Adelphus

ON ST. ADELPHUS, BISHOP AND CONFESSOR,

AT METZ IN LORRAINE,

After the middle or about the end of the III century.

PRELIMINARY COMMENTARY.

The Saint's cultus and the translation of his body: the Acts, of which the first part is fabulous: his age examined.

Adelphus, bishop and confessor, at Metz in Lorraine (St.)

BY J. S.

Although concerning the cultus of St. Adelphus, bishop of Metz, there is no doubt, yet I do not find his memory among the ancient martyrologists; and the more recent do not altogether agree in assigning the day of his cultus. The Saint's eulogy in Saussay is to be corrected in various points: Saussay, in the Gallican Martyrology on the XXVIII of April, weaves a long eulogy for the Saint, conceived in these words: On the same day, at Metz, the deposition or passing of St. Adelphus, bishop and confessor, who, being near to the times of the Apostles, ruled and instructed with apostolic manners and doctrines the flock entrusted to him; and being endowed with workings of divine power, he deterred some of the heathen, raging against the sheepfolds of Christ, from their fierceness, and, enlightening others with heavenly light, joined them to the number of the faithful. Renowned at last for the trophies of a bloodless victory, he flew to the heavenly palms after having completed a prelacy of fifteen years; and he shone in his tomb with such prodigies as could scarcely be recounted in a whole book. The glories of which most blessed prelate some suppose that blessed Peter Chrysologus celebrated in that discourse which was entitled by him in praise of the bishop Adelphus. Here Saussay plays the orator rather than the historian, exaggerating too much the Saint's deeds as well as his miracles, as will appear from the Acts and from what is to be said in this Commentary, in which certain other of his statements will be corrected.

[2] [concerning the translation of the body, which some will have to have befallen on the 29th of August:] The same author, on the XXIX of August, records the following concerning the Saint's translation: At Metz, on this same day, the translation of St. Adelphus, bishop and confessor, whose sacred body, at the request of Lantfrid, chorepiscopus of Drogo bishop of Metz, brother of Louis the Pious, was laid with greater cultus at the monastery of Neuweiler. In assigning these days of death and translation Saussay was preceded by John Molanus in the additions to Usuard in the edition of the year 1573, on the XXVIII of April and the XXIX of August, as was observed among the things passed over on the XXVIII of April, where it is added: But we shall show that Molanus is in error, since the church of Metz honors him, and he is inscribed in the Roman Martyrology and in Molanus's own additions to Usuard (in the earlier edition) on the XXIX day of August. Molanus, however, was followed by Meurisse in the History of the Bishops of Metz, in Adelphus, page 38. But from Meurisse's own statements it will easily appear that he attributed too much to Molanus, when he set his authority before all the rest: for no writer is adduced who preceded Molanus in this matter. Take, then, the rest concerning the cultus, from which we shall gather the day of his death.

[3] In the Auctaria of our Usuard, on the XXIX of August, the Brussels codex of St. Gudula has in express words: the day of death is the 29th of August, on which the Saint is honored: At Metz, the deposition of St. Adelphus, bishop and confessor. The Lübeck-Cologne editions, those of Greven and the first of Molanus, agree, which, as also our manuscript Florarium, announce the Saint's memory on the same day. There is added, with Galesinius, the Roman Martyrology, in which on the day mentioned it is thus read: At Metz, St. Adelphus, bishop and confessor. But that day of his death is most of all confirmed from the ancient catalogues of the bishops of Metz, in which is read: Adelphus the bishop sat 17 years, died on the IV of the Kalends of September. Nay, on Meurisse's own testimony, in the Martyrology of Metz on the same XXIX day of August the day of death is clearly announced in these words: At Metz, the deposition of St. Adelphus the bishop. Meurisse adds that the Saint's festival is solemnly celebrated on the same day in the church of Metz. Nevertheless the praised writer contends that it is certain that the Saint died on the XXVIII of April and that on the XXIX of August the translation is celebrated; and this he says he learned from the Religious of Neuweiler, and confirms it by Molanus's testimony. But to me no foundation of this certainty appears, no reason why the people of Metz should have taken up the celebration of a translation which by no means pertained to them, the day of death being meanwhile omitted. Nor do I understand what Meurisse says, that he learned these things from the Religious of Neuweiler, since in that monastery in his time there were canons, not monks, as we shall say. Therefore I would rather believe the Martyrology of Metz that this is the day of the deposition, not of the translation alone. Yet nevertheless, if Meurisse heard from the men of Neuweiler that they celebrate the translation on the XXIX of August, I would not deny that this is true. But thence I shall gather that the Saint's body was translated on the very feast of his deposition, as often happens; and it is established that this was done in the case of the body of St. Medericus, of whom we shall treat below on this very day.

[4] In the IX century, in the reign of Louis the Pious, the Saint's body was translated to the monastery of St. Peter in Alsace, the place where the Saint's body now rests, which various writers call Nova Villa or Novum Villare, the name of the town being attributed to the abbey, as it seems. For Novum Villare, or Nova Villa, commonly Neuweiler, is an ancient town situated in the diocese of Strasbourg on the borders of Lorraine, between Saverne and Lichtenberg, to whose counts, who were of the family of the counts of Hanau, Nova Villa also belonged. The Benedictine writers of the reprinted Gallia Christiana, vol. 5, column 833, write thus of the monastery of Neuweiler: Nova Villa, or Novum Villare, a monastery of Alsace at the entrance of the Vosges mountains, by a little stream which, watering the valley, renders the place most pleasant, owes its origin to St. Pirmin, the founder of very many others, but its endowment and expenses to Sigibald, bishop of Metz … The church was first founded in honor of the holy Apostles Peter and Paul by the aforesaid Sigibald, to whom presently another patron was added, St. Adelphus or Adolf, bishop of Metz, whose body Drogo, prelate of the same see, translated into this church in the year 846. That the monastery was changed in the year 1495 into a college of secular canons, Trithemius is the authority; in 1497 the Reverend Father Laguille, "by the care," he says, "of bishop Albert with Alexander VI, after he had labored in vain to reform it." Mabillon, vol. 2 of the Benedictine Annals, page 79, writes like things concerning the foundation, which he refers to the year 727. So much of the place where the body still rests. Now a little concerning the time of the translation.

[5] the time of the translation: The Acts to be published, in chapter 2, attach the translation to the year 846; with whom the praised editors of the Gallia Christiana agree. But the Acts plainly contradict themselves, unless an error has crept into the numbers. For they have thus: In the year … from the Incarnation of the Lord eight hundred and forty-six, in the reign of the most glorious emperor Louis, Drogo the archbishop, brother of the aforesaid king, ruling the church of the aforesaid city (Metz), &c. Drogo, bishop of Metz, was the natural brother of Louis the Pious. He therefore is said to have reigned at the time of the translation. But Louis the Pious died in the year 840, as writers everywhere affirm. The translation therefore befell before the year 840, or certainly could not have befallen after that year. But Drogo is said to have been made prelate of Metz in the year 823, as the Sainte-Marthe brothers will have it, vol. 3 of the Gallia Christiana, page 712. Hence it follows that the translation befell between the year 823 and 840. But in what year it was made cannot be determined. Perhaps it was written in the Acts, in the year 826, or 836; but the matter is uncertain.

[6] The Acts, of which the first part is fabulous, The Acts which we shall give were published in the year 1506 by Jacob Wimpheling, dedicated to Philip, count in Hanau and baron in Lichtenberg. They were written after the said translation of the body. Meurisse, already praised, affirms that these Acts were written in the year 1197 — for this reason, I suppose, that the last miracle is noted as having been wrought in that year. But it is manifest on every side that the Acts were composed a few years after the translation, namely in the second or third year after it. The author affirms at number 7 that he writes miracles which, he says, I either saw or heard by faithful report. As regards that last miracle, it was afterwards added to the rest by another author, as Meurisse would easily have seen if he had been able to see the Acts themselves, which he confesses he did not have. Moreover from the age of the author now assigned it can be determined what credit is owed to these Acts. The first part, in which the Saint's Life is narrated, is almost wholly apocryphal and fabulous, as is plain from the anachronisms with which it teems, and which we shall assign in the annotations. It will nevertheless be reprinted, lest the work come forth imperfect. But the other part, which contains the translation and the miracles, does not on this account lose credit with us, since all that is reported in it was done almost under the very eyes of the writer. Nor is there cause why we should doubt of the last miracle, which we have said was afterwards added by another.

[7] whence they were received and how they are to be published: The praised Wimpheling in the dedicatory letter, which we shall omit, explains why he dedicated the Acts to Philip, count of Hanau, and whence he received them, when he addresses him in these words: Since thou, among the other offices of religion, bearest a singular affection toward the sacred relics of the divine Adelphus (who is the tutelary god i.e. patron of thy dominion, or its patron): which thy placable kindness and singular gentleness lately made known to me, when thou didst desire that the History of St. Adelphus (a copy of which Jacob Scheid thy chaplain delivered to me) should be read through by me, divided into chapters, and committed to the press. He divided the whole into 27 very small chapters. We shall form from them only three chapters. The first will contain the apocryphal History of the Life; the second the translation with the miracles; the third the appendix afterwards added, that is, the last miracle.

[8] Concerning the time in which St. Adelphus flourished, writers by no means agree. various opinions concerning the age of St. Adelphus, Most ineptly Saussay asserts him near to the times of the Apostles, whereas in the catalogues of the bishops of Metz he is set as the tenth among them. Our manuscript Florarium declares that he died or flourished in the year of Salvation 257; nor does Meurisse depart far from this, who begins his episcopate in the year 230 and ends it in the year 247. The Parisian Martyrology in the margin assigns about the year 426. In the Chronicle of the Bishops of Metz, which D'Achery published in vol. 2 of the reprinted Spicilegium, page 225, it is thus read: The tenth bishop of the people of Metz who presided was Adelphus, who sat 17 years under Aurelius Alexander, Maximinus, Gordian, and Philip the Christian with Philip his son; under the Roman bishops Pontian, Anterus, and Fabian. He too is buried in the church of St. Clement. These marks designate about the middle of the III century, so that it is credible that the author of the Florarium and Meurisse drew from this source. But we trust little or nothing in these matters to that author of the Chronicle of Metz, who wrote the first part of the Chronicle in the XI century, as is gathered from the end of that part, since he is too late to be able to have authority in things so ancient.

[9] Paul Warnefrid, deacon of Friuli, wrote a little book or brief chronicle of the bishops of Metz. and of the other bishops of Metz, This little book was published in the Corpus of Frankish History, from page 172, with a catalogue subjoined

of the bishops from St. Clement, the first bishop of Metz, down to Wala or Walo, who ruled that see in the IX century. A like catalogue, from a codex of St. Symphorian of Metz, Marc Antoine Dominicy published in the Monumenta after the Ansberti Familia rediviva, from page 23; but this is fuller than the preceding, some bishops being subjoined, nor does it agree with it in all things. Moreover Paul the Deacon writes that St. Clement was sent to Metz by St. Peter the Apostle. And if this be true, he presided over that church in the first century. Then the said catalogues assign so many years to each of the bishops that the tenth of them, St. Adelphus, must have sat in the bishopric about the middle of the III century, if both Clement was sent by St. Peter and the years of the several bishops are rightly enumerated. And so these catalogues too, along with Paul the Deacon's opinion concerning the mission of Clement, favor the opinion of Meurisse and of our Florarium. But since it does not please us in this place to stir up that intricate question concerning the first bishops sent into Gaul, I do not cleave to those catalogues, especially because it is not established whether the years of the bishops — at least of the earlier ones — are rightly expressed in them.

[10] Calmet prefixed to his History of Lorraine a dissertation on the bishops of Metz with a chronological catalogue of them, which we meanwhile follow, in which at column 21 he will have it that Victor I, the fifth among the bishops of Metz, was present at the Council of Cologne of the year 346 by a legate, but in person at that of Sardica in the year 347. The same, with Paul the Deacon, asserts that St. Auctor, the 13th bishop in the ancient catalogues, lived in the time of Attila king of the Huns, about the year 451. But to the bishops intermediate between Victor and Auctor more than 175 years are attributed, without even reckoning the years of Victor or of Auctor. How these can hold together I do not see. Then Hesperius, who is everywhere held the 23rd bishop, he rightly says was present at the Council of Clermont of the year 535. But again to the bishops alone intermediate between him and Auctor he ascribes at least 188 years, which certainly will not be found between 451 and 535. Our Sollier, in vol. III of August, in St. Auctor, page 536, with others cited in the same place, judges that in the Council of Cologne or Agrippina, for Victor we should read Auctor, and therefore that Auctor flourished about the middle of the IV century. And indeed the about 188 years which are attributed to the bishops intermediate between Auctor and Hesperius will easily lead from the year 346, or from the Council of Cologne, down to 535, or the Council of Clermont; nay, even so some years will be superfluous, since St. Auctor does not seem to have died immediately after the Council of Cologne, nor Hesperius to have been present at that of Clermont in the first year of his episcopate.

[11] [which establishes that he lived after the middle or about the end of the III century.] Moreover, although I am not ignorant that various objections have been made against Sollier's opinion by those who have feigned two Servatii, bishops of Tongres, with the second of whom they will have Auctor to have lived in Attila's time, I shall meanwhile follow the opinion of Sollier and Henschen, who set one Servatius in the IV century and St. Auctor of Metz as his contemporary, until the patrons of the other opinion overthrow with more solid arguments the tradition of the church of Tongres concerning one Servatius. For this controversy see Henschen on the XIII of May in St. Servatius, and in the Exegesis on the bishoprics of Tongres and Utrecht before vol. VII of May, as also Sollier in St. Auctor on the X of August. But now, if St. Auctor was bishop in the year 346, that is, at the time of the Council of Cologne — since two are set in the ancient catalogues as intermediate between him and Adelphus, and to these together are attributed 79 years of episcopate — cleaving to the said catalogues we should have to place the death of St. Adelphus after the middle of the III century. But because Calmet suspects that the years of the earlier prelates of Metz were perhaps not a little increased, that the first might be brought back to St. Peter's times, we have fixed the death of St. Adelphus after the middle or about the end of the III century.

[12] Sermon 136 of St. Peter Chrysologus does not regard our Saint. It remains that we inquire whether Sermon 136 of St. Peter Chrysologus regards our Saint, as Saussay said above that some judge, and of which Baronius doubts in his notes to the Roman Martyrology on the XXIX day of August, where he has thus: There is a sermon of St. Peter Chrysologus, the 126th (read 136th) on the birthday of St. Adelphius: but whether it be he of whom we treat I do not dare to affirm. But that sermon was delivered upon Adelphus the bishop as present, not on the birthday of St. Adelphus. Hence from the epoch of his death set by us it is certain that it does not regard our Saint. Nay, not even in the opinion of those who remove St. Auctor of Metz to Attila's times, and therefore set St. Adelphus about the year 426 with the Parisian Martyrology, does that sermon pertain to our St. Adelphus: for St. Peter Chrysologus was raised to the episcopate later, although writers do not agree about the time. To these things I subjoin the Saint's Life: for what certain Spanish fabulists have invented concerning St. Adelphus it is not necessary to refute. Look, if it please thee, reader, at the Spanish Martyrology of John Tamayo Salazar on the XXIX of August, and thou wilt laugh, or rather wonder at the man's confidence in inventing.

* Zabern.

* Lichtenberg.

that is, Sanctus* (Saint).

THE LIFE

From the edition of Jacob Wimpheling, who used the papers of the count of Hanau.

Adelphus, bishop and confessor, at Metz in Lorraine (St.)

BHL Number: 0076

From an old printed text.

CHAPTER I.

The apocryphal and fabulous history of his Life.

The Saint is said to have been born of a noble stock, and promised by an angel: In the name of almighty God, of Jesus Christ our Lord His Son, I shall undertake to set forth in humble style the Life and acts of the most holy prelate Adelphius, with the help of the Holy Spirit who rested in him: trusting in Him who said: Open thy mouth and I will fill it. For those things must not be kept silent which, being made known as an example of good working, can profit and can without doubt grant to their followers citizenship with His Saints in heaven. Blessed Adelphus, then, was born in the province of Aquitaine beyond ^a the river which is called the Loire, of a family most noble and most powerful in the affairs of the world; than whom nevertheless he himself was nobler in holiness and loftier in the faith of Christ. For, as it is handed down, he drew his origin from the race of king Constantine, whose mother we read was born of Trier ^b. Whose father, Felix by name, was distinguished with the honor of a dukedom ^c; but his mother, called Beatrix, came of a noble stock of the Burgundians ^d. Who on a certain Sunday night sees in an ecstasy an angel standing by her and saying: Hail, beloved of God, and all thy race. And when she was afraid at this voice, he said: Rejoice, for thou shalt conceive and bear a new Paul, Adelphus the bishop, a man most prudent and virtuous, and the grace of God shall be with him. Having said this, the angel disappeared. And without delay she conceived and bore a boy, whom she caused to be called Adelphus.

[2] And when he had come to that age at which he must now be imbued with letters, then, being instructed in letters, he is joined to bishop Rufus: he is handed over to a certain master most skilled in good letters and in the divine law; and being wondrously keen and capable of the arts, surpassing in a short time all his coevals and companions in knowledge, he stood forth as lovable as he was pleasing to all. For he was subject to all who dwelt with him, but loftier than all in faith and charity. But his studies being finished, he is committed to his uncle Rufus ^e, most holy prelate of the church of Metz, but also subregulus or ruler of the palace and counsellor of the king, to be exercised in the good deeds both of secular and of ecclesiastical business. To whom also at home and in the field, as a son to a father and a servant to a master, he clung most humbly, subject to his superior. For which service of freely given subjection he was predestined and given by God to him as successor and heir, not only in the pontificate but also, as Eliseus to Elias, in the sanctity of the spirit and of prophecy. When he had received him and had by many trials proved him to be most worthy to be his successor in all things, he set him in his own place in the king's palace. Where with such fidelity and such industry he served the earthly king at his nod, often discharging the office of an embassy to Rome and into Greece ^f, that yet he did not offend the heavenly King (although this were a hard thing to do and very rarely happens).

[3] While he was still, forsooth, in the secular service and the royal ministry, blessed Rufus ^g in the thirtieth year of his pontificate departed this world. he is made bishop of Metz: his virtues: Then the voice of all was one, that Adelphus, the king's household officer and counsellor, would be most worthy of the bishopric. And he, though weeping and unwilling, yet (because it so pleased God, which He had also shown by revelation) took up the episcopal see and the governing of the city of Mediomatrix; and so at last bearing the cares of a bishop, that yet, though unwilling, he retained the primacy of the palace. But presently he poured forth such and so great munificence, and such liberality in alms to the poor grew in him, that from far regions and cities (his fame being everywhere spread abroad) countless troops of the poor hastened to him to be refreshed. But although he was continually intent upon all good works, yet he watched most devoutly especially in the receiving of monks and pilgrims: so that those whom he had received into hospitality, he washed their feet with his own hands; and, having clothed and refreshed them, he led them out and received others to be refreshed. Moreover, who could tell the rule of his abstinence? — especially since sometimes, after fasts of three days or longer drawn out, he refreshed himself with barley bread and a cup of water. Often too, clothed secretly within with a tunic made of haircloth, he brought a double torment upon limbs already consumed with vigils and fastings: for that garment often afflicted him with its roughness and with hunger.

[4] having given his goods to the church, he dies piously. At last, when almighty God willed to render him a reward for such great labors, since he knew that the end of his life was now at hand, he made over his own possessions, which he had beyond the river Loire, to the church of St. Stephen under the testimony of writing, fulfilling what the Lord said: Go, sell all that thou hast and give to the poor, and come, follow Me. And without delay, when, being seized with sickness, he was drawing near his last day, the report of his illness being spread all around, there come monks and also religious canons, awaiting his glorious departure. Addressing whom he said: Holy men and beloved of God, entreat for me: for the day is at hand on which I shall appear to be presented to my Judge. What then shall I do? As it seems to me, I have done no good in the world; I am hemmed in and beset with all crimes and sins: that I may deserve pardon for these, I beseech you, make supplication. This the holy man said, accusing himself (because it is written: The just man is the first accuser of himself). And presently, the kiss of peace being given and farewell said to all, his face shining like the sun, on a Sunday night

amid the lamenting and weeping of the bystanders, his holy soul passed to God.

[5] Marvels at his death, and afterwards: Straightway there was heard the singing of angels rejoicing and praising God, and the clanging of bells sounding of their own accord. Great joy is made without doubt in heaven, and immense mourning of the poor of Christ and of the monks in the world. At length, the obsequies being worthily and duly celebrated, his body was buried beside that of the most blessed Clement, where the remains of St. Rufus also had been laid. Meanwhile a most sweet odor was present to all who came with him to the tomb. And when he had lain there a long time, and no one honored or venerated him, nor even holy Rufus, who had likewise been buried there, there was in that same city a certain religious man — that is, one loving God and solicitous for the salvation of his soul — who in the dead of night (that he might commend himself to the Lord in prayers) was wont unceasingly to go about all the oratories which were situated outside the walls, with only one companion, with whom, while the midnight silence was kept, he was wont to recite the psalms. This man, therefore ^h, when he had come to that same church in which the holy bodies rested, and yet had not been granted the power of entering — because he did not wish to make himself known to the sacristans, that his devotion might be the less known — went up along the wall outside to that part where their burial was: there, giving himself to prayer, he prostrated himself with most humble intention of mind. But when he had risen from prayer, and was praying in honor of those Saints whose burial was opposite, and pronounced that verse of the psalm, The Saints shall exult in glory, no one remaining in the sacred shrine, he heard voices subjoining, They shall rejoice in their beds. For his companion also, who had heard it, afterwards bore witness to this matter. At length, as the aforesaid man was returning and coming to his lodging, a divine voice said to him in a vision: Not by thy merits, but by those of them who lie there, where thou didst beseech God, was that voice made: because no one venerates and honors them as would be worthy and just. When this was made known to men, they came and honored them as was fitting.

[6] But afterwards also the same Saints of God were glorified by many signs and miracles: Certain records of miracles burned by the Huns. of which very many, though not all, which the Lord deigned to work especially through St. Adelphus, had been set down in writing; but the little book in which they had been written was afterwards, by the contriving envy of the devil, burned by the Huns ⁱ. Nor ought it to disturb any one that the aforesaid Saints lay for some time as if unknown and as it were inglorious: since the same is found written of the bodies of blessed Stephen and of those resting with him — especially since perhaps no one was found worthy through whom they should be revealed, or the men of that time were not worthy that so precious a treasure should be manifested to them. For whatever cause these things were done, it is not ours to dispute, but we ought to leave it to the divine judgment.

ANNOTATIONS.

CHAPTER II.

The translation and miracles, written by a contemporary author.

The sacred body is translated from Metz to Neuweiler: But now how the relics of the most glorious prelate Adelphus came to the place in which they are now laid, and certain of the miracles which the Lord wrought through him either at the translation or afterwards — which I either saw or heard by faithful report — I shall strive to set forth in writing as briefly as I can, to the honor of God and of him, and for the edification of readers or hearers. In the year, then, from the Incarnation of the Lord eight hundred and forty-six ^a, in the reign of the most glorious emperor Louis, Drogo the archbishop, brother of the aforesaid king and chief chaplain of the sacred palace, ruling the church of the aforesaid city, and Lantfrid being co-bishop — which Lantfrid cherished Neuweiler ^b, which the Romans call Novum Villare, with a singular love. He therefore earnestly asked the venerable pontiff Drogo that he would command the man of God Adelphus to be carried to the aforesaid place. Which he desired on the authority of this reason: both because that place is inscribed among the goods of St. Stephen, and because in that region bodies of saints were very rarely found. But chiefly for this cause, that he held that place, as we said above, especially dear. And he embraced it with so great love because there was there a monastery of Peter the prince of the Apostles, having religious men and fearing God; and the aspect of the place seemed convenient and most beautiful. For Neuweiler is fruitful in fields, rich in vineyards, planted with trees, watered with excellent springs, pleasant with woods and meadows: situated, namely, in that part where the steep mountain ^c bounds Alsace. And because, as we said, the co-bishop vehemently loved the quality of the place, and the manners of those dwelling there pleased him exceedingly, he took most diligent care to bring this about, that St. Adelphus should be translated thither. O excellent and praiseworthy man, worthy of memory and of celebration! who with such labor busied himself, for the health of languishing Alsace, to bring such a patron to Neuweiler. May he receive blessing from the Lord and mercy from God his Savior, in that by his obtaining he brought us such a father. For the aforesaid prelate, unwilling to go against his petition, and fearing to undertake the matter rashly and without counsel, proclaimed a three days' fast to the people. Which being ended, at the entreaty of the aforesaid co-bishop and with the consent of all who were present, he ordered the body of the most blessed man to be borne forth and laid upon a bier. And he enjoined this office upon good and religious priests, that, namely, the good man might fittingly be carried by good men, though not equally perfect.

[8] But at his most celebrated translation so great a sweetness of odor and of miracles gladdened the bearers the miracles at the translation that he whom they carried was to them not a labor but a delight. O most happy and health-bringing time, in which the relics of blessed Adelphus were brought into our region, to be exalted forsooth by the benefits of his miracles: for both then and afterwards the Lord wrought countless signs through his merit. For to the blind He restored sight, to the dumb speech, to the deaf hearing. But of so many and so great miracles as he wrought, before I make an end of narrating, it pleases me to record some. The first sign, then, that appeared in this carrying was that the woods ^d through which the most holy body was borne bowed themselves to the bier as though in salutation. Through these and other things which the Lord wrought, to be spread abroad, through the merits of that same Pontiff, many from the neighboring hamlets and villages, running up and as it were desiring to show service to the holy man, joined themselves to the bier. Among whom two spiritual gossips, long quarreling with each other and unwilling to be brought back to concord by any one, when they wished to join themselves with the rest attending the holy man's watches, were held so fixed that by no effort could they draw near to the bier. Then at length, recognizing their sin and doing penance, they returned to peace and concord. Which being done, straightway the way which before had been shut was opened to them, and free access with the others lay open to them.

[9] Meanwhile, when, as I said, from the fields and from all places a multitude of people gathered to escort the holy man, the deeds: a certain man, busied with the others in reaping a field, alone, while all followed and imitated him, would not follow; nay more, mocking, he said that the man of God was not holy, but that a dead man was being carried on the bier for the gathering of money, and he affirmed that his sanctity was hypocrisy.

Straightway after such words of blasphemy his cursing tongue fell dumb and silent, and a most violent fever justly seized his whole body. On the contrary, a certain other man, who for a long time with feeble limbs had been useless to himself and to others, humbly offered himself to carry the bier; and thus he straightway received the soundness which he desired. The Saint of God working these and many other miracles on the way, they began with great prosperity and gladness to draw near the aforesaid town. Presently all the brethren and nearly nine thousand men with crosses and tapers come to meet him with immense joy, and receive their pastor now reigning in heaven, and, having received him, laid him with great reverence and exultation in the place prepared beforehand. These few miracles out of the many which the Lord wrought through him on the journey we have excerpted.

[10] miracles Now it remains that we tell, avoiding prolixity and therefore omitting many things, in a brief and simple but most true account, the things which were done at the next festival after his translation. The first sign, then, which befell at the said festival was this. A certain boy, having a withered hand and arm, was healed. Afterwards a certain man named Waltmund, having no soundness in his limbs, was made whole. Then a certain woman from a nearby village which is called Buswiller ^e, daughter of one Wilo, named Rumildis, dumb for many years, received speech. A blind man also received sight. There were done five other signs also, which, striving after brevity, we have forborne to relate how they came about. A certain woman also, harassed for three years by a wicked spirit, being scarcely brought to his glorious festival, was dragged by her kinsfolk bound with thongs and ropes; and there, raging terribly by day and by night, she did not lessen her fury but increased it. Why this befell her I know not; God knows. But when the solemnities of the Masses had been finished, and her kinsfolk in returning had gone one mile, she was so fixed that she could not advance a foot's pace. Set upon a horse, she began to rage the more, and quickly threw herself down from it. And when her kinsfolk saw that she was not permitted to go forward, taking counsel and returning, they received from God, through the Saint's entreaty, the medicine not before granted. The demon, confounded, breathed forth; and the girl returned home whole.

[11] very many When a wolf wished after his manner to devour one of the sheep offered to St. Adelphus, which he had seized, and had already gripped its throat with his mouth, his venomous teeth were so blunted as though they had never had any strength; and he was compelled to let go the sheep, which bore no sign of injury. Hence therefore it may be weighed with how great power God defends men by the prayers of His Saint, since He does not permit even brute animals to be harmed through his merits. When the people had flocked together to keep the sacred vigils for the love of God, a certain woman possessed by a demon was, by the witness of St. Adelphus in baptism, in which she had received special signs, freed from the vexation of the malignant spirit, and received soundness of her feeble hands. Another woman, called Hiltegund, born of the village of Otenwiller ^f, when she was possessed by a demon and had said that an angel had announced the coming of St. Adelphus, was freed. Likewise another woman, dumb from the day of her birth, received speech. Another woman, Regnisind by name, of an Alsatian village called Schildenchen, received the light of her eyes, of which she had long been deprived. A woman of Brunwiller, laboring under the contraction of her feeble limbs, deserved to receive from the Saint of God strengthening and the medicine of health. Likewise another woman of Alsace received soundness of all her limbs, which she had long lacked. A certain Udalric, of the village which is called Pressigin, unable to walk save with crutches ^g or supports for his arms, received the standing upright long denied him.

[12] On the fifth Sunday after his feast a certain woman, of whatever kind Diethild by name, from a certain Alsatian town called Friedesheim, who came blind in believing, went away seeing. Another woman of the city of Metz, called Mutlieba, having a desire to visit the pledges of St. Adelphus, was brought sad, groping, and without sight or hearing; who returned to her home seeing and hearing and at the same time rejoicing. A certain man named Walter, of the village of Griesbach, when on the feast of St. Remigius — who also is held celebrated in the same church in which St. Adelphus now rests — he had gone with a scythe to cut grass in a meadow, the scythe clung to his hand and could not be loosed until he ran to St. Adelphus. On the sixth Sunday after the feast of St. Adelphus, to a certain woman of Prumwiller, called Adelmud, the prayer of that Saint restored the soundness of gait which weakness had denied her. Likewise another of the same village, named Hergard, whom a malignant spirit had possessed, being brought at the setting of the sun on a Sunday, was cleansed of the demon in the very twilight that followed. A certain poor woman and stranger, whose name was Sillaberta, who had been bereft of both eyes, by the Saint of God's granting received one; but by a divine, though hidden, yet never unjust judgment, she remained deprived of the other.

[13] On the seventh Sunday a certain Hiltebird of the village after the translation which we said above is called Buswiller received the recovery of her right arm, long withered, and of her contracted hand. Gundelind, a nun, of the place which is called Freistat, situated in Mortenau, deserved to be healed in her hands, which had remained feeble a whole year. A certain infant, who was feeble in hands, shins, and feet, and despicable to all, received soundness. On the eighth Sunday no notable sign was wrought, save that a certain poor man, as they asserted, when out of his poverty he had placed a loaf of bread upon the altar, and had returned to his companions and to the burdens which he bore, found the bread which he had laid upon the altar wrapped in the cloth in which he had carried it. On the X of the Kalends of November a certain girl, Willigota, still sucking her mother's breasts, brought from the village which is called Hirslanden, who for three months and more had been blind, deserved to receive the gift of sight. On the ninth Sunday after the aforesaid solemnity a nun named Regnisind, from a certain Alsatian village which is called Illenkirche, being feeble in hands and feet and shins, deserved to feel help from the Saint of God. Likewise the nun Gundelind, whom we said above was cured, when she was returning home, began on the way to be contracted more sharply and worse than before; but running back to the known aids and prostrating herself more earnestly in prayer, she was cured by St. Adelphus's intervention. Frousind, a little girl of Alsace from the place which is called Stille, contracted backward in her shins for three years, received soundness. Likewise a certain boy, with his feet bent inward, deserved to have the proper uprightness of his feet. A certain woman, whose eyes thick mists had covered, received clear light. Another woman, Herlind by name, of Rumoldsweiler, who continually for fourteen nights languished direly and sharply in all her limbs, so that she often wished to cast herself into the fire for the greatness of her pain, was brought to St. Adelphus in a cart, and there received in all things the wholesome help of soundness. A certain girl had come from the parts of the Wends, and for a year was so tormented by the vexation of a malignant spirit that she could not even be held: and when a certain young man had put his hand upon her to restrain her, he could not draw back his hand, until at the bidding of the bystanders he hastened to the Saint of God; and there his hand, which had been gripped fast, was set free. A most wretched censer also was brought for the burning of incense; but when the priest blew upon the coals almost extinguished, a spark going forth from the censer kindled, all seeing it, a candle standing near the altar. Likewise a certain woman, brought groping, was led back seeing and rejoicing.

[14] within a few At a certain time, when the brethren had gone forth to perform the evening office, a lamp with oil hanging there was kindled with divine light. A certain woman of Saarburg ^h was there also given light. On a certain day, when the cellarer had entered the storeroom to bring out wine for the brethren, and, the spigot ⁱ or tap having been drawn from the cask and a vessel set beneath to be filled, he was called away to perform some other work from which he hoped to return quickly; and when the little vessel had been filled, no one acting but God, the wine stood as though shut off for the space of nearly two hours, until the cellarer, remembering how he had left it, entered and found wholly safe in every way the wine which he had feared was lost. A certain woman, when she wished to attend the solemnities of the holy Sunday night, but with rash daring presumed to sew what was necessary for herself, the ball from which she took thread for sewing clung to her left hand, so that it could be pulled away by no one: straightway, being compelled to come to St. Adelphus, and remaining there the whole night, at the dawn of Sunday between the first and third hour she cast off the ball. She therefore rejoiced greatly, and the people exulted in a wondrous manner in the praises of God. And when she wished to remain for the fulfilling of that day's solemnities of the Masses, she lighted a candle to hold meanwhile in her hand. But the keeper of the church, when he had to kindle the lights and had no other at hand, took that one from the woman's hand, to kindle the rest from it. Presently a candle appeared in her empty hand, and in swift course she announced it to the keeper; and while she was talking with him of the novelty of the miracle, the candle which had before appeared in her hand was kindled, the keeper seeing it. But when the Masses were ended, and she wished to depart without leave, straightway such anguish gripped her that she feared she would suddenly expire. And so, compelled, she hastens to the keeper, whom he, gently consoling, grants her leave to depart with the help of the Saint of God.

[15] years On a certain night, when at the sounding of the first bell the brethren had assembled to celebrate the night vigils, suddenly one lamp full of oil was wondrously kindled with divine light. But by this the Lord showed that those who assemble worthily to render service to the holy man are not to be deprived of heavenly light. A certain man, scarcely able to walk with crutches, hearing the fame of St. Adelphus, came, and was cured and returned home whole. A certain man blind from birth received sight. Another certain deaf man came, to whom hearing was restored. Likewise two women deprived of their sight deserved to receive it. In like manner a certain man who for a long time had not seen received the benefit of light. A certain man laboring under a long sickness, when many physicians had wished with all their effort to succor him, came to the intercession of the holy Adelphus of God, and straightway was better. There befell also, by the merits of that Saint, a certain thing more astonishing for the greatness of the miracle than of the deed. A certain poor woman of the village which is called Hoffelden sent two pennies by a certain neighbor of hers, that he might buy necessaries for her. And when he had lost them through negligence, and therefore was returning with immense sadness, the business unaccomplished — especially since almost nothing more was left to the woman, nor had he anything whereby he might make good the loss — and while he was turning over in mind what he should do, he came to a certain meadow:

and there, on bended knees, he asked the mercy and consolation of God and of St. Adelphus in this matter; and straightway, looking down, he found in the grass the coins which he had lost. Which he also carried to the church of St. Adelphus. A certain man of the village of Rotbach, being blind, received sight through the Saint of God. From Gengenbach a deaf woman came, who received hearing. A certain boatman of Ferstat, Trobert by name, when certain persons wished to go to St. Adelphus and he refused* to carry them over in his boat, experiencing divine vengeance for this, being compelled, though unwilling, to go with the others, and doing penance for the injury inflicted on the Saint of God, by humbling himself recovered the grace of God and of His elect Adelphus which he had lost by pride. A certain woman of Buthenheim was freed from a demon. Another woman of Wimenawe, lame for the space of nearly two years, but carried to St. Adelphus, being healed went home by herself. Likewise another woman of Vendenheim there received the hearing which she had long lacked. Another certain woman, whom her father carried lame to the relics of St. Adelphus, returned whole. A certain man of Rumiluingen, also lame, lay beside the crypt of St. Adelphus for seven weeks, and afterwards, health being restored, returned home. On the day of the festival of that same beloved of God, Adelphus, which was kept in the second year of his translation, many signs were wrought through him. For a certain man and a certain woman received sight there; and another woman deserved to be healed of bodily weakness. Nor was it long after that same feast that a certain blind man also received sight. A certain woman lost a linen cloth ^k or napkin, and made a vow that if she found it she would bring it to St. Adelphus. It befell that she caught and bound the thief who had taken it, and brought back the cloth she had recovered, as she had vowed, and showed to all how she had found it. Another certain woman, who had suffered bodily weakness for seven years, coming to that same Saint, received health. A certain man of Rimlingen, dumb from birth, deserved there to receive speech. Another certain woman was sick for fourteen nights in peril of death; but from the moment she promised that she would come to St. Adelphus if she recovered, she straightway returned to soundness. A certain woman of a village in the parts of Alsace called Rodesheim labored for four years under so great a sickness that she could not even go out of her house; who, being set in a wagon, began to come; and when she drew near to St. Adelphus, she was made whole and returned on her own feet. Another woman of Saarburg held spun thread in her right hand with a spindle, and with her left began to turn a reel ^l; but by I know not what sin of hers, or that the works of God and of St. Adelphus might be manifested through her, both clung to her hands. And now toward evening the reel sprang from her hand, but her fingers were fixed fast in her palm. On the morrow she ran in haste to St. Adelphus, and there remaining in prayer the whole day, as the day declined and the praises of God were ended, she went to the keeper and showed him the spindle clinging in her hand; but straightway, the holy prelate having compassion on her pain, it leapt from her hand. But on that same night she had her left hand contracted; but, God willing, before Matins she was restored to health. A certain man, coming on a Sunday within the bounds of St. Adelphus, when he wished to mend the shoe of a certain neighbor of his who had come with him, straightway an awl was fixed in his hand. Presently he ran to the bed of the aforesaid Saint, and there, the Lord's Prayer being ended, the awl leapt out of his hand, and he himself returned whole by the merits of St. Adelphus. Another man, for ten years bereft of the sight of his eyes, coming to that same Saint on the Nativity of St. John the Baptist, received light. A certain woman of Spirekowe, being feeble for the space of three years, when she was being brought thither and was now drawing near, being about a mile distant from the place in which the Saint of God rests, was straightway healed. These, out of the very many signs and prodigies which the Lord wrought through His beloved Adelphus, we have (as we said before) touched upon as briefly as we could, omitting many both for brevity's sake and because of incredulity — namely how he raised seven dead, and many other things: for it is wont to come to pass through the frailty of the men of this time that they do not easily believe that those things were once done which they do not now see done.

ANNOTATIONS.

perhaps denegaret.*

CHAPTER III.

Miracles wrought later, by another author likewise anonymous.

Many years afterwards also there was wrought in his basilica a notable prodigy, which it is fitting that the ears of the faithful should hear with devout mind. For at that time in which Henry ^a of reverend memory ruled the Roman empire, there arose between Otto ^b, the aforesaid emperor's brother, and Conrad ^c, bishop of Strasbourg, an impatient war. In which count Otto gathered a multitude of soldiers and hastened against the bishop's brother at Huneburg ^d. But when he had come to the present town and had found here much wealth, it pleased him that his army should halt [e] here until the following day drew near. In this army there was a certain client of the devil, who had committed many sins, as will appear in what follows. He, while with his companions he was going round the church of St. Adelphus in hope of plunder, chanced to find the iron door by which the precious treasure of his body was closed. Which he began irreverently and without fear to beat upon and to cry out with terrible voice. Seeing which, a certain faithful priest named Ulric, a canon of that same church, invoked the patronage of the holy Pontiff, and then, lest it should suffer damage, unbarred the door with a key. But he, when he had found nothing which his hands might seize, going out of the monastery, suddenly began to rage, and to gnaw his own hands after the manner of a dog gnawing bones. He tore his face also pitiably, and proclaimed that he had sinned against St. Adelphus. This madness therefore did not last long in him, for on the following day he breathed out his spirit. The count therefore with his soldiers, when he had learned that he had perished by so swift and cruel a death, he himself and not a few others did penance for their sins and restored many things which they had taken away. Thus was this sign accomplished, God being witness; and therefore his monastery both then and for a long time after remained untouched and unharmed by plunderers. For in the following year there came an army of Swabians ^f, who destroyed the places of the Saints on every side; but none approached his monastery or his coffin, alike fearing to incur the peril of death. Countless other signs also the loving-kindness of the Lord has many times deigned to work through him in the city of Strasbourg; but I do not hope that I can suffice to set down them all. But these things have been written that you may know how great is his power and might with God. This sign, then, was wrought in the year from the Incarnation of the Lord one thousand one hundred and ninety-seven, Christ the most merciful King reigning, who is the ruler of all kingdoms through all ages of ages. Amen.

ANNOTATIONS.

e. That is, might rest.