Senorina

ON SAINT SENORINA, VIRGIN,

ABBESS OF BASTO IN PORTUGAL OF THE ORDER OF SAINT BENEDICT.

IN THE YEAR 982

Senorina the Virgin, Abbess of Basto, in Portugal (Saint)

G. H.

This most noble and most holy Virgin flourished in the tenth century of Christ, born about the year 924, and died in the year 982, on this April 22: on which day in the Portuguese Martyrology, printed at Coimbra in 1592, she is mentioned in these words: "Between the rivers Douro and Minho, in the parochial church of Saint Senorina of Basto, where there was anciently a monastery, The church of Saint Senorina, the feast of Saint Senorina the Virgin is celebrated; who was noble by lineage, and of the Benedictine profession, in which order she lived fifty years, feast, an example of great sanctity, famous for the virtue of miracles in life and after death. Her sacred body is preserved in the said church at the right side of the main altar." relics:

We give her Life, as we can, from an ancient MS. Legendary of Coimbra of the monastery of Holy Cross, Life written previously printed by Tamayo Salazar in the Spanish Martyrology; which Antonio Yepes published in Spanish in volume 5 of the Benedictine Chronicle at the year 977, in Portuguese Ludovicus de Angelis in the Portuguese Viridarium chapter 55, and George Cardoso in the Portuguese Hagiology on this day, but abridged, as it stands in Latin divided into four Lessons in the monastic Breviary of the Order of Saint Benedict of the kingdoms of Portugal printed at Coimbra in the year 1607, and in Menardus in the Notes to his Martyrology on the next day, and elsewhere in other Portuguese writers, cited both by others and by Tamayo Salazar, whom we would willingly believe to have added nothing of his own or changed in the context, but to have set forth unchanged the very words of the ancient Legendary; were we not acquainted by daily experience with the slight trust of the man in this genre; not bad indeed, but yet weak, and little suited to the plan of our writing; since those things which either by others or by himself being persuaded he believed to be true, built on novel conjectures, he has inserted into the lives, not only those which he compiled from various sources; but also into those which he professes to have received from ancient MSS.: and he has for the most part changed the ancient phrasing, as he will also judge him now to have done, who will have learned to know him from his writings. But this said here, we wish to hold for all those things which we have so far inserted from his work or shall insert into ours: and we ask those in whose possession the ancient monuments themselves are, to take care to transcribe them for us word for word and send them, to be published with better trust.

LIFE

Edited by Tamayo Salazar

From the MS. Legendary of Coimbra.

Senorina the Virgin, Abbess of Basto, in Portugal (Saint)

BHL Number: 7580

FROM TAMAYO.

[1] Senorina, born of the most noble birth of the Sousas, Begotten of illustrious parents, had as father ^a Hufus Hufes, Count of Belfajal or Belfajer, and Lord of the territory of Vieira and Basto, between the rivers Minho and Douro, of the diocese of Braga, and Soerius Belfajal as grandfather; but as mother Tharasia, sister of Count Gonsalvus Soarius, a strenuous soldier, who often brought help to the Kings of León. But Tharasia departed from life, leaving her daughter Senorina as an infant girl, almost at the breast: hence the grief of her father Hufus was gravely troubled both by his wife's death and by his daughter's bereavement. But that Hufus might meet such misfortunes, he chose Godina, Abbess in the monastery of Saint John of Vieira, of the Benedictine Order, she is given to Godina the Abbess to be nourished, the little girl's aunt, a woman illustrious by the gift of prudence, and conspicuous by the nobility of her family, and, what is stronger, sublime by the sanctity of her life, to take care of Senorina's education; both the bonds of the connection of both's blood coming together, and the services of the most holy Abbess favoring for such a task of education, even in foreign virgins. Nor did the Count's choice deceive his mind, because blessed Godina, having received the little girl with her nurse, so supplied the necessities of assistance to both, that after the time of infancy the sacred little Virgin displayed the diligence of the most holy Abbess to all beholders. she is educated religiously, When therefore she had come to the age of discretion, Godina determined to form the virgin by strong supports of virtues, in word and deed, so that she might be worthy to be held the temple of the Holy Spirit, and therefore, with fear and love of God going before, she took care to bring her to the highest peak of perfection. Hence she would fill nearly the whole part of the week with fasts, clothed with haircloth she would bridle the tinder of her tender flesh, and also macerate herself with disciplines, and she happily spent the rest of her time either in prayer or in the hearing of heavenly words.

[2] With these scents of Senorina's virtues thus spread through the bounds of that region, her fame came to the ears of a noble and well-born young man; by which, wantonly enticed, the youth took care to apply all his work that to the hearing of the most beautiful virgin, She is chosen for marriage by a noble man. the spark of his burning love might come, so that he might join her to himself in marriage. When the blessed Virgin knew this, with a steadfast mind, she ordered the youth to be notified that he should draw back from his purpose. But since love is incurable, from the very fact that he heard the signification of the Virgin's contempt, with the force of his fury multiplied more long, into a stubborn affection of desperation, his gentle desire of will with a tenacious grasp he converted. But because in vain the solicitude of the burning young man was wasting the continuous lapse of time, taking counsel for himself, he is compelled to approach Count Hufus, the Virgin's parent: to whom with tears arisen, by the father solicited, with ardent affections, with meteoric prayers and the sighs of a lover, he revealed all the accidents of his love; from him demanding that he deign to grant his most loved daughter to him in marriage. The Count wondering at the distress of the most noble youth, and considering his dowries illustrious from origin and splendid from nature, kindly dismissed him, that he might give himself a pause of time; promising that he would speak to his daughter, with a good omen, that she might hasten to the bond of marriage. The strenuous Count wiped the tears of the troubled youth with prudent consolation, who commending his safety to the Count, departed much consoled from his presence. Then the Count, ^b ascending into the monastery, ordering Senorina to be summoned, with human and sweet words proposed with prudent brevity the marriage to the nobleman; she is asked: adding with how great heat of love, with how great illustration of blood, he pursued their affection. The sacred Virgin heard the father's proposal, to whom with such constancy beyond her age she answered: "I have received the Lord Our Jesus Christ as my Spouse, whom to despise is base, whose embraces to disturb is wicked: therefore, in the disturbance of the Spouse of my soul, to admit another, she herself conquers, is unjust; so that neither the father's urging, nor the youth's appetite, nor the wealth of the world, nor the vain nobility will be able to separate me from the marriage of Christ my Spouse, loving, noble, and rich." The father was silent, hearing the words of the blessed Virgin, uttered with a vehement spirit of fervor: and that he might bring her holy purpose to perfection, he invited her; promising the Virgin that further about this or another marriage to be sought, he would never negotiate.

[3] This obedience of Count Hufus, by which he conformed himself with his daughter's pleasure, so grateful did the Virgin's Spouse receive, that on the following night he was busy to applaud the Count's resignation: therefore in sleep he sent him an Angel, to report God's consent, and to command that immediately Senorina receive the monastic religion. Obeying the decree of such inspiration, when day came the Count went to the monastery: and to Godina the Abbess and to Senorina his daughter recounting God's pleasure, and the oracle uttered by the angelic voice, he destined the sacred virgin immediately to put on the habit of the Benedictine Order. and she takes up the habit of the Order: With this done, with exceedingly great joy of all, Senorina laying her hand to the plow, so grew in perfection that she stood not only as an example but as an admiration to all the other holy nuns. She read attentively the acts of the Martyrs, in whose study and in the weighing of eternal torments day and night she would run on, with such a shower of tears, that she both burned in the desire of martyrdom, and labored with all her strength in the avoiding of eternal pains. she pants after martyrdom: This anxiety therefore of will toward martyrdom so thinned the frame of her body, especially because the state of enclosure forbade the purpose, that she fell into a melancholic sickness. When Blessed Godina had recognized the cause, with that prudential sanctity and monastic diligence with which she was endowed, she visited the sick Virgin, and among other things in place of consolation speaks these words: "Dearest sister, this monastic life of ours, if it is received in its severity, what else is it but true martyrdom? For if

you weigh the deeds of the Martyrs, you shall see in us a martyrdom more prolonged than in them. They undertook a temporal, we a continuous contest: their affections were attracted, those of ours without doubt were voluntarily offered by resignation happily. Therefore if you desire, most beloved daughter, to fulfill martyrdom; you are in the wrestling-ring, as a contender present in the dust you lie, come now and against the attendants, the three enemies of the soul, exercise the arms of defense as a strenuous fighter. Here you will find crosses and stakes, which you should overcome: here wheels, pulleys, and presses, which you should conquer; here racks, fiddles, catastas, which you should press down; here finally other kinds of instruments of tortures, which you should suppress, without doubt you will find. Why therefore do you presume to seek another martyrdom? Fulfill God's will, and you shall enjoy every blessing." The sacred Virgin, supported by these counsels, she pursues the exercises of the Order: joyful in consolation and fortified by protection, was busily seeking that new propitiation of contest in various exercises of penance; in the continuation of which she so completed the end of life, that sometimes she was reputed everywhere a Martyr.

[4] In these times the most holy Godina, Abbess of the monastery, Senorina's aunt, and the teacher of her good nature, put off the temporal life, and happily found the eternal one, laden with the burden of virtues. In her place also by merit Senorina, with the suffrages of the holy nuns coming together, she is elected Abbess, succeeded. In the burden of this office, the sacred Mother so bore herself, that she deviated not in the smallest apex from the weight of ancient severity. There was in her a wonderful grace of miracles: she is famous for miracles, for often she turned water into wine, drove storms from the threshing floors, and performed other prodigies by her prayers. She transferred the monastery from the place Vieira to Basto, where when the Virgins were suffering want of bread, with the prayer of the holy Abbess intervening, God soon satisfied the hungry. What more? When once the Abbess was making a journey near Carrazedo, with some companions of the sacred Congregation, Virgins, by prayer she drives away frogs: and in a pleasant place had decided to recite the divine office, her devotion was so hindered by the hoarse noise of frogs, that in prayer she could not persist even in the smallest degree. Then Senorina, arranging to put to sleep the chattering voices of the troublesome animals, commanded them not to make noise for the future: which came to pass, for thereafter no ^c entoma (insect) of this kind is seen in that boundary.

[5] Therefore ^d blessed Rodesindus was most dear to the sacred Virgin, both because of the bond of kinship, and because of the piety of sanctity, which were the cause that sometimes the blessed man enjoyed the conversations of Senorina. It happened, however, that at a set time Rodesindus went to the monastery, inasmuch as he might visit and consult the sacred Abbess, she is visited by Saint Rodesindus, and learn something from her by consulting: when both joyfully went to their conversation, and were speaking to one another of spiritual things; two workmen, who were sweeping the roof of the monastery, deceitfully twisted the conversations of the Saints into the worst part. Scarcely had rashness arisen in their hearts, she resuscitates the dead: when a band of demons entered their bodies, which twisting the wretched workmen, dashed them headlong from the roof into the peristyle, so that the men, crushed into parts, immediately belched out their souls pitifully. Which misfortune Rodesindus and the Abbess beholding, by the prayers of both, and by the imposition of the holy Abbot's hands, both one and the other workman, with the admiration of the spectators, received life with God having mercy.

[6] At last, after some years had passed, when Senorina was one day with her sacred Virgins fulfilling in choir the office of Compline with full devotion, sweetest harmonies in the region of the air were heard by all with great joy of soul: and when the assembly of Virgins did not understand them, after the Office had been ended, they came to their Mother, that she might seek the cause from the Abbess for the melody of those singing. Who opened to them the most happy reason about the death of ^e Rodesindus, translated into heaven by the bands of Angels. Then the sacred Virgins marking the hour and the day, She knows of the death of Saint Rodesindus. afterwards found the apex of truth. With these and other illustrations of holy works the most holy Virgin came to the last limit of life. For on a certain day while she persisted in prayer, she heard this most sweet voice: "Come, my chosen one, Dead, because the King has desired your beauty." Hearing which, she immediately fortified herself for the way, and having devoutly received the Sacraments, and her daughters being instructed in the love and fear of God, that pure spirit passed over to eternal joys with a peaceful slumber, on April 22, in the year of Christ 982, she is illustrated by miracles: when she was 58 years old. Her body, buried next to the remains of Sts. Gervasius and Godina in the church of the monastery, we know daily performs innumerable miracles: so that the sick obtain health, the possessed liberty, the disabled regain their hands, the lame their feet, the deaf their ears, and the blind their eyes. When ^f Pelagius, Pontiff of the Church of Braga, had heard of these, moved with curiosity, proposing to approach her tomb and behold her sacred pledges, the body is raised, he went to the monastery: in whose presence, when now he had determined to open the sarcophagus, a man blind from birth received the rays of the visible light by the Virgin's intercession. Then the Prelate, desisting from his purpose, and believing the miracles, raised the holy Virgin into a higher reliquary, ^g engraving on it this Epitaph in marble:

"Here Senorina, the bride of Christ and full of faith, with an epitaph attached: / who living then breathed innumerable odors, / and dying still now breathes many for ages. / She was born (as they recount) of illustrious blood, / but more illustrious she was called for the web of life. / Recognizing her companies of virtues, she is herself enrolled among the Saints: / Prelate Pelagius, vowing, placed the gracious one on the Tablets: / Who also inscribed this verse on the covering of the stone. In the Era 1168."

Among the other memorable miracles performed by the blessed Virgin, that one is reckoned as celebrated by all, which ^h Sancho, the first of this name King of Portugal, the son of the King is healed. obtained for the safety of Alfonso his firstborn son. For when he was reckoned sick at the last limit of his life, the father Sancho came to the monastery to obtain the safety of the Prince. Who, when he devoutly performed a nine-day vow, happily obtained safety for Alfonso: by the grace of whose help being bound, he offered very many gifts to the monastery; our Lord Jesus Christ providing, who with the Father and the Holy Spirit lives and reigns forever and ever. Amen.

ANNOTATIONS.

DIPLOMA OF THE DONATION OF KING SANCHO.

"In the name of the holy and undivided Trinity, Father and Son and Holy Spirit. I King Lord Sancho, Privilege of King Sancho I. mindful of the human condition and of the chance of mortals; having traveled through certain parts of my kingdom for the sake of prayer, I came to the place where the body of the most blessed Virgin Senorina rests: in which, pouring out our prayers to the Lord God as is fitting, I struck the Virgin herself with groans and sighs, that she herself from the Lord God might by her prayers obtain safety for my son Lord Alfonso the King. Having said which, I promised that I would erect stones of fortification, which they call Cautum, around the place of the most holy Virgin, if the safety sought should follow the prayer: for the danger of death was imminent; but by the prayers of the glorious Virgin it was driven away. Therefore, the boundary of the place having been considered, I walked around those places with my feet, and as I saw fitting, I ordered stones to be raised through the hands of Lord Gonçalvo Menendo, who then was Prince. The first stone was raised where into Basto that rivulet of Moses enters."

ON BLESSED WOLPHELM,

ABBOT OF BRAUWEILER NEAR COLOGNE.

IN THE YEAR 1092

Wolphelmus, Abbot of Brauweiler near Cologne (Blessed)

G. H.

Brauweiler, or Brunovillare, a notable monastery of the Order of Saint Benedict, is about eight miles from Cologne to the west, on the slope of a forest and mountains, which are commonly called Filha; founded in honor of Saint Nicholas in the year 1024, Of the monastery of Brauweiler Abbot I Euo, by Ezzo or Erenfridus, Count Palatine, Standard-bearer or Primipilus of the Church of Cologne, and his wife Mathilda, daughter of the Emperor Otto II. To this Saint Poppo the Abbot appointed Euo as the first Abbot, as in his Life Everhelm reports on January 25, chapter IX. Richeza, daughter of the founders, Queen of Poland, living in exile at Cologne, augmented the said monastery with many riches, and the old building being destroyed, built a new one on stronger foundations: whose church Saint Anno, Archbishop of Cologne, consecrated in the year 1061 under Tegeno the second Abbot. II Tegeno. Tegeno was succeeded by Blessed Wolphelm, the third Abbot; whose Acts Lawrence Surius on this day published, written by Conrad, a monk of Brauweiler, his subject and for the most part an eyewitness, with the title of Saint, which Gelenius also uses in the Calendars of Agrippina in these words: "Also of Saint Wolphelm, Abbot of Brauweiler near Cologne, III Blessed Wolphelm. and once Canon of the same Metropolitan church." Of the same Canisius in the German Martyrology, The Life is given here. Molanus in the Auctarium of Usuard, Wion, Dorganius, Menardus, and Bucelinus in the monastic Martyrologies make mention. And because at Gladbach, a monastery in the territory of Jülich, he was Abbot before he was transferred to Brunovillare, Theodore Rhay in "Illustrious Souls of Jülich, Cleves, etc." published in 1663, wove for him an ample eulogy from the Life. Not content with these things, we inquired about his cult, letters having been sent to Cologne to Hermann Crumbach, a learned man of our Society, and skilled in the Ecclesiastical matters of Cologne: who replied on May 29 of the year 1671 that he had twice been

with the Abbot of the said monastery, and had learned that he is considered Blessed, but not however honored with proper Office or collects, nor are his Relics placed on an altar, because he is not yet inscribed in the Catalogue of the Saints. Hence we prefix only the title of Blessed.

LIFE

By the author Conrad, a Monk of Brauweiler, and for the most part an eyewitness.

From Lawrence Surius.

Wolphelmus, Abbot of Brauweiler near Cologne (Blessed)

BHL Number: 8987

By the author CONRAD contemporary.

PROLOGUE.

[1] To the most vigilant Pastors and Rectors of the Lord's flock, namely ^a Everhard of the monastery of Brauweiler, and ^b Herimann at Cologne of blessed ^c Pantaleon, Conrad the lowest of all under the regular purpose, wishes the crown laid up for the watchful by the Lord. The author writes at the Abbots' request. You exhort, most excellent Fathers, us to set forth in writing the life of Blessed Wolphelm the Abbot, according to the foreknowledge granted to you by God, providing from this for the faithful no small grace of edification. For you are eager that examples of his virtues, brought to the notice of readers by letters, may produce institutes of good living for pious minds. But why, most illustrious fathers, has it pleased you to enjoin this on us, when neither knowledge suffices, nor eloquence of speech supplies? Moreover, in commanding, your authority is so great, that although we fear what you demand; yet to deny you altogether we reckon to be wrong. But let it be permitted, under the example of a visible thing, to declare to you more fully by what delay we have so far been held in suspense. You know that without doubt the sight of the eyes, when reflected, succumbs to the splendor of the sun: how much more the spark of our knowledge, if it shall have presumed to attempt higher things? But lest by delaying too long the testimony of his sanctity we seem to withhold it, although we seem to succumb defeated by the mass, yet to your wishes according to the ability of our strength we determine to obey. Also the fact that each one read to have offered in the tabernacle of the Lord according to his own measure; one gold and silver, another purple or twice-dyed scarlet, another reddened ramskins, gives us daring or confidence to presume this. But it is well with us if we have offered the hair of goats. But all these things, since they are allegorical, as Catholic Doctors teach, distinguishing kinds of graces in the various offerings, in the hair of goats, in certain places they wished to express the words of praises. Whence, because through the gift of knowledge or the abundance of merits, we cannot attain that perfection, figured by gold and silver, purple or twice-dyed scarlet, and the other offerings; we desire at least to offer the hair of goats, which is, the calves of our lips: so that in the tabernacle of the Lord we may somehow happen to be found useful, lest we appear altogether empty in the sight of the Lord. The Utility of the Lives of the Saints. And so, the acts or triumphs of illustrious men being handed down in the monuments of letters, a threefold advantage of utility is found to be in them, while by the zeal of emulating piety very many are formed in so many ways by their examples. For they are instruments of good works, the way of those erring, the pardon of the penitent, the hope and crown of those persevering. By these three kinds of differences the kingdom of heaven truly suffers violence, while the errant strives to be corrected, the penitent to be justified, the persevering to be saved. Also the divine praises are raised up, while by the example of the faithful, the merits of the Saints are recalled to memory. But lest by repeating more things I cause the reader weariness, through all these things the discourse tends to this, that I may teach that the merits of the Saints always receive increase by the wishes of the faithful, as though reborn: while supernal grace provides fruitfulness to their minds, and supplies the grace of bearing fruit. Therefore, about to explain the series of the life of the holy and most blessed Abbot Wolphelm, we intend to follow nothing else at all than what happened to be heard from suitable witnesses, or what for several years divine grace has granted us to behold, as we ministered or stood by him. Of which, if the faith of anyone should hesitate, there stand with us as many suitable witnesses, as many Brothers from the company of that time as now remain alive.

ANNOTATIONS.

CHAPTER I.

Birth, studies, monastic life, and presidency of monasteries.

[2] Therefore the glorious Confessor of the Lord, Wolphelm, born in ^a the Ribuarian district of an illustrious lineage, by the preventing grace of God who freely illumines every just man, Born of illustrious lineage, adorned the line of his generous progeny with the title of sanctity. Who rightly, according to the etymology or idiom of the language of that region, is known to be called ^b Wolphelm: because for the camp of the Lord against the most savage wolf, that is, the devil, fortified with the helmet of salvation, he was about to engage. How efficaciously, how strenuously for the thing, for the time, striving to make his name agree with his deeds, he was zealous to perform, the reader will be able more fully to find in its own place. But his father, by name ^c Frumold, as is clear from the expression of his name, flourished in all ways upright in action. He took a wife suited to him by lineage and manners, by name Euesa: whose marriage was, according to the Apostle, honorable, and the bed undefiled: because they did not contract marriage for the sake of fulfilling lust, but for the grace of begetting offspring. Heb. 13:4 Who, famous in lineage, and among their own distinguished by a certain privilege of innocence, were the most devoted worshipers of the Christian religion, powerful in the dowry of faith, fervent in love, lovers of piety, doing good, according to the Apostle, to all men. Gal. 6:10 But Lady Euesa, that I may explain the illustrious family and glory of the high blood, had descended from the stock of a certain most illustrious Count, by name Sicco, whom both the ample extents of estates and a numerous family of both sexes, but also the boldness of a military spirit, commended.

[3] This one, in what is higher than riches and nobility, pursued justice and equity, more illustrious by the sanctity of his life, than which nothing is found more acceptable to God; he labored with all efforts, that as the extent of the generation, so also by the works of piety he might make it illustrious. Whence without doubt it is implied, that this just man and of such famous merit was born from modest and pious parents: although we read many of the just to have been born of impious parents, just as roses are begotten from thorns. But concerning his genetrix, whom, by the example of Rachel, it is certain to have borne this one for her son of sorrow and of the right hand, in the blessing of the seed of Abraham, there is no doubt that she with Anna the mother of Samuel deserved as a return a loan by God: for by a like vow she is found to have offered her son to the Lord. Concerning whom it is also plainly to be thought, that she was no less pleasing in the tabernacle of the Lord because of the commerce of marriage, than if she had not at all been joined to the marriage bed. For hence rather the title of her praise seems to be propagated, that she brought forth to the state of the whole Church the fruit of such a well-smelling flower, rather than that she is known to have drawn from the antiquity of her ancestors a most illustrious branch of her lineage. Finally, the Almighty rather approves the mind than the condition of each one: while free and slave we are truly one in the Lord. But only that liberty is proved grateful to God, beyond all the glory of the world, and that nobility no antiquity shall take away, if we ourselves have done any good, any right thing, or if we have deserved to have successors zealous for such things.

[4] And so Blessed Wolphelm, ascending the first line of human growth, God being his guide, passed from infancy to a boyhood of good nature: in which age he both professed the discipline of the liberal arts, and by the urging of his family, at Cologne at ^d the shrine of blessed Peter the Prince of the Apostles, in boyhood he is made a Canon of the Cathedral church, was associated with the body of the congregation. At which point of time, after the younger Otto, ^e Henry the second happily administering the scepter of the Empire, a man most powerful in military affairs, but most skilful about Ecclesiastical disciplines; ^f Saint Heribert, now most known by fame of sanctity to the whole world, presided over the holy Church of Cologne as Bishop. Who, the most blessed Pontiff, now wearied by the old age of his last years, had blessed the servant of God Wolphelm, as yet a little boy in body and in malice, offered to him according to the custom of the Christian religion, as the Lord had blessed the Gospel little boy set in the midst, and through the anointing of sacred chrism and the invocation of the Holy Spirit, had transferred him to the lot of the sons of God. But lest that blessing of so great a man could be judged empty or void, or certainly by chance, in him, touched by the warmth of the Holy Spirit, he had begun with all the desire of his mind to aspire to the contemplative life: He is confirmed by Saint Heribert: and he would have satisfied his wishes, if the immaturity of his age had not prevented it. But the more, by the natural process, he was taking increase of strength, the more day by day did the desire of his holy fervor grow. But he was, as chaste in body, so sober in mind: possessing such grace of countenance, that somehow his look was thought angelic. Besides these indications of divine piety, in the learning of the Scriptures he earned such efficacy, that whatever he noticed once in reading he retained perpetually: which for the most part, as we believe, was done by the hidden judgment of God, lest in any way the fullness of knowledge should be lacking to the most blessed man. Therefore, beside the pages of the divine volumes, whatever the poet sang, the eloquent orator discoursed, the philosopher thought out, he penetrated with a certain pen of deeper sense.

[5] But although so great a knowledge had distinguished the young man, yet never from this was he puffed up by the vice of boasting, he excels in virtue and knowledge, mindful of the Apostle saying: "Be not seduced by the empty wisdom of this world." But such gravity, such maturity of manners was in him, that it was given to all to understand openly, that he was a vessel of election. But no reverence did he allow to be shown to him for his carnal nobility; judging it more useful for the love of Christ to show himself a humble person, than to have a degenerate mind. He also avoided silly fables and the wantonness of youths; he abhorred the venomous tongues of flatterers: he restrained idle speech, the levity of the eyes, and of every motion of the body, by the anchor of gravity. Considering therefore and weighing this advance of his in the disciplines of all virtues, the master of the schools rejoiced to have spent the zeal of doctrine on him whom he saw to have reached the summit of perfection. And so choosing him to be more closely joined to him, and more honorably preserved, he took him as companion and partaker of his labor, sharing with him the burden of the scholastic discipline to be ruled. Therefore there fervently burned in him magnificently the zeal of the continuous exercise of the Scriptures: and because the treasure of his knowledge was not kept hidden, he became, the fame spreading, most celebrated everywhere. Hence not less from afar than from nearby did a frequency of studious Clerics seek him out, desiring by present hearing to experience, how great the wisdom of the true Solomon flourished in him. But as they could not conclude him in any argumentation, so neither could they propose the proofs of any subtle proposition, which were not quickly dissolved with a fitting historical or allegorical exposition.

[6] And so, this producer of new and old things from the good treasure of his heart, noticing how great is the impossibility of serving two masters; that he might be able with a freer mind to cleave to the one God, whom to serve is to reign, he determines utterly to renounce the world. Book 2 of Dialogue According to that Gregorian saying therefore, withdrawing his foot, which as it were he had placed at the entrance of the world; he becomes a monk at Saint Maximin, the chains of earthly pleasures being broken, impatient of delays, he undertook flight, secretly departed, and sought Saint Maximin in the city of Trier, where under the rule of the venerable Father ^g Bernard more amply and perfectly at that time he knew that the monastic life was fervent. There

at length made a partaker of his long-preferred wish, he professed himself a monk; and, an old man clothed with the wings of the Seraphim, rejoices to contemplate God, resting on the lofty throne of glory, with the tranquil gaze of mind. Lest this seem improperly said, let the reader know that by Roman authority it is decreed, that by the habit of that Order the signification of six wings is expressed. Two wings with which the height of the whole body is veiled, two with which the breadth of the arms is covered, but two higher ones joined to each other by the covering of the head. Which because the holy authority of earlier times has defined, posterity has no argument to refute it, since the quality of the same kind of habit, when inspected, also seems through all to have the form of the cross. Which cross Blessed Wolphelm, as another Paul or Antony, not only assuming externally, but also binding indissolubly to the inner man, freed from the burden of the world, was following the footsteps of Christ, drawing all things to himself with hands extended on the wood of his exaltation.

[7] Meanwhile the people of Cologne, to whom it seemed no light thing to be without a man of such great sanctity, having been sought here and there, he is sought again by the people of Cologne at length hearing that at Trier he was zealous for an angelic way of life, conferred among themselves how they might seek him back. Hence they approach ^h Herimann, in those days driving the chariot of God at Cologne; they make known to him what they desire; and why, their city's distinction having been transferred elsewhere, he does not seek it back, they piously with severe indignation cry out against him. ⁱ It was then to be seen that the chief men of the toga'd city again lamented the departure of their Gregory: because no greater confusion of the Romans at his departure, than the question of the people of Cologne at his absence. Nor was it unjust. For as he, conforming to his name by good works, watched over his own and his neighbors' salvation; so this one too, by performing the works of faith, was most worthy of the love and veneration of all. But the Archbishop, according to that saying of the Wise One, "He who is feared by many, must necessarily fear many"; hastens to comply with the importunities of his subjects: but suspecting that the people of Trier would be slow to return so laudable a man of life, he judged that he should be sought with a summons made in the hearing of the whole Church. At that time there was eminent among the elders of the present kingdom of heaven, ^k Henry, Abbot of the monastery of Saint Pantaleon, who was the uncle of the mentioned and more often to be mentioned man. He, gladly receiving indeed the recall of his most beloved one, he is called back by Archbishop Harimann: but unable to bear it with equanimity, sought the Bishop's presence; set forth what he felt needed to be done. The Pontiff, fleeing to appear a neglecter of sound counsel, hastens to direct letters sealed with the impression of his seal to Trier, namely to Father Bernard, under whose rule he was living. He, considering that it made no difference whether he had snatched away a sheep belonging to another from the hand of its shepherd, or contended against his will to retain it; gave humble assent to so great a legation, although not without grave sorrow at losing so great an ornament of his flock.

[8] Such a young man, most desiring the monastic life, suffering the violence of the people of Cologne, is led into the presence of his Pontiff: by whom, as a son, he is received with the due affection of paternal love, and because of the assumed habit of angelic dignity, is commended to the providence of Henry his uncle. Who seeing him clinging to the accustomed zeal of solitude, holding in distaste the frequency of those coming together from everywhere to hear and see, led him out of the city, and set him over a certain Abbey of his rule, by name ^l Gladbach. Of whose benefits how strenuous a care of his sagacity he spent, He is put in charge of the monastery of Gladbach, no one of those who have gone before could, if credulous, doubt.

[9] Meanwhile the same man of God, whose mind was abroad from the appetite of earthly things, and without body was swift to tend to the society of the supernal citizens, undertook the long preconceived pilgrimage; and sought Rome, he goes on pilgrimage to Rome, for the sake of fulfilling the vows of prayers at the confession of the Apostles. But because, placed in his own things, he had been accustomed to immolate daily the unique victim of our salvation, he did not wish to cease from this even while traveling. Nor indeed did the delay of the journey seem heavy, which was done solely for the love of the heavenly country. But it happened that some companions of that pilgrimage, in human fashion sighing for the sweet fields of their native soil, leaving him with a few necessities, went away, as if from this they would have a more expeditious way and return. Rom. 9:16 But in vain they strove against the saying of the Apostle, who says, every advance is not of him that wills, nor of him that runs, but of God that has mercy: for thus by the hidden will of God the holy man's delay profited, and thus their hastening was delayed, that the arrival of all was in one hour. For those expedited travelers had not yet entered the thresholds of the Apostles, when the man of God with a following step trod their tracks: not so much showing by words as by deeds, that his way was not in any man. Who, having admired the omnipotence of God experienced in this event, the business of the pilgrimage being finished, returned to their own; from that time onward holding the man of God in a place worthy of reverence.

[10] Now when Herimann, successor of Pilgrim, having stripped off both the infulae of the Pontificate and life, with the equal assent of the people of Cologne was substituted Archbishop ^m Anno of blessed memory: who, as a great Priest in his days, wishing to please God, burned with wonderful love of religion; he is put in charge of the monastery of Siegburg. spent no little in the construction of monasteries, gathering from various places emulators of the law of God for their habitation. The other monuments of his pious solicitude he adorned with the construction of the monastery of ⁿ Siegburg; and, after knowledge of his sanctity had been received, he took care to place the often-mentioned man over the place. But seeing the man zealous for divine contemplation entirely inexperienced in active life, most necessary for such beginnings, he led him out to a place more suitable to his solitude: for nearby was the Abbey of Brauweiler, afterwards of Brauweiler. which, since it was widowed of a Pastor, he commended the care of it to the providence of the holy man, which he could easily fulfill without detriment to his purpose.

ANNOTATIONS.

CHAPTER II.

The heresy of Berengar opposed.

[11] In those days France was being disturbed by Berengar of Tours, who was asserting that the Eucharist, which we take on the altar, is not truly the Body and Blood of Christ. Whence against him, and for him, much was disputed by many in words and writings. Against whom also there stands a letter of this most blessed man, He writes against the heresy of Berengar, published to a certain Meginhard, Abbot of Gladbach, firmly supported by the assertion of truth on all sides: who as a son to a father consulted the father in writing about the definition of this question. Which although it is long to append, yet looking to the benefit of readers, we have thought it not unbecoming to insert in the present little work: that, brought to the notice of posterity, hence, his sincerity of faith being known, the faithful may beware lest sometime they be entangled in errors of this kind. But this is the manner or text of the letter.

[12] "By the grace of God Wolphelm the Abbot to fellow-Abbot Meginhard, greeting. The milk of spiritual doctrine which you asked of me, you have more abundantly heaped for yourself from heaven by faith and humility: by faith, because what is not in me, you believe that almighty God can work in me; but by humility, because, with merits and wisdom lacking, you do not abhor to venerate in me the gray hairs and the dignity of order. O how fitting it is, that while that which inebriates harms, you should desire as a remedy what deinebriates. But there is harming a certain inebriation of the heresy of Berengar, whose peril of inebriation let us turn away, and let us approach to breasts better than wine. And soon, that with Christ helping we may be able to destroy that assertion, which strives to maintain that he did not come to the disciples after the resurrection with the doors closed; flowing from the breasts of mother Church, let the Gospel of John suckle us. 'When,' he says, 'it was late that day, the first of the Sabbaths, and the doors were shut where the disciples were gathered, Jesus stood in the midst.' John 20:19,26 And a little lower: 'After eight days his disciples were again within, and Thomas with them: and Jesus came, the doors being shut, and stood in the midst.' Behold between Berengar, that the Lord did not enter with the doors closed, and between John, that he did enter, since there is a controversy; he prevails, to whom, saying, 'We know that his testimony is true,' the whole Church applauds. For if the Gentiles, when they close books, applaud those whom they judge to be received; much more truly does the Church bear testimony to this Gospel, for which, before it was written, she sent before prayers and fasting. Id. 21:24 Let Berengar therefore know that these things are sufficient for him; to which, since they are from God, man cannot contradict.

[13] "And so next I shall come also, with the Lord's help, to that in which he speaks blasphemy against the sacrament of the Eucharist. Prov. 26:5 But because Scripture teaches that one must answer a fool according to his folly; the very words of blasphemy being meanwhile suppressed, one must run ahead to its source, so that, if the Lord grants us to block it, the corruption of this blasphemy may cease from flowing down to us. But the vein of this spring is, that he does not think rightly of the sacrament of the Lord's Body

and Blood: and while to look at bread and wine in them he has the eyes of the body; to look at Flesh and Blood in the same, he does not apply the eyes of the mind. But we, to sharpen our vision, and by sharpening to make progress by which we look upon these things, that we may obtain the tradition of this truth once received, let us exhort ourselves in this way: If he who said, and they were made, and commanded, and they were all created; if he, I say, said of this bread, 'This is my body'; and of the wine, 'This is my blood'; it is necessary altogether to be so. For these mysteries alone are not separated from others; which, as God said, were made, or, as he commanded, were created. But there is one and the same God, first forming the world, then in this sacrament reforming his image. For thus one would make man, and another redeem him; in redeeming he would assume to himself more honor: and so God was going to redeem by himself, and man could only be redeemed by himself: because namely nothing would profit man to be redeemed by right, whatever other than by putting on man God should accomplish; so that from this it is clearly evident that one and the same, God and man, is the Redeemer of man. Therefore altogether it is necessary to be so, which, with God saying or commanding, cannot not be.

[14] "Behold, by the authority of the New and Old Testament we prove these things: to which Berengar adds a third, which, no less than 'the third Cato fell from heaven,' we reject. Come on then, after the two Testaments, this third; and for that reason third, because it is alienated from them, in the words of the author himself it speaks thus: 'If mice have eaten the consecrated Body of Christ, not for that reason does Christ in them, and they in Christ abide, nor shall they have eternal life.' O if now in the underworld the tormentor of Horace were sitting, mocking this enemy of the Church with these words:

'The mountains labor, a ridiculous mouse shall be born.' On the Art of Poetry

We thought that this man, exalted among mountains, was laboring to bring forth something great, when behold we see him summon mice from caverns for his help. Now breaking off this middle irony, against Berengar and for ourselves let us exhort ourselves, thus saying: If this body, about which we are treating, eaten by the Apostles and by all the elect, who alone so eat it, neither failing when eaten by the upright or the wicked; that Christ may abide in them and they in Christ; and not Judas and all the reprobate, into whom after the morsel of bread Satan enters, and there is made a far different conjoining of Satan entering and of the reprobate, than that which is of Christ and the elect (For nowhere has he laid hold on the angels, but he has laid hold on the seed of Abraham) If, I say, this Body thus eaten by the elect and conjoined to them, with them also being conjoined to the same, receives itself whole and unharmed, living and entire, to the Father; much more from Judas and all the reprobate, even more from mice and from other filths of the world, is it gathered back into its kingdom without diminution or contamination of itself. For even this invisible sun, which is created and not omnipotent, draws back to itself its rays sent into sewers and other filths of the world without any pollution. But this Body, But these do not partake of his grace. after communion has been fulfilled in the Catholic manner, receives itself whole and unharmed, living and entire, to the Father. For so the Church of Achaia testifies that blessed Andrew the Apostle said: 'After all the people of the believers have eaten the Flesh of the Lamb and drunk his blood, the Lamb, who was sacrificed, remains entire and alive: and although he has been truly sacrificed, and his flesh has truly been eaten by the people, and his blood has truly been drunk; yet, as I said, he both remains entire and immaculate and alive.' Therefore this Body, receiving itself living and entire and unharmed from those to whom as partakers he is partaker, much more from those who do not partake of his grace he gathers into his kingdom. This meanwhile I think suffices for your charity, until we see if it is necessary to add something to these. But yet both what I have said, and if anything I shall say, I commend to your prayers and to those of all who think piously of me: because although the detractors of Jerome are dead, I consider the author of such detraction to be living."

In such a way this veteran soldier, armed with the weapons of justice, namely with faith, hope, and charity, set in the battle line of the Lord, most unconquered in his place attacked the perfidy of Berengar. With how great devotion he did this, the prayers and tears which he poured forth testify: to the end that the seduced might come to themselves, the Catholic faith might stand unstained, and might not deviate from the right path, stained by any depravity.

CHAPTER III.

The allod of Cliteno recovered. The enmities of Archbishop Herimann patiently borne.

[15] These things thus being first tasted, let the pen turn to describe what labors, nay, if it is right to say it, persecutions, he bore for the good of his Church, namely by name Cloteno: The allod Cliteno how it was conferred on the church and taken away, is to be briefly indicated: because the reason is not fully noticed whose origin is unknown. The Lady Richeza, whose parents built the monastery of Brauweiler from the foundations, being an emulator of their faith and devotion, made the churches of God heirs of her earthly possessions, that she herself might deserve to become a partaker and heir of the heavenly kingdom. She therefore gave to blessed Peter at Cologne Comburg and Saalfeld, with all their appendices: but to Saint Nicholas at Brauweiler the villa called Cloteno, with all its revenues. Which donation, made under the testimony of many probable persons, the present Lord Bishop Anno corroborated and authorized by his authority, and, that through the ages it might stand unshaken, condemned violators and robbers with perpetual anathema. But when Lady Queen Richeza paid the debt of death, while she was being brought to be buried in the monastery of Brauweiler, as she herself while living had arranged (for she had also designated a place there for her burial), by the order of the aforesaid Archbishop Anno; her body is forcibly retained, and in ^b the church, which he himself had erected from the foundation in honor of the blessed Mother of God ever Virgin Mary, transferred to the church of Blessed Mary, she is buried. Which being done, he conferred the mentioned allod Cloteno on the same church, with those objecting to whom, by the ardor of justice, this violence was grievous to see. So much was the prudent and most diligent man at that time surrounded by the counsels of the wicked: nor could his mind suddenly be recalled from what he had begun; indeed by whose nod even then the affairs of the kingdom were disposed.

[16] These things being thus accomplished, with the hour of his death now at hand, he asks it back from Saint Anno when sick, he began to be troubled by the grave discomfort of infirmity. Then Blessed Wolphelm, coming to him for the sake of visiting, among the words of consolation inserting mention of this matter, admonished him with pious solicitude to expiate this guilt, to remove this injustice; adding that unless he changed his committed deed by amendment, a pernicious peril threatened his soul. To whom he, as he was a man of noble mind, having kindly received the admonition; knowing him to be a just and holy man, humbly commends himself to his prayer, promising that shortly he would either return the same good, or restore another by reciprocal exchange for the same. Gladdened by these promises, the servant of the Lord returns rejoicing to his own. But, alas, it happened otherwise than he had promised: for being prevented by ^c an untimely death, he died, and with his life in mid-course, left unfulfilled what he had promised. Therefore, what we have learned from our elders, namely the contemporaries or disciples of the most blessed man, we have faithfully set forth with a running pen: now let us relate those things which were done in our times and which we ourselves saw, in the order of his deeds.

[17] After the passing of the venerable Archbishop Anno, Lord Hildolph, not without injury to the people of Cologne, obtained the insignia of the Prelacy: and his successor Hildolph, who on this same matter was often approached by the venerable Father. He, warned by the congregation of the aforesaid place, replied that on no account would he take away from the holy Mother of God what a man of such merit had conferred through his devotion. Then the man of the Lord, seeing himself to profit nothing with the Archbishop, through his legates was eager to approach the Royal magnificence, and to proclaim the whole order of the matter done. Then the fourth ^d King Henry, afterwards Augustus of the Romans, who at that time was strenuously governing the monarchy of the kingdom, having learned of the proclamation of this matter, promises that he would be present with every aid: that indeed he bore the deed gravely, but never, while he lived, would he permit it to be stable. also by the authority of the Emperor Henry interposed Noting also that the reputation for goodness of Lord Archbishop Anno could be no little obscured by this transgression of laws or justice, mindful of the old friendship of the man (for he had been educated or nourished by him), he orders Lord Hildolph, his successor, that Cloteno be quickly restored to the monastery of Brauweiler. But when he answered nothing certain to these things, but rather from day to day redeemed time by delay, the legates, not counseled according to their vow, but frustrated in hope, returned. Then the man of the Lord, destitute of all human counsel, what to do, whither to turn, was doubtfully fluctuating: but he asks help or counsel from him who alone knows how to succor in perils and necessities.

[18] Then it came into his mind that nothing would be more excellent, nothing more advisable, than to appeal to the Pontiff of the Apostolic See on this matter. and of Saint Gregory VII the Pope, Made more calm by this inspiration, he quickly dispatches legates to the Apostolic man, then by chance staying in the regions of the Alps. Who, when before the Chief men of the Senate and the Judges of the Roman Church, they clearly in the words of the Pope set forth one by one what had been done by Archbishop Anno concerning the often-mentioned Cloteno; amazement with no small admiration seized the minds and hearts of all. Then the Lord Pope Hildebrand, who is also ^e Gregory, by the authority of blessed Peter the Apostle through his letters announces to Lord Hildolph, his successor, that under the appearance of piety, being a defender of impiety, Cloteno, violently taken from the church of Brauweiler, he should no longer suffer to be unrevoked. "God," he says, "O son, letters sent to Hildolph: does not need anything to be offered from injustice to himself: because, as we read, such victims from robbery are made to him, as if one were to slay a son in the presence of the father. We have indeed recognized our brother Archbishop Anno as a doer of many good things: but yet in this part he is least to be defended as not having erred, while what he took away from blessed Nicholas, he judged a pleasing holocaust to the holy Mother of God, with the Lord saying through the Prophet: 'Because I am the Lord loving judgment, and hating robbery in holocaust.' Ecclus. 34:24, Isa. 61:8 Nor is it right to be believed by the faithful that the mother differs from the will of the son: since it stands plainly that it is proper and common to both, to will the same things and not to will the same things. But you, lest by defending injustice you seem to offend God, take from the midst what

Bishop Anno, though good in other things, here badly counseled committed: lest it be both a detriment to his crown, and an occasion of fault to you."

[19] He incurs greater indignation: The paternal admonitions of this sort having been received from the authority of the Apostolic See, the mind of the aforesaid Pontiff Hildolph was more turned to fury, than provoked to justice or mercy. Finally he summons the chief men of the Church of Cologne, complaining that he had been defamed and accused before the Apostolic man through the man of God. Then the most gentle man, humbly opposing these objections: "Let there be brought forth," he said, "O lord, into the midst, if it please you, the testimony of the accusation: if I cannot excuse myself, from those things by which I am accused by you, let me then at last be worthily convicted of having deserved offense." The Bishop therefore, holding the letter of the Lord Apostolic in his hands, hands it over to be read in public, thinking that by its reading all would be armed against the servant of God in contradiction. Which being recited, many agreed that nothing worthy of offense had been done. But a certain Bezelinus, guardian of the house of blessed Peter the Apostle, with others, who had a mind rather to disturb the matter than to determine it fairly; when they could find nothing else to object, they assert that the Pope could not be consulted on this matter without their own counsel. While the servant of the Lord could with an easy answer refute this objection, from the hatred of the Bishop raging more than from just judgment, he is injured, calumniated; and treated with insults and contumelies, otherwise than had been worthy for so reverend a man to suffer, He bears injuries patiently: finally also with terrible oaths he threatens that he would take away the staff of pastoral care. Then the blessed man, most patient in injuries, strengthened by the power of constancy, bare of fear, replied undaunted to the attempts of his adversaries (for the mind of the just man did not know to fear, which was tortured by no consciousness of fault): "With divine clemency accompanying us, we do not fear here today to incur prejudice, bearing a pure conscience, entirely innocent of the whole charge. This saying seems fulfilled, where it is said, 'the just man shall be confident as a lion.'" Prov. 28:1

[20] While the man full of God was most efficaciously speaking these and similar things, all his rivals wondered at the grace of his mouth and the constancy of his mind, and as it were a certain night and darkness were poured into their minds. What they should do, whither they should turn, they doubtfully wavered; grieving that they had been consumed by vain labor, not finding in what part they might catch him in work or in speech. In these pressures of troubles and straits among the chief men there especially favored the blessed man Bertulphus, an upright man, Provost of the church of blessed Andrew the Apostle; and a certain Wigmann of Heversbach, a military and noble man, but also notable in eloquence. These two, having him in the midst, as once those sent from heaven to Maccabeus, for the defense of justice were not afraid to attack injustice; so much so that neither by threats nor terrors could they be shaken, nor could they be broken from their purpose by any gift. They therefore insisted manfully by the Apostolic authority, He receives Cloteno back: asking that judgment be made for the church of Brauweiler, according to the command and legation of the Apostolic man. By whose voices and insistence the Bishop not a little exasperated, with grave indignation says: "Have Cloteno for yourselves: it will be mine, both to avenge my injury, and to receive more useful things given for Cloteno." And so the word snatched from his mouth, the legates are dispatched with speed, to claim the same good.

[21] These things thus being done, the Bishop orders the man of the Lord to meet him at ^f the castle of Neuss, with all intent, He is summoned to Neuss, that with no helper or defender of his resisting, he might more easily depose him according to his wish. But there is no wisdom, no prudence, no counsel against the Lord. But as long as that adversity pressed, so long did the devotional love of the Brothers not cease to entreat the Lord without ceasing with the supplication of the seven psalms and the litany, that he would grant them to find joy out of sorrow, gladness out of tribulation. The servant of the Lord, therefore, knowing that a safe defense cannot stand by man, with the Psalmist saying, "It is good to hope in the Lord, rather than to hope in princes"; trusting in the help of the Lord, cheerful and rejoicing he begins the journey to which he had been commanded. Ps. 117:9 (sic) Arriving therefore at the place, with no small multitude of the poor gathered, by works of piety and mercy he began more attentively to commend himself to God. And when they had sat down in the upper room of a certain house, and the servant of the Lord, with his own men ministering necessities, was carefully going about; suddenly the upper room collapsed, and that whole multitude with the man of God by falling came into the underground cellar. Whom immediately no small part of the house following crushed: but by the providence of God, through the merits of his servant, inflicted injury on none. And so the citizens, aroused by the crash of such great noise, in the ruin of the house he is found unhurt with the others fly up from everywhere, and not without great wonder draw out safe those whom now they had believed to have perished. But a certain one beyond the others who had fallen and been crushed more dangerously, while he was already being wept over by all as if dead, being drawn out is found not injured in any part of his body. And also the cup-bearer of the man of God, by name Godecho, at the very hour holding in his hands two earthen vessels filled with wine, fell together with those falling: but, wondrous to say, he suffered no loss either of himself or of the vessels or of the wine. Which wonderful deed it therefore pleased the divine clemency to show, that it might be made clear to mortals, how great a merit that holy man was with him.

[22] But the Bishop, who had compelled him to come there, divinely, and he is permitted to return: as is believed, restrained, was in no way then able to be adverse to him. For the divine providence worked in this wondrous way about his servant, lest he be oppressed by the judgment of mortal man, whom he had disposed to magnify with so great a wonder. Hence not extinguished, but more sharply kindled, was the fire of the aforesaid Bishop's fury. For although he then allowed him to depart, yet again he orders him to return to him at Cologne on an appointed day. Meanwhile, as we mentioned above, with the Brothers solicitous for him in vigils and prayers, the servant of the Lord is present unexpectedly. Who, I ask, can unfold the floods of eloquence, what tongue the joy then made in common? For not without merit was the humility of the flock glorying in the presence of its Pastor, whom the Lord had glorified by the attestation of admirable power.

[23] At that time a certain ^g Hartmann, Abbot of ^h Deutz, while one night he had indulged in sleep, saw such a dream, certainly a presage of future things. He saw through a vision a certain man of excellent form, venerable in countenance, by Altmann the Abbot admonished through a vision decently adorned with Episcopal insignia, going forth from the church of Brauweiler, and directing his way to Cologne. Whom preceding, he sees blessed Abbot Wolphelm with a company of Brothers following in his footsteps, repeating the seven psalms with litanies more often modulated in voices. But when it was come to the doors of the bedchamber of the resting Bishop, the doors being bolted, at the impulse of the preceder's staff, they were opened quicker than said. These being thus entered, the preceding leader, approaching the couch of the reclining one, with grave animadversion inquires why he had dared to practice such rash things against him. The speech finished, with the staff which he was carrying in his hand, for the vengeance of the injury he struck him heavily on the head. And so the Abbot, roused from sleep by fear, considered the servant of the Lord certain from divine protection and the consolation of blessed Nicholas. Nor was the dream at all false or empty, while what the Brothers had been seen to have done in psalms and litanies, this the Lord deigned to reveal to him through the vision. The exhibition of the work also gave sure faith to the vision: for at one and the same moment, when this one saw him struck, the Bishop himself felt himself oppressed by disease. In such a manner therefore, divinely checked, his adverse intent was frustrated in its effort: for the disease growing stronger, he understands he will soon die Hildulph. after a few days he ⁱ died, and the chair of the Prelacy ^k Segninus, a pious man, obtained. Let it suffice to have remembered these things thus: now let the discourse turn to describing the following of his deeds.

ANNOTATIONS.

CHAPTER IV.

The church adorned. Reading of Scripture. Almsgiving, hospitality, and other virtues.

[25] This servant of the Lord therefore, forgetting what was behind, stretching himself with all his strength to what was before, by the example of the Prophet David, saying, "Lord, I have loved the beauty of your house, and the place where your glory dwells," set about adorning the house of God with every variety of beauty: which because he conceived with a most devoted mind, He adorns the Church: he brought to completion with wonderful effect. Ps. 25:8 Finally, to touch on all things briefly, by his insistence or in his time, the condition of the church of Brauweiler, within and without, was raised with various ornaments of painting or of building or also of mosaic work. He also expressed the text of each work with excellent verses, so that the full content of the whole material might be clearly evident to the inquirer. It is worth while, not to keep silent also about this, that every year the man of the Lord used to have the pages of the New and Old Testament entirely unrolled in reading: but the four books of the Gospels, since it was not fitting to complete them in that place or in that order as the rest, He takes care that the Bible be read every year, the Gospels four times: he established that at the four recurring times of the year, in the four regions of the cloister, each should be recited by each Deacon. With what regard for utility or affection of devotion he did this, is clear from the following verses composed by him on both Testaments. In which he adds, for each year in completing both, a cause of utility not to be despised, touching also on very many necessary things, now suddenly and decently changing persons, now announcing the salvation of the elect through scourges, now commending the sweet taste of the Scriptures, and finally declaring the twin nature in Christ as the medicine of the human race. These things we have therefore pre-tasted, so that when it comes to such passages, the reader may be able to run through them undaunted, because he will remember to have already learned it.

[25] Widely diffused thus the Ecclesiastical custom / exercises itself in both Testaments of the Almighty, / that it may read both these, and also complete them every year, / as in the week the ode of Psalms is closed. / But as hence the state of singing psalms, thence of reading stands, he composes a poem on the utility of such reading. / that the reading may profit, let the preface never be lacking, / by which with the lock opened, it is revealed to every volume: / Let it open up, so that what the abyss cries to the abyss may be admitted. / But his grace gave to the Clergy to be admitted,

Who prepares hence documents for the peoples through the minister himself: / But to all equally he does not reveal the inmost things. / Yet who in the meantime does not refuse the interior things? / Hence the Angel suspends the striking sword, / The blow of a lightning inflicted too high does not hurt, / Not the burning fire, nor the horrid face of a demon, / From captive senses the dire angers depart. / The vast plague of disease, which often comes upon the world, / Either does not come, and more quickly departs by praying. / That the chosen sons the father wishes to be prepared, / to be touched by blows, and afflicted by fleeting punishments, / By which they are to be deterred from the harmful covenant of the world; / But God does not withdraw the use of these gifts from them, / But rather through the blows shows himself to be father. / If this rite be legally established for them, / that so psalms be sung, as we have said, and be read, / the utility is evident outwardly, a higher one lies hidden within. / He who is led in here will taste the gifts of the fruit. / To whom the Lord gives a mind knowing how to taste / the fruit of greater flavor than the tongue can open. / But there will not be one who expresses this taste in writings: / The one tasting knows more, how sweet is the grace, / Which the cell of the sacred Scriptures preserves, / And which wishes to be diffused through the regions of the world: / By which the human race may be healed in this medicine. / Which the compact of two natures accomplishes: / While God there begets as father, here the unwedded mother bears; / Nothing thence is brighter in heaven, nothing hence is clearer on earth; / By which twin species this medicine is composed. / Christ begotten from the Father as God: but as man born of the Virgin. / Who is God with the Father, and also true with the kindly Spirit, / With sins forgiven to us, may he open his pious bowels, / While he justly judges ages through examination. Amen.

[26] These little verses of the blessed man I have therefore thought useful to insert into this work, that as the simpler delight in the pasture of plain running prose; so the more perfect, more carefully searching out spiritual things said, He commends alms, hospitality, may be refreshed with their spiritual taste and fruit. But more often in the assembly of the Brothers, disputing and persuading about the salvation of souls, among the manifold propositions of virtues, he would thus commend the grace of alms or hospitality: "It is fitting," he said, "as it is written, to have a good testimony from those who are outside: and not to forget hospitality, since we read that some pleased, Angels being received in hospitality. Whence I especially admonish you, Brothers, to spend care on the reception of the poor and of guests: because assuredly whatever is conferred on them with faithful devotion, is bestowed on Christ, who wishes to be received in the poor, to be gathered in the guest. Heb. 13:2 And therefore I have brought in especially necessary the grace of hospitality or alms; because I consider that neither the place nor its inhabitants can be propagated except by alms and constant prayers."

[27] "But, most beloved, while you see a spark of any good kindled in you, do not, I beg, wish to ascribe it to your merits: since, as it is written, 'It is neither of him who wills, nor of him who runs, but of God who has mercy.' and humility. For almighty God, by inspiring, prevents us to will good: and by aiding follows, that we may be able. Rom. 9:16 For otherwise vain would be our effort, unless the divine power cooperated. But thus with grace going before, and good will following, what is of the Creator's gift, becomes of our merit." With these and similar exhortations watering the hearts of the Brothers more frequently, he was provoking them to follow piety. But watching diligently to gain souls, he was eager to bring forth nothing in words, which he did not strengthen by examples, lest the cleanness of his life should differ from his tongue. In this order certainly he avoided the company of hypocrites, who have indeed the words of the Saints, but have not their life: and those whom they beget by speeches, they do not foster by examples: and those whom they edify by words, they destroy by manners and life. For the blessed man not only persuaded with his tongue, but also by examples, manners, and life showed to his subjects, whatever almighty God has commanded to be observed by his faithful.

[28] But his care for the poor had always been the greatest. Whence with provident dispensation he added to the hospital tithes and vineyards, that the necessities of food might be supplied to them without money. He himself shining before others by example He was continually in battle against vices: because the mind raised to virtues was not inclined to vices. He so abhorred covetousness or avarice, the root of all evils, that besides the common and simple food, he took nothing at all for himself that was special. He was eager rather to be loved by the effect of piety, than to be feared: whence boasting and pride he undoubtedly spurned. But wishing to detract from no one, to hate no one, the torches of wrath or envy being extinguished, he chose to love all with fraternal love; of various virtues. always cheerful, always glad, bearing in the cheerfulness of countenance how sincere and pure was his affection both toward God and men. But although he was suspended in continual contemplation, yet he was near to each one in compassion, not at all bending his mind from contemplation, while piety was fervent in work. So namely in likeness of the heavenly animals, with eyes before and behind, he had been bound by the love of both virtues: so that while he was seen intent on each, yet he did not lack the property of the other.

[29] Thus he bore himself, who possessing nothing dearer preferred God, loving God with all the affection of heart and mind, but every Christian as himself: He excels in the love of God and neighbor: preserving innocence in simplicity, concord in charity, modesty in humility, censure in the severity of discipline. Toward those acting well he did not wish to appear as Prelate, but as equal and companion: but against the vices of the delinquent, gentle in correction, he exercised the privilege of his promotion. But who can express in words with how great discretion he strove to temper all his judgments, with how great justice to moderate them? For when for any fault correction was to be applied to anyone, first descending into himself, according to that of the Apostle, "If a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted"; as if the fault of his own guilt he wept over that of another. Gal. 6:1 Thus indeed the mind of that breast devoted to God cultivated itself with every kind of piety, eager to rejoice with those rejoicing, to weep with those weeping, plainly a gentle and just man, thus made all things to all. He succors all: For whom grieving did he not grieve with? Who at his sight did not change sorrow into joy? Who inflamed with anger, by his speech was not mitigated? Who smitten by unjust thought, was not cured by him healing? Who asked to be consoled, and did not find consolation? Who can express the force of words, the efficacy of speeches? Who can unfold piety, who can narrate charity? In which he had been so rooted and founded, that although he was not without any virtue, yet he stood as a special cultivator of this. Not slothfully remembering in his mind, that as much as he was the Prelate to subjects, so much was he occupied with greater cares; he was zealous in every way to please God through contemplation, and to administer solemnly the cares of external things through suitable persons.

[30] Thus more freely free for the Lord according to his vow, provident on both sides, he looked out for the flock, within by his own vigilance, without by suitable providence. And because he was of wonderful gentleness and discretion, having used great discretion, knowing that strictness, if it exceeds measure, begets savagery; and excessive piety brings forth dissolution of discipline: between both he used such great discretion, that neither indiscreet strictness should become for his subjects the occasion for refusing labor; nor should excessive exhibition of piety be an immoderate relaxation of discipline. So indeed by the example of the holy Fathers he established the steps of his actions, that he in no way allowed his own action to flow out beyond the limit of justice. Hence indeed I would call such a man happy and rightly blessed, who strongly held the vigor of ecclesiastical discipline, and yet never deserted discretion, the mother of virtues.

[31] in every kind of virtues Whose manners or acts to touch on in summary: he was of a praiseworthy life, discreet and useful in word, provident in counsel, adorned in manners, mellifluous in affability, merciful and kind; prone to pardon, slow to anger: by the affection of piety, stooping to all the needs of the wretched, according to blessed Job, he was father of the poor, consoler of mourners, helper of orphans; he did not despise the needy, nor did he dismiss the poor without a covering; some he refreshed with the word of consolation, others he relieved with the help of piety. Job 29:12,16 and 31:19 From infancy he learned to fear God: for mercy had come out of the womb with him, and grew. The ark of his heart was always full of good will, his hand never was empty of gift. He here won for himself the patronage of the poor before God, making for himself friends of the mammon of iniquity, who would sometime receive him into the eternal tabernacles. But lest he should seem to love the world more than right, he used the world only for necessity, not for superfluous delight. For excluding harmful pleasures from his mind, he emulated the Apostolic traditions, namely to chastise his body and reduce it to servitude, that, made thin, it might become a vessel fit for heavenly disciplines of sanctification: for he knew that the mind cannot be enjoyed by legitimate command, unless the motions of the flesh are entirely subjugated. 1 Cor. 9:27 By this rite of sacrifice he showed himself in the inmost places of his heart a living victim, holy and pleasing to God; while every day, with the most sacred mysteries of the Body and Blood of Christ, through the grace of compunction, he slew himself as a holocaust.

CHAPTER V.

The virtues of his brother and sisters and of a certain Burchard, a familiar. The miracles of Blessed Wolphelm during his life.

[32] There was to this most blessed man a full brother, ^a Frumold by name, and two sisters who were nuns, of whom one by name Oswenda, Bertha his sister writes the Life of Blessed Adelheid, was a woman of wonderful simplicity and innocence: but the other, called Bertha, shone most of all in the knowledge of letters. She ^b wrote the Life of Blessed Adelheid, first Abbess of Vilich, with a very elegant style, and left much fruit of her religion or knowledge in the same place. Of whose aforesaid sister, namely Lady Oswenda, Oswenda another sister heals a despaired sick man: it is pleasant to report a miracle done in our times, most worthy of all praise, memory, and veneration. A certain Brother from the monastery of Brauweiler, by name Udo, was suffering from such a bad infirmity, that all were forced to despair of his safety: for his whole body pitifully swelling, with the health of all his members lost, he seemed similar to a trunk rather than to a human body. And, what is wont to be especially a sign of death, no remedy applied to him could profit; with the Lord, as we believe, wishing to show, that the graver the disease, the more powerful is the Almighty to be believed a physician. And when his only funeral was being handled, he is seized by a slow slumber, and he sees in his sleep Lady Oswenda, already possessed of the light of immortality, standing by him, and with the affection of one compassionating, with her hand smoothing his whole body, lightening the force of pain: then, having entered the oratory adjoining the lying one's bed, three times with bent knees she adored, and thus, impressing the sign of the holy Cross upon the sick man, disappeared. At once divine power followed: for after a few days he recovered, entire health being received. Whence there was no doubt, with him opening what he had seen, that by her suffrage of merits, he had been drawn out of

the borders of death. For his sickness had been so immense, that from the sole of the feet up to the top of his head there was no health in him: but with the whole skin of his body drawn away, as if stripped of the old man, he was newly clothed with a new skin together with health.

[33] But the aforesaid brother of Blessed Wolphelm, namely Lord Frumold, Brother Frumold goes on pilgrimage, stripped of the arms of earthly warfare, refused to be entangled with them any longer, that he might serve God more expeditiously. Seizing therefore the zeal of pilgrimage, lest he be an exile from the heavenly country, for all the rest of the time of his life far and wide, to earn the patronages of the Saints, he was zealous to exile himself, content with only one little servant as companion: to whom however in turn, as another Martin, he more often used to minister. Which manner of divine propitiation, he continually performing with bare feet, we so often saw him have bruised soles, that by no reason could he admit shoes. It was also his solemn custom, so long as he stood by the divine office in the church, in every way to avoid anyone's conversation: but standing, or prostrated on the ground praying, he obtained such abundance of tears, that he left the pavement wet, as if soaked with a shower. in great sanctity of life. Possessing this grace of compunction through divine clemency, he deputed it to be the guardian of the other virtues in himself: because no fault whatsoever knows how to dominate him, whose mind is carefully pricked to lamentation. Who could doubt this most faithful servant of the Lord, whose fulfillment of commandments provides such evident testimony to his merits? For although he completed his course in the peace of the present life, he yet fulfilled martyrdom, being eager to have the world crucified, while he crucified his flesh with its vices and concupiscences, and faithfully following the Lord, stood as a pilgrim to the world. This one, joined, as we trust, to the assemblies of the just, rests in the church of his own possession, buried. Let these few things brought forth suffice for the testimony of the sanctity of the most blessed Father Wolphelm and Frumold the brothers.

[34] At that time there was a certain man noble by birth, but more noble by manners, by name Burchard, of prefectoral dignity, but also most powerful in arms, who was the brother of the most illustrious man ^c Emehard, Bishop of Würzburg. Burchard a more noble man, This man, not a deaf hearer of the Gospel, "If you wish to be perfect, go; sell all that you have, and give to the poor; and come, follow me"; leaving all the things which temporally he seemed to possess, he caused Kanerberch, his fortified castle, to be consecrated to the Lord as a place of prayer. Matt. 19:21 In this way, although he could have been rich in the world, he chose to be poor with Christ: clothed in plebeian garb, he traveled through the places of the Saints, diligently seeking the conversations of the servants of God. Whence also brought to the acquaintance of the servant of God Wolphelm, he was held by him in the greatest veneration: and as once the soul of David was bound to the soul of Jonathan, so the love of God united both. he is instructed by Saint Wolphelm, From this mutual affection of charity therefore, being accustomed to visit him frequently, he rejoiced to receive the sweetest honeycombs of the divine word from his mouth. But he wondered beyond measure at such an abundance of the divine word granted him from heaven, that as from an overflowing river a stream, so from his honeyed throat the divine speech flowed. But what wonder, that a mind always fixed in heavenly things, was able to treat of divine things more subtly? That we may therefore pursue the order of the matter, the Lord willing to reveal to the pious disciple what great perfection was hidden in the master, such a vision in the nocturnal silence is divinely declared to him. He saw him therefore, whom Tartarus fears, the abyss worships, the hosts of heaven adore, and by him sees Christ being ministered to into whom the orders of angelic dignity desire to look: this one, I say, he saw placed in a bath, reverently cherished, washed, and wiped by the hands and office of the most blessed Wolphelm: where also the twelve Apostles standing around seemed to give assistance to the one ministering. That most illustrious man therefore hastened to transfer the vision shown him from heaven through a certain monk by name Meginhard, a brother quite familiar to him, to the notice of the man of God. Who with a shrewd mind considering the force of the dream, began diligently to investigate what this vision seemed to portend. He understood therefore openly, that he was being admonished, vigilantly to keep the tenor of his good purpose; that Christ should be ministered to in all his members, according to his voice saying: "What you have done to one of my least, you have done to me." Matt. 25:40 But the man loved by God rejoiced that he had pleased the supreme head of the elect by the works of piety: but desiring to carry out in acts the series of the vision, in the Lord's place a bath is prepared for a needy one, in whose service each of those things is performed which the order of the vision had demanded. When these had been duly completed, the man going out clean and whole in all his body, he was entirely adorned with new clothes. From which time he deserved to obtain such grace, that he also deserved to be a performer of wonderful works.

[35] By him a blind woman is given sight. For at that very time there was a certain woman in the territory of Brauweiler, by name Golda, who grieved that she had incurred the blindness of both her eyes. And when it pleased the illuminator of all to aid her through the merits of his servant, in the silence of the night she enjoys such a vision. It seemed to her while lightly sleeping, that she was standing by the man of God Wolphelm celebrating the solemnities of the Masses; and after the completion, she washed her eyes with the washing of his hands, and wiping them with the fringes of his garments, she received the long-desired light. Which vision being brought to us, to the servant of God, hurrying to the divine mysteries, we humbly suggested; and we begged that he would feel compassion for the poor woman. Who did not assent, saying that this was not of his merit, and that faith is not to be lightly given to dreams often deceiving: but "if," he said, "this vision is of itself, for the second and third time may the Lord deign to reveal it." And so with heart contrite and humbled, with him engaged in fasts and prayers, the same vision, which had appeared to the woman first, appeared a second and a third time. What more? At length the man of the Lord was conquered by our insistence, and she is admitted secretly, ordered to stand before the doors of the little church: because it had not been his custom easily, except for a certain cause, to admit the frequency of women. And so, the solemnities of the Masses duly performed, as the vision had taught, she washed, wiped, and soon clearly seeing returned. Then the holy man, not wishing to be raised up by human favors through the power of this deed, mindful of the Lord's precept, commanding his disciples, that before the time of the resurrection was completed, they should unfold the order of the vision to no one; he most strictly forbade us, in no way to reveal it while he was still alive, to disclose it for no necessity.

[36] The man of the Lord therefore, day by day abounding in the abundance of virtues, unceasingly sighed for the joys of heavenly life, He himself aspires to heaven: which his happy spirit now rejoices to have deserved in the presence of his Lord. For as long as he lived in the body, he inhabited the world in body, not in mind: preferring to have his mind fixed there more, where he knew joy was to remain without end. Whence also rightly he could say with the Apostle: "Our conversation is in heaven." Phil. 3:20, Heb. 13:14 And this: "We have not here a lasting city, but we seek one to come." Therefore with an unceasing burning love of the heavenly country, among other and other exercises of virtues, he had such insistence in prayer, that although he flourished in all virtues, he yet seemed to possess this more principally. From whose constancy this also grew in him as a devotion, that every year, while according to the custom of the holy and universal Church the Lenten fast was observed, he would visit not only the surrounding places, but also at Cologne everywhere by prayer the places of the Saints.

[37] But because the mention of this thing now occurs, it pleases to relate a great peril, rather a miracle, which happened to us returning to Cologne from Deutz. We had sought to pray at the sepulcher of the blessed and glorious confessor Heribert: about to return, we boarded the vessel; unmoored from the shore, we were sailing quite prosperously. The wave had already taken us farther in, when behold suddenly an intolerable tempest having arisen, the quiet of the Rhine, broken, is disturbed from its lowest beds: and the waves redounding on themselves, like prominent rocks, seemed to hang over the heads of those sitting in the boat. And so the boat slipped this way and that with the wandering waves, from the peril of drowning, and now hanging on the top of the wave, now the wave gaping opened the earth among the waves, and with the sailors troubled by fear of death, the sound stuck in the throat of the voice. With us so surrounded by such great peril, I approached the man of the Lord, sitting in the rear part of the ship, and after his custom meditating I know not what secret, and wholly ignorant of those things which had happened to us, and announced that death was imminent in every way. Who immediately flying to the known protections of prayers, most devoutly implores the suffrages of the Saints, the supplication of the litany being imposed. Then with frequent interposing of the holy Cross, he began to sing, "Savior of the world save us"; "who," he said, "by the cross and blood have redeemed us, help." He then exhorts the men, their strength resumed, to row steadfastly, to be struck by no fear of death, asserting that none of them would perish by the providence of God. Animated by this exhortation, and because the matter was for their life, while they strongly tend toward the shore, they manfully cut the waters. Meanwhile a pitiable cry of both sexes standing upon the shore, beholding our peril from afar, is raised to heaven. Why should I delay more? Placed between the confines of death and life, at length we glide to the place where a multitude of ships had occupied the wider bay of the Rhine. Touching which, and migrating from one into another, according to the word of the man of God, beyond hope we all escaped. But lest it should be doubted in any way, he is freed with his companions, that we were saved by his merit, the rage of the Rhine river quickly declared it by divine sign. Finally as the blessed man lifted his foot out of the ship, it was a prey to the waves, which a little before had been divinely suspended: and that which before, though loaded, could not sink, could not stand, widowed of so great a Patron; but immediately, as we beheld, sank and disappeared. Thus through the precipice of immense sorrow, by the merits of his servant, the Lord conferred on us the benefit of the greatest joy, while he both exalted the grace of his virtues, and turned away what we feared.

[38] At the same time on a certain day, when with those sharing his secrets, he knows in spirit that relics are lacking in the altar: he entered to pray the oratory, as at that time was falsely believed, of the parish of Brauweiler, in a villa by name Kyrchedoro: and behold, prostrated on the ground, he learned, with the Holy Spirit revealing, that the place was lacking the patronage of the Saints. Who rising from prayer, with those standing by, approached the altar; and the veil being drawn back, when with a diligent gaze he had examined all things, he found nothing at all, either under the seal or in the chinks of cracks, except the nestings of bats and the webs of spiders. Whence, being as was fitting confounded in mind, without any delay of moments he approached the Prelate of the Church of Cologne; and set forth to him in order what had been done. With whose sorrow of mind he sympathizing, having also given relics of the Saints, directed him to come to him with a certain Hezelin, ^d Bishop of the See of Scarnia, that in his place he might consecrate the aforesaid place, which was of the diocese of his own Bishopric, to God, and bind it to his services. Who with willing mind obeying his command, and he takes care that it be dedicated. with a multitude of the faithful gathered, they dedicated the same oratory to divine religion: establishing

there two altars, the upper indeed in honor of the Archangel Michael, but the lower to be held in veneration of blessed Martin the confessor of Christ. In this deed undoubtedly there was to him a similar proportion of virtue with blessed Martin, who, likewise divinely illumined in a similar manner, freed the people from the seduction of diabolical fraud, the altar of a robber being destroyed, who was worshiped in place of the Martyr. These things being thus duly celebrated, both returned to their own places, praising God with jubilation.

[39] I think that miracle of a thing done should also not be kept silent, which we saw done under the testimony of all the Brothers, a woman partly by Saint Nicholas being implored, and is, the fame spreading, best known everywhere. A certain woman, by name Adelheidis, oppressed by various languors of all her members, was brought to the thresholds of blessed Nicholas in the monastery of Brauweiler, for the sake of recovering health. Who, with the detriment of all members, was also shaken by hidden pains of her entrails and unbearable tortures, so that she so disdained bread of every kind of grain, that not only she avoided tasting, but even touching it. She indeed by the merits of blessed Nicholas received swift recovery in her members: but yet by the hidden judgment of God, in every way, as before, she abstained from the food of bread. But when after some years it had pleased the divine clemency to free her from this infirmity, in the silence of the deep night she enjoys such a sight. It seemed to her that the most blessed man Wolphelm had blessed bread, and that receiving it from his venerable hand she was greedily eating it. Who giving credence to the vision, knowing that through him greater things could be done than these, with tearful voices she implores that bread might be blessed for her by him. Who resisting with all his strength, proclaims himself an unworthy minister of this work. Then you would see the mind of the man of God anxiously disturbed: and partly by the bread blessed by Saint Wolphelm to wish indeed to have mercy, but publicly, because of boasting and favor, not to wish it to be done. Yet lest he should seem to prolong any longer what the divinity had arranged to fulfill through him, the bread being brought, he blessed it, held it out to the woman, and with us present she ate. Who, by the merits of the man of God being entirely restored to health, all the time she lived, there in the church, was so much more commodiously and devoutly zealous to serve uses, as before the others more variously and differently she had deserved to obtain the graces of healings. But the man of the Lord, she is healed. although he flourished with such illustrious and exceptional virtues, yet his mind never succumbed to the exaltation of this; not recalling that one should glory from the virtue of signs, but from the fellowship of the college of the elect. But who can singly relate the kinds of healings, in diverse languishings through him exhibited by divine compassion? For often, with him visiting, health was granted to the sick; which yet he in no way allowed to be imputed to him by anyone. Let these from among many suffice for the faithful, from those mentioned of his virtues. Now to relate what kind of passage from this life there was for him, let the article be directed.

ANNOTATIONS.

CHAPTER VI.

Forewarning and preparation for death, pious passing, and miracles after it.

[40] After innumerable benefits of divine operation through him performed, the pious Lord, wishing to console the groans and sighs of his servant, by the vision of a heavenly dwelling often saying with the Prophet, "When shall I come, and appear before the face of my God? I shall be satisfied, when his glory shall appear"; it pleased him to reveal the time of his dissolution in this order. Ps. 41:3 On a certain day at midday, as was his custom, while he was sleeping not lying down, but sitting, a most beautiful young man stood by him in a vision, and admonished him to hasten to follow him as quickly as possible. Who accompanying as he went, by angelic guidance is led to most pleasant places, flourishing with every variety of beauty, shining with incomparable splendor of light, and fragrant with the odor of all sweetness. There, dwellings of various mansions being shown him, namely those promised to the faithful by the Lord, at last the Angel led him into a certain building of great beauty and height, whose adornment within and without he is ordered to contemplate diligently: prophesying that this was destined for him divinely as a place of mansion: which, he foresees his death, to come on the same day of the next year: he said, the more studiously and beautifully you adorn, the more pleasantly and happily you will enjoy it in perception. Thus admonished by the angelic address about the happiness of everlasting glory, waking, he privately declares the vision to certain Brothers, adding that without doubt he was to be dissolved as quickly as possible. Whence in a wonderful way dismayed in mind, as ones who had always experienced the benefits of his piety, they were tortured with unbearable affliction about his worthy loss. But wishing to gather from this more certainly, they mark the day, having it with the vision: which, a year having rolled around, on the same day he happened to be loosed from the prison of the flesh, on which the vision had been offered him from heaven. Whence it appeared that it was not a fantastical illusion, but a true vision, which so evidently designated both the dissolution of the man of God, and his heavenly mansion.

[41] Throughout the continuous space of that year therefore, not slothfully sleeping, but diligently watching in good works, He prepares for it by conversation about God, he was awaiting the coming of his Lord, and distributing to his fellow-servants the talent committed to him. But such a force of divine love had penetrated his heart, that even if he were unwilling to speak of God, he could not be silent. And when he was doing this more insistently and fervently than usual, some therefore began to be weary, and to hear less willingly. Which he observing, did not withdraw himself from his good intention: but wishing them to come to themselves, he was inculcating that saying of the Apostle with frequent repetition: "My little sons, whom I bear again in labor, until Christ be formed in you." Gal. 4:19 For he said this, because those whom he had already begotten by preaching, he was laboring to bear again by reforming with groaning, adding this: "To me indeed it is not troublesome, but to you necessary." Phil. 3:1 But when one day he saw himself to profit less by paternal admonition, conceiving the Holy Spirit with his whole mind, he burst forth into these words of the Prophet Amos; nay, as the subsequent event of things rather proved, touched himself by the spirit of prophecy: "There shall come days," he said, "says the Lord, and I will send hunger upon you: not a hunger of bread, nor a thirst of water, but of hearing the word of God." Amos 8:11 He undoubtedly knew that as a hunger of the flesh is the withdrawn support of the body; so a hunger of the mind is the silence or loss of divine conversation. Whence narrating future things to them as if already past, he was asserting, "Know, that undoubtedly in those things in which I am now burdensome to you or producing weariness, these things shall someday be to you with supreme he exhorts those nauseated. desire to come, yet not going to be had in effect. For I am now being poured out, and the time of my dissolution is at hand." These things I have therefore thought not to be passed over, lest these words of the man of God be believed brought forth in vain: while every word which he spoke, either was fulfilled, or, as we do not doubt, is to be fulfilled in the future.

[42] But although he was now in his last age, yet in no way did he suffer the rigor of his purpose to be weakened, by living more indulgently, with labor remitted. For he reputed the labor of the present time as little, in comparison to the recompense of the glory to come. Wherefore he made a pretext neither of the length of time, nor of the difficulty of labor: Sick he is anointed by the Abbot of Saint Pantaleon. but rather in every way adding labor to labor, he was zealous to carry out the angelic exhortation. But now, with his passing at hand, when he feels himself suddenly deserted by strength, weighed down by infirmity; having summoned the most reverend Abbot of the monastery of blessed Pantaleon the Martyr, by name Herimann, a man of all honor and religion, he had himself anointed with the liquid of sacred oil. A few days having elapsed, at the first dawn of light, on the 10th day before the Kalends of May, entering the way of all flesh, he died, and the happy one happily entered the joy of his Lord. He dies April 22 He flourished in the times of Henry II the Emperor, who obtained the monarchy of the kingdom after the death of Otto III, in the time of blessed Heribert, Archbishop of the holy Church of Cologne: and lived until the 33rd year of Henry IV the Emperor, in the year 1091, whose father was Henry III, and grandfather the Emperor Conrad. He passed, full of days and of all the profits of good works, in the year of the Lord's Incarnation 1091.

[43] ^a Herimann, at that time Archbishop of Cologne, having learned of whose death, most eager to spend the service of devotion on his obsequies, devoutly ran to bury him. He is buried by the Archbishop and Abbots, By whose example a throng of religious men also flowed together, among whom were reckoned as chief and more illustrious ^b the Abbots, namely Herimann of the aforementioned monastery of Saint Pantaleon, and Reginhard of good memory of Siegburg: who both always cherished the servant of the Lord with the highest zeal of piety. Therefore, the solemnities of the Masses having been completed by the Archbishop for his venerable memory; when the most sacred little body had to be placed in the tomb, approaching personally, the face suffused with a rosy color, he removed the cloth with which his sacred aspect was veiled: and behold, wondrous to say! although he had already been three days dead, he appeared not pale in the manner of the deceased, but suffused with a rosy color, full of grace, and as though sprinkled with dewy drops of sweat. At which illustrious miracle seen, very many wept for joy. But turning to those standing around, the Bishop said: "Behold, most beloved Fathers, how devout was this servant of the Lord, whom such and so great grace of countenance commends." He shines with miracles. These things being spoken by the Prelate, with due veneration beside the altar of blessed Peter the Apostle he is decently handed over to burial. There by the suffrage of his merits, the vows of the faithful are heard, benefits are bestowed on the sick, our Lord Jesus Christ providing, to whom with the Father and the Holy Spirit be honor, power, and glory forever and ever. Amen.

[44] And so, having measured the sea of the present history as though a great sea, we now breathe, as if seeing the shore, while we see that certain things only are still to be reported about his miracles. We must therefore be eager to hold the port and finish the course: because, as clouds are wont to obscure the sun, so slothful and slow writers often withdraw the knowledge of useful things. Let us therefore undertake to report the miracles, which after his death were celebrated through him by divine power. In the territory of Brauweiler a certain woman, A paralytic woman is cured: by name Wazela, while one day she had sat down for her weaving work, began unexpectedly to be tormented by such a cruel vexation of both her hands, that by the cry of her dire voice she was compelled to summon the citizens. From whose immensity of pain, she was believed liable to the passion of paralysis: for suddenly she was rendered so useless as to her hands, that she could not apply them to any use. With the disease becoming more and more grave, from excessive crushing of pain, she fell asleep among the hands of those holding her, and gently hears the sound of such a voice: "Why are you weighed down with sleep? If you wish to be free from your present passion, rise more quickly,

and having approached the tomb of Lord Wolphelm with the offering of a candle: for by his merits you shall obtain the joy of health." Who, busy to obey the one commanding with alert faith and prompt devotion, with a burning candle visited the tomb, neither mistrusting the merits of the blessed Father, nor hesitating to believe the words of the one admonishing. Who, when she had fallen down in prayer, after a little arose healed; and giving thanks to God, departed safe and joyful.

[45] A certain Brother from the monastery of Brauweiler, by name Heribert, after the death of Blessed Wolphelm had been sent to the province of ^c Denmark, with some other Brothers for the sake of monastic religion. Where, when he had stayed some time, and his mind now persuaded him to return, with honorable and religious men accompanying him, he undertook the journey. with Saint Wolphelm appearing And when they had come to the sea, with pirates lying in wait, and occupying the bay of the sea day and night, for nearly nine days passage was denied. Whence all alike, afflicted by great contrition of heart, were praying with intimate bowels, that the Lord would deign to be propitious to those invoking him. Nor did the pious Lord delay the vows of his faithful, by quickly granting aid. the peril of pirates and tempest is avoided. For in the silence of the night Blessed Wolphelm is present to the aforesaid Brother through a vision, ordering him to hasten his passage on the morrow; announcing the sea pacified, the attack of the enemies restrained: but as a memorial of his deliverance, that worshipper of the holy Trinity ordered vows of jubilation to be paid to the Lord with three times three psalms. Thus, with the fear of enemies removed, they took no small joy from the divine revelation: and joyful they put themselves on the sea waves, with the pirates in no way able to harm. In this order, freed from the impending storms of evils through the merits of his servant, they give thanks for divine liberation. Which, as we learned from the Brother himself who experienced it, we have reported in a faithful narration. A wretchedly contracted man,

[46] At the same time a certain lame man, by name Willemann, from a villa adjoining the place of Brauweiler, namely called Polheim, by the intercession of Blessed Wolphelm, received the long denied services of his members. In the time of Lent approaching the place of the tomb, with what desire of health he burned, he showed by the groan of his heart; with what groan of health he was drawn, the affliction of his heart declared. Finally, turned with all intention to God, he prayed with tearful sighs, that by the merits of his servant he might deserve health in his members. Nor did hope deceive him, to whom faith had provided incentive: for sooner than said it became clear of what sanctity or merit the blessed man was. is restored to health, For suddenly the long-contracted sinews began to stretch, and the passages of the veins to be filled with the infusion of living blood, and the members before half-dead, to be restored to their former vigor. Why should I delay longer? The man, feeling divine power working in him, trying to rise with slow effort, although with still faltering step, stood on his feet, and faithfully narrated to those present what had been done about him. Who, sustained by their hands, and led here and there, as the matter became known to the Brothers, God is magnificently praised and glorified, who is wonderful and glorious in his Saints, doing wonders alone. But as a sign of such great miracle, the staves of his support hung over the tomb of the most blessed man for a long time.

[47] At another time something similar to this miracle happened, which when and how it was done, it pleases to relate. From the villa of Geroldeshoven a woman entirely contracted was brought by friends to the often-mentioned place. She, diligently lying there in prayers, frequented the thresholds of the temple more attentively. But as it was the most sacred solemnity of blessed Peter, Prince of the Apostles, to another contracted woman health is returned. she too with the rest of the common people happened to attend such great solemnities. Who, weeping abundantly, and drawing long sighs, prostrates herself before the tomb of the blessed man, complains that she is wretched and exceedingly unhappy, whose neither prayers deserved to be admitted, nor bodily discomforts loosed. But he who once wished to defer the prayers of the Canaanite woman, and of this one; so that the importunate desire of hers might be an experiment of her faith. But since she did not hesitate that she could be saved by the merits of the blessed man, but persevered in asking in faith, she deserved the effect: for being raised up divinely, she cried out, and broke the silence of all with shouts. For where the disjointed bones joined themselves to bones, and the contraction of sinews became the connection of joints, it is not to be wondered, that the weaker mind of the female sex was frightened. Rising therefore from the pavement, vigor received, in good health she was able to return to her own. By such effects of miracles this blessed man truly testifies that he lives with Christ to the world. Amen.

ANNOTATIONS.

ON BLESSED FRANCIS, OF THE ORDER OF FRIARS MINOR, OF FABRIANO IN PICENUM.

IN THE YEAR 1322.

Francis, of the Order of Friars Minor, of Fabriano in Picenum (Blessed)

D. P.

[1] The body of the most holy Patriarch Romuald, translated to the people of Fabriano in the year 1481, gave us occasion on February 7, to treat at length about Fabriano itself. Ancient Legends from MSS. Another illustrious honor of it now comes up to be commemorated on this April 22, namely Blessed Francis of Fabriano, resting within the church specially consecrated to his name, and both now and of old most celebrated for miracles: wherefore justly, if any other, with the highest merit he is inscribed in the Franciscan Martyrology. Of the same Luke Wadding beginning to write in his Annals in the year in which he was born 1251, enumerates writers who committed something to letters about him: and the first of them, he says, was Brother Dominic, son of Bonaventure, Fessus, and Joanna, sister of the same Blessed Francis of Fabriano: the second Brother Dominic Mariani Crissi, Bachelor in Theology (of whom I judge there to be two MS. Legends, often cited in the margin by Wadding), the third Andrea Gillius, Canon of Saint Venantius, J.U.D. Doctor of Both Laws, and Dominic Scevolinus, Theologian of the Order of Preachers, brought together many things on the affairs of Fabriano, in which he embraced the principal deeds of this holy man. But also Blessed Francis himself chronologically noted many things about the affairs of his country, among which in passing he mixed his own matters.

[2] hitherto in vain awaited. Since by so many and so illustrious monuments the illustrious virtues and notable miracles of this man had been attested; it must be imputed to the utterly intolerable negligence of the Franciscans of Fabriano, that Philip Ferrarius, after publishing the Catalogue of Saints of Italy and having passed over Blessed Francis in it, while weaving the general catalogue of those who are not in the Roman Martyrology, or about to publish some other works, no one cared to indicate the name and sanctity of Blessed Francis to him. Let them be somewhat excusable, however, if neither Ferrarius nor anyone else for him asked them: an epitome from Wadding is given in their place. how will they be able to excuse themselves before the Readers of our work, who are going to seek the aforesaid monuments? When by our Loretan Penitentiaries, Hector of Albada the Belgian, and Christopher Grinus the Englishman, accustomed to do strenuous work for us in the parts of Picenum and Umbria, long and much importuned, they have so far neglected, even in part to satisfy our most just vows for their own honor and glory: meanwhile while those ancient MSS. lie hidden in some corner, the prey of worms and moths: because, as they themselves confess and bring this as the cause of the denied transcription, they have no one who can read the character, nor yet do they wish to permit those writings to the hands of others who could read them. Perhaps there will be from their successors some more zealous one, who, having read through this most just complaint, will wipe away the stain contracted by the others, and whatever has been indicated above from Wadding, will transmit for the future supplement of the work: now, while no other is permitted, we give the life collected from Wadding.

[3] Moreover there is no reason why we should regret the labor, spent in vain among the Franciscans of Fabriano: for by this occasion the Most Reverend Lord Silvester Jenantius, The Life of Blessed John of Baculum to be kept for the supplement of March. Abbot General of the Silvestrines, being stirred, sent us the Life of Blessed John of Baculum, copied from the original parchments, together with other documents pertaining to the elevation and cult. Which since they pertain to March 24 already published, and must be kept for the Supplement, not to be finished except after many years of work, it was fitting in this place, where we complain of the slowness of others, to render due thanks to his promptness; and to him who interposed his authority for us with a Prelate most friendly to him, the Most Illustrious and Reverend Lord Antioch Honofrius, Patrician of Osimo, Roman Citizen, J.U.D., Apostolic Protonotary, Canon Dean of the holy Church of Osimo, and Vicar of the sacred Papal Lateran Basilica in the Province of Picenum, once our most loving host. Thanks also are to be given to them, because for those ancient acts of Blessed Francis they still continue to knock. For when the preceding had so far been under the press, letters opportunely arrived from Loreto, by which it is signified, by the repeated efforts of the aforesaid General, and with express orders from the Franciscan Provincial himself, the stubbornness of the Guardian seemed to be breaking; and so it could happen, that the monuments which we desire might be brought to us, to be appended at the end of the volume; meanwhile the Guardian, lest he should seem to deny everything, is sending an Italian account of the Life and miracles of the Blessed man: whose whole substance nearly, since it is contained in the Annals of Wadding, nay is recently excerpted from them; it appears that the good Father is more ignorant of the plan of our work, than denying help.

LIFE

From Volume II and III of the Franciscan Annals.

Francis, of the Order of Friars Minor, of Fabriano in Picenum (Blessed)

BY WADDING

CHAPTER I.

Divinely called to Religion, in it Francis makes excellent progress.

[1] Born of most pious parents, In the year 1251 on September 2 was born Blessed Francis of Fabriano, surnamed "della Libra," of honest and pious parents, Compagno de Venimbene, a physician, and Margaret, of Fabriano. Those who have written about Blessed Francis greatly praise their life, for their charity toward their neighbors, for their piety toward the poor, for their frequenting of the sacred mysteries, for their vigils and penances, for their sanctity. Truly a good tree produced a good fruit: whose future sanctity soon had its beginning from his tender infancy; and clearly, but miraculously, was indicated within the very cloisters of nature. For neither did the pious mother feel the weight of her womb; from the womb he gives presages of sanctity: nor did the fetus, growing with silent increases, bring the pains or troubles familiar to pregnant women: by which it was designated, that he would be a burden to no one, troublesome to no one. When his mother was about to go to the church to pray, it seemed to her that she had felt the little infant rejoicing, showing himself placid and sweet to her lingering in the church itself, but somewhat heavier as she was withdrawing; as if at the very beginning of life he would show how assiduous vigils he was to hold in the church.

[2] Brought forth from the womb into the light, he sent forth not tears, but laughter: he did not weep in the manner of other children, but in a singular way rejoiced; as one who, the servitude of the defiled race and the chains of sin being soon cast off, he is born seeing: was to be reborn to the dignity of grace and Christian liberty. Or was it not for this reason perhaps, coming into the world, that he laughed; because whatever was in the world he mocked, and folly

he foresaw was in it? His boyhood and adolescence were not unlike his wondrous birth and infancy: which he passed placidly, modestly, and piously, learning the humane letters fully before his tenth year, diligently intent on sacred matters. He is predicted to his mother as a future Minorite: The boy being ill unto death, his mother vowed that she would bring him to visit the tomb of Saint Francis: while she was doing this ^a, Blessed ^b Angelo Tancredi, once a familiar companion of Saint Francis, met her; who, after narrating to Margaret very many wonderful works of the same holy Founder, attentively contemplating the noble look of the little boy, asserted confidently that he would be his fellow-associate: which nothing more pleasant could be told to the genetrix, who with her husband cared for nothing so much, as that the young boy, nourished according to the laws of God, should be bound to the service of God: to this all efforts, to this the frequent and repeated prayers of the mother tended, until she saw in work completed what the Angel had predicted.

[3] This happened in the year 1267, when admonished by a heavenly oracle Blessed Francis took up the life of the Friars Minor. For when alone in his room he was seriously studying the lessons of natural philosophy received from his master; this voice was made to him on the 3rd day before the Kalends of September: "Francis, arise, seek Brother Gratia ^c of the Order of Friars Minor: and whatever he shall prescribe for you, do it at once." Looking around, whether there was anyone there who was uttering these words, to which he is divinely called, he saw no one: but as he again was intent on his studies, for the second and third time the same heavenly voice itself thundered. Prudently he judged that one should not kick against the goad, but should obey divine admonitions: wherefore he at once went to the aforesaid Gratia, then Guardian of the Friars Minor, to whom he sincerely opened the whole matter, and narrated the whole series of his life. That man, forewarned from heaven of the coming young man, kindly received him: he exhorted him diligently to serve God under the institute of the Minorites; and piously counseled him to run alertly in the service of God the way of his commandments. Following exactly the counsels of his instructor, divinely appointed for him, he bade farewell to his parents, being initiated by the Provincial Minister Brother Monaldus of Saint Elpidius: and being admitted, he himself left it written thus in his Chronicles of Fabriano under these words: "In the year of the Lord 1267 I Brother Francis came to the Order, received by Brother Monaldus of Saint Elpidius, by the virtue and efficacy of the prayer of my mother, by the merits of my mother, and by the insistence of the prayers of the same."

[4] he excels in progress, He had as masters in his novitiate Brother Gratia himself and Raynerius, the old ^d Plebanus, a disciple of Saint Francis. He also learned many increments of virtue at the very beginning from Saint Silvester ^e of Osimo, primicerius of the Silvestrine congregation so called from his name, then among the people of Fabriano celebrated for sanctity, who in this very year exchanged earth for heaven. In the year of his novitiate he was sent to Assisi to gain the celebrated Indulgence of the Portiuncula: where he had a familiar conversation with Blessed Leo, ^f companion, confessor, and secretary of Saint Francis, about the stigmata of the same holy man and the manner of this Indulgence being obtained: of which he himself gives testimony in a little book written by himself, ^g "On the truth and excellence of this sacred Indulgence." Afterwards having professed this life and institute, he was assigned by the Superiors to the studies of sacred Theology: in which he so wonderfully profited, also in letters. that he became a famous preacher, very profitable for souls, and for that reason commended by our writers. Pisanus thus praises him: "The Custody of Iesi has the place of Fabriano, in which lies the devout preacher Francis, famous for miracles." And Mark of Lisbon calls him a most learned man and a great preacher.

[5] He collects an abundance of books: Beyond piety and prayer, he also applied himself to the study of humane and divine letters, to unfold mysteries, to explain things learnedly and deeply. Nor was his heap of books small; indeed among the monuments which remained at his death, ^h and are preserved among the Franciscans of Fabriano, there is also a little index of the books which he caused to be bought with the money bequeathed by his father in his last will for this purpose. He had the more serious ones from the holy Fathers, all the first and more known Masters of Theology, expositors of both Testaments, several philosophers and mathematicians, and the best preachers of his age. ⁱ … Beyond his sermons, by teaching and lecturing, he was a splendor to his institute and to his native city. He prays more earnestly for the dead: He attained all virtues by continuous effort, and in the ministry of the Altar he spent great devotion and care. When on a certain occasion he was celebrating a Mass for the dead more affectionately, and was vehemently sympathizing with the souls suffering hard torments, and at the end was closing the sacred mystery with that little prayer, "May they rest in peace"; the voice of many was heard alertly answering, "Amen": whom we may judge to be either angels ministering to the one sacrificing, or souls freed by the prayers of the holy man from the prison of purgatory.

[6] By his notable example of virtues he drew to his fellowship two nephews, He brings three nephews to the Order: Antonius and Dominic, the sons of Bonaventure de Festo and of Joanna his sister: a third Petruccius, son of Frederic his brother. They imitated the footsteps of their uncle, living holily and humbly in the Order: Dominic more celebrated than the rest, indeed who is commonly numbered among the writers of the Order. Moreover, with the reputation and reverence of Blessed Francis growing daily, the townsmen, having taken counsel and with the matter being furthered by Lord Mazzocchi, a noble Pisan, then Podestà of the town, decided now ^k for the second time to transfer the church of the Minorites to a more capacious and suitable place, next to the forum and the public palace, He receives a new Convent: and from the public treasury they paid in the year 1282 on May 20, to Tursellus, son of the late Bonacursus de Rembaldo, one thousand liras of the old Ravennese coin, for a certain house, tower, and garden adjoining; the same Tursellus remitting, "for the love," he says, "of Saint Francis and his Brothers," another thousand liras, to which the price was estimated to have risen. On the next following Sunday, with a numerous procession instituted, the Brothers were led to those buildings, and with the solemn sacred rites sung in the adjoining chapel, Blessed Francis preached to the surrounding people, and gave thanks for such a great benefit.

[7] He stocks a library: His father having died, the means left to his discretion he piously distributed to the poor: for whom he took care to have food bought daily: he himself prepared it in the kitchen, and with his own hands distributed it to a huge multitude. He stocked the library with books, saying that it was the best workshop of the whole house; in which idleness, the enemy of the mind, was repelled by honest and useful exercise; and arms were ready at hand against the insults of heretics, and a storehouse was at hand, from which could be drawn salutary documents for instructing the peoples. He lives austerely. He forbade himself not only the taste, but even the use of food and drink altogether, only once a day admitting bread diluted with cold water; sometimes for the consolation of the poor whom he served, eating with them. With a single and that rough and hairy tunic, not unlike a hair-shirt, he covered his flesh. On a hard bed he slept a few hours, the rest being consumed in divine praise and contemplation. With most frequent scourgings he inflicted punishment on himself: besides the three in each week according to the custom of his institute, he took other secret disciplines even to the shedding of blood. So severely did he deal with himself, and so with blows he scourged his body, that he surpassed the common faith of men, and a certain companion of his, Brother Nicholas of Roccacontrada, doubted what was narrated about these things. But when he made an experiment, secretly hiding himself in a corner, Francis was delayed longer in taking the blows, than he could be in counting or hearing them.

ANNOTATIONS.

CHAPTER II.

Miracles which Francis living performed: his pious death.

[8] To helping his neighbors he gave himself entirely, especially in those things which pertained to the progress of the soul, Intent on works of both mercies, drawing all by example, exhorting by word, instructing in various ways: untiring in the pulpit, assiduous in hearing sacred confessions; with indescribable ardor leading back the erring sheep to the true shepherd: nor did he pass over anything arduous or laborious, which could conduce to the salvation of souls. He also exercised the corporal works of mercy with the highest charity: especially he willingly visited the sick, to move them to true penance; and he friendly assisted the dying, that he might send them ahead to glory. This charity and holy assistance of his, God commended with many miracles. For an honest woman, he heals a mute, by name Nuta, who was ill and had become mute for eight days, when he deigned to come by his presence, and placed his hand upon her mouth, suddenly the bond of her tongue was loosed, and she entirely recovered. Another, named Divitia, from the villa of Mascani ^a of the district of Fabriano, burdened by many evils, especially the disease of a certain dangerous tumor, asked that Blessed Francis would come to see her. He came: a dangerous tumor, but at his very entrance the sick woman felt such a wonderful and sweet odor, that beyond measure

she was refreshed. He absolved her confessing her guilt, and by the imposition of hands freed her from all infirmity.

[9] The wife of Cassidonius of Fabriano, laboring with a foul and dangerous abscess, a foul abscess, ordered physicians to be called from the nearby cities of Perugia and Gubbio; who together with those of Fabriano said that the evil was now incurable, and returning to their own places, admonished her to set her affairs in order, because she would soon die. But she, seeing that human remedies had failed, turned to divine, and sent someone to summon Blessed Francis. Before he had spoken, he anticipated the messenger, saying that he knew very well in what state his mistress was laboring, and that he had therefore been sent to summon him: and added: "Return home, and tell your mistress to be of good cheer, because from this disease she will not die. Go before: I shall follow immediately." Without any delay he went: and to her rejoicing at the good news, with his hands placed in the form of the Cross, he signed her on the head: and immediately the ulcer burst open, and she, rejoicing, leapt from her bed.

[10] paralysis, A young man suffering on one side, lacking motion and feeling of his members, he suddenly healed with the sign of the Cross. When he withdrew, his parents, with a great people accompanying and glorifying God, led him to the church of Saint Francis, to give thanks to God and Brother Francis the author of health. But he fled farther off, and did not wish for many days to come forth in public, fleeing popular favor, and ascribing the miracle to God the author of all good things. scrofulas, Mita, daughter of Gilliolus Benevenistus of Fabriano, brought to the same her little son, who was ill in the throat, his neck swelling with scrofula and glands: whom, while he blessed and touched the injured part with his fingers, the swelling receded, and within three days was restored to entire health. Conradutius of Conradus of Fabriano presented to him his three-year-old son, by name Georgius, a hernia, suffering from a hernia, in his mother's arms. The man of God, with his eyes raised to heaven, prayed, groaned, signed with the Cross, and sent him away healed. Likewise another boy, affected with the same evil, by name Thomasuccius, by the sign of the Crucifix, taken from the altar and placed on the boy, blessed, he restored unharmed to his mother.

[11] The wife of the aforesaid Conradutius, Salvitia, having borne a daughter Oradia, and a trembling of the head, suffering from continuous trembling of the head, was greatly grieving. She summoned from everywhere whom she could, experts of the medical art, and profited nothing. At length she ran back to the piety of the kindly Father, three months before he departed from this life, and prayed that he would strengthen the wretchedly trembling neck. He prayed a little, and with the sign of the Cross drawn over the head, made her healed. Marcutius the son of Marcatutius took Nuta as wife, whom after some months he began to hate, and was thinking to repudiate. She went to the holy man, expressed her grief, declared the wretched state in which she would remain, rejected by her husband, and with the highest prayers asked that he would interpose his prayers with God, He predicts the restoration of the husband's love. lest she be deprived of the fellowship of her husband. He hesitated a little, with his eyes raised to heaven; which being modestly lowered, he gently consoled the mourning woman, and bade her to be of good cheer, predicting that two months hence a beautiful little boy would be born from her, by whose sight and love the eyes of the father would be so captured, that he would afterwards love his bride with intense affection. So it happened; she bore a beautiful infant, the pledge of mutual love: through whom the father's mind was so changed, that from that time on he followed his wife with due love.

[12] He imposes silence on the swallows: Assiduous in prayer, he was borne with the most intense affection toward God, and contemplated the Passion of Christ with wonderful sweetness; sometimes giving immense thanks, because of the immense benefits which came from it to the Christian people; sometimes with supreme tenderness weeping together, because of the pains of Christ, and the unworthy causes of so many punishments, the sins of ungrateful men. But when once he was meditating these things in the church, the swallows with their much chattering disturbed the quiet of his mind: he ordered them to fly away, and no longer to enter the church or that house: obedient to the command, as rational creatures, they immediately departed, nor did they return through the whole year.

[13] a scorpion drunk from the sacred cup, When on a certain occasion he was performing the divine sacrifice in the church of Saint Francis of Fabriano, and intended to take the Blood; behold he sees a scorpion fallen from elsewhere in the cup. He hesitates a little, considering what to do. He could, according to the rules prescribed in these dangers, have averted the evil: but when he remembered the doctrine of Christ and the faith given to the disciples in those words, "If they drink any deadly thing, it shall not hurt them"; without fear and horror he swallowed the little creature. Mark 16:18 Having completed the sacrifice, he ordered one to be called to him who would cut a vein, a messenger being sent to Andreas of Andreutius Vanni. He came, by name Angelus, and found him in the choir praying and uttering those words, "My help is from the Lord, with a vein opened, he brings it out alive: who made heaven and earth." Withdrawing to his cell, he opened the vein of his right arm, from which marvelously the scorpion came forth alive, without any pain to the holy man. Thus those who care for divine honor are delivered from all dangers: and those who honor what is of God in themselves, being made so by God, shall be honored by God.

[14] He frees a possessed woman: He had no less power over the aerial spirits and the rulers of these darknesses, who torment human bodies, than over the infirm and languid. For a possessed woman, oppressed for ten years, brought from Sassoferrato ^c to Fabriano, that he might sign her with the Cross, after some days in which he declined to do it, judging himself unworthy one whom the spirits would obey, he consecrated and healed with the sign of the Cross, the malign spirit immediately withdrawing at his command. A stranger to all pomp, pride, and ambition, he shrank from all dignities both within and outside his Order, nor could he be induced because of these to lay down the ministry of preaching the divine word. Made Guardian, It was necessary however to obey his Superiors, in taking up the care of the monastery of his native land, and to act as Custos or Guardian of Fabriano for an entire four years. In which time, beyond the material increase of the house, he performed many offices of a good Superior toward the Religious; giving examples in all things of piety, gentleness, humility, and patience, and renewing the institutions of regular discipline.

[15] In the last year of his Prefecture, which was reckoned the year 1319 of Christian salvation, He receives at Fabriano the Provincial Chapter: he wished the provincial assembly to be celebrated in his own house: for which he abundantly provided in all things, and with the highest affection of charity received those tired from the journey, the old, the languid, or the sick, into hospitality. To his piety and charity were not lacking power and counsel: and the people of Fabriano and the Superiors of other Religious Orders provided him with very many supports, and distributed the most lavish alms. and is chosen Visitor: The Capitular Fathers also, about to give a reward for his labors and industry, established him Visitor of the whole Province: which care he refused to accept, humbly asking the Superiors to confer it on another more worthy, saying that he did not know how he would dare to visit others, who had not first exercised the office of visitation upon himself.

[16] With the end of his pilgrimage approaching, when it pleased the Most High to call his servant to the heavenly country, seized by a slow fever, laid low with a final illness, he lay for some days weighed down with infirmity. All the best nobles, of ecclesiastical and secular state, daily surrounded his little bed, hearing from him admonitions of salvation, grieving that the best master was being snatched from them. There came also the day before he died a young man, named Thomasuccius, who, falling on his knees and kissing his hand, with tears poured forth asked that he would free him from a hidden disease, which he was suffering for some years, by his prayers. Pitying the young man, with his eyes raised to heaven, he prayed a little, he heals a young man from a hidden disease: soon blessed him with the sign of the Cross, and suddenly freed him from all evil. O blessed soul, which, as it hastens to the contest, does good to others; and in the agony of death, repels the diseases of others! That most peaceful soul was caring not so much for his own affairs as for those of others, foreknowing the future passage and the coming glory: for there was found in the holy man's cell a little parchment, in which he had described the revelation made to him some years before, on what day and hour he was to pass from this world to the Father.

[17] The body of the dead man exposed for three days, Therefore with the day April 22 coming, in the year 1322, he peacefully fell asleep in the Lord, being of his age 71 years, 7 months, 20 days, of life passed in Religion 55, with the Brothers and people weeping together. It was necessary for three days to expose the body to the touch and veneration of the faithful, ^d at which time he performed many miracles, signed by the testimony of public Notaries. After the three days the holy body, his birthday is festively celebrated. seasoned with spices, was buried in the hollow of the wall of the choir, on that side which inclines to the piazza: whence after seventeen years, entire and unharmed, it was translated to an honorable tomb, built in the middle of the church. The people of Fabriano festively celebrate his birthday, and hold his tomb in the highest veneration: to which from many cities people run together, to beseech the holy man in their necessities. The Bishops of Camerino, in whose diocese Fabriano is situated, ^e granted many Indulgences to those visiting his body, which is still entire and unharmed. His images, as of a holy man, are carried everywhere and held in reverence. The University of Fabriano at his birthdays offers various gifts according to custom, because of many benefits received from God through his merits. ^f

ANNOTATIONS.

CHAPTER III.

Miracles after death and various translations of the body.

[18] Thus far we have said the things which pertain to the life of Blessed Francis, or which he effected while living: now let me add the wonders which the Lord worked after his death, on account of his merits. Dead, he grips a rosary applied to him, While he was lying for those three days on the bier, a pious woman came, to venerate the holy body, and, as is customary, to touch it with her rosary: she lifted the extremity of the rosary clinging to her belt, and placed it upon the hand of the holy man. He took it and grasped her hand, while the woman, gazing at his face, was praying: when she wished to withdraw, she felt herself held, the rosary being seized by the holy man; and suddenly she cried out, with womanly fear becoming afraid at the motion or feeling of the dead man. A frequent multitude of people run up, and saw the palm contracted and the rosary firmly held: he heals a contracted man, which, when she, after some prayers, devoutly asked to be released, with the hand opened he returned it, all amazed at the wondrous motion of the dead corpse: by which he wished to signify and his wife, that the cult of his servants is grateful to God. At the same time Augustinus Aegidius from the region of Saint Venantius came to the bier, suffering for a long time from a contracted arm: and having kissed the hand of the holy man, he moved it to the injured part. At the touch he at once recovered, leapt out, and returned home rejoicing; he told his wife, by name Neta, who had been lying in bed for ten years from a grave infirmity: with the hope of obtaining health she had herself carried into the church, where after many prayers at length she obtained to be admitted to the bier, with much people pressing. Having kissed the hand of the holy man, she returned home: where a little after, with a sudden motion, she rose upright in body, with health restored.

[19] On the very same day on which he died, Joanna of Chiozzano of the county ^a of Nocera, he frees a possessed woman, possessed by malign spirits for an entire seven years, running with the rest to the church of Saint Francis and touching the body, was perfectly and suddenly freed. Another, the following night, while the Brothers were ringing for Matins, miraculously, after many pains and torments inflicted by malign spirits, came forth unharmed: one of the demons crying out that he was being driven away by Brother Francis, and that he was no longer permitted to return to that lodging. The woman showed herself grateful for such a benefit, for eighteen years continuously visiting the tomb of the holy man, and feeding the lamp hung up with oil. Clarella Circuli, of Assisi, he restores an arm put into boiling water. who was then staying at Fabriano, while she was washing clothes and a little infant was lying near; he put his little arm into a pot of boiling water. The tender flesh being scalded, the mother, seeing the peril of his life or of the arm being amputated was imminent, made a vow that she would visit the tomb of the holy man, and offer a waxen arm. She put him back in his little bed, weeping, and gnashing at the pains; but being overcome by a serene sleep, while a little later she takes him into her arms, she sees him healthy and unharmed, with no trace of the scalding left.

[20] Dica, wife of Palamides of Conerzato, brought her daughter Bisonosa, he heals a foul abscess, deformed in face by an abscess, to the bier of the holy man: having venerated the body, she poured forth prayers, that her daughter might be freed from that ugly evil, promising that she would give a waxen effigy, and for two years would distribute some measures of wheat to the Brothers of that monastery. She returned home, certainly hoping she would obtain what she asked: and so it happened, that when the daughter on the following day rose from her bed, she appeared entirely beautiful and comely. an ill-affected arm, Cecilia Frontonis, of the county of Cagli, for some months suffering in her left arm, so that it could not be moved; praying at the tomb of the holy man, was suddenly made well. Laetitia Petri of Ceneto, having suffered great pains for a year from a peg accidentally inserted into her ear, which could in no way be extracted; commended herself to the merits of the holy man at his tomb: and the next day, awakened, she found upon her pillow the wood rotting and bloody, with all pain taken away and cast far off.

[21] eyes overlaid with scales, Marcutius, son of Guilielmus of Iesi, with a cloud covering his eyes seeing nothing, was offered by his parents to the piety of the holy man, a vow being made of visiting the tomb and offering a waxen image: a little after scales fell from his eyes, a scrofulous throat, and he saw perfectly; and he came to Fabriano with his parents, to fulfill the vow. Similarly cured was John, son of Florutia of the county of Fabriano, with the sight of one eye restored, whose sight he had been grieving over. The son of Joanna, of Conradutius of Ronaldo, suffering from a tight throat and abscess, he healed: whom thereafter, in memory of his benefactor, they called Francis. Philippuccia, daughter of Bonaventura Pomi, weak in legs and feet, so that she could in no way fix her steps, weak feet: at the bier, on which the body was lying, together with her parent Padovesa keeping watch, he so strengthened, that with no one helping she joyfully returned home.

[22] He frees one about to be killed by enemies: Milutius son of Guillelmutius, from Rupe-Fabri of the county of Assisi, fell into the hands of enemies in the territory of Nocera; whom he manfully resisted, until all his companions, leaving him alone, fled. He alone could not sustain the assault of all, but with thirteen wounds received had to succumb. But lest he altogether perish, or come into the power of the enemies, he most earnestly commended himself to the merits of Blessed Francis, and promised to visit his tomb, and to complete the journey with bare feet, and to offer a waxen effigy. Wondrous thing! At once, as he vowed, the enemies laid down their arms, bound his wounds, and with much blood shed carried the languishing man home on their shoulders; nor did they depart, until with the help of the physicians applied he began to feel better. He at length recovered, and fulfilled his vow.

[23] He punishes one detracting from his miracles, In the same year in which the man of God died, John Gutius Bonagara of Fabriano, while he was lying sick in bed, asked his wife to obtain from the Brothers some particle of the tunic of Blessed Francis: she obtained it and placed it on her languishing husband, yet he did not recover, but died from a malign fever. When the feast day of the holy man returned, she went with the rest of the people to the church of the Minorites, where while the others were venerating his tomb, she stood afar off and said that she had experienced nothing because of which she would judge him to have been a Saint. Returning home she began to do servile work, without any observance of the festive day: but suddenly she bore punishment. She fell to the earth as if dead, without any motion or feeling, he heals a penitent: her color changed and face disfigured: yet she understood and felt the straits, and judged that they had been given as punishment for her unbelief. She therefore prayed to the man of God that he would forgive, and vowed that in perpetuity she would festively celebrate his birthday, and give other services in his honor, if he would remit the inflicted penalty. He did, and she fulfilled what she had promised. Under the same time a young man of Fabriano, for many years suffering from a hernia, in the sight of all praying at the tomb, likewise one with a hernia, and displaying the shameful mass, he healed. And Lucia, daughter of Philip Bartolus of Cerqueto, twelve years old, and a lame man, for seven years foully limping, he cured; while she at his tomb swore, that she would celebrate his birthday, and on the vigil would eat only bread and water.

[24] and two dying infants. In the year 1335, on June 1, the following miracle was solemnly examined, approved, and recorded by a public Notary. Francis, son of Agnesuccia Nicolai, was sick unto death, not eating or drinking for three days. Joanna Bartolina, friend and neighbor of the mother, went to the tomb of the holy man: she prayed for the sick one, and promised that the mother would offer a waxen effigy to the measure of the little boy. Having returned home, she told what she had done: the mother approved the deed, confirmed the vow. They approached the bed, they roused the little infant, languishing in the sleep of death; who immediately took food, and a little after entirely recovered. By a similar event was cured the little infant, son of Mita and Ragutius of Apiro, who would admit no food or drink.

[25] In the year 1339 the body is translated: In the year 1339, on April 12, on which day his birthday recurs, from marble stones excellently cut from Assisi and beautiful columns, bought with the common expense of the people of Fabriano, in the seventeenth year from his death, with a magnificent mausoleum prepared in the middle of the church wall, they translated the body of the most holy man from the first tomb, built in the choir (as we have said), and placed it in a marble ark, surrounded by columns and iron grating, adorned with varied and noble work. At the translation were present many Prelates, noblemen, and a huge multitude of men: to whom the sacred pledge was displayed, entirely whole and unharmed. Then also, to commend the sanctity of that best man, the Lord worked miracles, whose memory is lost: through which his fame was more spread abroad.

[26] A pestilential abscess is healed, After this Translation, Bartolina of Bologna, wife of Aldobrandi of Fabriano, with a grave fever and pestilential abscess of the throat brought to the last limit of life, lost her speech. On the vigil of the feast day of Blessed Francis, while for the Vespers to be solemnly sung the bells were ringing in the church of the Minorites, the women surrounding her bed with a loud voice called Bartolina, and said that it was the vigil of Blessed Francis, glorious in miracles: that the bells were now being rung for Vespers, and that it was an opportune time to commend her life and straits to him. She perceived those admonishing, and from her heart asked the man of God to plead her cause in heaven. In the first watch of the night he appeared to her all glorious, and ordered her to open her mouth: and with the Cross which he was carrying in his hand being placed in, the abscess burst forth. She spit out pus and putrid blood, and with a great shout called her household, saying that Blessed Francis had appeared to her and perfectly healed her. They judged that she had been made frantic, and that the shouts had been of an insane woman: but in fact they found that she had escaped free from the perilous disease and from the jaws of death by the merits of the holy man.

[27] the royal disease (scrofula), Ludovicus, son of Cissus Salutius of Fabriano and Lionora, was suffering from the royal disease for one year, eight months: nor by any aid of physicians did he deserve to be cured: but with mother and son praying at the tomb of the holy man, a wound in the eye, he was restored to entire health. A certain man, hurt by an unexpected blow on the eye, with much blood flowing, commended himself to the merits of the holy man: and immediately felt himself gently touched by a hand, and every evil driven away. the curvature of the back, A poor woman brought her little son, broken and bent in the back, to the tomb: and soon led him back home upright and whole. Divitia, daughter of Marcus, from the villa of Mascani, prayed for a friend sick unto death, a dying man. and with a vow made at the tomb of the holy man, returning home found him healed. Bartolus of Ferrus of Fabriano, with his throat rotting from three ulcers, ulcerated throat, in vain with very much care of physicians applied, at length at the tomb of the holy man recovered. Nutia, wife of Marcutius, fallen from a high mulberry tree, with her whole body broken, was in the judgment of the physicians greatly endangered. She prayed to Blessed Francis that he would bring help, crushed by a grave fall: promising

many things for the worship and honor of the holy man. She fell asleep a little after, and saw him standing before her, holding a flask of oil in his hand, untying the bandages in which she was wrapped, and anointing the injured parts: she then heard him saying, that she should rise from her bed, and taking the staff which he himself held out, walk around the chamber. So she seemed to herself to have done: and truly she did. For on waking she found that she was not lying sick in bed; but standing in her chamber and holding the staff, perfectly recovered.

[28] A captive is freed, promising amendment: Francis, son of Anselm, a young man of unrestrained life, because of various crimes often cast into chains, at length bound in a rigorous prison and with iron fetters, abandoned by parents and friends, vowed to God and to Blessed Francis that he would change his life for the better, and venerate the tomb of the holy man, honor it with gifts, and hang up the chains with which he was held, if he might be freed from that prison. Wondrous thing! As he said, the door being unlocked, the way was opened to the outer area. Here he saw another gate still remained: but his bonds being loosed, he again commended himself to Blessed Francis: then with the least trouble he escaped over the walls, soon visited the tomb, and made his manners better.

[29] For the greater commendation and honor of this holy man, the people of Fabriano took care to have consecrated the church of the Friars Minor, in which his sacred remains are preserved. The church is dedicated under the name of Blessed Francis, And so in the year 1398, on the Lord's day before the Nativity of blessed John the Baptist, the church was solemnly consecrated, with an innumerable multitude of men running together, and the Brothers of the whole Marche coming together for the provincial assembly; by three Bishops, John of Offida, Prelate of Nicopolis taken from the Order of Friars Minor; Benedict, from the Order of Hermits of Saint Augustine, ^b of Ascoli; and… the Bishop ^c of Saint Natariae. Ample Indulgences for this solemnity gave Nuccius ^d Bishop of Camerino, the local diocesan, on set days on which the faithful should gain them, with these words added at the end: "These Indulgences, recently granted by our authority, we wish to be posted on the tomb of Blessed Francis of Fabriano, Indulgences are granted: especially to be valid from Septuagesima to the Octave of Easter every year."

[30] Many provincial assemblies were celebrated in this church, because of the greater reverence for the holy body lying there. The University and people of Fabriano, he is invoked in a famine, with a solemn supplication announced, ran back to his tomb, in a certain supreme famine and dearness of grain of all Italy; and bound themselves by a solemn vow for twelve years, on his birthday, to lead a procession of the whole people there and offer gifts. This is peculiar, that on the festivity of this holy man, mothers carry their little infants in the sight of the tomb, that by his merits and the great power which he showed over demons while living, infants are brought to his tomb. they may be freed that year from the incursions and snares of Satan, which he is wont to prepare at that little age. In great veneration is held the hood of the holy man, which they bring to the sick, to those laboring in childbirth, and those oppressed with various calamities, not without the gain of heavenly benefit. With daily favors more bound, the people of Fabriano decreed to build him a notable chapel, and did: The body is translated in the year 1614. into which the Most Reverend Father James Bagna-caballensis, General Master of the Order of Friars Minor Conventual, to whom this convent pertains, wished the body to be translated, while in the year 1614 he was exercising there the office of visitation: and he wished there to be three keys to the ark in which the sacred pledge would be deposited, of which the first the Guardian would hold, the second the Syndic of the convent, the third the Magistrate of Fabriano. Blessed Francis wrote, among other little works, a little treatise "On the office and dignity of the Prelate and Evangelical Priest," which stands in manuscript in the library of Saint Isidore. ^e

ANNOTATIONS.