Auctor

ON ST. AUCTOR, BISHOP

OF TRIER,

Before the middle of the fifth century.

PRELIMINARY COMMENTARY.

Auctor, bishop of Trier (St.)

BY P. D.

§ I. The cultus of the two Auctors uncertain; that of one most certain.

Some writers celebrate two holy Auctors or Autors, bishops of the city of Trier: and that one of them indeed had a public and lawful cultus is undoubted; whether both, is doubtful. Neither the cultus of a twofold Auctor Brower in his Annals of Trier at the year 409 writes thus: The ancients set the day of the deposition of the first Autor on the XIII Kalends of September, and they narrate that his body was translated to Brunswick in Saxony … The second Trevirian Autor is expressed in the Martyrology of St. Maximin at the XV Kalends of September, who is said to have been translated from that monastery … and to rest at Tabena, associated with St. Quiriacus. If these things are certain, the cultus of both is certain: but who are those ancients who set the day of the deposition of the FIRST Autor on the XIII Kalends of September, and narrate that his body was translated to Brunswick? I certainly have thus far been able to find none: nay, both the mentioned day of death and the Saxon translation writers to be cited in the course of this have called more proper to Auctor II; and although most of them are not so ancient, yet more ancient ones who assert the contrary are not found.

[2] Nor does it stand in the way that St. Autor II was translated to Tabena: is sufficiently proved, for he who by a first translation had passed to the people of Tabena could by a second translation be carried into Saxony: and that this in fact was done Peter Mersæus testifies in his book On the Electors and Bishops of Germany, page 250, saying: Auctor II … is entombed in the church of St. Maximin. Thence translated after some years, he was laid in Tabena upon the river Saar. The relics of St. Auctor were translated from Trier to Brunswick by a certain noble woman named Gertrude. That Mersæus drew these things from the more common tradition, the following things show.

[3] First, the Acts of the translation, both ours and those which Leibniz adduces, lawful, narrate that Saxony was adorned with the relics of him who died on the XIII Kalends of September: and Auctor II died then (as I shall say at number 22); the day of the other's death is unknown. Secondly, Greven and the Lübeck-Cologne calendars hand down that he rests by translation at Brunswick who is venerated on the XX of August: and Autor II is venerated then, as I shall say at the cited number. Thirdly, the biographer of St. Auctor, of whom below, hands down that the successor of St. Legontius was carried into Saxony: and Auctor II succeeded him, as all write. This biographer indeed hallucinates exceedingly when he narrates matters most remote from his own age: nevertheless he is a not altogether unsuitable witness of the tradition flourishing in his time concerning this translation.

[4] But, someone will say, the Saxon translation falls in the year 1113: and yet the letters of St. Maximin in the following years make mention of St. Auctor as still existing at Tabena, as the Reverend Father Alexander Wiltheim wrote from Luxembourg to our Bolland on the XXIX of December in the year 1646: therefore he who was deposited in the monastery of Tabana or Tavana was not translated into Saxony. I answer that in those letters that may easily have place which elsewhere also often happens, that mention is made of the Saint resting at Tavana, because that place still preserved notable relics of him: for it is credible that the sacred remains were not so given up by the possessors at Tavana that they retained nothing of them for themselves.

[5] But, you will say, it will be said below that Auctor II obtained public veneration: and yet Auctor I also is a Saint: nor is the martyrdom of him who is called the first; for he underwent martyrdom, as in Marianus Scotus at the year of Christ 100 Methodius testifies, thus declaring of the first sixteen successors of St. Maternus, among whom is this Auctor, and of very many others: Not only in their own province, but also in the farthest and uttermost parts industrious and illustrious, existing not only by confession but also by martyrdom, they conquered even the realms of tyrants. I answer that the testimony of this Methodius does not suffice. Those who confound this writer with Methodius of Patara are deceived: for the bishop of Patara consummated his martyrdom about the year 300; but the other insinuates himself to be later in time, when in Marianus at the year 480 he says that St. Augustine died in the VIII year of the reign of Theodosius the younger. Nay, if he be not more recent, he certainly does not appear more ancient than the eighth century: for he measures the intervals of times from the Incarnation of Christ; which manner of reckoning was received into use only in the eighth century. But since Auctor I is asserted to have lived in the second or third century, it is clear that what Methodius adduces concerning him is not admitted without scruple.

[6] whom nevertheless that he never lived Much further than I have hitherto does Calmet proceed, who in his Dissertation on the archbishopric of Trier, prefixed to volume 1 of the History of Lorraine, page VII, contends that Auctor I, and all the other bishops who are placed by the people of Trier in the middle between St. Maternus and St. Agricius, are also to be erased from the number of the living. A twofold argument to this end he sets forth in the French idiom thus: The ancient manuscript of St. Matthias, which we have seen in that abbey, does not speak of these successors of St. Maternus. Besides, the writer who composed the deeds of the people of Trier at the beginning of the twelfth century expressly asserts that B. Agricius is the fourth bishop of the Trevirians whose names were held as known. Whence Calmet concludes that before St. Agricius, who flourished in the year 314, no bishops sat at Trier except SS. Valerius, Eucharius, and Maternus.

[7] Calmet does not demonstrate; But the writers whom Calmet alleges,

are not of such authority or age that others cannot be opposed to them. For, to begin with the writer who at the beginning of the twelfth century expressly asserted that B. Agricius is the fourth bishop of the Trevirians whose names were held as known, there are opposed to him Marianus Scotus, who died in the year 1086, and Methodius, more ancient than Marianus, who enumerate fifteen bishops as intermediate between St. Maternus and Agricius, as is manifest to one reading Marianus at the year of Christ 100. Besides, that other prelates, apart from SS. Valerius, Eucharius, Maternus, and Agricius, were known in the eleventh century, the catalogue shows, concerning which Bolland in volume III of February, page 393, thus speaks: To St. Maternus succeeded St. Auspicius … To him St. Celsus, as is established from the catalogues which, along with others, the manuscript codex of the most serene queen of Sweden expressly exhibits, in which the names of the pontiffs of the city of Trier are enumerated even to Egilbert, so that the book seems accordingly to have been written under him. And Egilbert is reported to have succeeded Udo in the year 1079. From what has been said there is also had a reply to the manuscript of St. Matthias alleged by Calmet. For although this is ancient, yet it is not shown to be more ancient than the cited monuments. Besides, Calmet seeks another argument from the light of faith, brought to the Gauls too late for there to be room for the several bishops who are written as intermediate between St. Maternus and Agricius. But that has already been resolved by others so many times that it need not detain us.

[8] although perhaps he has been confounded with another. Meanwhile the conjecture of Calmet pleases, who judges that some prelates of other churches have been confounded with those of Trier, and that among these Auctor I is the same as the bishop of Metz of like name, of whom treatment was made at the X day of this month. For of the twenty-one bishops whom the people of Trier place between St. Maternus and Agricius, Henschen shows it most likely that eight were fetched from elsewhere, in his Exegesis on the bishopric of Tongres. Whether the lot of some of the fifteen who remain be not the same, who shall say? The death of St. Maternus is attached by the people of Trier to the year 128 of the vulgar era; from which to the year 314, in which St. Agricius presided over the people of Trier, there flowed 185 years, for the filling of which twelve bishops and even fewer suffice. And for this cause perhaps the manuscript of St. Matthias and the deeds of the Trevirians alleged by Calmet either omit or hand down as unknown the names of those who succeeded St. Maternus down to St. Agricius: because, although it was established that there had been intermediate prelates, it was not equally established to the writers who had succeeded: whence, sparing the labor which a more exact examination required, they passed over both those who had truly ruled at Trier and others who had been intruded into the catalogues from elsewhere.

[9] For the rest, as the cultus of a twofold Auctor of Trier is not sufficiently certain, The cultus of Auctor II was celebrated. so that of one or the other is by far most certain and most celebrated: this will be shown in the course of this by the very frequent translations, the feast days appointed, the supplications held, the temples built, the gifts offered. Now I take a few things from the Martyrologies. That of Hagenau at this day has thus: At Trier, of St. Auctor, bishop and confessor. Those of Antwerp, Utrecht, Leyden, Louvain: On the same day, of St. Auctor, bishop of the Trevirians. The Lübeck-Cologne edition is a little fuller: At Trier, of B. Auctor, bishop and confessor, who rests by translation at Brunswick. The text of Greven and of others is the same as to substance. But although these announcements do not distinctly express Auctor II, yet that they are to be applied to him the following things show. First, John Enen, reviewing the names of the Saints of the diocese of Trier, says: Auctor II, XIII Kalends of September. Secondly, our Florarium at the same day: At Trier, of St. Auctor, bishop and confessor, the second of this name. Thirdly, the writer of the Acts, of which below, testifies that he is venerated on the XIII Kalends of September who succeeded St. Legontius: and Auctor II succeeded him. That biographer errs indeed, as I said above, when he commits to writing matters done in the fifth century: nevertheless of the cultus which he perceived by sight and hearing he is a suitable witness. Fourthly, the Acts of the translation celebrate him who died on the XIII Kalends of September: and Auctor II died then; on what day the other died is altogether unknown. Therefore I shall here make mention only of Auctor II, being about to refer to him the frequent translations and the other indications of cultus: from which, if perchance any pertain to the other, they will be able to be separated when once confused, when the truth shall have shone forth from better monuments.

§ II. Examination and correction of the Acts; the time of his life, and the day of his death.

His Acts, long later than the events, The Acts of St. Amator were submitted to our predecessors in the year 1641 by the Reverend Father Johann Gamans of our Society, excerpted, as he adds, from the notable parchment manuscript Passional of the monastery of Böddeken of the order of the Regulars of St. Augustine, folio 186, page A. The title prefixed to them runs thus: Here begins the Life of B. Auctor, archbishop of Trier, which is on the XIII Kalends of September. The beginning of the narration is taken from these words: For the enlightening of the human race the Lord deigned to kindle many spiritual lamps in this world. But that the Acts were written after the year 1112 the biographer indicates toward the end, when he makes mention of the translation made in the year 1113, saying that B. Auctor appeared to a certain religious man, and indicated to him that the translation of his body from this place into Saxony was imminent, as, placed there, he is venerated even to this day with great honor. Nay, those words even to this day hint that some time had already elapsed from the translation when the Life was written. But since St. Autor, as I shall show below, lived before the middle of the fifth century, it is plain that the biographer was separated from him by an immense interval of years, so that it is no wonder that the value of the Acts is exceedingly small, or rather none: of which receive some specimens.

[11] by a confusion of persons, First, he confounds our Saint with Auctor, bishop of Metz, of whom we said treatment was made at the X day of this month; and he thinks that, when Metz had been overthrown by Attila, he passed from the see of Metz to that of Trier: but that the one is distinguished from the other is far more likely: for Auctor of Metz was carried in the ninth century into Alsace, and rests at Maursmünster, where even today he is religiously venerated and honored; as in his Life Meurisse testifies in his book On the Bishops of Metz, and Calmet, volume 1 of the History of Lorraine, column 662, where also you will find Jodocus Coccius, Mabillon, and the Chronicle of Metz cited. Accordingly this Saint is other than the one of Trier, translated into Saxony in the year 1223. Besides, St. Auctor of Trier is noted in the Acts as having died on the XIII Kalends of September; but that the one of Metz died on the IV Ides of August, on which day also he is venerated, various manuscript catalogues hand down, as may be seen in Calmet, volume 1 of the History of Lorraine, toward the end of the work, page 79, and especially page 80, where he adduces a catalogue taken from a pontifical and the canon of the Mass, and composed in the time of Charlemagne.

[12] by contradiction, Besides, the following things are full of error: At the same time Martin of Tours, Maximinus of Trier, and Trebedus of Worms deposed at Cologne Effratas or Euphratas, prelate of the people of Cologne … among which most illustrious prelates of Christ B. Auctor shone forth like a golden star. At the time of the council of Cologne, in which Euphratas is handed down to have been deposed, St. Martin was only a catechumen: how then did he sit as judge in a cause of faith? To the same synod Victor of the Vangiones or of Worms is read as subscribed; why then is Trebedus thrust in, whose very name is not known among the bishops of Worms? With these errors there is presently mingled a contradiction; while he is written contemporary with Attila, who was laying waste the Gauls in the year 451, who already in the year 346 was shining like a golden star among the most illustrious prelates of Christ, and therefore had then reached a somewhat more advanced age.

[13] What fables has he followed concerning Attila himself? Attila, he says, king of the Huns, the Gauls having been conquered and the emperor Theodosius being dead, was fighting at the gate, about to lay waste the church of Trier. From above B. Auctor, rebuking the enemy, said: Who art thou who dost demolish our lands and disturb our people? To whom the king … driven by furies answered: I am Attila, the scourge of the Church, the Lord so willing. Hearing this, B. Auctor, comforting his people, ordered the gates to be opened to him: but he with all his army passed from gate to gate, having on either side as it were a wall, and darkness so dense that he saw no one, nor harmed anyone. But the author On the Deeds of the Franks, cited by Pagi in the Critique at the year 451, number 17, writes concerning the Huns, whose leader was Attila: The Huns crossed the Rhine, set fire to Metz, destroyed Trier, overran Tongres, coming as far as Orléans. Attila therefore did not pass with all his army from gate to gate, seeing no one, harming no one.

[14] and by other fables they are defiled. Moreover the conversation held with Attila, and the prodigy that followed, the writer borrowed, with the persons and place changed, from the Acts of St. Lupus, in which, in volume VII of July, page 79, number 45, those things are narrated to have happened at Troyes between St. Lupus and Attila which he transferred to the gates of Trier itself. These very Acts of St. Lupus are indeed defiled with fables; but nevertheless they are much more ancient than ours: so that it is easy to judge which biographer is guilty of the theft: of which behold another specimen: His body (so it is read toward the end of the Acts) when it had been buried in the monastery of B. Maximinus … a certain religious man … approached near … and when he was saying that verse of the Psalmist, The Saints shall exult in glory, he presently heard from within a voice adding, They shall rejoice in their beds. That all these things happened at Metz about the church of St. Felix, Paul the Deacon narrates in his little book On the Bishops of Metz: and although it may happen that the same thing occurs in different places and to different persons, nevertheless we deservedly suspect the opposite when we light upon writers whose guide and author is popular tradition.

[15] A weightier difficulty might here be raised, whether our biographer errs whether St. Servatius was contemporary with Attila, when he sets down as contemporary with Attila not only Auctor of Metz, but also St. Servatius, bishop of Tongres; but this question contributes little to the end prefixed in this Commentary, since from what has been said it is manifest enough that our Acts are of no moment. Nevertheless I have thought it worth while to touch in passing on one or two arguments by which Pagi in his Critique at the year 451 confirms the opinion of those who distinguish two SS. Servatius, and contend that one of these flourished with B. Auctor of Metz in the time of Attila. At number 47 Pagi adduces for this opinion of his Paul the Deacon in his little book On the Bishops of Metz, and that by him Pagi's opinion is openly handed down, it is not lawful to deny. But what if Paul wrongly confounded the times of Attila with others?

[16] Certainly he confounded the circumstances of the Attilan disaster with others, in passing when he said that the wall of the city of Metz

fell down when St. Servatius had gone out of it, and by divine disposition opened an entrance to the enemies, namely to Attila and his soldiers. For this prodigious fall of the walls more ancient writers referred to other times, as Aimoin insinuates On the Deeds of the Franks, book 3, chapter 1; where, treating of the division of the kingdoms made among the sons of Chlothar, he says: To Sigebert fell Mediomatricum (which is also Metz) … a famous and renowned city … concerning which let us bring forward into the midst, the matter begun being for a little interrupted, what we have found in the books of the ANCIENTS. When the nation of the Vandals, having joined to themselves the Suevi and Alans, had determined to go to lay waste the Gauls, Chrocus their king … turned the course of his march to the city of Metz, whose walls, on the night which preceded the day of his arrival, FALLING OF THEMSELVES BY THE DIVINE NOD, opened a way to those about to burst in. Add that Fredegar the Scholastic, in the fragments collected by Ruinart, page 711, from the Chronicle of Idatius or other monuments, brings forward the following: Chrocus, king of the Vandals, having gone forth from his seats with the Suevi and Alans … reached Metz, where the wall of the city FALLING BY THE DIVINE NOD DURING THE NIGHT, the city was taken by the Vandals.

[17] The walls of the city of Metz could, I confess, have fallen twice: is touched upon, but it is truer that there has place here what Meurisse in book 1 On the Bishops of Metz, page 46, rightly writes: Our historians have fallen into the same error into which many others also have fallen: they have referred to one of many persecutions all the things which happened under different ones and at different times: and to the Attilan disaster indeed, notable beyond the rest, they have ascribed all the disasters of the city of Metz. How true this is in the case of Paul the Deacon may be gathered from the Chronicle of Idatius, saying of the Huns whom Attila led: The nation of the Huns, the peace being broken, plunders the provinces of the Gauls; very many cities were BROKEN OPEN: in the Catalaunian fields … not far from the city which THEY HAD BROKEN OPEN, Metz … engaging in open battle, it is cut down and overcome by divine help. Therefore the walls of Metz did not fall of their own accord in the time of Attila, but, not otherwise than other walls, were broken open.

[18] the twofold argument being resolved At number 11 Pagi speaks thus for his opinion: Hariger himself in the Acts of St. Servatius inserted into it these verses, which most manifestly demonstrate that he confounds two Servatiuses into one:

"To such patrons of the Church, firm on every side, The rain-bringing storms with shaking wind stand opposed, Nor from above can the rock dread ruin."

"And of this," says Hariger, "specially of the blessed man among other things":

"Servatius, by keeping the faith, keeps the perishing People by praying, mightily strengthening Maastricht."

"And blessed Lupus," Hariger subjoins, "bishop of the city of Troyes,

While all wars were destroying, By praying fortified Troyes."

Wherefore from Hariger himself we have that two Servatiuses are to be distinguished; since he who was contemporary with St. Lupus, bishop at this time, cannot be the one who in the year 343 subscribed to the council of Cologne. Thus he.

[19] of Pagi's argument, But what if the poet, whose words Hariger recites, sings not of those alone who defended the Church in the time of Attila, but treats universally of all who fought for the Church throughout that long interval of years in which Gaul lay open to the barbarians? Then indeed it will in no way follow that SS. Lupus and Servatius were contemporaries in time. Let us illustrate the matter by an example. If someone, having commemorated the heresies which sprang up in different centuries, should subjoin that Ambrose, Augustine, Leo I, and Gregory the Great opposed themselves to them, he will not by that very fact wish it signified that all these champions were as near in age as they were equal in the contests undertaken for the faith. Besides, these verses, while all wars were destroying, by praying he fortified Troyes, are of a different meter from the rest, and accordingly either are not of the same poet, or at least are not excerpted from the same context: whence it becomes likely that among the patrons of the Church who are sung in heroic verse as having withstood the rain-bringing storms, St. Lupus is not comprehended, and therefore is not set down by the ancient poet as equal in age to St. Servatius. But that Hariger may have thought him equal matters little: since Pagi himself often adduces that he joined together things dissociated.

[20] by which he attacks Henschen. But these things are more than enough, which may be seen disputed more widely in Le Cointe, Valois, Tillemont, and our Henschen, who at the XIII day of May contends for one Servatius, whose death he attaches to the year 384: about which time that the Huns burst into the Gauls he proves from the words of Maximus, who, while he was then playing the tyrant in the Gauls, complained before St. Ambrose, who was discharging an embassy for Valentinian, that the count Bauto had let in the barbarians against him. St. Ambrose indeed tried to extenuate this deed, showing that the Huns had not burst into the interior parts of Gaul: nevertheless he did not deny that its frontiers suffered disaster; so that accordingly it is credible that the slaughters then had their beginning by which St. Servatius had understood at Rome that the Gauls were at some time to be afflicted. And if this opinion of Henschen be true, it follows that the biographer erred in this also, that he wrote St. Auctor and Servatius contemporary with Attila. But even if the matter be otherwise, nevertheless, as I have shown above, the Acts are of no value. Since however others are not at hand, we are compelled to print these same, being about to collect meanwhile from elsewhere some more certain things concerning St. Auctor.

[21] As to what concerns his age, in certain catalogues of the bishops of Trier he is numbered the second, St. Auctor lived before the middle of the fifth century; in others the third from St. Felix; who is said in volume III of March, page 621, to have abdicated the episcopate in the year 398: so that accordingly the beginning of his episcopate is to be attached to the fifth century. Its duration cannot be extended beyond the year 447: for then St. Severus, the successor of B. Auctor, was administering the episcopal office at Trier; as is gathered from volume III of July, page 197, where the second expedition of St. Germanus into Britain is attached to the year 447, and therefore also the episcopate of St. Severus: since he went as a companion to St. Germanus, then ordained bishop at Trier, as Constantius says in the Life of St. Germanus, book 2, chapter 1. That St. Severus had then been recently consecrated those words then ordained perhaps insinuate: which conjecture if it has place, it is allowable to attach the death of St. Auctor to the year 447 or the one immediately preceding.

[22] The day of his death John Enen, book 2, chapter 8, thus teaches: he died B. Felix, the most happy archbishop of the Trevirians, having been laid with the fathers …, Mauritius the XXXIII ascended the episcopal chair: after whom Legontius the XXXIV entered upon the priestly ministry … To him succeeds B. Auctor the XXXV, who from bishop of Metz was elected and appointed archbishop of Trier, a man in all things of honorable and praiseworthy life, increasing by merit what he had in his name. St. Servatius, bishop of Tongres, at the command of the blessed Apostle Peter disclosed to this Auctor the coming of the Huns into the Gauls, while he still presided over the church of Metz, in which he wrought many miracles: at last, about to increase the Angelic ruin, paying the debt of the flesh on the XIII Kalends of September, he is entombed in the church of the blessed John, Apostle and Evangelist, in the Field of Mars, which the most blessed Agricius had built and adorned with a band of monks. At length, many years having passed, he was translated to Tabena, a village upon the river Saar, belonging to the dominion of the same monastery. After him holy Severus is ordained the XXXVI bishop.

[23] The same day of death the Acts of the translation, both ours and Leibniz's, mark, on the XX day of August. and there agrees the cultus noted on the same day by all, if you except the author of the Martyrology of St. Maximin, by whom, as Brower cited above at number 1 testifies, it is marked on the XV Kalends of September: which variety, whether it arose from a translation then performed, or from some other cause, I do not know. Nevertheless Mersæus seems to indicate another time of death. St. Auctor II, he says on page 250, from bishop of Metz was appointed archbishop of Trier, a man of honorable and altogether praiseworthy life. Paying the debt of the flesh … on the XIII of September, he is entombed in the church of St. Maximin. But I judge that XIII of September was written by inadvertence for XIII Kalends of September: for what Mersæus writes he borrowed, as will be plain to one comparing the words, from John Enen, in whom is read XIII Kalends of September, not XIII of September. In the Acts of the translation which Masen in Brower, at the year 1113, number 41, reduced to a compendium, our Saint is handed down to have died on the V of the Ides of December: but here too there is an error arisen, as it appears, from confusion, whereby there is attached to St. Auctor the day of death proper to Gertrude, duchess of Saxony, who is noted in our Acts as having died on the V of the Ides of December. For the rest, what John Enen and Mersæus write concerning the bishopric of Metz, correct from number 11; whom nevertheless you must not accuse of disagreement because the one writes that the Saint was entombed in the church of St. John the Apostle, the other in the church of St. Maximin: for the sense of both is the same; since what was once the church of St. John afterwards began to be called that of St. Maximin.

§ III. The manifold translation; the Acts of the Saxon translation.

Of the translations That the holy Bishop was translated from the church of St. Maximin to Tavana the writers cited in the preceding number, and at number 1, testify. Concerning Tavana, Mabillon in his Annals at the year 966, number 6, commemorates these things: There flourished at that time in the Trevirian monastery of St. Maximin abbot Wigger, who in this year … 966 completed his last day … This among his deeds is chief, that he raised a monastery at Tavana, not far from the bank of the river Saar, about eleven thousand paces above Trier, twenty monks being brought thither, where up to now there is a provostship of St. Maximin. From which you may gather two things: first, that from the monastery of St. Maximin the sacred relics could easily, on account of the kinship of profession, be carried to that of Tavana. The other, that this translation is not earlier than the ninth century: since a beginning was then only given to the monastery of Tavana. The remains deposited in the new place the emperor Henry V singularly venerated, and testified that they were venerated, in a diploma given in the year 1112, in which he firmly forbids that anyone presume to take away the goods of the servants of God in the little cell which is called Tavana, serving God and the holy confessors of Christ Auctor and Quiriacus. For what reason the body of St. Quiriacus was carried to Tavana may be seen in volume 1 of March, page 425.

[25] by the various [translations of the relics] For the rest, not all the relics of our Saint were so led out of the church of St. Maximin that nothing of them remained: for in the year 1105 Tietmar, abbot of Helmarshausen, obtained his arm there, to be carried to his own monastery, and after two years had elapsed again obtained the upper shell of the head and two of the greater members, as is read in volume III of May in the Acts of St. Modoald, into which the history of this translation, with the miracles which either accompanied or followed it, has been inserted. Moreover, since the sacristan of St. Maximin, who in the year 1107 assigned to Tietmar the upper shell of the head … and two of the greater members, attested that of him, apart from a small portion, NOTHING more was had with them, as in the Acts just cited, page 72,

is had, it follows that the translation of the body to Tavana preceded the year just cited (although in what year it occurred remains altogether uncertain). For otherwise, on what ground would the sacristan have attested that nothing of him was had with them? Whither the treasure of relics obtained by Tietmar afterwards came, Schaten in the Annals of Paderborn, page 670, explains in these words:

[26] to different places, Tietmar was … liberal toward the monastery of Abdinghof and the church of Paderborn, and transmitted a great part of the sacred pledges as a gift to Gumbert, abbot of Abdinghof. This indeed that writing from the archive of Abdinghof teaches. "Tietmar, abbot of Helmarshausen … granted to abbot Gumbert … and to the whole church of the people of Paderborn, from the sanctuary of the blessed Apostle Peter, the most precious relics of the Saints, which by divine disposition … were conferred upon him by the church of Trier and of Cologne, by the authority … of the archbishops and abbots … to the praise and glory of almighty God, and to increase and extend the honor … of the same Saints … The entire body of one of the holy Virgins …, of the body of St. Auctor the archbishop, of Bonosius, and of Abrunculus, archbishops." At last (Schaten subjoins) all that treasure of sacred things, after … in the age of Luther the last abbot of Helmarshausen with his monks, having taken a wife, went over to heresy, was by the industry of Eric, bishop of Paderborn (who died in the year 1532), withdrawn and preserved, and fell to the church of Paderborn.

[27] In the year 1113 there followed the most celebrated translation into Saxony, more celebrated is that concerning which Trithemius in the Chronicle of Hirsau at the same year has thus: In the aforesaid year Gertrude, countess of Northeim, widow of count Henry, who founded Bursfelde, as we said above — a widow, a woman rich, powerful, and most devoted to Christ — obtained by her prayers the body of St. Auctor from Bruno, archbishop of the Trevirians. Which, translating it with the greatest honor into Saxony outside the walls of the town of Brunswick, she laid in that place where afterwards the monastery of St. Giles was built. For when the said woman devoted to Christ had come with the sacred relics to the aforesaid place, they suddenly stuck fast immovably, so that by no art or contrivance could they be carried further by anyone. The countess therefore, astounded at the miracle, and having received the counsel of prudent men, built in the same place a most magnificent monastery of our Order, with the help of duke Lothar, afterwards Emperor, who had her daughter to wife; in which, placing monks serving under the rule of our holy Father Benedict, and an abbot, she assigned them many goods for the sustenance of this life: and she caused the church to be consecrated under the honor of St. Giles, and the body of St. Auctor to be placed in it.

[28] The same translation Paul Lang narrates in fewer words in the Chronicle of Zeitz at the year 1123: which was made into Saxony: namely that the wife of Henry, count of Northeim, of whom he had treated, a most devout matron, built the illustrious monastery and pattern [] of St. Giles in Brunswick, in which the body of St. Auctor, bishop of Metz (nay rather of Trier, on account of what was said at number 11), obtained by her, rests. See also Mersæus, cited at number 1. But let us produce witnesses more ancient than these. Arnold, abbot of Lübeck, who flourished at the end of the twelfth century, book 6, chapter 4, has thus: The body of Auctor, archbishop of Trier … rests there (at Brunswick), which Gertrude the marchioness, wife of the margrave Ecbert, when in the time of her widowhood she had founded that same monastery of St. Giles, obtained from the people of Trier by many supplications, and in the same monastery, with the other bodies of the Theban martyrs, as is now seen, honorably placed in a sarcophagus.*

[29] There is added the history of the translation, which we have in fourfold form. whose Acts are several The first we received from the monastery of Böddeken, which, although annexed to the Acts of St. Auctor, which we said above were fabulous, nevertheless has a writer distinct from the biographer: for the latter wrote at Trier, as he himself insinuates toward the end, when he says that the holy Bishop indicated to a certain religious man that the translation of his body from this place into Saxony was imminent. The other committed the translation to writing at Brunswick: for he says in the prologue that the divine clemency had decreed that the body of St. Auctor should be destined for the basilica of the present monastery, that is, of St. Giles, which was once founded near Brunswick, and afterwards enclosed within the walls. Many things similar to these occur in the course of it; from which I suspect this also, that the writer had professed the religious life in the monastery of St. Giles. Leibniz, volume 1, page 701, exhibits a second set of Acts from a manuscript of the Julian library; a third Masen, in Brower's Annals, at the year 1113, number 41; where he asserts that he has reduced them into a compendium from a manuscript codex sent from Hildesheim, which, as the book indicated, Ludolf Assis had composed in the year 1300.

[30] are reviewed; The three histories mentioned are so like one another as to the substance of matters, the order, the sentences, and the words, that I do not doubt they sprang from the same author; although the Leibnizian, as it now exists, is more contracted than the Böddeken one. An ancient account or a truthful tradition was the guide to the writer, as he himself testifies at the beginning. Before I define anything concerning his age, it is to be noted that he who composed the Acts of the translation also wrote the miracles of St. Auctor, as is gathered from the epilogue subjoined to the miracles, in which at number 24 the author warns the people of Brunswick that they should harmoniously read over those things which he has set forth … concerning the TRANSFERENCE and ARRIVAL, and also concerning the somewhat scanty display of the SIGNS of the most blessed … Auctor. These things being premised, the author's age may be gathered from number 18, where, having narrated a conversation held between the archbishop of Trier and the keeper or sacristan of St. Giles, who were both present at the siege of the city of Brunswick in the year 1199, the author thus goes on: The keeper … reported to his brethren the most welcome news learned from the archbishop, and delivered it to us to be written down. Whence it follows, first, that the writer is not earlier than the year 1199, since he narrates things which were then done. It follows, secondly, that he was not altogether remote in age from the year 1199: since the things done in the same year were delivered to him to be written down by a man who was then keeper or sacristan, and therefore of at least moderately advanced age. It follows, thirdly, that Ludolf Assis, who, on Masen's testimony, wrote the narrative of the translation in the year 1300, borrowed this from an earlier historiographer: since it is not likely enough that the keeper, who was in the flower of his age in the year 1199, delivered anything to Ludolf Assis to be written down in the year 1300.

[31] and the age of the writers is explained, The fourth history of the translation may be read in a manuscript of the Wolfenbüttel library, written in Saxon rhymes, which is entitled Chronicle of the Princes of Brunswick, and was printed by Leibniz, volume 3, page 1. The author of the little work flourished in the time of Albert I, duke of Brunswick, whom at the year 1279 he laments as recently dead. He pleases much both by his brevity and by the good faith of the writer, who everywhere draws his matter from more ancient monuments, and distinguishes the more certain from the uncertain: whence, whatever he brings forward, you may see almost confirmed by Arnold, Trithemius, and Paul Lang, alleged above.

[32] Three transcripts of the acts It is not so in the other accounts, as is plain from that wonderful manner in which they narrate that the body of St. Auctor was translated by Gertrude. Behold it for you from the manuscript of the Julian library, which, when it has narrated Gertrude's arrival in the city of Trier, thus proceeds: At about the sixth hour, the solemnities of the Masses being celebrated, she enters the monastery (of the Order of St. Benedict). But the keeper of the same place after his accustomed manner goes over the corners of the monastery, that he might beware lest perhaps someone bent on theft should lurk somewhere. He finds the reverend Gertrude prostrate in prayers, and received her joyfully as she rose, and to her, led from cloister to cloister, among the other tombs of many, (he showed) the tomb of St. Auctor, the place having been shown him by a revelation, asserting: On the XIII Kalends of September he passed to Christ. Meanwhile, the second bell having been given, the keeper went to table to dine, not holding her suspect (for she pretended that she wished to give herself to prayer), and left her as keeper in his stead. Immediately upon his going out, the doors of the church being bolted, the matron, putting on man's dress and laying aside her mantle, with her followers removed a great stone from the tomb with the fitting instruments they had brought with them, and took up the sarcophagus of B. Auctor with the relics of BB. Bartholomew, Thaddæus, Maurice, Cosmas, of two Thebans, of Florina virgin and martyr, and of other Saints laid there, and, hastening, refitted the stone as best they could; and, the clappers [] having been taken from all the bells, that they might forestall an outcry, they carried off the relics, packed on strong and admitted mounts, at a swift pace.*

[33] The community indeed having dined, with the due giving of thanks they hasten to the monastery, in the manner of the translation to render praises to the Lord: and the keeper, running ahead, first lightly touches the door with his finger, secondly with a thrust of the hand, at last knocks with the whole fist; and when he made no progress, the community, aware that some evil had happened, break the door with axes and poles, … and perceiving, by the stone irregularly replaced, that they had been despoiled of those very relics, touched with grief they hasten to ring the alarm, that the citizens might pursue. But the bronzes, when moved, gave no sound: whence, the more moved, they replace on the bells the clappers … found scattered about: and when these had been rung, and the people of Trier called together, … they pursue the sacrilegious men, sacred though they were. And when they had now come within the space of one league, a marvelous thing happened to them, and the pursuers were fittingly torn away from the fugitives by God's nod through a spacious interval: which happened three times.

[34] Thus the transcript of the Julian library; with which as to substance the Böddeken codex and the Hildesheim one agree, except that the latter is silent about that prodigy by which the fugitives were three times torn away from the pursuers, but the pursuers, seeing that they were vainly kicking against the goad, returned home. But whether these things be added or omitted, the whole narrative disagrees with the writers cited at number 17: where Paul Lang testifies that the body of St. Auctor was obtained by Gertrude; Trithemius, that it was obtained by her prayers; Arnold, abbot of Lübeck, more ancient than the writers of our Acts, that it was obtained by many supplications, and accordingly was not carried off by stealth and in secret. That Gertrude used guile the Chronicle of the Princes of Brunswick also affirms: but what the fraud was, it is silent: whence it is more easily reconciled with the other writers, because guile could have accompanied prayers, that there might the more easily be overcome the difficulty which was then very great at Trier in obtaining bodies of Saints, as is plain to one reading the Acts of St. Modoald, volume III of May, from page 63.

[35] For the rest, although the Böddeken Acts of the translation waver with the others in the manner of the translation, Nevertheless one of them will be printed. nevertheless, since they with the annexed miracles have not yet been printed, we shall print them, being about to add meanwhile in the annotations, for the sake either of correction or of confirmation, those things which the Chronicle of the Princes of Brunswick has concerning the translation: yet in such a way that, while we render these into Latin, we follow the sense more freely, and are less bound to the words which the Saxon poet used, either not fitting enough or superfluous, necessity so compelling in order to fill out the rhyme. But before we proceed to that, it is necessary to premise some things which pertain to the Saint's cultus and miracles.

. Read templum* (temple).

*. That is, the iron clappers of the bell-metal.

§ IV. The Saint's bones raised, and vindicated from accusations; other translations.

A singular veneration and an elevation of the bones followed the translation; The Saxon translation was followed by a singular veneration among the people of Brunswick, as Leibniz testifies in his Introduction to volume 1, number 42. Great, he says, was the veneration of Autor, bishop of Trier, among the people of Brunswick, and now too many receive this name in baptism. Besides the cultus, Heinrich Meibom also testifies to an elevation of the bones in the Chronicle of Riddagshausen, but with various insults added. Behold his words: Two years after (in the year 1458), in that unhappy age, idolatrous cults were heaped up in the city of Brunswick also: there was venerated there for some three hundred and forty years, as a tutelary deity, St. Auctor, formerly, while he was among the living, bishop of the people of Trier, and his Λείψανα or relics, laid up in a copper chest in the church sacred to the divine Giles, were religiously preserved. To this his idol, John, abbot of that place, having become richer from offerings and alms, being about to pay more honor than had been done by his predecessors, took the decayed bones out of a meaner receptacle and laid them in a silver sarcophagus. He added also a feast day, on which the memory both of him and of the other Patrons should be performed yearly. There was present at this superstitious act the abbot of Riddagshausen (Matthias), thinking he owed this to religion and to the neighborhood. It is credible that God, most gravely angered at that idol-madness, sent upon these regions the evils which followed.

[37] which Meibom insipidly charges with idol-madness, What this impudent follower of Luther writes concerning the cultus of St. Auctor and the elevation of his bones, I admit as true: for he would not himself render testimony to this matter, had he not found it consigned in sure monuments, since this ancient veneration of relics accuses Lutheranism, hostile to such cultus, of novelty. The insults which he adds his very impudence sufficiently washes away, whereby, while he accuses the people of Brunswick of idol-madness, he accuses also all the Fathers who flourished in the earlier centuries of the Church, and the Christians who lived then; among whom both the veneration of relics was frequent and the fruit of the veneration manifold; of which Bellarmine and other polemical theologians adduce innumerable witnesses. Let us take a few things from St. Jerome, who in epistle 53 to Riparius writes so aptly to our purpose that everything can be fitted to Meibom, if you but change the one name of Vigilantius, whom the holy Doctor there assails as he deserves.

[38] deserving to be chastised Thou sayest, he says, that Vigilantius … again opens his fetid mouth and brings forth a most foul stench against the relics of the holy Martyrs; and calls us, who receive them, ash-mongers and idolaters, as venerating the bones of dead men. O unhappy man, to be bewailed with every fount of tears! who, in saying these things, does not understand that he is a Samaritan and a Jew, who hold the bodies of the dead for unclean … We honor … the relics of the Martyrs, that we may adore him whose martyrs they are: we honor the servants, that the honor of the servants may redound to the Lord.

[39] And the holy Doctor afterwards continues: (Vigilantius) grieves that the relics are covered with a precious veil, and are not either bound up in rags or in haircloth and cast upon the dunghill … both by the words of the divine Jerome, Are we then sacrilegious when we enter the basilicas of the Apostles? Was the emperor Constantine sacrilegious, who translated to Constantinople the holy relics of Andrew, Luke, and Timothy, at which the demons roar, and the inhabitants of Vigilantius confess that they feel their presence? Is the emperor Arcadius also now to be called sacrilegious, who after a long time translated the bones of B. Samuel from Judea into Thrace? Are all the bishops to be judged not only sacrilegious but also foolish, who carried a most worthless thing and dissolved ashes in silk and in a golden vessel? Foolish are the peoples of all the churches who went out to meet the holy relics, and received them with such joy as though they beheld a prophet present and living, so that from Palestine even to Chalcedon swarms of peoples were joined together, and resounded with one voice in the praises of Christ?

[40] What says Meibom to these things? Will he charge the divine Jerome too, and those whom he praises, and by the authority of the sacred Scriptures. with the crime of idol-madness? Will he charge also the first Christians, whom the shadow of Peter refreshed, Acts 5, verse 15; and who sought health for themselves from the handkerchiefs and aprons which had touched the body of Paul, Acts 19, verse 12? The angel (Joshua 5, verse 16) required that Joshua should put off his shoes in sign of veneration, because the ground on which he stood was holy: but why holy, except that the angel was present therein? But if the ground borrowed from the presence of an angel a holiness worthy of veneration, what is to be said of the remains of the Saints, whose bodies were the temple of the living God, 2 Corinthians 6, verse 16, and therefore drew their holiness not from an angel, but from God dwelling within? For the rest, in that which Meibom forebodes, that God, most gravely angered at that idol-madness, sent upon these regions the evils which followed, he has the heathen as his leaders, who judged the Christian religion the origin of all calamities. Whose fiction while Arnobius laboriously refutes in book 1 Against the Gentiles, by the same work he shows that Meibom's conjecture is empty and futile. But let us return to our matter.

[41] The relics of St. Auctor were afterwards translated from the church of St. Giles, in which near Brunswick they were first deposited, The relics of St. Auctor, after another translation, (whether all or some, is uncertain) into the church of St. Blaise, situated at Brunswick, and once built by Henry, duke of Bavaria and Saxony, surnamed the Lion. Credit is given by the chronological list of the same church, excerpted from two very ancient membranes by Leibniz, volume 2, page 59; where these things are read: These are the names of the relics which are laid up in the cross which stands in the middle of the church before the choir, which duke Henry the Lion caused to be made for the remedy of his soul: of the wood of the Lord, of the crown of thorns. Then, some things being interposed: These relics were placed in a new plenarium (or reliquary full of remains) in the year of the Lord 1311. Of the wood of the Lord … of St. Autor the bishop. For the year of the Lord 1311, Leibniz in his Introduction to volume 2, page 11, contends that 1339 should be read. The matter is of less moment, nor worthy of longer discussion.

[42] But neither did those remains remain perpetually in the church of St. Blaise: passed to Hanover. for, on the testimony of Leibniz just cited, that plenarium is now seen at Hanover; giving the reason of which matter he says: When … the city of Brunswick, long refractory toward its dukes, had made surrender in the year of the Lord 1671, duke John Frederick, who held the duchies of Calenberg, Göttingen, and Grubenhagen, and who with his brothers George William, duke of Celle, and Ernest Augustus, bishop of Osnabrück, had brought help to his kinsman Rudolph Augustus, duke of Wolfenbüttel, asked for himself, as the price of the service rendered, the relics of the Saints, truly notable for the evidences and adornment of antiquity.

§ V. The siege of the city of Brunswick raised by the help of St. Auctor is proved against a heterodox writer.

The siege of the city of Brunswick Among the benefits conferred by St. Auctor upon men, that is the more celebrated by which (as is read in the Acts of the miracles, number 1 and following) he protected Brunswick, and compelled Philip, duke of Swabia, to raise the siege of the city. Heinrich Meibom in the Chronicle of Riddagshausen holds this matter in the place of a fable: In the following year (namely 1199), he says, Philip, the designated king of the Romans, came down into Saxony to attack (Otto, the son of Henry the Lion) … The whole army being gathered, Brunswick is besieged and assaulted, but in vain, the townsmen with the garrison soldiery fighting bravely for their country. There was in the city Henry, the count Palatine, brother of Otto, a prince excelling in warlike valor, whom, because certain of the orders of the Empire who had followed the Emperor into Saxony were unwilling to assault further, they departed from the camp. Thence arose the fable about the divine Auctor, patron of the people of Brunswick, by whose almost divine help the enemy is recorded to have been drawn away from the siege of the city. Thus Meibom.

[44] raised by the help of St. Auctor But not so the more ancient monuments: among which the Chronicle of Hildesheim thus narrates: Sigfrid … about to bring help to Philip at the siege of Brunswick, led out his citizens … But Philip, terrified by a marvelous vision, presently raised the siege and departed. For Auctor, whose body rests there, brandishing a sword in his right hand, cast upon the whole Philippine host on the rampart and walls so great a terror that it departed the more swiftly. Albert Krantz, book 5 of Saxony, chapter 35: Gertrude … brings the body of St. Auctor … to Brunswick … whose patronage the citizens often experienced, especially in the assault on the city by Philip, who had contended with Otto IV for the kingdom of the Romans. The same he pursues at greater length in book 7, chapter 16.

[45] raised Botho, in the illustrated Chronicle of the People of Brunswick, at the year 1199, confirms what has already been said, and adds that the suburb, in whose monastery the body of St. Auctor had been laid, was then enclosed by Otto within the walls and joined to the city. But let us proclaim witnesses of whom the one lived in the century immediately following the event, the other was contemporary in age. The first is the author of the Chronicle of the Princes of Brunswick, who in chapter 52 expressly says that St. Auctor showed himself to be seen by the archbishop of Trier, who was following Philip's camp; and enjoined him to report to the king that the siege of the city, most zealous for his cultus, must presently be raised; that otherwise it would come to pass that he himself and his army should perish; and that, the matter being understood, Philip presently withdrew with his men from the city: and that thus the city was delivered by the patronage of St. Auctor; in memory of which benefit the citizens, whose city he had so often protected, vowed several candles to be offered on his feast day.

[46] against Meibom The other witness is Arnold of Lübeck, who died ten years after the siege, and was most skilled in the affairs of Brunswick, book 6, chapter 4, who, having narrated the departure of king Philip, renders this cause of it: For that city has no small hope from the suffrages of St. Auctor, archbishop of Trier, whose body rests there … and because the same pontiff, when his land was being laid waste by the Huns … protected unharmed by his prayers the city of the Trevirians, which he then ruled, he is believed still to have that power with the Lord, that he may by his prayers protect and defend from the incursion of enemies the city in which he now rests. Whence a custom has grown up among the people of Brunswick that, when they are pressed by fear of a siege, they devoutly carry the said relics about the circuit of their city with litanies and praises and bestowals of alms, and within that circuit suffer no incursions of enemies. The thing is proved, and often experienced in their deliverance.

[47] To these testimonies force is added by the manuscript which, in Leibniz, volume 3, page 446, is shown. has the title Ordinal of the Senate of Brunswick, composed by its command in the year 1408. In it, at number 124, it is decreed in the vernacular tongue that on the Friday before the feast of St. John the Baptist the sarcophagus of St. Auctor be carried about through the city; and it is added that this was ordained by the common consent of clergy and senate, by reason of the singular help which St. Auctor, patron of the city, obtained from God in various necessities, as was formerly made manifestly known by divine tokens.

In the same place, at number 128, it is declared that a singular homage to God and to St. Auctor had long since been promised by the senate and citizens, because God by the patronage of St. Auctor had withdrawn them from various calamities: therefore it was concluded … that the day sacred to St. Auctor should be celebrated as a chief feast … and the senate promised that it would every year offer five candles in the church of St. Giles, to be lighted in honor of St. Auctor before his relics. Let these things said suffice, that Meibom may be believed to be fabling, while he holds the patronage of St. Auctor in the place of a fable.

[48] It remains that we treat of the manner in which St. Auctor protected Brunswick. The apparition of St. Auctor is explained. A twofold account is given by the writers. The chronologist of Hildesheim, alleged above, hands down that St. Auctor, when he had appeared brandishing a sword in his right hand on the rampart and walls, cast upon the whole Philippine host so great a terror that it departed the more swiftly. Krantz has similar things, book 7 of Saxony, chapter 16. But both the Böddeken transcript and the Chronicle of the Princes of Brunswick, chapter 52, make mention of an apparition made not publicly, but privately to the archbishop of Trier alone, who was following the camp of king Philip. The accounts, seemingly different, Botho reconciles in his illustrated Chronicle at the year 1199, writing that our Saint showed himself to be seen first by the archbishop of Trier, and then appeared on the walls brandishing a sword in his hand.

[49] Among the miracles of St. Auctor below, at number 5, another benefit of his is commemorated, Whether he preserved the people of Trier unharmed while he lived is uncertain. whereby, while he was still among the living, he is said to have withdrawn the city of Trier from the fury of Attila. The falsity of this matter is shown by an anachronism; for St. Auctor departed this life before the year 448: Attila burst into the Gauls only in the year 451. But if by an error familiar to many ancient writers Attila has been confounded with some other barbarian king, there will still remain the difficulty of proving the truth of the matter from ancient monuments: for Arnold of Lübeck, who in book 6, chapter 4, and Krantz, who in book 7 of Saxony, chapter 16, write that St. Auctor protected unharmed by his prayers the city of the Trevirians from the Huns, are too remote from those first centuries for us securely to acquiesce in their testimonies. It remains that we subjoin such Acts of St. Auctor as there are.

APOCRYPHAL ACTS

by an anonymous author of Trier.

From the parchment manuscript Passional of the monastery of Böddeken, month of August, folio 186, page A.

The parents, episcopate, and miracles of St. Auctor.

Auctor, bishop of Trier (St.)

BHL Number: 0747

By an Anonymous author.

Born of a noble stock For the enlightening of the human race the Lord deigned to kindle many spiritual lamps in this world; of whom the divine goodness granted blessed Auctor of holy memory to the city of the people of Metz. For he, as we have learned by the account of certain of the faithful, drew his origin from an illustrious stock of the Greeks: ^a his father Licius was a vigorous commander of a thousand in the warfare of the world; nor did he any the less sedulously apply himself to virtuous works; and when he understood the fame and teaching of blessed Paul, and the various labors which he endured in Greece in preaching the faith of Christ, being filled with love of the religion of the faith, he frequently fought against the infidels. He daily refreshed the needy from his own resources, in which he abounded. He had a young wife, very comely, equal to himself in religion and in lineage. For many years they lead a praiseworthy life; they beget a single heir, for whom giving thanks to God, they offered their son to the font of holy baptism. And by divine inspiration they imposed on him the name Auctor, not indeed of his race, but of the Christian faith: whom according to their own magnificence they nourished with tender affection. But the boy, when he had been handed over to the study of letters, according to the interpretation of his name profited much in spiritual things, increasing in sciences and virtues; and he was strong with such uprightness of manners that he seemed to anticipate the life of elders.

[2] St. Auctor But when the time of adolescence had come on, again and again the father addressed his son Auctor, that after the manner of his forefathers he should take up arms, exercise the strength of warfare, and contend by fighting for the faith of his country. Who at last, after many admonitions of his father, humbly answered: The Lord Jesus, by the command of his own voice, put back the Apostle's sword drawn from the scabbard, teaching that the power of Christian trust is greater than all arms. Wherefore we are able to obtain future victories, by God's bounty, not by carnal foresight or by any armor, but rather by devout prayers; as we find befell the ancient leaders of wars. When the children of Israel went out to fight against their enemies, Moses went up into the mountain to pray to the Lord, and when he had raised his hands, Israel conquered; but when he ceased from prayer, the enemies prevailed. Nor was it in military strength that David triumphed against Goliath, nor by a multitude of people Gideon against Midian; but while both continued in the sight [] of the Lord, he conferred victory, and subjected their gathered army to their command. So we also, trusting in the Lord, shall be able by the divine protection and by the prayers of the faithful to conquer our enemies.*

[3] After these things blessed Auctor, more strongly despising worldly glory, forsakes his country. daily desiring to attain evangelical perfection, namely that, all things which he had being left, he should take up his cross and follow the Lord in poverty, having seized the opportunity of the time, content with a modest provision for the journey, forsook his country and his parents and departed in secret. Going up to the sea, taking ship, by God's prospering he came to Rome, and there remained with the other servants of God devoted to divine worship, until on account of the holiness of his life he was ordained a priest. Being also most abundantly filled with clerical learning, he became an outstanding preacher. Then through the rough and crooked ways of mountains and valleys, suffering many adversities, he set out for the Gallican parts: for indeed for the sake of preaching the word of God and of increasing the Catholic faith he was called by the Lord to regions so far off.

[4] In the city of Metz he chose his dwelling, where, leading a renowned life, together with the announcement of the kingdom of heaven he multiplied by his examples as well as his teachings the number of believers. is elected bishop of Metz Moreover that same people, being widowed of its pastor, prayed with continual prayer that a worthy pontiff might be given it by God. And so it is divinely breathed into the chief men of the clergy and people that the aforesaid venerable man should be elected as Bishop. Therefore, when the morning of the following day dawned, both clergy and people with one accord appointed blessed Auctor their bishop, and, praises being begun, going forth with solemn dancing even to the cell in which he assiduously gave himself to reading and prayer, in order to lead him, though resisting, to the prelacy. Hearing this, the man of God straightway burst into tears, and prostrate prayed the Lord to give a sign that he had deserved the supreme priesthood. Presently, the prayer being finished, when he touched the ground with his stylus, a copious fountain of leaping water flowed forth: through whose water even to this day countless miracles flash forth, ^b the crowds of the peoples seeing how great things the clemency of God had wrought with him, when, leading in this venerable pontiff blessed Auctor with the glory of a spiritual array to the oratory of blessed Stephen, they suppliantly rendered thanks to God, the author of all things.

[5] And so blessed Auctor succeeded as the twelfth bishop after blessed Clement, the first pontiff, in the bishopric of Metz, He condemns Euphratas. for many years worthily ruling the church and people of God; and what could pertain to eternal salvation he taught no less by the zeal of his work than by the preaching of his speech. At the same time blessed Martin of Boro, Maximinus of Trier, and Trebedius of Worms, at Cologne, ^c deposed by the judgment of the faithful Effratas, prelate of the people of Cologne, and ordained Severinus, a Catholic man, in his place. Among which most illustrious prelates of Christ blessed Auctor the bishop shone forth like a golden star, glorious with the splendor of all sanctity and doctrine.

[6] Of which Prelate an ancient account has handed down to our memory these two notable miracles. At Metz, Now at the time when the Lord's harvest was pressed by the hail of the barbarians, Attila, king of the Huns, having received the sword of the Lord for the cutting back of the abundance of the wantonness of the Gauls, a persecutor of the faithful, having many barbarian nations subject to his dominion, had loosed the reins of his cruelty over all Gaul. At his coming, blessed Servatius, having learned of it beforehand, sets out for Rome, to implore the awful God through the sublime merits of the blessed Apostles Peter and Paul. But coming to Metz he was honorably received and treated by holy Auctor, and is entreated to deign to come again to Metz, being desired. He promised; and being commended to his prayers, he began to journey, God leading, and reaches the city of Rome: to whom divinely, while at the church of the Prince of the Apostles he offered himself as it were a victim to God for the staying of the Lord's wrath from his people, it was revealed by the blessed Apostle Peter that, the divine judgment permitting, almost all Gaul was to be given over to burning, except the oratory of blessed Stephen the proto-martyr which is built at Metz: which things also he has to bring forth in answer to blessed Auctor.

[7] overthrown by Attila, Holy Servatius, having received the oracle, returns with swift step, hastening he made his way back to the Gauls, preaching penance to all. Directing his journey to Metz, [*] he happily arrived at the city, where, when amid the solemnities of the Masses he had reported to blessed Auctor the bishop and to all the people all things as he had learned by revelation and had received in answer, he returned to his own city of Tongres: and when he departed, then also the barbarians, many cities of Gaul being overthrown, on the very sacred vigil of Easter had surrounded the city of Metz with a siege. But presently blessed Auctor, perceiving that the city was given over to the swords of the enemies, calls the citizens together, exhorts them to confess their sins, enjoins penance, and orders the infants who had not yet received the washing of the sacred font to be baptized. And when the raging barbarians drew nearer, and beheld the city impregnable by reason of the strength of the walls, and had begun to treat of retiring, the wall of the city fell of its own accord, and by heavenly disposition opened an entrance to the enemies. ^d

[8] the captives These having without delay entered the city, laying all waste with plunder and burnings, killed many of the citizens together with the little ones who had been baptized. They gave the whole city over to burning, except the oratory of blessed Stephen, which seemed to them to be defended by a certain most resplendent man standing above it. But the remaining people of either sex, who could survive the destruction, they likewise lead away captive together with blessed Auctor the bishop. Now, far from the city, when the enemies had come to the place which is called Decempagi, they are punished with blindness, as once the Egyptians. Since the Lord God has always care for his servants, and in wrath, as the Psalmist says, does not withhold his mercy. Suddenly darkness surrounded the Huns and barbarians, so that they knew not what they should do or whither they should turn. Then, as the case required, they anxiously inquired the cause of so great a calamity from the Christians whom they were leading away, asking by what sorcery this had befallen them. To whom they said: Do not suspect this to be witchcraft; but believe that the wrath of God hangs over you: because you are impiously leading away the servant of the heavenly Lord, blessed Auctor, bishop of Metz.

[9] he sets free, Straightway that venerable Prelate is sought among the number of the captives, is found, and is asked to take whatever he wished, and to free them from such a peril of the light withdrawn. At this, when he had groaned, he answered that no gift more welcome could be offered him than that they should suffer those whom they were leading captive to return home. If they should do this, they would without doubt obtain from the Lord God that they be delivered from the darkness in which they were held. And straightway

when out of the whole army they restored the captives to blessed Auctor, the darkness ceasing from them, as he had promised, and the light being restored, they were freed from their straits; and thus the venerable servant of Christ, while by lot he was reckoned among the captives, loosed many with himself from captivity, so that, the shepherd being made captive, the flock of captives obtained liberty. ^e O with how much better glory did he triumph over the citizens brought back than the cruel barbarians, who had before led them away as victors, could have triumphed. Accordingly he was venerated by all the clergy as an angel, and loved by the citizens themselves as a father: because he was not lacking as a devout consoler to the orphan and the needy, generous in alms, sedulous in prayers, full of every virtue, and the ornament of the whole church. He had become all things to all the faithful of Christ.

[10] These things therefore being premised, and many others which it would be long to enumerate, and he is set over the people of Trier, as he blazed with virtues, the almighty Lord willed his servant Auctor to be set forth as ruler over greater and worthier things. For indeed, the metropolitan see of Trier being vacant by the death of the most blessed man Legontius, ^f archbishop of the same see, and of the holy church of the Trevirians, which by singular privilege takes precedence of all the churches of the Gauls, in that, being founded by the blessed Apostle Peter, it is first in order and chief in dignity, and glorious with the bodies of many Saints — by a certain grace of the Spirit of God preordaining, the clergy and people of that city came together in the great church, the greater one of blessed Peter, to treat of the substitution of a bishop. It seemed profitable to call away Auctor, a man of great devotion, from the government of that church, and to demand him for themselves as bishop for the advancement and honor of the whole province. They sent distinguished legates and letters of entreaty to bend the clemency of the holy man to the effecting of this desired business. The letters therefore having been received and read, the venerable Pontiff was aghast at the greatness of the unheard-of matter. Having received a delay, he deferred his answer for seven days: using a sweetly flowing excuse, he confessed himself an unworthy man, hitherto entangled in the tumults of the world. But at length, convinced by reason and bent by the pleadings of the legates, nay rather compelled by the love of God, being made a partaker of the sufferings of Christ, he took up the pastoral [*] burden of the Lord's flock. Thus exalted to the archiepiscopal summit, he received the blessing from the Lord, and, long desired, while the Clergy and people waited, he went forth to the most sacred offices, as a bridegroom from his chamber. ^g

[11] Another miracle also is reported, wrought by his merits with heavenly power. whom he preserves unharmed. Attila, king of the Huns, of whom we have reported above, the Gauls having been conquered and the emperor Theodosius being dead, was fighting at the gates, about to lay waste the church of Trier. From above blessed Auctor, rebuking the enemy, said: Who art thou who dost demolish our lands and disturb our people? To whom the wicked king, driven by furies, said: I am Attila, the scourge of the Church, the Lord so willing. Hearing this, blessed Auctor, comforting his people, ordered the gates to be opened to him. But he with all his army passed from gate to gate, having on either side as it were a wall, and darkness so dense that he saw no one nor harmed anyone; ^h confounded, he departed: for so much did the pleasing devotion of the blessed pontiff and of the faithful avail, that they were afflicted with no adversities, glorifying God with immense praises for so great a benefit. Then blessed Auctor prosperously ruled that same church of Trier and all the people subject to him with fatherly solicitude in the tranquillity of peace and concord almost to the utmost age of man. On the thirteenth of the Kalends of September he happily passed to the Lord.

[12] After death he appears. Without doubt he shines with great merit before God, which he declared even after his death by such a miracle. When his body had been buried in the monastery of blessed Maximin, in the crypt on the southern side among the bodies of the Thebans, a certain religious man, solicitous also for the care of his own soul, was accustomed at night-time to go round with unceasing zeal all the oratories of that place, in order to commend himself to God with private prayers, that he might be devout to blessed Auctor and to the others buried in the crypt. Nor yet [was] the faculty of entering granted him: he came near the wall, there prostrated himself in prayer with the whole intention of his mind, and when he was saying that verse of the Psalmist, The Saints shall exult in glory, presently he heard from within a voice adding: They shall rejoice in their beds. ⁱ And when he rose from prayer, blessed Auctor, surrounded with the garb of glory, appeared to him, and indicated that the translation ^k of his body from this place into Saxony was imminent, as, placed there even to this day, he is venerated with great honor, to the praise and glory of him who is blessed for ever and ever. Amen.

ANNOTATIONS.

. Perhaps conflictu* (conflict).

. processerunt* (they went forth).

. Metas*.

. pastoritium* (pastoral).

THE TRANSLATION AND MIRACLES,

by an anonymous author of Brunswick.

From the parchment manuscript of the monastery of Böddeken.

Auctor, bishop of Trier (St.)

BHL Numbers: 0748, 0749

By an Anonymous author.

PROLOGUE OF THE WRITER.

God makes the Saints illustrious. Blessed be God, who, renewing his ancient mercies from time to time, from generation to generations, from place to place, brings, bestows, and prolongs consolations and helps to those who love him. For God is deservedly proclaimed glorious and wonderful in his Saints, whom, judging them as triumphant worthy of a twofold adornment, he wills both to be crowned with glory and honor in the heavenly [*] hall, and to be exalted in the earthly assembly celebrated and worthily. The bodies also of the Saints, still held in the lowest places, are set apart by the oracles of the holy churches, according as the dignity of each place requires and the devotion of the faithful seeks out. For divine providence has deigned so to ordain, by a certain hope (so to speak) of predestinating disposition, that this church may glory in the suffrages of its own patrons; another rejoice in the patronages of other most holy ones; so that the Church still militant, strengthened by the triumphal support of the relics of her own household Saints, may breathe again and receive a salutary advancement. Hence it is that the abundantly flowing clemency of the King of kings and Lord of lords decreed to destine the most sacred body of blessed Auctor, once archbishop of the holy church of Trier, ^a for the basilica of the present monastery. Let us rejoice therefore, dearest brethren, and exult from the marrow, sounding together and alternating praises in the jubilation of inmost affection to the Creator and Governor of all things, in honor of holy Auctor, our most reverend pontiff and propitious patron, of whom is our discourse.

ANNOTATION.

*. That is, heavenly.

THE ANCIENT DIVISION.

Here begins the prologue on the coming of the most holy confessor Auctor the archbishop to the monastery of St. Giles of the city of Brunswick.

Here ends the prologue; here begins the treatise, namely on the apparition of St. Auctor.

Where, the vision having been made, she began to consider, namely Gertrude.

Where, matters being arranged, she set out.

How she came to the sacred place.

How she proceeded on the journey of return.

Where, all things being arranged, she dies.

Here begins the prologue on certain miracles of St. Auctor the archbishop: and first on the siege of the city of Brunswick, which was the cause of the vow of candles.

Here ends the prologue: here begins the miracle.

How B. Auctor buffeted a certain man.

Of the miracle which St. Auctor did while yet living.

How St. Auctor and St. Giles protected the aforesaid city.

How St. Auctor appeared to a certain monk.

Of the siege of the city of Brunswick, and the miracles wrought there.

Of the translation of the arm of St. Auctor to Helmarshausen.

Where the arm was placed.

Of a certain woman cured of palsy.

Of a certain man healed, who made himself a bondman.

Of a deaf woman, but healed.

A miracle concerning a certain young man.

Of a granary preserved from fire.

Of a woman freed from deafness.

Of a little child grievously suffering, healed.

Of a certain sick girl, healed.

Of a certain little infant healed in sickness.

Of a theft restored.

Of a certain woman freed from blindness and cancer.

Here thou drawest to the end.

CHAPTER I.

Gertrude, princess of Saxony, at the command of St. Auctor, carries off his body by stealth from Trier.

St. Auctor appears to Gertrude, We have learned therefore by the truthful tradition of the fathers that Gertrude, ^a marchioness of Saxony, daughter of Erkenbert the illustrious margrave, mother of the noble Otto, whose illustrious daughter Rickena ^b was the wife of the lord Lothar, the most invincible emperor of most happy memory, and another daughter of the same was Gertrude the countess palatine — the aforesaid lady Gertrude, I say, as most kindly by the profession of her devout mind as most serene by the radiance of her noble stock, when day and night she meditated on the law of the Lord, having by God's nod a firm will of planting beside the courses of the waters a fruitful vineyard, namely a salutary congregation, out of reverence and honor for the undefiled Mother of God and ever Virgin Mary, in the silence of the dead of night saw standing by her a man of advanced age, comely of countenance, elegant of body, and, according to the signification of his name, authoritative and acceptable, venerable with white hair: who also said to the aforesaid widow, half asleep: Attend, he said, matron dedicated to God, to what I set before thee, and commit each thing to tenacious memory, so that what thou hast received with the ear thou mayest retain in mind, embrace with the will, and hasten to fulfill in work. I am Auctor, who had been archbishop of the Trevirians; but now my soul is mitred among the heavenly ones, while my body rests at Trier: but according to the saying of my Lord Jesus Christ, who asserts that a prophet is not without honor save in his own country, little or no reverence and honor is bestowed on me there.

[3] and orders his body to be translated I have decreed therefore, by the prompting of the divine disposition, that my body, so carelessly laid at Trier, be honorably translated hither to thy borders, where thou art disposing, at the inspiration of the sacred Breath, [] to found a monastery. But she, terrified, after the manner of Habakkuk answering the angel who spoke to him about carrying dinner to Daniel — I have not seen Babylon and I know not the den* — said: The place of which thou makest mention I know not, and how I may come thither, I doubt. But the old man consoles her, astounded, saying: Let not thy heart be troubled, nor let it fear, but trust, daughter, and act constantly; and the Lord will bring thy desire into effect.

For he who by the leading of a star brought the Magi to adore the divine offspring, he himself by his grace and by my guidance will direct thy steps to seeking out and translating the relics of my aforesaid body. The signs therefore, the words, and the known indications which I set forth to thee, attend to. When by God's prospering thou shalt have come to Trier, and shalt have entered the monastery of the monastic religion of the Order of blessed Benedict, to be pointed out to thee, finding there various tombs of the bodies of saints there laid, among which, on the southern side, next the corner wall, thou wilt discover one higher than the rest, which thou shalt mark. For in that same tomb my relics were thrust away, at a time when a rumor of sedition was pressing, for fear lest perchance they should be stolen, and afterwards were negligently given over to oblivion. Being about to seek them, therefore, with provident caution and vigilant skill thou shalt raise my coffer, and shalt carefully take it from the place noted beforehand, and, the shrine being subtly conveyed away, thou shalt reverently translate it to the parts of thy dominion, where according to the firm purpose of thy heart thou shalt build a basilica, and in it shalt honorably lay the relics of that same body of mine, and shalt fittingly venerate them. ^c

[4] And so the venerable Pontiff who had appeared, when he had distinctly expressed things of this kind she, obeying the command, sets out for Trier, and had set them forth in order, straightway disappeared, and vanished from the eyes of the astounded venerable matron. But she, as though awakened from an ecstasy, turning over in a contemplative heart whom she had seen, and recalling with mindful mind what she had heard, and revolving these things in a solicitous breast, and embracing them more attentively with ardent desire, vehemently burns and pants to attain to them more swiftly and effectually. And without delay, when morning came, she summons her more discreet counselors more secretly together, and sets forth what had miraculously happened. She deliberately consults them upon these things, inquires what needs to be done, and asks what befits those engaged in so notable a business. Upon which they, encouraging their reverend lady with sound counsel, busy themselves to instruct her with salutary furtherance for taking the salutary journey. The forewarning droppings of these the sagacious marchioness, drinking them in with thirsty ears and pouring them into her thirsting breast, provides herself with the equipment fitting for so great a journey. Whence she fortifies herself with a stately troop of soldiers, adorns herself with a train of comely attendants, since she is exceedingly powerful, and prepares for herself excellent mounts and costly and abundant provisions for the way, since she is very rich. Using such and so great tokens of state, truly not ambitiously, nor for the cause of vainglory or pride, but of pious diligence — according to what is said by a certain wise man: O prince, use glory not for thyself, but for the realm: for it is better that there be in palaces stateliness than fear — because it is the customary usage, both among the ancients and among the moderns, that a man be esteemed as he appears, and that far more reverence be paid to lordship. Wherefore the most devout woman judged it necessary to proceed in an elaborate array of this kind, that so much the more easily and readily she might be made mistress of her vow.

The glorious marchioness set out therefore, sumptuously equipped and cheerfully attended, to whom deservedly all things succeed according to her vow, because what she intends pertains wholly to the increase of the worship of God, to the magnifying of his glory, and to the venerating of the memory of the Saints. Therefore the just Lord, who loves justice, leads the just matron, occupied in just business and intent on most pious pursuits, along straight ways, and guards her from enemies, honors her in her labors, being about to complete the exercises of her fruitful labors. A long and intricate way indeed remains; but as Jacob mitigated the length and bitterness of the long service by which he was bound to his uncle by the inmost love which he had for the exceedingly beautiful Rachel, to be espoused to him, so this exceedingly powerful lady too, if any of the roughnesses of the way had bred weariness for her, bore it lightly with the sweetest hope of obtaining the most sacred body of the most blessed Auctor, for which she journeyed, until, without any obstacle, stumbling-block, or hindrance whatsoever, she happily arrived at Trier; where, having inquired by questioning, or rather having searched out by divine guidance, she sought out and entered the aforenoted monastery of the monastic religion.

[5] and having been taught the place, Now it was about the sixth hour, when, the mysteries of the Masses having been celebrated, after the refreshment of the spirit the monks were already making for the refreshment of the body. But the keeper of that place had gone out of the sanctuary after his accustomed manner to go over the corners of the church, that he might beware lest anyone bent on theft should perchance lurk somewhere. And behold, a noble band of unlooked-for thieves — namely the venerable Gertrude the marchioness with the pomp of her followers — appeared in glory; at whose sight he stood transfixed, and as though foreboding [*] wondering at some prodigious thing, and with failing voice, out of amazement and joy, receiving her as she came, and being saluted in return by her with a well-bred ^d inclination and address, as though amid the delights of an unwonted glory. But the delicate marchioness, prostrating herself between the porch and the altar, and devoutly giving thanks, adored the Lord, and suppliantly implored the suffrages of the Saints, entreating that the desire of her soul might be fulfilled as speedily as possible. Then rising, with the aforesaid keeper joined to her, she went over the monastery, and proceeding here and there from cloister to cloister and from corner to corner, she solicitously inquired concerning the various sepulchres appearing there, whose they were.

[6] in which the body rested, To whom the keeper said: Behold, my Lady, all these tombs which thou seest are of Saints resting here, who in this district deserved to be crowned with martyrdom: we ought to keep festivals through each of the days of the whole year; we could solemnize with new songs and proclamations daily renewed in memory and honor of new familiar and household Saints. Then the venerable lady, going forward, came to the tomb standing out on the southern side, as she had understood in the vision, sagaciously asking who rested in it. To whom the keeper answering said: Blessed Auctor, once archbishop of this city, borne spiritually to the heavens by a happy passage, is laid bodily in this coffer. Which she diligently noting, but with pious craft dissembling: O how wonderful she said is that name Auctor: and she asked him more attentively to inscribe [*] for her that venerable name of the most sacred archbishop, which is called Auctor; and to note down on what day blessed Auctor was buried, so that, having experienced and obtained something of new health, she might be able cheerfully to return home. Who, obeying the insistence of her petition, wrote down for her that on the thirteenth of the Kalends of September he had passed to Christ.

[7] with the help of her people Meanwhile the sound of a small bell was heard, and the lady asked what this signified. He said: A signal is given to our Brethren, that each one, in whatever place he may be, should leave his own office and hasten to table. To which she answering said: Come now, dearest brother, make haste, and be gathered to the company of thy fellows, lest thou be accused of negligence of the time. To whom he said: I have still time enough free. When this was said, meanwhile they began to walk step by step, and in conversation treated of various matters. But the marchioness, hearing a second time the ringing of the cymbal, asks what it indicates. To whom he said: Thence it is given to be understood that whichever of the brethren, having delayed, shall have neglected this hour of coming to the refectory, his little prebend ^e shall be withdrawn and withheld. Whom then the imperious matron, urgently exhorting him, constrained to go with all speed to dine. And he, holding her in no way suspect, as a princess of noble birth and glorious and famous for her military retinue, and radiant with a wondrous pedigree (since, as the poet says, we are carried away by fine attire), and in good simplicity left her as keeper of the church in his stead, she pretending that she wished meanwhile to give herself to prayer; and not knowing that she intended to do these things to his peril and loss, he ran hastily to the refectory together with his fellows, taking his portion of the pittance. [*]

[8] Immediately therefore upon his going out, the doors of the monastery being made fast with a bolt, the marchioness, laying aside her womanly skin, she carries it off by stealth. like a vigorous young man, and all her followers and household servants, taking bars and fitting instruments which they had procured for themselves, rolled away and removed the great stone placed under the aforesaid tomb, and took up the sarcophagus of the most blessed Auctor, with the glorious relics of many Saints there laid up in the greatest quantity, namely of the most blessed martyr Maurice, and of blessed Bartholomew, and Thaddæus, and Cosmas, and of two Thebans, and of blessed Florina virgin and martyr, and of other Saints, as is asserted. Then for the first time blessed Auctor consented, [*] for the merits of the venerable marchioness and of her honorable household, to the translation of his most sacred body, which before he had suffered to be moved at all by no one, reserving it (the Lord so preordaining) for the adornment and honor of the present church and for the special safety and patronage of this city: they with haste fitted the stone laid down again into the place of the tomb, as aptly and as well as they could, and, the clappers having been removed by way of precaution from all the bells and small bells of that church, that they might forestall an outcry, and strong mounts being packed with a treasure of this most noble and most precious kind, and all the appurtenances handily arranged, the most distinguished thieves, ^f though for a theft and a sacred sacrilege, thievishly yet not hurtfully, but profitably and honorably, swifter than eagles, taking to flight turned their backs.

ANNOTATIONS.

was withdrawn against the will of the possessors, more religiously than justly; so that that old writer himself calls this a sacred sacrilege and, after the usual manner, a pious theft. But I do not see on what ground Gertrude is guilty in carrying off the relics of St. Auctor, since she carried them off at the command of the Lord, to whom belongs the supreme dominion over all things, as Masen himself narrates from Ludolf Assis.

. That is, Spiritu* (Spirit).

. præ novitate* (by the novelty).

. explicare* (to set out).

*. That is, of food or refreshment.

*. B. Auctor consented.

CHAPTER II.

The body of St. Auctor demanded back in vain by the people of Trier; the monastery erected; the church dedicated; the death of Gertrude.

The people of Trier Meanwhile the aforesaid monks, fulfilling the office of eating, incautiously allowed their church to be emptied: but neither is this their iniquity nor their sin: for if most sagacious men are believed to have been driven mad and seduced by a woman, and the very strongest to have been cast down and slain by her, what wonder if such and so great a woman, as crafty as she was powerful, thus despoiled these simple and unwitting cloisterers by supplanting them. The community indeed having dined, and the small bell ringing as the sign of the religious custom, the brethren rise in good order from their reclining, and walk in order straight along the passage, [] about to enter the sanctuary and to render thanksgivings to God and to his Saints for the benefits bestowed, reading over Have mercy on me, O God*, with sedulous zeal of the lips and devout jubilation of the mind.

[10] pursue Gertrude in vain And when they come to the doors of the monastery, the keeper, approaching, first lightly touches the door, tapping with the joint or nail of one finger; then he raises a noise with the touch of all his fingers; then he shakes the same door with a thrust of the hand; at last he knocks more hardly with the whole fist: but when, contrary to the Lord's promise, asking he does not receive, the house of prayer being barred, and seeking he does not find, the incomparable treasure of the most sacred body having been carried away, and to him knocking it is not opened, because there is not found within one to open and answer, the younger as well as the elder, conjecturing an evil, as had happened, rush in, and thrust at the doorposts down at the very steps, and break the door with axes and poles, and bursting in they examine each place, they run together seeking to the adornment of the church, and as yet find nothing taken away, hoping that they are without loss. But at length, all having been gone over, by searching and scrutinizing they come to the higher tomb of the southern side; and by the stone irregularly replaced they perceive that the venerable sarcophagus of the most holy Auctor, with the most precious relics of very many Saints, has been stolen. Touched therefore inwardly with grief of heart, they lament and cry out confusedly, and the so great patron, whom present they had less regarded, absent they ardently love, diligently long for, knowingly seek, and vehemently bewail as taken away.

[11] They hasten therefore to ring the alarm, that their misery may become known to the townsfolk, so that they may the more swiftly pursue the perpetrators of so great a loss. But when they impetuously handle the ropes [*] of the bells, the bronzes indeed are moved after the custom. But because, the cause ceasing, the effect also ceases, they, rattling with no sound at all, furnish to the injured and confounded men incitements of greater dread and stupor and fury. Who, doubting what to undertake, run about hither and thither as if they were raving, and find the clappers scattered about; and when these had been hung up and the bells sonorously rung, all the inhabitants of Trier run up. They solicitously inquire the cause of so great a confusion; which being learned, grieving beyond measure that they are bereaved of so great a father, and moved by the piety of filial love, with the greatest diligence and immoderate haste they busy themselves, with mounts put to the gallop, to pursue the distinguished ravishers of the distinguished ornament as they fled (being, that is, not yet gone far off). Who, having traversed at a swift course a space of about one league, when they were now pressing close upon the fugitives, a certain notable miracle occurred; namely that the conductors of the sweetly flowing most sacred body of Auctor, and of very many other venerable relics, led by the nod of God and by the grace of their guide, were together torn away from those following and pursuing by a spacious interval: and this happened three times, so that they were removed from the sight of the pursuing and following enemies. Who, seeing that they strove in vain and raved to no purpose, that they were wearing the road fruitlessly and spending time uselessly, deluded and confounded returned home. ^a

[12] But the marchioness with all her company, in the place from which the body could not be moved intent on sincere faith and on the beauty of holy hope, proceeds prosperously, allured by the love of the heavenly kingdom; and wherever they were received in lodging, whoever were found there, namely the sick, were made whole from whatever infirmity held them, because power went forth from that kindly flowing body and healed all: and thus through this salutary journey the abundant and saving grace flowing from the most sacred body of the most blessed Auctor, like the stream of a river making glad the city of God, conferred bodily benefits on very many; until by a fortunate progress and happy success they arrived at this present place, which at that time was wooded and solitary, on the fourth of the Nones of August; and when they had determined to proceed further, in this very place the sacred and gracious sarcophagus is fixed and compressed by so great a mass of heaviness that it can in no way be led away thence, nor torn up. The draft animals themselves also, failing of their own accord, stood still immovably.

[13] a monastery is founded, Seeing which, the devout matron at first was astounded: but coming more quickly to herself and weighing that this had happened by divine agency, she exulted in spirit beyond what can be believed, and giving thanks toward heaven, blessing, she confessed to the Lord, for his mercy endureth for ever, in that he had made her journey prosperous and had deigned himself to declare from heaven the secret of his will. As therefore she had devoutly vowed and had determined with herself, on account of certain preludes and conspicuous prognostics seen by her, to build a temple to the Lord God and to his undefiled Mother, for the time and for the place, she orders a solid foundation to be laid there in this present place without delay, and a work of excellent structure to be built upon it; and, causing an ample and honorable monastery to be founded by generous outlay, she causes a seemly basilica, the enclosures of a cloister, immunities, various dwellings, distinct workshops, and the roofs of the church in good repair, to be praiseworthily constructed at the dictation of the model, to be completed in purpose, and to be furnished with fitting utensils and distinguished with precious ornaments. ^b

[14] the church is consecrated These things therefore having been done and all duly performed, in the year of the Lord's Incarnation one thousand one hundred and fifteen, in the eighth Indiction, on the Kalends of September, the reverend Theodoric, ^c then legate of the Apostolic See, and the venerable Reinard, ^d bishop of Halberstadt, having been solemnly invited, and a numerous assembly of the clergy having been gathered, ^e with a commanding crowd of nobles and a glorious pomp, an unbounded ring of the tumultuous common people standing round, there was made a most celebrated and most famous dedication, and it was inwardly celebrated with spiritual joy and special dancing, in memory, honor, and reverence of the holy and undivided Trinity, and of the most sacred cross, and of the untouched Mother of God and ever Virgin Mary, and of blessed John the Evangelist, and also of the now most holy confessors Giles and Auctor, and of very many other Saints.

[15] which is also adorned with the remains of St. Giles. But the most blessed confessor Giles ^f too, by chance, or rather, so to speak, out of a certain predestination and the providence of God and the prerogative of frequent signs, being nonetheless most marvelously sought out, found, and brought by the often-mentioned foundress, obtained in a manner the primacy in name in the aforesaid monastery. And this church the blessed Gertrude endowed with comeliness and fittingly dedicated, and reasonably assigned it, with the benevolent consent of her heirs, to the leading and observing of the rule of the monastic life; and a praiseworthy and religious congregation, most fitting by apt and suitable zeal for the cultivating of the inestimable praise of God and for the composing and singing of the proclamations of the Saints, established and gathered in the said church according to the Order of blessed Benedict, authentic and approved above all Orders, the provident, just, and God-fearing lady commended to the honorable lord Henry, ^g abbot of Bursfelde, by whose authority she had regularly ordained each of the things which have already been set forth.

[16] Gertrude two years after Moreover the reverend matron likewise, honorably placing the venerable deposit brought from afar — namely the aforesaid body of wondrous sanctity of the most blessed Auctor, and the remaining most reverend relics aforementioned — in the most honorable part of the sanctuary of the present often-mentioned church, with inmost diligence and the utmost devotion, the people singing hymns and reverently dancing, laid it up in a polished shrine; and when she had consummated all these things as effectually as affectionately, a course ^h of two years having likewise run by, the marchioness Gertrude, having deserved well, happily entering the way of all flesh, on the fifth of the Ides of December left to the whole region of Saxony, and especially to this plantation, a memorable name, and perpetuated a distinguished memorial as it were by hereditary right: whence she, forestalled yesterday by an untimely death, will deservedly be in eternal memory and refreshment, and by riches of justice of this kind, which she wrought so far as the excellence of her nobility allowed, be reckoned in the number of the just: whose commemoration worthily stands in benediction, and whose memory is by right immortal: for indeed the pious recollection of her kindly deeds is sweetened among men — like honey, nay, above aromatic spices and above the confections of the perfumers — and would that it were so with God: not only from this, that in the aforesaid community the grace of her benefits is even now perceived by sight and enjoyed by use, but also from this, that she had disposed still further things to be built and adorned there, if she had survived, and would have judged them to be more richly endowed and accomplished. There follows this prayer:

[17] Wherefore we most earnestly beseech thee, Lord Jesus Christ, dies. since one must not presume concerning the perfection of any mortal, whether in life or after life, that through the mercy of thy most clement goodness such and so great a foundress, having died to the world, may be united to heaven, and, departing from the world, may be born again to God; and that the power of her dominion, ended on earth, may be begun in the realms above the heavens; whose large alms and solemn offerings bestowed on the present monastery, and whose beneficence and communication, do not thou, merciful Christ, forget; but graciously remember, and reward her with the gift of merited retribution for ever and ever. Amen.

ANNOTATIONS.

which Gertrude had determined to carry further, no force or hand of another could move from the place. The horses which drew the holy body stuck fast unmoved, although not lightly struck with the whip by their drivers. Seeing which, the woman gave thanks to God, and with much honor and joy placed there the body sought from afar. Welcome be the most worthy guest, with whom so great profit and health has come to us. Rejoice, Brunswick, and exult over so distinguished a guest, who chose thy land, into which to turn aside. Be glad on account of his presence, since willingly and gladly he has come to thee, and has chosen thee for a place of rest … Moreover what Gertrude had conceived in her mind, she brought to an end. In the same place, according to the admonition of the Holy Spirit, she began with much adornment to found a monastery in honor of God and of his Mother, SS. Giles and Auctor being chosen as patrons. Then there are enumerated the goods with which the monastery was endowed.

. Perhaps lagham*, that is, according to the law or custom.

*. Ropes.

CHAPTER III.

The miracles of St. Auctor.

The siege of the city of Brunswick For the more firmly building up of faith in men and the more securely arousing of hope, and for the more confidently provoking of an ardor of love and reverence toward the suffrages and patronage of the most holy Auctor, we have judged that something should be begun concerning the signs and miracles gloriously performed and evidently shown by the same Saint, as truly as we have been able to investigate. To this city, which is called Brunswick and is famously spoken of, there once threatened the peril of a most grievous persecution. Already king Philip, with princes, magnates, barons, and castellans, and with the archbishop of Trier ^a then ruling, who after the king is to be named first, and with a most powerful army, had vigorously and mightily beleaguered the said city: whence the inhabitants of that same city, stricken with fear, were straitened; and doubted what to undertake or whither to turn: but to God and to the most blessed confessor and pontiff, the aforesaid Auctor, both young and old of either sex had their single and special refuge; to whom they had pledged that celebrated homage should be rendered, and solemn ceremonies with fitting veneration should be perpetually observed. And at that same time there fell the annual solemnity of the same most blessed Auctor, whose body was marvelously conveyed hither, as has been said before, and rests honorably in the church of the most blessed Mother of God Mary and of holy Giles the confessor in Brunswick.

[19] The bronzes of the bells therefore sounding in festal manner, is raised by the help of St. Auctor. the aforesaid archbishop of Trier inquired of the keeper of that church, sent [*] by him for the Mass to be celebrated on the holy day, ^b what such a ringing signified. Whom he thus addressed: There is at hand the festivity of the most sacred Auctor, once archbishop of Trier, whose most holy body, marvelously brought hither and reverently placed in the church, has obtained by the devout judgment and unanimous consent of all the people of Brunswick the patronage of the citizens of all this city. Therefore the aforesaid archbishop, being reasonably informed by the same keeper of the cause of this festivity, marveling burst out into these words: If the body of blessed Auctor has been brought to your church, as you assert, assuredly you should know that you have received likewise, in the coffer of the same holy Auctor, in the greatest quantity, the most worthy relics of the chief Saints, namely of Maurice, Bartholomew, Thaddæus, Cosmas, and of the Thebans, and of Florina virgin and martyr, and of other Saints; whereupon the keeper, Elias by name, rejoicing from the marrow, reported the most welcome news to his brethren, and, the truth having been ascertained by experience, delivered it to us to be written down. But on the following night blessed Auctor appeared to the aforesaid archbishop, saying to him: I, by the will of my God, have chosen for myself the walls of the city of Brunswick, which, so long as I shall be honored in them in due manner, I will in no way forsake: therefore expound as quickly as possible to the king what thou hast seen and heard; lest he presume in any degree to make further delay in the siege of my dearest city: otherwise a sudden destruction shall come upon him and thee and all your army. Which the same archbishop, awaking in the morning, made known in order to the king mentioned above. Who, impatient, ordered the camp to be roused in the usual manner, and with all speed, abandoning the besieged city, fled away with all his confederates and vassals. ^c But before they departed, the aforesaid archbishop, stripped of his linen garments and unshod, in order to discharge a vow made for a fault of this kind, had humbly and devoutly sought the thresholds of the shrine of the most blessed Auctor.

[20] It happened besides that a certain pilgrim, a vow having been made, was imploring the suffrages of holy Auctor, An irreverent man is punished: and on the solemn night of his festivity, sleep stealing upon him, fell asleep in his monastery, irreverently with his head covered. But blessed Auctor coming, with the little cloak drawn off the peasant's head, cuffing and buffeting him, assailed and struck him strongly: so that he fell senseless from the seat on which he had been lying; and he said to him: Tell whomsoever thou wilt that holy Auctor has thus afflicted thee for thy irreverence. Whenever therefore thou shalt wish to come hither again on pilgrimage, leave thy boorishness at home; in my sight appear reverent and devout. ^d

[21] King Attila, the Gauls having been conquered, when he had come before the gates of that city to lay waste Trier with a most powerful soldiery and an unbounded army, Attila's fury is checked; another benefit: blessed Auctor, at that time archbishop of the same city, had himself ascended the walls, arrayed and mitred: and to him asking what so great a multitude intended, Attila thus answered: As we have destroyed the walls of very many cathedral cities of these regions, so also we come to overthrow thy city from the foundations: for we are the scourge of the churches, the Lord so willing. Hearing which, blessed Auctor, the gates of that city being freely unbarred, ordered the freest approach and entrance to be opened to the army. And when the hostile crowds had been of their own accord let in and were rushing on, in a wondrous manner a twofold wall, most dense and most hard, whose height baffled the sight, extended and stretched out on this side and on that, reaching from the end of the one extreme gate to the other, along the course of the middle street, appeared visibly and palpably on both sides toward the center of the city. Nor was it possible for the ravaging barbarians to turn aside to the right or to the left; but they passed through the middle harmlessly, the inhabitants being unhurt in all their goods. Who, wandering hither and thither, when they returned furiously to attempt other entrances, are wrapped in a turbulent mist. Whence, confuted, they were compelled to depart. ^e Likewise, when those excellent castles were once set in tribulation and in the greatest straits, the garrison, sending to the most blessed Auctor mentioned above, who was then by chance absent, implored the solace of his accustomed help. To whom he, pitying them, sent as quickly as possible his staff and his little book. Which two venerable tokens they, eagerly receiving with the defense of faith, hope, and charity, and with inmost devotion praying and singing psalms, carried about, zealously, religiously, and solicitously encircling the said walls. Which being done, by the merits of holy Auctor they were straightway snatched from the enemies and from all impending evils through the divine mercy. ^f

[22] a tempest calmed, an apparition of the Saint, Likewise another sign, as saving as it is astounding. A dangerous tempest having once arisen from a horrific and stormy collision of clouds, so that the life of all men was tottering, the most glorious patrons of the monastery of Brunswick, holy Giles and blessed Auctor, standing on the summit of that monastery, appeared resplendently to two persons living innocently and piously and joined in lawful wedlock, namely Reyner and Elifemia, dwelling in the same city, with dignity and with the aspect of so rare a brightness. They indeed deserved to behold with the faith of their eyes so great Saints, how, standing in comely array and holding two most white towels in their hands, and waving them against the unbridled and cruel whirlwind, they blessed and protected the present city that served them: and straightway the tempest was calmed, and there was made a great tranquillity, and a marvelous serenity arose in the air. ^g Lately nonetheless it happened, religious and trustworthy men attesting it, [*] that the keeper of the monastery of Trier entered the monastery at twilight, and found a certain honorable old man, white-haired and clad in a surplice, within, beneath the tower of the same church, in reverend habit; who spoke thus to the astounded keeper: Fear not: I am Auctor, once bishop of this city: but know without doubt that I do not now abide here, but have chosen my rest in Brunswick, where special honor, the highest reverence, sedulous praise, pure devotion, continual homage, and pleasing service are rendered me.

[23] the flight of enemies: A certain most powerful of kings, once besieging the city of Brunswick, when on a certain night he had by chance risen from his bed to inspect the watches, and was gazing at the walls of the same city, saw with clear observation on each of the battlements, which in German are called tynnen, single angels standing, and beside each of them two golden crosses fixed on either side; and, this notable sign and awful portent being beheld, the said king, as though caught up into an ecstasy, was terrified beyond measure; and when morning came, the armies being roused and the camp removed, he ordered all to depart as quickly as possible, lest they perish. Nonetheless this too is ascribed to the merits and patronage of the most blessed Auctor, that thus again this city was prodigiously and propitiously saved. ^h

[24] Here in our transcript follows the translation of the arm of St. Auctor to the monastery of Helmarshausen, In the epilogue the writer with miracles, whose titles were indicated after the prologue along with the other titles; but we omit them, since they have been printed in volume III of May from page 66, and indeed were composed by an author of better note, as being of an age equal to the events. Therefore we subjoin the epilogue alone. These things concerning the miracles of blessed Auctor we have plucked as it were a few little apples from a laden tree, and have determined to transmit to our posterity to be ratified. Persuading therefore, we beseech and exhort both those present and

those to come, and especially both the clergy and the whole people of Brunswick, that they harmoniously read over and hearken to those things which we have set forth, according to the smallness of our poor wit, concerning the transference and arrival, and also concerning the somewhat scanty display of the signs of the most blessed confessor and pontiff Auctor; and that they retain them in memory, and unceasingly reciting proclaim them, and refuse not reverently to extol them. Nor let anyone presume with rash suspicion and headlong daring distrustfully to esteem or to overturn things of this kind as apocryphal, which we judge to be the more certainly approved by the evident testimony not only of secular, but also, more reasonably, of spiritual, religious, and most devout, nay even holy persons.

[25] Rejoice therefore, Brunswick, faithful city, because glorious things are spoken of so great a patron of thine; The people of Brunswick a faithful city, I say, rejoice within, applaud without, since the Lord has been well pleased in thee: so that he judged thee worthy that he should thus visit thee by the interceding merits and patronizing suffrages of such and so great a patron sent from afar. For which most salutary cause, all ye peoples of Brunswick, clap your hands, shout to God with the voice of exultation, because the Founder of all things, through the strengthening of the venerable Auctor, your standard-bearer and special protector, has subjected peoples to you and nations under your feet: over whom, being subdued, you have hitherto ruled and shall henceforth rule, if you advance in his worship, [*] and shall not diminish, but rather unceasingly increase, in the present time and hereafter, the obsequious cultus of your aforesaid patron blessed Auctor, celebratedly instituted of old. And if you shall faithfully do this, the blessed Author of the world and blessed Auctor his faithful servant will increase for you the increase of crops and of all things necessary for the present time and for the future.

[26] are stirred up to the cultus of St. Auctor. Increase therefore for your blessed Auctor, your authentic and authoritative patron, praises, honors, celebrations, and dutiful services: and blessed Auctor himself, by the gift of the blessed Author of the world, will increase for you devotion and salvation. Increase for blessed Auctor the measure and rite of veneration, and blessed Auctor himself, by praying, will, under the tutelage of the blessed Author of the world, free you from enemies and from all evils, and will increase for you the protection of peace. Increase for your blessed Auctor, your authentic and authoritative patron, the affection of good will, and, according to your possibility and means, the effect of sedulous working; and your blessed Auctor himself, your authentic and authoritative lord and patron, by entreating the blessed Author of the world, will augment for you faith, hope, and charity, and the increase of the grace of the supreme judge. Adorn the spiritual bridal-chamber, deck the material temple, and receive blessed Auctor, who, called and conveyed from the far ends of the earth, has been given you by God as patron. Embrace your guardian; venerate your chief, that by his supplication continually poured forth before God he may preserve you and your place unharmed and without loss. Which may he deign to grant, who with the Father and the Holy Spirit reigns God through all ages of ages. Amen.

ANNOTATIONS.

. Perhaps ad se* (to himself).

. Otherwise attestantibus* (attesting).

*. That is, cultus.