Bishop, who rests among us; namely, that those things which in various scattered Writers are had concerning him, with the matter only borrowed from the same, I might gather into my own composition, and form one writing out of many. But what has been attempted beyond one's powers is less fittingly accomplished: rather, according to the Poet, it is true that each should measure himself by his own scale and foot. Therefore I also was earnestly setting before myself that Gospel saying: Which of you wishing to build a tower, does not first sitting down compute the costs which are necessary, whether he has to finish it? Luke 14. 28. And measuring myself, I wholly shrank from beginning what I could not suitably complete. Nevertheless the fervent and pious insistence of those asking did not grow cold. I therefore at last undertook what the spirit of piety, by a brother's mouth indeed, but by its own instinct was enjoining, lest I should offend by the fault of being undevout, if I did not obey devotion in some measure. And because I had fastened the hand of my own promise with the reverend Confessor, I released the word of the present little work; which would that I may have spoken in its own time, that is, that it may be fruitful either to readers or to hearers: which if nevertheless it should displease anyone, let him consider how greatly I was pressed, and will bear my ignorance more patiently, who will not think of the words, but of the matter. For he is not wholly concerned with arrays of words, who seeks to profit from the virtues of the Saints.

CHAPTER I.

Wolbodo's birth, studies: his life as a Canon of Utrecht, in the Court of St Henry the Emperor, and in the Bishopric of Liège.

[2] Wolbodo drew the stock of his bright nobility from a Flanders, Noble by birth, but he illustrated the brightness of his stock with a brighter life, erudition, and the Pontifical prerogative. From boyhood, in his primitive flower, as a white lily, he began to breathe the odour of good disposition; when, handed over to the schools, with letters he imbibes good morals: he moreover of his own accord aspired to every good lesson: teachable in mind and meek in disposition, he already then from his studies caused it to be understood that his works were clean and right. Therefore as in age, so in literary progress he advanced; and not slothfully he put into practice that saying of the poet:

— — — Now drink in the words with a pure Heart, boy; now offer yourself to your betters: Whatever the new pot has once been steeped in will long keep The smell.

Nor indeed was the care of pious parents lacking; who, holding him more precious than all their wealth, committed him to modest and illustrious pedagogues and masters; that with the bright gold of instructions they might adorn for themselves a sapphire so dear, who with the calm of both mind and face might in a manner emulate the calm of the heavenly firmament. For good parents owe this diligence to their sons, that they be well instructed. Philip King of the Macedonians, eminently powerful in letters as much as in military deeds, when he was writing to Aristotle the Philosopher that Alexander had been born to him; Truly, he said, I thank the Gods, not so much because he has been born, as for this, that it happened to him to be born in the times of your life: for I hope that, educated and instructed by you, he will come forth worthy both of us and of the undertaking of royal affairs. But it is instilled in human nature, that the labour of teaching is more willingly undertaken, if benefits compensate the labour. For it is written, that the labourer is worthy of his hire; nor is the mouth of the ox treading out the grain to be muzzled; and that good arts are more happily stirred on by the spur of rewards. Luke 10. 7, 1 Cor. 9. 9. Therefore gratitude must be had to good Masters, who form their scholars not only in letters, but, which is more commendable, also to good morals. Whence also Symmachus, a most distinguished man, Prefect of the City of Rome, wrote to Theodosius Augustus, Among the chief affairs it has often been provided, that Philosophers teachers be sought from Attica for the instruction of the Nobles. Thus some by public law and authority have been received for the use of our City, Lord Emperor: now the goodness of your age has of its own accord added a nobleman of wisdom to the Roman schools. For Celsus, born of father Arthemius, whom the memory of letters consents to have been equal to Aristotle, promises the magisterium of the good arts to our youth, seeking no gain from his profession: and therefore worthy to be adopted into the most ample Order, that we may reward with the gift of dignity a mind free from the vices of avarice. It is therefore a starry thing for the eternity of your Divinity, to adjudge him, praiseworthy in birth, erudition, and will, to the Nobles with the pledge of dignity, namely with the Consular prerogative; lest we seem to have sought his expense rather than his teaching, not without the mark of avarice, if we should demand public duties from him who pledges free precepts.

[3] Therefore Wolbodo, a modest adolescent, well instructed, and always stretching himself to things that are before, went from virtue to virtue; and earnestly studying sobriety and chastity, as Samuel in the tabernacle of the Lord, so was he assiduous around the church or cloister, and lest he should stink with secular enticements, this Nazarite of Christ shrank altogether from wandering abroad. For, as it is written, he who touches pitch shall be defiled by it; so he shall not be free from contagion, who, following curious things, does not withdraw himself from the world. Ecclus. 13, 1. Thereafter, in notable youth flourishing like a palm (for he was of lofty body and straight limbs), he surpassed all in the Clergy of the Church of Utrecht; in which he had also been a Canon b from boyhood; which at that time flourished in religion, A Canon of the Church of Utrecht. and likewise in divine and human disciplines. Finally being made Master of the schools, he instructed many; since like St Job, Scholastic, the lamp of the Lord shone above him. Job 20. 3 And approaching the feet of the Lord, he received of His doctrine. Thus according to the grade, age, and capacity of each one, affable and kind, then Provost, he was, according to the Apostle, become all things to all. Then promoted to the Provostship of the greater church, he strove, as the faithful and prudent dispenser, such as the Lord commends in the Gospel, to give a measure of wheat to his brethren in due time: Luke 12. 42. he has care of discipline: so that Joseph, the son brought up, was not once more skilful in dispensing the granaries of Pharaoh. Yet he did not, on account of the care of external things, neglect the care of internal things, but piously severe, discreetly strict, he restrained all indiscipline; standing in practical matters like Martha, insisting on theoretical matters like Mary. Since therefore Canonicus is interpreted "regular," he rebuked subjects in season and out of season, and beseeched them to be regular both in morals and in habit, attending to that saying of Solomon: Hold fast, my son, discipline, do not let it go; keep it, because it is thy way. Prov. 4, 13.

[4] The Emperor Henry, who on account of the tokens of his virtues and the brightness of his birth was surnamed the Glorious, he is loved by the Emperor Henry: held Wolbodo in great esteem, and reckoned him in a special place among his friends; and sometimes detaining him with himself in the Palace he enjoyed his familiarity, counsels, and religiosity. This orthodox Prince, singularly devoted to St Lawrence, gave to the Church of Bamberg, built and dedicated under his Title, with the most generous liberality of possessions and wealth, and raised it to the honour that an Episcopal See should be had there. For, not having an heir of his own Body, he devoted Christ and His Martyr to have as heirs of his goods and patrimony, as one who before the Kingdom or Empire had been the most powerful Duke of the Bavarians.

[5] Meanwhile, with Baldric, a Bishop illustrious both in birth and in life and memory, departing this day, who had advanced the Churches of his Diocese in manifold ways, but at the last founded in an island of this city a monastery of St James Brother of the Lord: a legation of the Church of Liège was directed to the Emperor, seeking by letters and industrious men that another Pastor be substituted for them. For it was then of Royal power or right, to invest Bishops, elected at his judgment, by ring and pastoral staff, and also to assign them to their Churches with his commendation: but religious Princes attentively took care, he is assumed as Bishop of Liège: to assume into this honour such men as could profit the kingdom and their subjects; as indeed did profit at various times very many

through various places. The glorious Emperor therefore, who sought the glory of Christ, was considering whom he should give to the people of Liège as Pastor: to whom he assigned Wolbodo, than whom he could regard no one more worthy. He, professing himself unworthy, he is consecrated by St Heribert: with prayers and tears contended against it: yet at last he yielded, lest he should sadden a Prince so affectionate to him, nay lest he should incur the loss of obedience or the mark of obstinacy. Being sent therefore with the Imperial authority, he was received with great assent and joy of the clergy and people; for he did not take the honour to himself by ambition, but was called by the Lord, as Aaron. Therefore because the Lord made him grow among his people, he received a blessing from the Lord; and that he might fulfill that Priesthood, clothed according to Aaron with the holy vestment in glory and comeliness, f he was consecrated Bishop by St g Heribert Archbishop of Cologne.

[6] Since therefore this Pastor entered through the door into the sheepfold of the sheep, He goes before his flock as an exemplar of virtues: with that doorkeeper opening, that is, with Christ, like David he fed Israel Christian, he fed, I say, the heritage of Christ in the innocence of his heart, and led her in the understandings of his hands. And indeed he did first what he would afterwards teach; and therefore, as the Apostle admonishes Timothy, he gave attention to reading, exhortation, doctrine, exercising himself as much as possible unto piety; which, as the same Master of the Gentiles defines, is profitable for all things, having the promise of the life which now is, and of that which is to come. 1 Tim. 4. 8. He was therefore towards the poor of such most liberal piety, devoted to almsgiving, that if he sometimes lacked what he might bestow, he would secretly take from himself tapestries, pitchers, mantles, or any other ornaments of the Bishopric, and distribute them, especially at night hours, to the needy, which indeed had to be redeemed by the chamberlains and servitors. What, indeed, shall I say of his constancy in prayers or vigils; vigils, since he very often passed even winter nights sleepless, either going around the oratories of the Saints, or expending the work of mercy upon the infirm and the poor, who more secretly, he himself directing, watched for him along the known side-paths of the roads? For as a son of light he walked through the night, because he was tending to the true day: that is, he walked in darkness, because he hated the lustre of vain display, according to that saying of the Lord: When thou dost almsdeed, let not thy left hand know what thy right hand doeth, that thy alms may be in secret; and thy father, who seeth in secret, will repay thee. Matt. 6. 3. A certain one more familiar to him finally used to attest, that, when he was washing his feet, he had found them blistered by cold and the icy harshness of the roads, and that the blood drawn out from within had become callused on the surface of the skin. So much so that he imitated the luminous brother of Christ James, who by praying to the Father of lights is written to have contracted callouses on his knees like a camel from his continual genuflexion.

[7] A fire, says the Lord to Moses, shall burn always on the altar, which the Priest shall nourish, putting wood under it in the morning every day, and the burnt offering being laid upon it, he shall burn the fat of the peace-offerings. Lev. 6. 12. This is that perpetual fire, he burns with charity of God and neighbour: which shall never fail on the altar. Wolbodo indeed burning with the fire of charity to God and neighbour, nourished it like a dutiful Priest on the altar of holy meditation; and putting under it the wood of good works, he burned the burnt offering of alms above, as it were the fat of peace-offerings. Nor was that meal-time refection of his vacant of dishes enlarged by bountifulness; while he distributed to Christ whatever more sumptuous and delicate things were set before him, sending them here or there to the infirm and needy; but refreshing himself with common bread and ordinary food, although far below satiety. Rightly therefore may that boast of St Job be applied to him: If I have denied the poor what they desired; if I have caused the eyes of the widow to wait; if I have eaten my morsel alone, and the fatherless has not eaten of it. Job 31. 16 Yet chiefly those whom he knew to fear God and observe His commandments he commended with words, honoured with gifts, although he withdrew the hand of pity from none, saying with the Apostle: I am debtor to the wise and to the unwise. Rom. 1. 14. Nor shall I reckon it altogether insipid, if I here insert a thing seasoned with Greek salt. Herodes Atticus, a man of Consular rank and of pleasant and civil disposition, was approached by someone wearing a cloak, long-haired, and with a beard stretching down to his chest, and he asked to be given some money. Then Herodes asked who he was; He with face and tone of voice reproachful professed himself a Philosopher, but to wonder why he had thought it ought to be asked, what he saw: I see, said Herodes, the beard and the cloak, the Philosopher I do not yet see: but with your good leave I ask, that you tell me by what arguments you think we can be able to prove that you are a Philosopher? As he was growing angry, then those who were present said that the man was a vagabond and of no account, nay rather an inhabitant of filthy taverns, and unless he received what he sought, was wont to attack with foul abuse: Let us give him, said Herodes, some money, of whatever kind it is; let us give, as men, though not to a man; and he commanded the price of thirty days of bread to be given.

NOTES.

CHAPTER II.

St Henry the Emperor is reconciled to SS. Wolbodo and Heribert. The peace of the Frisians is procured.

[8] But that I may return to our Wolbodo, certain slanderers turned away from him the former benevolence of Augustus, sowing the tares of detraction, concerning whom it has been said: The whisperer and double-tongued is accursed, for he has disturbed many that were at peace. Ecclus. 28. 15 St Henry being angered at him, Yet the pursuer of peace, who would faithfully render to Caesar what was Caesar's, and to God what was God's, by the counsel of his faithful prepared a gift worthy of Caesar, by which he might calm his mind against him, not ignorant of that saying from Proverbs: Fear the Lord and the King: for as the roaring of a Lion, so also is the terror of a King. Prov. 10. 2. And likewise that saying of Peter the Apostle: Fear God, honour the King: for this is grace, if for the conscience of God one endures sorrow, suffering unjustly. 1 Pet. 2. 17 Moreover reflecting also upon this: The heart of the King is in the hand of God, wherever He wills, He shall incline it: When the heavenly King has been appeased, the indignation of an earthly King can more easily be endured; that he might shake his hands as from all, so also from this gift; whatever money he had gathered, all the money being given out to the poor, he dispersed and gave to the poor, so that he retained not so much as a single penny from it. Prov. 21. 1 Then having set out to Cologne, where the same Emperor was then keeping the Birthday of the Lord, he presented himself to his presence, who was expecting great talents of gold and silver from Wolbodo. Being questioned, he answered with lowered and grateful mouth, that whatever he had brought, he had attributed through the hands of the poor to the supernal Emperor, he makes him appeased and more benevolent. that the Most High Emperor might always protect him and his Empire. The Emperor, of august civility, because he had imitated St Lawrence, to whom he himself also was most devoted, received it with calm mind and countenance, and having at once wiped away the cloud of every offence or scandal, congratulating himself and embracing him, made him sit down. Wolbodo therefore was regarded with greater favour by giving nothing, than other Bishops who had given many things, seeking the frivolous favours of courtiers or the applause and jests of buffoons.

[9] Since indeed it is written: He who preserves cleanness of conscience, for the grace of his lips will have the King as friend. Prov. 22, 11 Nevertheless the same Emperor was grievously and long angry with Archbishop Heribert; After the death of Otto III in Italy and it is fitting to give the cause. Otto the third Emperor of this name, coming in war against Crescens, the Patrician of the Romans rebelling against him, conquered him at Rome: fleeing, but drawn back from flight, he captured him: after being condemned, placed on a lowly beast facing backwards, he caused him to be led around through the City; and gradually with his limbs truncated, he ordered him at last to be hanged before the walls. His wife, by hope of ruling, had allured the Emperor to her love: but when she was grieved that he was returning home, and that she was being frustrated of the marriage, having secretly sent poison she infected him. Rehoboam is read to have been diminished in the prudence of Solomon; but no less shall I say this Emperor to have been diminished in sense, who had trusted himself, had inclined himself to an insolent and lascivious little woman, whose husband he had treated so disgracefully, whose parents and the Roman republic he had ruined with damages and deaths. He fled Otto, which is written in the book of Wisdom: There is no head worse than the head of a serpent; and there is no anger above the anger of a woman. Ecclus. 25. 22 23 24 It will be pleasant to dwell with a lion and a dragon, than to dwell with a wicked woman. The wickedness of a woman changes her face, and shall darken her countenance as a bear. Through this she-bear therefore was Otto driven to death; and being in his last extremity, he commended the insignia of the Empire to Heribert Archbishop of Cologne, the insignia of the Empire commended to St Heribert, who then was present, and in whom chiefly he trusted; that he should assign them to him whom the common election and assent of the Princes should substitute in the Kingdom: for he lacked sons. Now while the soldiers beyond the Alps were transporting his body to Gaul, they were harassed by many snares and attacks of the Italians; in inconveniences that St Henry favored, but

not sluggishly they made a way for themselves by arms. But when things were now thought to be in safety, Henry, of whom now is mention, the Emperor, then existing as Duke of Bavaria, rose up against the Archbishop, to whom those things pertained, and whom all obeyed, and from him, insolently injured, extorted by force the same insignia; saying that they belonged to him by hereditary right. For his grandfather had been Henry, brother of the First Otto the Emperor. This was the seed-bed of rivalry and discord in Caesar against the Archbishop; whom also more grievously than was fair he at various times pursued. At length, pricked by divine fear unto repentance, he reconciles them: with Wolbodo, most acceptable to them both, mediating and labouring for the good of concord; now, as already mentioned, dwelling at Cologne, with most humble satisfaction he was reconciled to the Archbishop.

[10] When he afterwards was celebrating the Lord's Passover at Liège, he was appealed to by the brothers of Baldric the Bishop, concerning whom mention has been made before, most acceptable to the same Augustus for their nobility and industry, that he should with piety look upon the Imperial monastery of St James, which their same brother indeed had founded, but cut off by death, had left unfinished, the care of the monastery of St James, and destitute without the forethought of any guardian. Therefore with a great gathering of Nobles and people the Emperor came to the place; entered the crypt, built to the name of St Andrew the Apostle, and consecrated with relics: which indeed Augustus himself had given as a gift to venerable Baldric, as a precious pledge of mutual affection. And venerating the tomb of him resting there in body, to you O Bishop, he said, at St Henry's urging, he undertakes: Wolbodo (for he was present), to you, O dearly beloved to us, this poor place, this Church, I commit in our stead, do you be a Father and diligent Guardian to the orphan; and from the goods with which your predecessor made her a betrothal gift, may you finish the unfinished work. Then he made a munificent offering upon the altar. The Bishop therefore, although detained by many other cares, nevertheless paternally superintended that place; over which also he set Olbert, he sets over it Olbert Abbot of Gembloux c Abbot of the Church of Gembloux, a man highly conspicuous in virtues, religion, wisdom: who also with vigilant zeal, with the Bishop cooperating, worked for the completion of the same monastery; in which also after his happy departure from this world, being already d an aged veteran, he received burial.

[11] Moreover at that same time e Theodoric f Count of Ghent was warring against the Frisians, because they had slain his Father Arnulf. To restrain whom the Emperor sent g Godfrey Duke of Lorraine with an army: and since peace could not succeed, on an appointed day both sides advanced into battle. In a grave war of the Frisians, Already the battle lines were clashing together; when suddenly a new prodigy terrible voice thundered out, no one knows whence emitted. Flee, flee. Astounded by this, the Duke with his men, and driven by a kind of whirlwind of terror, made a flight. But the Frisians stood firm, and few slew very many of their adversaries, the Duke himself moreover being captured, because they supposed he had withdrawn from the battle for the sake of treachery and deceit. The Emperor was greatly stirred when he heard, and sent Wolbodo with Legates into Frisia, because he was held in those places famous for birth and sanctity. Who also (as Solomon says, A faithful messenger is health, and, As the cold of snow in the day of harvest, so a faithful messenger to him that sent him, makes his spirit rest) by his industry brought it about that both the Duke was freed from captivity, he composes peace. and the injury inflicted upon the Duke and the Kingdom was pardoned to the Frisians by the Emperor. Prov. 13. 17 25. 13

NOTES.

It is described at length in the aforesaid Chronicle, how foreseeing his imminent death, he bade farewell to the Gemblacensians on the feast of SS. Peter and Paul, and having set out to Liège conferred the last Sacraments on Wato the Bishop, and he himself on the seventh day after him, as he had wished, which is the 2nd day before the Ides of July, rendered his happy spirit to heaven, in the year of the Lord 1048, after having ruled Gembloux for 37 years, but the monastery of Liège for about 29. Then is set forth the mourning of the Gemblacensians, that they were deprived of his body, and his burial is praised with this Epitaph:

Here lies the mirror of Abbots, the honour and glory of monks, Abbot Olbert, thy flower, O Paradise. He presided over two churches by the rule's path: Liège, you have the body, Gembloux grieves by lacking it.

CHAPTER III.

His final illness and pious death: virtues of the living and miracles of the dead.

[12] Having returned thence to Liège, he celebrated the Lord's Passover, with his accustomed devotion and spiritual joy, inasmuch as it was his custom, After Easter he falls into his final illness: to celebrate the Paschal mysteries on each day on the holy altar, and to eat the flesh of the true Lamb roasted by the fire of the Passion: which indeed as with unleavened bread and wild lettuces, that is, very bitter herbs, he ate, he whose tears were his bread day and night; he who speaking to God in the bitterness of his soul (Woe to me that my sojourning is prolonged) was free from the leaven of malice and wickedness. Therefore, about to be called to the true and perpetual Passover from the Egypt of this world, to be called, I say, from darkness into the wonderful light of God, by pain of the stomach contracted from excessive abstinence, he began to be pressed towards death; and having thrown over himself on the cheap straw a hair-shirt, and sprinkled with ashes, he lay down: devoutly intent upon prayers, psalmody, divine reading, which he had read to him, intent on piety, he sighed for when he should come and appear before the face of God. Finally paternally admonishing those sitting by him, that they should always remember their last things, and while it was the day of salvation, they should provide for their salvation; he permits access to all. he commanded that no one should be prevented from entering to him: namely, that in the very anguish of death, they should consider in the Bishop the bitterness of death, which has been compared with the sweetness of that apple, which the first parents tampered with in the garden of delights so harsh, so sour for their posterity.

[13] Nor were the snares of the ancient serpent lacking, exploring whether he might find anything of his own in him: by the sign of the Cross he drives off the demon whom the sick man drove off with the sign of the Cross, and with a sprinkling of holy water, as he stood near his feet. For every word of God, according to Scripture, is a burning shield to those who hope in him. Prov. 30. 5, Armed with which Wolbodo said, Depart, deadly dweller of darkness, no part is mine with thee, but my portion is Christ in the land of the living. Blessed hope, happy expectation of this sick man, of this one in pain, who could confidently say to God, According to the multitude of my sorrows in my heart, thy consolations have rejoiced my soul. For blessed Lawrence, with inestimable sweetness and glory, appeared to him at once, St Lawrence lets him know of his death and consoling, said, On the fifth feria thou shalt be with me. By which consolation sweeter than honey and the honeycomb, by which promise refreshed as with divine nectar, the sick man, more glad than was fitting, explained it to the Elders of the Church and some of the Clergy; and while they were congratulating him, with the holy Unction, and the viaticum of the Sacraments of Christ, he fortified himself. he is fortified with the last Sacraments,

[14] Finally to b Poppo, then the most renowned Abbot of the Church of Stavelot, he committed the providence of this place, because no Abbot or monks had yet been instituted to serve God. For this Church had begun to be built by the Bishop of glorious commendation Euracle c, he commits the monastery of St Lawrence to St Poppo, who had already in that city built the Basilicas of SS. Paul and Martin with outstanding liberality; but a few days later, with him dying, it was left unfinished: endowed indeed somewhat; but of a miserable appearance, because not even at least roofed, except that d Notger, who had succeeded as Bishop (thy distinguished diadem, O Liège), at length completed and leveled the walls, and caused the roof to be placed above. Therefore when the day came which was promised, which was desired, that man of desires was frustrated of his desire: for it was a fault that the vision of so great dignity should have been made known to the unworthy as well as to the worthy. he wishes to be bound with thongs: Wherefore greatly saddened, he beat his own heart, and catching fault in himself, adjured Wieland a Cleric of good conversation, familiar with him, by the tremendous majesty of the Divinity, that binding him with thongs, he should subject him to strict lashes. The Lord therefore did not despise his bound one, whom you may notice saying as holy Job, I reprehend myself, and do penance in whipping, in ash and in dust. Job 42, 6 Whence the prayer of penitent Wolbodo was directed as incense in the sight of the Lord; the lifting up, I say, of his hands in death growing toward evening, as the evening sacrifice with the Father of mercies and God of all consolation. Indeed

he perceived through the Spirit, he prays without ceasing, that he was now to be loosed from the bonds of the flesh, and most humbly admonished those standing about to pray more earnestly; himself imposing Antiphons on the psalms to be begun, and adding Collects to them when finished. And that he might be able to do this more effectively, he sometimes had his tongue, already dried by nearby death, moistened with water.

[15] e Therefore on the fifth feria of the following week, about to migrate, he took the Lord's cross in his hands, and with wonderful sweetness, with insatiable affection long embracing, and kissing the feet, hands, and side of the Crucified, he rendered his spirit to Christ the Crucified. he dies in the embrace of the Cross: To whom, that the reward of his labours might be rendered, he was led in a wonderful way, because with Lawrence as guide he passed to the place of the wonderful tabernacle, even to the house of God. His venerable body to this place, to this house of the Martyr, whom he had made his special Patron, with a great gathering and honour of the Clergy and people delivered, he is buried in the church of St Lawrence with this epitaph, was laid to rest in a wrought and handsome sepulcher, as it can be seen, around which is found inscribed in golden letters:

Great is the honour of the flesh, but greater the grace of morals; It places thee in the office and throne of Prelate. The rich, the poor felt how thou wert present to individuals, Whence salvation to these; whence food flows to those. Hence the same things are present to all, and our hearts; And hence we cherish the salvation-bearing tomb.

He passed away in the year of the Lord's Incarnation 1021, on the eleventh f day before the Kalends of May, with Benedict the 144th from Blessed Peter the Apostle presiding over the Apostolic See, in the 20th year of Glorious Henry both of the Kingdom and of the Empire; leaving to it his inheritance, but in the 30th month of his Prelacy. Who doubtless heir of the land of the living, munificently made from his own property St Lawrence mancipial heir; leaving besides three hundred marks of silver for the work of finishing the Church, with wonderful affection, O holy Martyr, stored up for thee. For if he had lived longer, how much he would have extended his devotion to thee, with God who measures the hearts of men, thou more fully knowest. Finally seven mother churches he conferred, and in Flanders the estates of many incomes left him by his ancestors; from which we violent men, and covetous invaders of others' goods, with Satan opposing, have been disinherited, against the malice of the day, against the injustice of this age, we crying out in vain.

[16] he institutes Stations: g Nor indeed would I omit, that he himself, diligent for the beauty of the house of the Lord, instituted Stations or Processions, which by the whole Clergy of the city in common are held to the greater church on certain solemnities through the year; that through such gatherings there may continually remain in the Choir of Liège, so to speak, a concert of charity: that is, that the privilege to the greater church from the lesser, as to a mother from daughters, might be preserved, with competent subjection; modified by Him who makes those of one manner to dwell in the house; with the Apostle admonishing to preserve solicitously the unity of the spirit in the bond of peace. Eph. 4. 3 Finally of that brazen laver (which Moses made, that Aaron and his sons might wash in it their hands and feet, when they were to enter the tabernacle of Testimony, and when they were to approach the altar; that they might offer thereon incense to the Lord) he makes us remember that conspicuous book of Psalms, he writes a Psalter with prayers interposed, which he wrote with his own hand, and in which to each Psalm he added a prayer composed from the same, and dictated by himself; bringing forth from the good treasure of his heart good things. This is by us hitherto diligently preserved; in which, namely, we can wash our hands and feet, that is, the motions of actions or intentions, with tearful compunction, as by psalming to God with brazen sonority, he read this through before Mass. about to enter the Holy of Holies. For among the rest we also embrace this memorial of the most pious Wolbodo; whose custom on each day was, before he celebrated the Divine mysteries, to go through the whole Psalter, certainly an incense acceptable to Christ in the odour of sweetness.

[17] h To the Bishopric was subrogated to him Durandus, hard enough to our Church; because the goods which his predecessor had given us very many, he took away, by his counsel the church of St Bartholomew is built and 12 Canons instituted. and partly retained for the Episcopal table, partly bestowed as benefices on soldiers. He himself was indeed ignoble in birth, namely from the family of Godescalcus Provost of the greater Church; but he flourished in bright nobility of mind and letters. This Godescalcus built the church of St Bartholomew; from his own allodial lands he instituted twelve Canons sufficiently, with the most liberal Wolbodo animating him with counsels and benefits. But Durandus, although born servilely, yet even in this commended himself nobly, that he did not suffer the same Godescalcus either to swear fealty to himself as Bishop, as is the custom, or to do homage. Naturally well-disposed, who would not consider what he then was, but what he had been before: and no longer a servant, yet as a servant he showed himself in services to Godescalcus. It was therefore in the theatre of the world as a fable, that a man from so poor and humble a family should be master of his masters, since the Lord makes poor and enriches, humbles and exalts.

[18] This one, because of the modesty of his life and the prerogative of knowledge, kind Wolbodo held as most welcome; by his commendation Durandus is acceptable to St Henry, and therefore to Emperor Henry, seeking a Cleric knowing letters, he had assigned him, and had most highly commended him. Which commendation Augustus so held as not idle, that with him departing, he exalted him to the Liège Chair. he is constituted successor. For the same man, being directed by the same Augustus, had already for a long time illustrated the Church of Bamberg with a bright star of doctrines and religion. But very many forget benefits received; and sometimes secular cares deprave even good minds. Whence also Durandus, forgetful of the merciful Wolbodo toward him, on account of things offered to St Lawrence, seized, defrauded the mercy of alms, as has been mentioned, which he had delegated to Lawrence in this his place; considering it a light matter if, with no one contradicting him, he should take them away.

[19] Wherefore he was rebuked once and again by a very stern vision, with the same Saint appearing to him, and sharply demanding back his alms. he is admonished by St Wolbodo appearing, Which he, not a little shaken, when he related to his people, they said (especially those to whom the seized things had been bestowed) that he ought not attend to dreams; that many cares follow dreams; that he saw in sleeping what he revolved in his mind while waking; that it was for the wise to reckon the phantasms of dreams as smoke. The tongues of such flattering dogs, so to speak, easily licked from his mind the drop of conceived fear. Wolbodo had come once and twice in the spirit of mildness; and being rebuked falls into his final illness: but now a third time he was present in the rod of fury, and terribly threatening, because he had not been heard; because he had not corrected his fault; he said that the axe was already laid to the roots of the tree. Most grievously therefore he struck him, and immediately a sickness foreshadowing death seized him. By his excessive anguish and crying, the household was troubled: the Archdeacons were quickly summoned, and also the Chief men of the city. What he had seen, what he had heard, became known: And behold, he said, now I die; to the mercy of my Lord Wolbodo you will bring me, and opposite to him, he bequeaths to St Lawrence an estate, namely outside the Church of St Lawrence, beside the wall, you will bury me. He then hands over to St Lawrence the estate at Wasegga, which he had recently bought from Archdeacon Robert, and four gold marks to himself alone remaining, k promising from his inmost bowels, that if space were given to him, he would completely restore all the things he had taken. According to Zacchaeus's vow perhaps he would have restored what was taken away fourfold; buried there: but he died without waiting; and here, as he had asked, he was buried outside the Church. There he lay under the open sky so long, until a new Church was built, and then he was enclosed in the wall and admitted under the roof; and Abbot Stephen, for veneration of the Bishopric, placed upon him the sepulchral stone, which until now is seen, and caused this epitaph to be inscribed.

Durandus lies here; who for a little more than three years Ruled nobly the Tongren chair. with this epitaph. Born and raised in the nest of a poor patrimony; By genius he flies up to the highest Nobles. Those whom he had had as Lords, them serving as attendants; In the theater of the world how great a fable was he? The seventh light of the urn pouring was flowing in the world, When the Elder made a sad farewell to things.

[20] St Wolbodo shines with miracles. Finally at the body of Wolbodo beloved of God, whoever have sought out of faith, are healed by remedies of various languors; and the efficacy of his merits both from us ourselves, who enjoy his benefits, and sometimes from others we have experienced.

To speak briefly, at least of innumerable ones, of two. Adelard in the Church of St Trudo, the second Abbot of this name, alienated from himself by most bitter frenzy, when he had been dragged to the sepulcher of our Wolbodo, frenzy is cured, and had lain there for some time, by the suffrage of the Saint he received full sobriety of sense. Likewise another of our Brethren was most gravely ill, and was carried to the mercy of the Saint; with him deigning to appear, and three times making over him the seal of the holy Cross, a grave infirmity. as if drawn back from the very jaws of death, without delay he recovered.

[21] But healings of bodies sometimes give birth to sicknesses of souls, while miracles which ought to excite to devotion, claim for themselves matter for the undisciplined for dissolution; especially since secular frequentings do not promote the monastic institution or its quiet. Wherefore it will not be unjust that, as our Elders reported, the first Abbot of this place of pious memory Stephen, once adjured this Saint by the Divine name, to temper his miracles; so great annoyances were being made to the Brethren by occasion of the sick by night and by day. with Abbot Stephen adjuring, the miracles cease: But however the miracles began from then on to grow rare, yet by the presence of his merits Wolbodo is always with us: while also sometimes by certain Religious he has been seen at thy altar, O holy Lawrence, for the state of this Church, with the most holy Trinity wonderfully present, St Wolbodo has been seen to celebrate. to perform the secrets of the Divine mysteries, a Priest heard according to the order of Melchisedech, whose victims and the fragrant libations of whose prayers may the same triune and one God accept, and eternally accept, to whom be glory now and in the day of eternity. Amen.

NOTES.

APPENDIX I

Concerning Miracles after his death.

From another Ms. life.

Wolbodo, Bishop of Liège, in Belgium (B.)

BHL Number: 8986

FROM A MS.

[22] Meanwhile a certain keeper of the church, a poor and small man, but perhaps great before God in merits, said that he heard and saw certain wonderful things through nocturnal visions: and walking through the city on feast days with rustic simplicity, and with a certain licence which is of poor men, he openly proclaimed to all, that Lawrence and the holy Wolbodo had their common lodging on the public mount, SS. Lawrence and Wolbodo show the plan of the new Fabric: and that they were measuring out their dwelling all through the nights: and that because the place seemed too narrow for them, the old was to be torn down, and a new one built. And when he would show to many, saying, Thus far in length, so in breadth, and to such a height they themselves stretched their lines; for a long time all believed him foolish and close to insanity, until the outcome proved all the things he had said to be true.

[23] After Durandus, Lord Reginardus becomes Bishop of Liège: to whose hands Abbot Poppo, absolving himself, handed back the care of this place, which he had taken up from holy Pontiff Wolbodo, because now he had begun to despair concerning it. Then Count Hezelo a urging with the Bishop more earnestly, and saying that he knew at Verdun a certain monk of approved life, named Stephen, whom he asked to be set over in this place as Abbot; the Bishop answered that he would do it, if that one were present. Which hearing, the Count quickly gave attention that he be present: whom the Bishop, with him being presented, Stephen Abbot, having with himself six monks of praiseworthy life, blessed, and set over this place. But he in the beginning had pains like those of one giving birth, because both the Bishop wholly neglected the place, and he himself with the six Brethren who had come with him, lacked necessities. When therefore the humble servant of Christ beheld himself truly in exile and in want, sadly praying at the sepulcher of St Wolbodo, and was weeping and praying for this place around the sepulcher of the holy Pontiff through whole nights; on a certain occasion after abundant tears, when sitting with head bent between his hands he had slept a little, divine grace in this manner consoled him there. He saw assisting him a handsome and splendid young man, who asserted himself to be sent by the pious Father Wolbodo: and consoling him, he is refreshed by divine means, Thou, he said, now indeed hast sadness, but it is near that this thy sadness shall be turned into joy. For SS. Lawrence and Wolbodo together before God have assumed this place, and its foundations are in those holy mountains: and as long as there shall be here seekers of the kingdom of God, all things which are necessary to the body shall be added unto them. And this shall be a sign to thee. the help of the Bishop being assigned, Shortly the Bishop, with the Spirit of God breathing, will apply his mind to this place: and swimming out of the great peril in which he now is, he will fix in this place the anchor of his hope. Behold, this very Brother whom thou sendest today, to receive something borrowed for buying clothing, when he comes to the market for wares for sale, will find a man prepared by St Wolbodo, who will give freely as much as is necessary. With these things heard, waking up, he at once commands Brother Renard, whom he had ordered to go to the Vizer b market, A monk about to buy clothing divinely receives 60 gold coins: already departed, to be called back more swiftly: and the vision being explained, and all rejoicing, commanding the same Brother to go, by the event of this he learned more firmly what he should hope from the other promises of the oracle. The Brother indeed going to the market, stood in the forum astonished, expecting the divine promise. And behold there came to him a certain man unknown to him, and asked him what he sought. When he had answered that he was sent by St Wolbodo, that he should bring to the Brethren some clothing, yet that he did not have the price; sixty solidi of approved gold coin from him, giving it quite gladly, he joyfully received. And returning to the monastery, he gladdened the Abbot and Brethren much in the Lord; and in divine aid, to be hoped for as soon to come to him, he strengthened them very much.

[24] Not long afterwards the Bishop, touched by the Spirit of God c, on a certain day at earliest dawn ascending to prayer, visited the place, and consoling the humble Abbot Stephen, promised all things agreeing with the vision written above: and winter being passed, suddenly, on the third of February at earliest dawn, the Abbot still resting with the Brethren, a new building is erected: the Bishop's workmen began to demolish the roof of the church, and to pull down the wall with great alacrity and clamor. The old building being therefore demolished, the place in which it had stood, foundations being laid, was divided through the middle. For the foundations of the new church from its middle were extended outward to the western side: the rest of it from the eastern side, yielding the habitation to the holy Bishop Wolbodo, received the foundations of a crypt, in honour of B. Mary ever Virgin. Nor is it to be passed over that the above-mentioned keeper had said that a certain small tree, which commonly is called d salangra, was to be enclosed within the length of the church. the church being enlarged by the Bishop's brother: And now the walls of the church had risen no little. And he no less confidently was asserting it would be so. Wonderful thing! The brother of the Lord Bishop e came to the place, and inspecting the work began to find fault with it and detest it: and powerfully and confidently commanded the workmen, to increase the walls forty feet in length; asserting that if it were not pleasing to our Bishop, he himself at his own expense would supply that augmentation. Thus the little tree was enclosed, and that poor man, smiling at those by whom he had been mocked, exulted over his masters, and everywhere preached the sanctity of Wolbodo.

[25] Finally at the body of St Wolbodo beloved of God, whoever sought out of faith, the sick are healed at the sepulcher of St Wolbodo merited to receive healing of various languors and infirmities. But healings of bodies sometimes give birth to sicknesses of souls, while miracles which ought to excite to devotion, some undisciplined persons claim for themselves as matter for dissolution: but lest their quiet be disturbed, especially since secular gatherings are not expedient to the purpose or institution of monks and their quiet. Wherefore it was not to be disapproved, that, as our elders reported, Lord Stephen, by the prayers of the Abbot the miracles ceased. the first Abbot of this place, sometimes adjured this Saint by the divine name, that he should temper his miracles; so great annoyances were being made to the Brethren by occasion of the sick by night and by day. A similar thing is read in the book On the illustrious Men of the Cistercian Order, when at the funeral of B. Bernard the Lord of Cîteaux with many other Abbots of his Order had come, and on account of the miracles which were being done had seen the importunity of the tumultuous people; he began to fear, lest with the signs multiplying, an intolerable crowd of peoples should run together, and by their rudeness the discipline of the Order should perish, and the fervor of the Order and of holy religion in that same place grow cold. Wherefore, having held deliberation on this, reverently approaching, by the virtue of obedience, he forbade him to work signs further: and thus thereafter public miracles ceased to happen there. In the same manner, although public miracles through B. Wolbodo in this place have begun to grow rare, nevertheless through the presence of his merits he is always with us, and at intervals he does not cease to help those invoking him.

[26] In the time of Adelard f, second Abbot of this name of St Trudo, the sepulcher of St Trudo shone with such miracles, Adelard 2, Abbot of St Trudo, that the multitude of pilgrims not only the precincts of the temple, but even the space of the whole town could not bear: the oratory, the cloister were full night and day: which was great annoyance to the elders, desiring to serve God in silence and quiet. But the juniors, to whom religion had become tedious, from such occasion began to do all things at their pleasure. The offerings were so great throughout nearly the whole time of the aforesaid Abbot, namely for more than 26 years, that in one week they were reckoned at a hundred marks, and wearied very many in guarding them. From these the aforesaid Abbot built the great church of St Trudo, and the church of St Mary in the forum, and twelve others in various villages of the property of his church. Therefore while he was occupied in constructing material churches, and after building several churches from the offerings, was negligent and remiss concerning the living temples of God, that is, concerning the salvation of the souls committed to him; the Lord struck him, and alienated in mind, he was made frenzied: falling into frenzy, and although the Lord wrought such great miracles daily through St Trudo, yet he could not be healed there. Wherefore being led to Liège, and having spent not a few days in the crypt of B. Mary in his frenzied manner, at last at the sepulcher of St Wolbodo he merited to be cured, and in sobriety of mind he remained until the end of his life. at the sepulcher of St Wolbodo he is healed. He died in the year of the Lord 1082: and in the third following year g, by the hidden judgment of God, the noble and sumptuous work of the church of St Trudo was consumed by fire, and the columns fell together with the monastery; and that was fulfilled, that God is terrible in his counsels over the sons of men.

[27] One of our Brethren was most gravely ill, and was carried to the sepulcher of St Wolbodo: who appeared to him, and with the thrice sign of the holy Cross signed him: and at once, as if drawn back from the very jaws of death, without delay he recovered. In the time of Radulph h the Bishop, a certain demoniac from Liège was cured at his sepulcher. Likewise also a certain woman on the day of his anniversary was freed from a quartan fever. In our times, in the year of the Lord 1454, Lord Arnold Snaeck, Canon of the Holy Cross, others of illness, testified before the Brethren, that he had five times been freed from fevers and from other troubles at his tomb. He brought with him a certain infirm Priest: and when he had made his prayer, he brought him back healthy with him. Likewise John Adencat, who made the eagles in St James and in St Paul, when he had a sick daughter who had suddenly lost her speech, at the exhortation of his wife vowed her to St Wolbodo, and sent to his sepulcher a metal lamp with a candle; and at once she began to recover, and opened her eyes, as her parents reported to us: whence the Lord Abbot, i Henry Dellecoranx, bought from him another similar lamp in the year 1452 or thereabouts. k

NOTES.

is treated in the Chronicle of this monastery book 4 chapter 21 in volume 3 of the Spicilegium of d'Achery.

APPENDIX II.

Concerning the most recent elevation of the body.

From the report of eye-witnesses.

Wolbodo, Bishop of Liège, in Belgium (B.)

[28] In the year of the Lord 1656, with Joseph Sanfelicio, Archbishop of Cosenza, the Nuncio of Pope Alexander VII to the Rhine region with the power of Legate, residing at Liège with the extraordinary faculty of visiting the clergy and monasteries, By order of the Papal Nuncio. by the mandate of the same Nuncio, with a fast first proclaimed, it was begun in the monastery of St Lawrence on the 26th day of October, by Henry Borghet mason, at about the fifth hour after noon, to labour in opening the monument of B. Wolbodo Bishop of Liège: which, made of marble, and in ancient times held in great veneration, had hitherto stood closed in the middle of the crypt between four columns. On the following day the 27th, which concurred with the 6th feria of the week, the bones being elevated from the old monument, there was made the elevation of the sacred bones, in the presence of Doctors of sacred Theology and Medicine and the Religious of the monastery, and many familiars of the most illustrious Nuncio himself. Great admiration and joy of mind took all, when into sight came all the bones of the holy body, by one of the Religious clothed in the priestly stole extracted from their own coffin, fragrant with the pleasing sweetness of a certain odour: which, found in their natural position (although the iron chains by which they were sustained were eaten away with rust), were again placed in the same order by a skilful surgeon, they are set forth to be honoured, within a sandapila elegantly adorned with more noble silks, each one at its proper joint: and so they stood in the same crypt, with the Religious keeping vigil around through the whole night, and continuing prayers.

[29] On the 28th day the Most Illustrious himself was present, and reverently inspected and adored the sacred pledge: then he ordered that by the pealing of all the greatest bells a signal be given for a public procession, to be instituted on the following Sunday. Therefore on the 29th day of October there was present a throng of all orders, and on Oct. 29, 1656, solemnly carried about, with the greatest multitude of people: and with a solemn Mass sung, a Procession was made, in which the sacred body, covered with most precious silk palls, in turn carried on their shoulders the Most Illustrious Nuncio, and the Bishop of Dionysia Suffragan of the Most Serene Prince of Liège, and also the Deans of the Collegiate churches of SS. Peter and Martin. But the zeal and piety towards their holy Bishop the foremost citizens of Liège publicly made manifest, illuminating with torches carried before them the way through which the procession was led; while meanwhile the air resounded with the festive sound of all the bells and the boom of bronze cannon, continued through the whole day.

[30] With the procession finished and Te Deum sung, the Most Illustrious Nuncio blessing the people, imparted indulgences from the faculty given to him, and left the holy body exposed to public veneration for the remaining day: and again when he was about to depart from the city, they are placed in a new mausoleum. he returned, to adore it within the great sacristy; where in the presence of all the Religious he professed, that he attributed to the merits of this Saint the great consolation by which he had been relieved in a certain serious infirmity of his. Afterwards the same Most Illustrious Lord commanded the Most Reverend Lord William Natalis, our Abbot, to take care that the aforesaid body be magnificently replaced in the most fitting place. A splendid mausoleum was therefore built, in the right side of the greater sacristy elevated higher, upon which sits a skilfully engraved effigy of the Saint himself: but to one of the Religious is committed the care that, at the desire of those wishing to venerate the sacred bones, he should open the tomb and make them visible through glass: as is done often, with increase of public and private piety. Thus testify those who were present and are still living, the Religious of the aforesaid monastery, in the year 1674 on the 24th day of June; and they caused these things to be written through one of their number, at the request of the Reverend Father Antony Terillus Rector of the English College of the Society of Jesus in the same city of Liège.