ON ST. WIGBERT, PRIEST AND CONFESSOR,
IN GERMANY,
In the year 747.
PRELIMINARY COMMENTARY.
Several of the same name; his native land, cult and deeds. The writer of the Life, Bl. Servatus Lupus.
Wigbert, priest and confessor, in Germany (St.)
BY THE AUTHOR J. B. S.
Among the various famous men of this name, somewhat variously shaped by writers (Wicbert, Wichbert, Wippert, He was summoned by St. Boniface into Germany, Wigbercht, Vigeberecht), concerning whom the preliminary Observations of Mabillon, century III, part 1, from page 671, may be seen, two chiefly belong to this day: he namely whom, as the companion of St. Egbert, a preacher of the faith among the Frisians, we reckoned among the Passed Over; and this other more illustrious one, who under the direction of St. Boniface, apostle of Germany, archbishop of Mainz and martyr, presided over two monasteries, namely those of Fritzlar and of Ohrdruf, by some called a bishop, by others an abbot, by Rabanus and by several simply a priest and confessor, as will become plain from the Martyrologies presently to be cited. Of his native land there is no room for doubt; that he was an Anglo-Saxon and a countryman of St. Boniface is expressly asserted in the Life, from which also we are taught that he was summoned by him with diligent industry into Germany, namely to be a comfort in his preaching. And he, obeying St. Boniface, nay rather God who called him, "entered upon the fellowship of the holy purpose: whom Bl. Boniface, as was fitting, both received most gladly, and, being bound to himself in brotherly charity, looked up to with the highest veneration, because, being older in years, he had before burned with divine studies."
[2] Further, how accurately and diligently he administered the offices committed to him by the Apostle, being honored with various titles in the calendars. now archbishop,
St. Wigbert, thou hast in the aforesaid Life at number 5 and following, where his virtues and miracles are discussed at greater length. All these things being excellently done, Rabanus, later by only one century, marks him in his Martyrology, the name being somewhat deformed, in these words: "In the province of Germany, of St. Vigeberecht, priest and confessor." I know not whence Greven dug out that other title which he gives him beyond the rest, when he thus writes: "On that same day, of Wichbert, bishop and confessor." Rabanus was followed by the Plantin Bede, the name being somewhat better formed: "In the province of Germany, the birthday of St. Wigbert, priest and confessor"; and so Molanus also wrote. The Brussels Usuardine codex had announced him thus: "Likewise of St. Wicbert the abbot." That no more be here heaped up from Ménard or from other monastic writers for the proof of the cult, let the authority of the Roman Martyrology suffice: "In Germany, of St. Wigbert, priest and confessor." And these things Baronius took from the said Bede, mixing in the Annals some things which from the Life here to be given can easily be arranged to the right rule.
[3] The Life was written by Servatus Lupus and often published. It was composed by that quite famous man Servatus Lupus, abbot of Ferrières, likewise in the century after the Saint's death; but our Busaeus first published it in print with the letters of Hincmar at Mainz in the year 1602, whence Surius took it. That most illustrious man Étienne Baluze illustrated the same at greater length among the works of the same Lupus, and published it at Paris in the year 1664. But most recently the likewise illustrious Mabillon inserted it into his Benedictine Acts, century III, part 1, from page 671, as has already been said. There is another also with us in a manuscript of most ancient character; but here and there so abridged and defaced that no account of it could be taken. The Baluzian edition has been preferred, which Mabillon himself also followed, this change only being made, that we have divided the thirty short chapters or little chapters into as many numbers, the titles of each being written for the most part in the margin. What things seemed to need explanation we have thrown into the Annotations. Here we shall now weigh a few doubtful points.
[4] Among the six or seven of the same name Wigbert, and indeed almost contemporary, He was a disciple of St. Boniface, not his master, Mabillon in the Observations cited above distinguishes today's Wigbert from Wigbert, abbot of Nutscelle, who is said to have been St. Boniface's master, and whom Baluze judged to be the same as our man of Fritzlar, in a note on chapter 4, page 492. I see that reasons, or rather conjectures, can be adduced on both sides, but there is no need here to set them forth at length, since we certainly have a Saint who presided over two monasteries in Germany, those of Fritzlar and of Ohrdruf, in the illustrating of whose Life and deeds our inquiry here is solely undertaken. Yet, to say a word, I should prefer to agree with Mabillon rather than with Baluze, since in the fourth Life of Boniface, in us volume 1 of June, page 486, St. Wigbert, although somewhat older in age, is clearly enough designated not as master but as disciple in these words: "But two of those elect of God" (the disciples, namely, are enumerated), "Wigbert and Burchard, departed from the world before their Master; but they are not without the palm of their election, since they merited to precede their Master to the heavenly kingdoms, and in their own regions are held as Saints of God and are honored by all who have been able to know their life and virtue with God." Of St. Burchard there will be treatment on the 14th of October.
[5] Another question the praised editors Baluze and Mabillon raise against our Brower on chapter 6 of the Life, a priest of the second order. in us at number 5, where it is read that St. Boniface "set Wigbert, a priest OF THE SECOND ORDER, over his monastery of Fritzlar." Namely, whether by "a priest of the second order" Lupus meant to indicate that St. Wigbert was a Chorepiscopus, as Brower is said to have judged; or whether it is only to be understood that the name of "priest," common to presbyters and bishops, belongs first indeed to bishops, secondly to presbyters: for the illustrating of which matter there is adduced the book on the Life of St. Sequanus the abbot, in which it is read thus: "When he had been promoted to the grace of the presbyterate, certain of the Clerics of the town of Mesmont, first in age but last in manners, seeing Sequanus preferred to themselves by the honor of the priesthood of the second order, began to murmur against it." Why should not Sequanus as well as Wigbert be called priests of the second order, because both were abbots? That the latter presided over both the monastery of Fritzlar and that of Ohrdruf will be manifest from the Life now to be given, whose summary, by way of a eulogy, we prefix from Bucelinus. Thus he records on this day:
[6] "In Saxony, the deposition of St. Wigbercht, abbot of Fritzlar. A eulogy from Bucelinus. Wigbercht, most notable for the splendor of his birth, shone among the Anglo-Saxons. While yet a boy he shone with wonderful uprightness of manners and with signs of rare sanctity. Afterward following St. Boniface, the great apostle of Germany, he so profited by the training of so great a Master that he merited to be preferred to the other monks; and being appointed by him abbot of the monastery of Fritzlar, he shone before his own by the excellent example of a most holy life, nor even when sick did he remit anything of his accustomed rigor of abstinence. He was famous for the prophetic spirit, and died in the year of Christ 747, resplendent with many miracles after his death. Above whose lifeless body a bird of wondrous appearance was seen to fly round three times, which straightway disappeared. That merit of his is notable and especially to be remembered: that when the Saxons in war were laying waste all the neighboring parts, and again a second time, he prodigiously defended the town of Büraburg, to which for fear of the enemy his sacred remains had been translated, and turned the enemy to flight; whose church, though they often tried to burn it, they by no means could, being hindered by divine power. At length his relics, by divine command translated to Hersfeld, were adorned with gold and silver by our most holy Lull, afterward archbishop of Mainz."
[7] He did not die an abbot but a private man, Finally the reader must be advised that we have here taken account only of the Life written by Lupus, the manuscripts being neglected, and, with Busaeus, those things which some monk of Hersfeld had wrapped in verse, suppressed by him on account of the barbarity and obscurity of the style. Nor do we publish the homilies subjoined by Baluze to the Life, because they record nothing in particular about his deeds, nor is it sufficiently established whether they were written or spoken by Lupus: nay, they could be fitted to any Saint whatever, as being such by which hearers are stirred only to the imitation of virtues and to the imploring of patronage. Still more unskilfully do some adduce here a sermon of Bede, not sufficiently mindful that our St. Wigbert survived Bede by several years, as thou hast now understood, since he died in the year 747, a full twelve years after Bede. But that he is rightly called by us in the title a priest and confessor, with Rabanus, and not an abbot, thou wilt understand from chapter or number 7, where it is said that he obtained from St. Boniface by most earnest prayers, seasoned nevertheless with inmost humility, "that, returning to his former monastery, he might spend in it what remained of life as it were already at leisure"; and so being deprived of every character of superiority.
[8] it is not known on what day: why this day is honored. In vain has the day of his death been sought, which is found marked neither by Lupus nor by any other: to today's Ides his solemnity seems to be assigned, because on that day, as will appear below from chapter or number 25, his body was brought into the monastery of Hersfeld, and, being received there by the other servants of God, "was magnificently laid in the first place in the church. And Lull, with Charles the Great's assent, took care that his monument, in the manner in which those of the other Saints are seen throughout Gaul and Germany, should be adorned with gold and silver, and with the other fitting metals, and completed that work at the Ides of August." From which time, unless I am greatly mistaken, that day has been held as the Saint's birthday. To the increase and celebrity of his cult it also pertains that, on the testimony of Lambert of Hersfeld, "Bruno and Rabanus, abbots, dug the foundation of the church of St. Wigbert in the year 831 on the sixth of the Ides of July," which was afterward dedicated by Rabanus, then archbishop of Mainz, in 850 on the fifth of the Calends of November. Have now the Life itself.
THE LIFE
By the author Servatus Lupus, abbot of Ferrières,
From the edition of Étienne Baluze.
Wigbert, priest and confessor, in Germany (St.)
BHL Number: 8879
By Servatus Lupus.
PREFACE.
To the most reverend abbot Bruno a and to all his brethren, Lupus, most abundant health.
Your urgency, beloved fathers, has wrung from me, who hesitated and distrusted my own strength, the attempt to pursue with my pen the Life of St. Wigbercht. And it would have been fair that I should persist in a most obstinate refusal, since to this, that the slenderness of my talent makes me unequal to so great a matter, there was added that this work was asked of me by you at that very time in which I was most busy; had not charity, my most grave necessities being set aside, compelled me to comply with your will. For he who obeys it, neglecting his own affairs, sometimes provides for his brethren's advantage. Therefore I have yielded to your command. But it will belong to the divine clemency and to the intercession of the blessed Man, whose deeds I have determined in some part to touch, that things worthy of memory be written in worthy speech, and that things which are of the most brilliant quality may not, being deformed by his rude understanding, shock the reader. Nor indeed let these things be judged by any one weak for this reason, that, forging the present little work in the eight hundred and thirty-sixth year of the Lord's Incarnation, and in the fourteenth Indiction, I seem to recall deeds done ninety years before b; since assuredly, if a man be but slightly learned, he will not be ignorant that Sallustius Crispus and Titus Livius narrated not a few things which had long preceded their own age, ascertained partly by hearing, partly by reading; and, to come to our own, that Jerome illustrated in writing the Life of his Paul, which certainly was most remote; and that the prelate Ambrose left published the passion of the Virgin Agnes c, to whom assuredly he was not contemporary. Nor is this a new negligence of our elders, and one which alone needs deprecation, namely that the deeds of so great a Man were not committed to memory; since we know that certain most grave matters were suppressed not only by those who lived not long before us, but even by those who preceded us by the longest space. Accordingly why credit should be denied me I do not see; since, if it has hitherto been a fault that the virtues of this exceptional Man have not been comprised in the office of letters, from this indeed I acquit myself, and offer to those who wish to read nothing except what has been most firmly ascertained by you and in a manner assigned to me. But this I would obtain from the benevolence of a skilled reader, that if anywhere the smoothness of Latin speech is roughened by the vernacular names of men or places of the German tongue, he bear it with moderation, and remember that I am not writing a poem, where by poetic license names are sometimes mutilated and are shaped to the sonority d of Roman eloquence, or are utterly changed; but a history, which refuses to be obscured by the obliquities of the heavens. But let us now begin our purpose.
ANNOTATIONS.
CHAPTER I.
Being summoned into Germany by St. Boniface for the fame of his virtues, he is set over two monasteries, but dies a private man.
That the natives a of Britain who are called Anglo-Saxons derive their origin from those Saxons who inhabit the northern tract of Germany is approved by documents. For Vortigern, once king of the Britons, his forces being almost cut off by the frequent burning of wars, How the Saxons became inhabitants of the island of Britain. took care, with the consent of his own people, to draw in aids from Germany; and the armies of the Saxons, being summoned by him, the sea being crossed which stretches before the shores of Gaul and Britain, having received from the aforesaid king a place of settlement in the eastern part of the island, presently joined battle with the adversaries and routed them in flight without loss. When they announced this to their own people, and at the same time the fertility of the island, a stronger band of armed men was sent thither again; and they obtained settlements from the Britons on this condition, that they should watch the more skilfully for the defense of the country, but that the natives should pay wages to the soldiers. On this occasion the force of the Saxons in a short space of time subjected a great part of the island to its own dominion.
[2] [Of the birth of St. Wigbercht, and that for his zeal of virtues he was loved by all in those parts.] Of the posterity of these, after they had submitted themselves to the Christian religion, blessed Wigbercht, drawing his famous origin from the Anglo-Saxons, far transcended the secular nobility of his birth by the merit of his virtues. For from his boyish years he shone with such uprightness of manners that even then it was openly evident that so great a disposition would obtain something great, and altogether above the common measure, from God, as indeed came to pass; and being zealously instructed in sacred letters, he won for himself far and wide, by his singular gravity, a most ardent love and no less veneration.
[3] [Of his fame and honor, and a brief commemoration of the sanctity and martyrdom of St. Boniface.] And while his happy repute was abundantly spread abroad, by God's ordering it came even to the ears of that most illustrious man Boniface. This Boniface was of such sanctity that the consent of all, not only in Germany, where he labored in the Lord's field — it is uncertain whether more zealously or more happily — but also in Gaul and in other parts of the world, both most steadfastly believes and most freely confesses that he is in all things to be made equal to the glory of the elders. For he was both a most keen champion and a most watchful propagator of the Christian faith; not knowing how to catch at the favor of princes with the foulest flatteries, nor to enervate ecclesiastical honor or rigor with deadly shortcuts and ill-sweetened relaxations b. Thus, after he had devoted himself wholly to God, and was sweating and enrolling the new nation of the Frisians into the bosom of the Church, the rage of the barbarians, not fearing to violate with the sword that most unconquered soldier of Christ, made him carry back from the battle the crown of martyrdom c. But that our discourse may return to the purpose from which it has turned aside a little:
[4] That he was called by the same Boniface for help in preaching. The same Boniface, when he had taken it into his mind to open the way of salvation to unbelievers, and to bring back to it, God co-operating, those who had strayed, not long after he had come into Germany, took care with diligent industry to summon blessed Wigbercht, who was to be a comfort in his preaching. And he, obeying blessed Boniface, nay rather God who called him, at the time when Charles, duke of the Franks, held the power, entered upon the fellowship of the holy purpose. Whom blessed Boniface, as was fitting, both received most gladly, and, being bound to himself in brotherly charity, looked up to with the highest veneration, because, being older in years, he had before burned with divine studies.
[5] That he was appointed abbot to the monks at Fritzlar. And not long after, being advanced by divine grace at Mainz to the most ample step of Pontifical dignity, he set Wigbercht, a priest of the second order, as master over his monastery, whose name in the native tongue of the Germans is Fritzlar, that he might there establish the norm and state of monastic religion. There he lived a long while with his Megingoz d, who afterward took up the episcopal summit, and restrained to the norm of his own life the hitherto lax and loose manner of life of the brethren — he who without doubt was ruled by the authority of the holy Scriptures.
[6] And when the disciples had by long practice imbibed the zeal of the sacred profession there, That by St. Boniface's command he passed to Ohrdruf. and very many, emulating their master, had conceived the care of teaching, blessed Boniface, by no means suffering that the light of so great a Man should, by the prevenient grace of Christ, have dispelled the darkness of one place only, by fatherly admonition compelled him to migrate to another monastery, which is named Ohrdruf e. And there, sweating with like success, he corrected what was being ill done; and himself, without turning aside, treading the strait way which leads all the untiring to life, he drew after him prosperously a company of brethren. For, instructed by the Saviour's example, he first fulfilled what was to be taught; and he was wont to go before in the way in which he admonished men to walk.
[7] And so, not in vain some years being spent there, when, besides that he was weighed down with age, That, returning again to Fritzlar, he gave himself to a stricter life. he suffered repeatedly from a doubtful sickness, being willing to do nothing without the authority of St. Boniface, he obtained from him by most earnest prayers, seasoned nevertheless with inmost humility, that, returning to his former monastery, he might spend in it what remained of life as it were already at leisure. Where, being received by the throng of rejoicing brethren, as though becoming a boy again and young again, and diligently entering anew upon the rudiments of sanctity and the contests of a most strict purpose, he did not consent to measure his age already served out, nor his so many labors overcome; but, forgetting the things that are past, according to the Apostle, he stretched toward the joys of eternal blessedness, to the dignity of obtaining which nothing equal can be spent in this life. And although his body was pressed by sickness, as we have said, his mind did not suffer him to relax to it the reins of abstinence by the indulgence of more delicate food. Not that he judged those blameworthy who, when they are sick, take counsel for themselves more remissly, but because the vessel of election confirmed by his own example that by voluntarily abstaining from things lawful anyone advances not a little toward the meriting of God. And thus, being most observant of charity, he adapted himself to the fellowship of the brethren; yet so that he most obstinately abstained from idle words, and never laid aside from his mind the meditation of the sacred law.
[8] But this had always been that Wigbercht's constant custom, That, when asked, without waiting for companions, he visited the sick. that when, being asked by some one of the faithful, he went to hear a confession, and could not avoid meetings with passers-by, he did not rashly enter into conversation with any one nor give himself to salutations (which indeed, as one elegantly thinks, are sometimes poured forth from the occasion of the journey, not from zeal for obtaining any one's salvation); but, holding here the special precept of the Lord, being about to bestow serious admonitions of salvation, he hastened, impatient of delays. And if anywhere he had come upon a gathering of men which needed saving counsels, straightway, temporal things being set aside, he brought into the midst what things might conduce to the perpetual salvation of the soul; and, alluring his hearers with the various senses of the divine law, he healed, like an altogether most skilled physician, the hidden passions of the soul.
[9] This also I would by no means pass over in silence, whereof the most constant report of the faithful offers itself even unbidden. Of a vine of wonderful size planted by him from a grape-seed. For once, while he was performing the divine service after his wont, by some chance — it is uncertain what — wine was lacking, without which the blood of the Lord is not consecrated. Hereupon he, hastening out of the church, and by chance espying a cluster hanging on a vine, plucked it and at once with pure hands pressed the juice into the chalice. Which at length being done, he found one grape unharmed by the pressing: which presently he planted before the church, and forthwith went to perform the office he had begun. When it was finished, a certain more careful brother, who had observed what he had done a little before, humbly asked of him the reason of the deed. Then he, perceiving himself detected, said: "If my works are of care to the Lord, within the course of nine years he will doubtless deign to declare it here." Nor did the event which was believed fail to follow such an end. For from that grape shoots of vines came forth, so that in a short time, an immense space of ground being occupied, and being supported by props, they afforded by their trailing the roofs of a most welcome porch to those sitting there.
[10] With what an end he left the world. But blessed Wigbercht persevered in the aforesaid monastery, ministering the divine precepts and ever opposing crooked manners, until the divine calling should free him from the bonds of the flesh. Thus, a graver sickness going before, coming to the bounds of the present life, he ended his day f, and was made a partaker with the Saints.
ANNOTATIONS.
CHAPTER II.
Manifold signs at his tomb; the body is dug up and translated for fear of the Saxons, who are put to flight by a heavenly vision.
That a most beautiful bird appeared above his poor body. But at the hour of his departure a thing full of wonder befell. While the brethren stood about, a certain bird, most beautiful in appearance, was seen to fly three times above his poor body, and thereafter to appear nowhere. That this gave an indication of his most pure life was without doubt agreed by all.
[12] Of the manifold signs wrought at his tomb. Now his body is placed before the church, in a burial-place of no ostentation a, and there it rested for some years: where it would scarcely be credible with how many and how great signs the divine loving-kindness made this Man illustrious; which, although through carelessness they are not held committed to letters, yet, being everywhere spread abroad, have not yet grown obsolete. And therefore, studying brevity, I shall narrate some of them. And my opinion plainly is this, that those miracles are always far more worthy which God deigns to grant to the needy at the memorial of the Saints, than those which truthful writings declare to us that he frequently wrought through them while, though living sincerely, they were yet weighed down with the mass of the body. As yet they could be tempted, and could in however small a degree dread a fall. Of these men, now free from all mischance, this is asserted the more happily as it is the more solidly. In the former, human favors are borne not without risk. In the latter, when they are wrought, the title of their sanctity cannot be obscured even by a suspicion of vainglory.
[13] But that we may now perform what we promised: the savage nation of the Saxons, having passed their own boundary, had poured itself into the fields of their neighbors, and had by fear of themselves driven the natives, That, for fear of the Saxons, the Hessians dug up his body. not sufficiently trusting in their own strength, into a town whose name is Büraburg. Who, being shut in, judging that safety was as yet weakly guarded by the thin barrier of the walls, took care that the bones of the blessed Man should be translated into the town for their own fortification; especially because they feared lest the madness of the Saxons should take occasion of violating the sepulchre. Nor yet did that translation stand easy for those who willed it.
[14] For, a huge multitude accompanying, when they had come into a valley not very deep, Of the difficulty of that translation. which lies opposite the town, and had there set down the sacred ashes, being about to rest a little, and presently prepared to press on whither they had begun, wonderful to say, the relics which they had thus far carried grew heavy, nor was there any power to move them from the place. Hereupon, being dismayed, and judging it better to try the utmost there than to leave their patron in doubtful case, at length by most urgent prayers bending the Lord's sentence, they obtained their wish, and, the bier being lifted with the greatest ease, they gained their desire.
[15] This also was a notable miracle, that while they were crossing the river Eder, Of a candle plunged into the river. showing the amplest reverence to the relics of the blessed Man with crosses and banners, and also with tapers and fitting praises, a candle fell from the hands of a certain matron astonished at the novelty of the thing, and was plunged deep into the river. But when it had been recovered, several striving eagerly, it was found — a thing which, according to the contrary nature of the elements, would seem to pass belief — to pour forth a globe of flames no less brightly than before. But indeed we, who without doubt confess that whatever is done by God's will is done according to nature, see it credible that the fire did not thus yield to the water, just as human nature did not yield to fire in those three children.
[16] But when the precious relics of the blessed Man had been carried into the town, Of the sally of the townsmen and the slaughter of the enemy. the Saxons following in a hostile band began to harass the townsmen, and with the utmost force to thrust them from their defense. But they, a sally being made, by the aiding merits of St. Wigbercht engaged most prosperously; and being found superior, they routed and overthrew very many of the adversaries with arms, disabled many with wounds as they lagged, and at last compelled all to seek safety for themselves in the protection of flight.
[17] By which repulse the Saxons, being made the more exasperated, and desiring to repair their disgrace of flight by a renewed contest, [That the Saxons, terrified by the majesty of a heavenly vision, took counsel for their lives by fleeing.] and to destroy to a man the conquered who had first been conquerors, on the very night on which the day of so cruel a business was expected to dawn, being suddenly struck with incredible dread, behold the church, of which mention has already been made above, encompassed with a most brilliant light poured from heaven, and upon its roof a certain notable being, circumscribed indeed with the lineaments of a human body, but far surpassing the strength and dignity of mortals, and clad in white garments, walking to and fro. And so, by the divine ordering, and terrified c by the majesty of this vision, leaving their baggage and all other necessaries, hastening only to take counsel for their lives, they betook themselves again to flight.
[18] In the morning therefore, having gone out of the town, being shut in they delayed the enemy's onset by the obstacle of the walls. Of the division of the booty. When they learned that they had gone away, nay had fled as it were naked, having generally abandoned everything, giving thanks for the divine munificence they divided the spoils of the adversaries man by man, and carried back an unlooked-for joy.
[19] And not long after, when the same Saxons had returned to renew the contests so often ill essayed, one of them takes fire and puts kindling beneath, Of a man punished with perpetual paralysis. and attempts to burn the aforesaid church. But his effort being vain and unaccomplished, being repelled by divine power through the intercession of St. Wigbercht d, he received rewards worthy of his sacrilegious attempts, being namely punished with perpetual paralysis.
[20] Of a robber deprived of sense and sight. A certain one of them also, attempting to plunder that same house, the door being broken, burst in, and snatched a silver plate of a cross skilfully gilded, and by no means hesitated to carry it out with profane hands. But straightway the divine vengeance following made him so powerless over himself that thou wouldst call him rather a brute animal than a man. Thus, being found wandering about the church with the plate, what he had knowingly stolen ill, he justly and unknowingly restored. The relics of the Saints also which they had carried off were found entire in the village of Gesmar, which is not far off.
ANNOTATIONS.
CHAPTER III.
New prodigies; the body is brought to Hersfeld, and there variously adorned; various healings.
Of the ineffectual power of fire. Nor would I pass over this, that the oft-named Saxons, fire being applied and manifold tinder — matter surely friendly to fire — often attempted to burn the house of that church, thickly stuffed with it; but by the intervention of blessed Wigbercht their madness was mocked. For so far was the effect from their endeavor that the fire which the raging hand of the barbarians had applied availed nothing beyond the kindling laid beneath. Thou wouldst have seen the simple material of wood, and not at all smeared with alum, as it were thrust away from itself the power of fire, and, to that to which before it was liable, show to those who marveled the power of resisting implanted in it by God's will.
[22] That the church itself could be defiled with no filth. After the departure of the Saxons, no small part of the Hessians (for those are called Hessians who inhabit that district) came together to cleanse the church, bearing most grievously that it was befouled, because the Saxons had made mangers for horses in it, and had shown no regard for religion. But entering they find nothing at all to be swept. So had the divine power wiped away the squalor of the filth; no traces of any uncleanness at all remained anywhere.
[23] It is made illustrious by new signs. These things befell about the church, before which we have shown that his monument long remained. But after his bones were removed into the town, as a most precious ointment, when it is shaken, scatters far and wide most pleasing odors, so the moved relics of this Man breathed abundantly the fragrance of miracles. For the true and inward Judge opened, the frame of the limbs of the human condition being now dissolved, whom that spirit of blessed Wigbercht, which once ruled these, had obeyed, deigning to honor him frequently within two or three days with the bestowal of nine signs.
[24] But some years having intervened, there was seen in sleep by Albuin a, prelate of that same town of Fritzlar, some one who said that he was divinely sent That by a heavenly admonition his body was brought to the monastery of Hersfeld. to the monastery whose name is Herolfesfeld b, whither also he commanded the bones of the blessed Man to be translated. This the aforesaid bishop revealed to Lull, Pontiff of the church of Mainz; and he brought the matter to Charles the Great, and forthwith obtained his assent. Thus, at Lull's command, his suffragan Albuin by night delivered the sacred ashes of blessed Wigbercht to three monks of the aforesaid monastery, namely Ernust, Baturich and Wolff, to be carried secretly to the monastery. For he feared to do this by day, lest the people, overcome by love of so great a Man, should harass the aforesaid brethren in a blind sedition, or assail them with injuries of any kind, and, being superior in strength, should claim for itself the privilege of so notable a treasure. Not that the venerable prelate distrusted St. Wigbercht, who assuredly could by his intercession protect those who carried his relics; but because he most wisely weighed that, although God manifestly favored, the consideration of human counsel, as being just, is by no means to be disregarded. For it is full of Christian devotion, so long as a man has what he may do, not to tempt the Lord his God. And if to any one this assertion should seem capable of being disallowed, we shall put before him to expound this: that when Pharaoh had let the Israelite people go, the Lord did not lead them by the way of the land of the Philistines, namely lest perhaps the people should repent if they saw wars rising against them. Which passage certainly he will by no means be able to pass by with a sound understanding, unless, coming over to our opinion, nay rather to that of our elders, he confesses that it is there shown that all things ought to be done which can be done by right counsel for avoiding what is adverse, even when God is most openly the helper.
[25] The aforesaid brethren therefore swiftly carried the most ample gift delivered to them by the bishop into the monastery of Hersfeld c; Of the chest set upon his sepulchre. and being received there by the other servants of God, it was magnificently laid in the first place in the church. And Lull, with Charles the Great's assent, took care that his monument, in the manner in which those of the other Saints are seen throughout Gaul and Germany, should be adorned with gold and silver and with the other fitting metals, and completed this at the Ides of August d. Where afterward, the divine grace abounding, great and admirable signs shone forth. Of which, since they are almost innumerable, I shall here subjoin some few, by the consideration of which whoever will may measure the rest.
[26] A certain sick man, so far gone that he was brought to the aforesaid monastery in a cart fitted out after the manner of a litter, there, the merits of the blessed Confessor aiding, was not merely somewhat better, Of the cure of Hunther. but obtained a most certain soundness; and having here taken the monastic habit, he rejoiced that he was by no means unequal to the performing of the duties of the monastery. His name was Hunther.
[27] Of Burgwart the paralytic. Another also, by name Burckwart, destitute of the strength of almost his whole body, lay for no small time before the threshold of St. Wigbercht, and at length, his most efficacious prayers succoring him, was granted full soundness. For, the office of walking, long forgotten, being recovered, he even went to Rome to pray.
[28] Of Sigebert possessed by a demon. But not even the grace of putting to flight wicked spirits did the Lord deny to this his most approved servant. For in this recent memory a certain man seized by a most bitter demon, Sigebraht by name, bound with iron manacles, was pitiably dragged thither, and by the intervention of St. Wigbercht was freed from the enemy's violence.
[29] Of Bertger possessed by a demon. So another, called Beratgar, and changed by an evil spirit from a man into a beast-like rage, was at the Saint's memorial cured of that same horrible affliction.
[30] Of the threefold healing of Ramnulph. Besides, a certain man of Aquitanian origin, whose name was Ramnulph, dumb from his earliest age, and deaf, and, almost to the likeness of a beast's face, bent forward upon his belly, being brought hither, by a very great and most rare miracle suddenly obtained speech and the opening of his closed ears, and was also raised up, according to the prerogative of a man, to behold heaven. Thus, having been afflicted with this threefold disability, he marveled that he had suddenly merited as many gains of human use.
The conclusion of the work.
These things, begun as ye wished, I have directed to you in as finished a discourse as I might, in which I have neither added anything invented from without, and have expressed, the path of truth being kept, what your skill bade be inserted. Which may the blessed Confessor of Christ Wigbercht follow with his pious favor; and may he deign to repay by his intercession both you who furnished the matter, and me together with you who have reduced this into some form.