Cuthburga

ON ST. CUTHBURGA, QUEEN AND ABBESS OF WIMBORNE,

AT VINDOGLADIA IN ENGLAND,

Between the year DCCXX and DCCXXX, as it is reported.

PRELIMINARY COMMENTARY.

Cuthburga, queen and abbess, at Vindogladia in England (St.)

BY J. S.

§ I. The Saint's lawful cult: her stock and nearest kindred: whether she preserved virginity with her husband.

The English martyrologists and not a few others celebrate on this XXXI day of August St. Cuthburga, who, sprung of royal blood and first married to a king, afterwards professed the monastic life and presided over holy virgins as abbess. The martyrologists announce the Saint's name, The English Martyrology has this of her at the day mentioned: On the same day, at Wimborne in the county of Dorset, the deposition of St. Cuthburga, abbess, sister of Ina king of the West Saxons: who, having built at her own expense the monastery of Wimborne, herself entered it, took the religious habit, and presided over it as abbess. She, excelling in every kind of virtue and in monastic discipline, as also in the working of many miracles, gave up her spirit to her heavenly Spouse about the year of Christ DCCXXVII. Arthur du Monstier in the Sacred Gynaeceum at the same day announces the Saint in these words: At Vindogladia (so many think the place was called by the Romans) in the county of Dorset, of St. Cuthburgis, virgin, queen of the Northumbrians in England, then foundress and abbess of the monastery of Wimborne of the same Order (the Benedictine), who lived in wondrous adornment of virtues and went forth joyful to Christ her spouse. Ferrarius, Menard, Wion, Castellanus, and other more recent martyrologists agree. But since the authority of these does not suffice to show the Saint's ancient veneration, I go to the more ancient.

[2] In our Usuard at the XXXI of August, an ancient codex which Sollier named the Rosweyde announces our Saint thus briefly: and her lawful cult is proved. On the same day, of St. Cuthburga, virgin. Her memory is found also in three editions of Usuard, namely in the Lübeck-Cologne, Greven's, and Molanus's. Nevertheless St. Cuthburga was not recorded by Usuard himself or by other martyrologists of nearly that time. But the author of our manuscript Florarium of the Saints has this of her: In England, of Cuthburga, virgin. And to demonstrate her lawful cult, the Sarum Breviary alone even suffices, which prescribes for our Saint on the XXXI of August an Office of three lessons from the Common of a virgin not a martyr, with this prayer: O God, who hast in manifold ways adorned thy handmaid Cuthburga with the privilege of exceeding chastity: grant to us thy servants, by the merit of her intercession, the prosperity of both lives; that as her festival is kept by us on earth, so by her intercession the memory of us may be ever held before thee in heaven. Through our Lord, etc. Of the same Saint mention has been made by us in the Praetermissi at the XV of March, from the manuscript additions of the Charterhouse of Brussels to Usuard, in which the following is read: St. Cuthburga, wife of Alcfrid, king in England in the province of the Northumbrians, who, being put away by him, passed a life pleasing to God at Barking under the abbess Hildelitha, and afterwards at Wimborne. All these things indeed we shall confirm; but why she is there announced on the XV of March, I am wholly ignorant, unless perhaps some translation of her body was made on that day.

[3] Her Acts of no great weight: The Acts of St. Cuthburga John Capgrave published in the Legend of England, and we shall reprint them from him. But since not all the Saint's deeds are related there, and the writer's authority is not irrefragable, we shall consult English authors, partly to discuss and set forth what is related in the Acts, partly to add some things which are passed over in them. In this matter our Henschen has borne the torch before me, who in various places recorded certain things about St. Cuthburga, and Mabillon, who in century 3 of the Acts of the Saints of his Order, from page 445, collected various things about the same Saint and the monastery built by her. With these, therefore, and with others which may present themselves as guides, I set about examining the Saint's life, taking my beginning from her very birth.

[4] The Saint's brother Ina the king, her father Kenred, Writers everywhere name as St. Cuthburga's brother Ina, king of the West Saxons, but some pass over her father. But Henschen, at the VI of February, in his account of Ina king of the West Saxons, numbers 1 and 2, proves that he drew his descent from the kings of the West Saxons, and about his father subjoins these words: Ina had as father Kenred, who was still surviving in the time of his reign, by whose persuasion and appointment he says in his preface that he passed his laws … for his subjects. But that Kenred, father of Ina and of St. Cuthburga, is not said to have been a king, much less king of the Mercians, as the Acts have it, being destitute of the authority of the ancients in this matter and going astray, as we shall note. Others, however, call Ina's father Cissa, whom they also style king of the West Saxons. Hence at number 3 Henschen subjoins the following: Behold, he who to others is Ina's father, is here (in Camden) held to be king of the West Saxons, and is perhaps to be numbered among the sub-kings who, according to Bede, held the kingdom divided among them, and to be reckoned rather Ina's uncle or godfather than his father, unless we acknowledge that Kenred had two names — whom, with the Saxon Chronicle and those of Worcester, Chester, Westminster, Huntingdon, and others, Ina himself writes to be his father, namely in the Laws given there at number 23.

[5] Besides Ina, another brother of St. Cuthburga was Ingels, another brother Ingels, a sister St. Cuenburga: whose death the Saxon Chronographer reports at the year 718, and at the same time records our Saint's sister and husband in these words: This Ingels, brother of Ina, died: whose sisters were Cuenburga and Cuthburga. And this Cuthburga founded a monastery at Wimborne for the monastic life. She was given in marriage to Alfrid king of the Northumbrians, but was separated from him while he yet lived. As regards the Saint's brother and sister, other English writers everywhere agree with these, and call both sisters saints. And St. Quenburga — to others Cuenburga, Cneburga, Kineburga — is honored on the XII of September, as Henschen observes: on which day there will be a fuller account of her. But concerning St. Cuthburga's husband the judgment of all is not the same, and therefore certain things must here be examined and set forth rather than proved, since they have already been solidly proved by Henschen, whose opinion Mabillon has followed.

[6] Oswy, king of Northumbria, had four sons,

namely Alfrid the eldest, four sons of Oswy king of Northumbria to be distinguished, who reigned with his father Oswy, before whom he died; the second Egfrid, who succeeded his father at his death in the kingdom of Northumbria in the year 670; the third Elfwine, who in the year 679 was slain in battle; the fourth, lastly, Alfrid the younger and illegitimate, who in the year 685, or, as others say, 686, obtained the kingdom, when none of his brothers was surviving. These four sons of King Oswy are recorded by the venerable Bede in various places, as Henschen shows in volume 1 of March, in the account of SS. Kineburga and Kineswitha, pages 441 and 442, where he several times calls Egfrid Egbert by a slip of the pen, and at pages 446 and 447 proves more fully that Alcfrid the elder is to be distinguished from Alfrid the illegitimate, about which alone there could be doubt. This distinction between the two men named Alcfrid or Alfrid Henschen established so carefully because Alford, in the Annals of the English Church, at the year 713, numbers 1 and 2, had fallen into error through confusing the two, and had written, against the authority of all the ancients, that St. Cuthburga was not married to Alfrid, or to Egfrid (whom some name, as we shall see), but to Osred the son of Alfrid, from whom he contends that she was separated on account of his incontinence, which is a second error born of the first.

[7] Hear Alford's reasoning, which he opposes to the acknowledged authority of the ancients, for from the confusion of two of them Alford fell into error: and which falls of itself when the confusion of the two men named Alfrid is removed. But, he says at number 3, since above I have joined by the law of matrimony to King Egfrid the most holy virgin Etheldreda, or Ediltrude, daughter of Anna king of the East Angles; and to Alfrid, Kineburga, born of the pagan Penda: it remains that Cuthburga, sister of King Ina, was joined to King Osred, and was separated from that youth who sought other loves; not in the way in which either Ediltrude was separated from Egfrid, or Kineburga from Alfrid, who parted by mutual consent, but by the law of divorce, because King Osred had violated the rights of matrimony. This conjecture, about which he himself presently subjoins his doubt, Alford would not have brought forward if he had known the younger Alfrid: for none of the ancients said that St. Cuthburga was married to Osred. Nor can this marriage in any way be reconciled with the ages of the two. Nay rather, that Cuthburga was probably the mother of Osred we shall say below.

[8] Receive now what the more approved English writers have recorded of St. Cuthburga, partly that what has been said may be confirmed, partly that the remaining doubts which occur the English writers assign King Alfrid as Cuthburga's husband, may be settled by their authority. The Saxon Chronographer at number 5 has already said that the Saint was married to Alfrid, but separated from him while he lived, and that the monastery of Wimborne was founded by her. With all this Florence of Worcester agrees, writing thus at the year 718: Ingels, brother of Ina king of the West Saxons, made an end of his life. Whose sisters were St. Quenburga and St. Cuthburga, who built a monastery of virgins dedicated to God in the place which is called Wimborne. And her Aldfrid, king of the Northumbrians, had to wife, but before the end of his life both for the love of God renounced the wedlock of carnal union. Exactly the same things has Ranulf Higden, monk of Chester, in the Polychronicon at the year 716. Malmesbury adds something to the foregoing in book 1 On the Deeds of the Kings of the English, chapter 2, where he wrote this: Ina indeed had sisters, Cuthburga and Quenburga. Cuthburga, given in marriage to Alfrid king of the Northumbrians, but the marriage being dissolved not long after, passed a life pleasing to the Lord first at Barking under the abbess Hildelitha, and then, herself mistress of the Rule, at Wimborne.

[9] except a few, who are refuted: Yet Henry of Huntingdon assigns another husband to St. Cuthburga, in book 4 of the Histories, page 338, writing thus: About this time Cudburg, sister of Cneburg, founded an abbey at Wimborne. She had been given to Egferd king of Northumbria, but was separated from him while he lived. Him Matthew of Westminster plainly followed, when he wrote the following at the year 720: In the year of grace DCCXX Ingils, brother of King Ina, ended his last day. At which time indeed Cuthburga, sister of King Ina and of Keneburga, built an abbey at Wimborne. This Cuthburga was given in marriage to Egfrid king of the Northumbrians, but was separated from him while he lived.* Although the authority of these two is inferior to the authority of all the others whom I have adduced above, it would nevertheless cast some doubt, were not the reckoning of time openly in favor of the Saint's marriage with Alfrid. For first, Ina was made king in the year 689, that is, about four years after the death of Egfrid, who died in the year 685; Cuthburga must therefore have been married to Egfrid many years before her brother's reign, since she was separated from her husband while he was still living: but this is by no means probable. Then Cuthburga became a nun in the monastery of Barking about the year 700, as we shall see; she was therefore separated from Alfrid, who was then reigning, not from Egfrid, who had been dead fifteen years. There is added the reason alleged before by Alford, that the wife of Egfrid is known, namely St. Etheldreda; and although Egfrid afterwards married another, and had her until his death, as appears from Bede in the Life of St. Cuthbert in our volume III of March, pages 109 and 110, this other is altogether different from St. Cuthburga, as may be seen in the same place.

[10] the Saint's virginity, asserted by some, seems little probable. These things I have wished to establish firmly, because from thence something else also may be gathered. In the first place, little probable seems the Saint's virginity preserved in marriage, which, with the Acts, various modern writers assert, as does Mabillon himself in his account of St. Cuthburga, but without the authority of the ancients. For the more ancient writers, whose words I have given, testify indeed with one voice that Cuthburga was separated from Alfrid while he was still living: but they do not say that this was done before the marriage was consummated. On the contrary, it is certain that Alfrid had a son Osred; nor does it appear what mother we should assign to him, unless St. Cuthburga. Hear Bede in the History, book 5, chapter 19: In the year of our Lord's Incarnation seven hundred and five, Alfrid, king of the Northumbrians, died, the twentieth year of his reign being not yet completed. And succeeding him in the sovereignty, his son Osred, a boy of about eight years, reigned eleven years. Wherefore I judge with Henschen that the mother of Osred was St. Cuthburga. And indeed these words of Worcester, but before the end of his life both for the love of God renounced the wedlock of carnal union, can hardly be reconciled with our Saint's virginity. For the rest, that the separation of the spouses was made by mutual consent, as Worcester says, is probable on account of the approved character of Alfrid, whom the English everywhere praise; and that it took place a few years after the birth of the heir of the kingdom, that is, about the year 700, we conjecture from what we shall presently say about her entrance into the monastery.

\ Egfrido.*

§ II. Her monastic life in the monastery of Barking: the building of the monastery of Wimborne, of which she is made abbess: the time of her death unknown.

The Saint betakes herself to the monastery of Barking, Freed from the yoke of matrimony, St. Cuthburga betook herself to the monastery of Barking, as we heard above at number 8 from Malmesbury. Of the beginning of the said monastery Bede treats in book 4, chapter 6, writing thus: He indeed (St. Erconwald), before he was made bishop (of London), had built two famous monasteries, one for himself, the other for his sister Æthelburga: both of which he had excellently established in regular discipline … but that for his sister in the province of the East Saxons, in the place which is called Barking, in which she herself might be mother and nurse of women dedicated to God. And she, having undertaken the government of the monastery, showed herself in all things worthy of her brother the bishop, both by living rightly herself and by ruling those subject to her according to rule and piously; as heavenly miracles also bore witness. Then, some miracles having been related, he records at chapter 10 the second abbess, under whom Cuthburga entered that monastery, in these words: And there succeeded Æthelburga in the office of abbess a handmaid devoted to God, by name Hildilid, and for many years, that is, until her extreme old age, she presided most vigorously over that same monastery, both in the observance of regular discipline and in providing those things which pertain to common uses. These things abundantly declare that the abbey of Barking flourished in regular observance under St. Hildelitha the abbess; and we may judge that for this cause our Saint betook herself thither. Now of St. Hildelitha we have treated on the XXIV of March, that is, in volume III of that month from page 484, where also this is noted of the place at number 1: Barking or Bercingum is in the county of Essex near the river Thames, not far from London, in which, until the most unhappy times of Henry VIII king of England, a most celebrated monastery flourished.

[12] which greatly flourished in regular discipline: While St. Cuthburga was living in the monastery of Barking, St. Aldhelm wrote to the abbess and the nuns a book On the Praises of Virginity, which he begins with these words: To the most reverend virgins of Christ, to be venerated with all the affection of devoted sisterhood, and to be celebrated not only with the praise of bodily chastity, which belongs to many, but also to be glorified with the grace of spiritual purity, which belongs to few: to Hildilicha , mistress of regular discipline and of monastic conversation, and likewise to Justina and Cuthburga, and also to Osburn, my kinsfolk; to Altgida and Scholastica, joined to me by the bonds of kinship, to Hidburga and Berngida, to Eulalia and Thecla, harmoniously adorning the Church by the report of their sanctity: Aldhelm, a slothful worshiper of the cross of Christ, and a suppliant servant of the Church, wishes the desirable welfare of perpetual prosperity. He often praises the same holy virgins in the course of the Work, and bids them farewell in this manner: Farewell, O flowers of the Church, sisters, nurslings of the cloister, scholarly pearls of Christ, gems of paradise, and partakers of the heavenly country. Of the time of writing this little Work Mabillon speaks thus in the Acts, century 3, page 300, in the account of St. Hildelitha: Aldhelm moreover wrote this book after the synod by whose order he published the little Work against the errors of the Britons; but before the year DCCV, in which from abbot of Malmesbury he was made bishop of Sherborne.*

[13] she then founds, with the help of her brother Ina and her sister Coenburga, After our Saint had excellently learned regular discipline in this most celebrated monastery, she began to teach the same in the abbey of Wimborne, which had meanwhile been built. Now the building of the monastery of Wimborne some attribute to St. Cuthburga, others to others also. The English writers cited before — Worcester, Huntingdon, Westminster, and, more ancient than they, the Saxon Chronographer — name St. Cuthburga alone as foundress. To these is added Camden in the Britannia, page 158, where he describes the county of Dorset; and finally the Acts to be published, and very many other more recent writers. In the Monasticon Anglicanum, volume 1, page 163, her sister Coenburga is added from John of Tynemouth, whose words are cited thus: In the year of the Lord DCCXVIII St. Quinburga and St. Cuthburga, sisters of Ina king of the West Saxons, were renowned, who built a monastery at Wimborne. But more ancient than all these is

Rudolf, monk and priest of Fulda, who in the ninth century wrote the Life of St. Lioba, published by Mabillon in century 3, part 2, from page 246, where he has this concerning the said monastery: In the island of Britain, which the nation of the English inhabits, a certain place is called by the ancient name of that people Wimborne, … in which two monasteries were built of old by the kings of that nation, surrounded with high and strong walls, and provided by reasonable arrangement with all sufficiency of means: one, namely, of clerics (that is, of monks) and the other of women: both of which from the beginning of their foundation were so ordered by the law of discipline that neither of them should be entered by the opposite sex. Hence Henschen gathered that the monastery was chiefly built by King Ina, though with the cooperation of St. Cuthburga, to whom Mabillon adds her sister Coenburga also. Which things become the more probable because the monastery of Barking, in which Cuthburga was living, was far distant from the place in which that of Wimborne was built, so that she could not conveniently at once dwell at Barking and at the same time have the care of building the monastery at Wimborne.

[14] And so, concerning the place, time, and other circumstances of the founding of this monastery, Mabillon in my judgment reasons rightly in the Annals, volume 2, page 10, in this manner: the monastery of Wimborne, which as abbess she rightly establishes and governs: In founding that monastery she (Cuthburga) had as helpers Ina and Coenburga, her brother and sister, and there discharged the office of abbess. This monastery was placed in the district of Dorset on the river Wimborne, which more recent writers call the Stour, not far from the castle of Badbury, which was the seat of the kings of the West Saxons. The beginnings of that monastery are to be referred to this year (794) or the next, as is gathered from this, that Aldhelm, bishop of Sherborne, created in the latter year (705), in the following year wrote a letter concerning the liberty granted by him to the monasteries established in his diocese, among which he records that of Wimborne, over which Cuthburga, sister of King Ina, is said already at that time to have presided. See this letter in Alford's Annals at the year 705. Mabillon continues thus: There was a double monastery in that place, as Rudolf testifies in the Life of St. Lioba the abbess, one of clerics or monks, the other of women. And each monastery was so ordered by law that neither of them should be entered by the opposite sex, excepting only the priests, who were wont to enter the churches of the women only for the performing of the offices of the Masses. But whatever woman, renouncing the world, wished to be joined to their fellowship, entered never to go forth, unless a reasonable cause or some great necessity required it. He adds a conjecture about a threefold monastery established there, which I pass over.

[15] How long our Saint presided over the said monastery as abbess, the time of her death unknown. and in what year she departed to the heavenly powers, is wholly uncertain. Now from the time of the founding of the monastery of Wimborne we gather by a probable conjecture that Cuthburga entered the monastery of Barking about the beginning of the eighth century, since she seems to have lived there a few years. She was perhaps joined in marriage with King Alfrid about the year 690, since her brother Ina obtained the kingdom in the year 689, and Alfrid had reigned from the year 685 or 686. But I willingly confess that the year of the contracting of the marriage is uncertain. More obscure also is it at about what time she was born and died, although Mabillon assigns her death to about the year 724, and the English Martyrology to about 727, since no reason is given; and therefore I have assigned her death more broadly between the year 720 and 730, which is not even sufficiently certain.

\ Elsewhere, Hildelithæ*.

ACTS

from Capgrave, folio LXXIX.

Cuthburga, queen and abbess, at Vindogladia in England (St.)

BHL Number: 2034

The Saint, being sought in marriage, consents at her brother's command; Kenred, king of the Mercians ^a, begot a son by the name of Ina, and St. Cuthburga and Queneburga ^b: of whom Cuthburga from the days of her youth chose to please the Lord of the angels alone. And when the report of her goodness and beauty was spread abroad on every side, she drew many kings and nobles to love her, and was sought in marriage by many. But she, rejoicing to cleave to the embraces of her heavenly Spouse alone, shrank from the sight of men, that she might pass the present life without stumbling. Meanwhile Alfrid ^c, king of the Northumbrians, sent his ambassadors to Ina, king of the West Saxons, asking that he would give him his sister Cuthburga to wife. The king therefore, calling his Sister, made known to her the king's embassy. To whom the Virgin answered: If it is permitted me to live according to my desire, certainly no king in all Britain can please me. But since the Scripture says that he who resists the power resists the ordinance of God, whatsoever your majesty shall ordain concerning me, he shall find me obedient to him, though not willingly. For I trust in the Lord that he will look upon the lowliness of his handmaid, and will not suffer the enclosures of my chastity to be violated, nor will he ever separate me from the chaste embraces of his love. Powerful is the Lord and my Spouse to keep me uncorrupted for himself even under marriage; and though I be given in marriage to someone according to the laws of men, he can nevertheless preserve me inviolate for himself.

[2] being married, she prays God that her virginity may be kept unharmed: And when the holy Virgin had been betrothed to King Alfrid, having entered the bridal chamber she is said to have poured out such a prayer as this to the Lord: Lord Jesus, ruler of every creature, incline thy merciful ears to the prayers of thy Handmaid: attend, I beseech thee, to my prayer, and let my supplication ascend in the sight of thy majesty. Thee alone I have chosen as my Spouse; to thee I have wholly devoted myself from my youth; thou hast pleased me above all things. Guard therefore, O Lord, what is thine own; preserve for thyself thy portion, and deign that I be called thy bride. Do not suffer my body, which is thy temple, to be defiled by any corruption of the flesh, nor any harm to be brought upon me. Grant also, O Lord, that thou mayest pour into the heart of my spouse, this earthly king, the spirit of saving grace; so that, despising the vanities of this world and the enticements of the flesh, he may consent with me in the purpose of chastity, and may come by a straight path to thee, who art the dispenser of all good things.

[3] she sets before her husband King Alfrid the vanity of human things, And when she was alone with the king in the chamber, judging the time fit for speaking, she began to address the king in these words: Most beloved lord, be not indignant, I beseech you, if I, your bride and handmaid, speak to you. For if I shall say anything which you shall know to be needful for the salvation of your majesty, do not hesitate to give ready assent to my words. It is natural and proper to all God's creatures to love their Creator above all things, and whoever wishes to be a friend of this world shall be made an enemy of God. Every man must therefore strive how he may be a friend of God. For James says: Do not love the world, nor the things that are in the world. For the world shall pass away, and the desire thereof. Why then should that be loved which in a moment, as it were, shall be brought to nothing? Consider, I pray you, how many kings held this kingdom before your time. Say then, where are they, or whither have they gone? Have they not all vanished like smoke? You too, though perhaps you reign long, will certainly by no means be able to escape death: but you will pay the debt of death, willing or unwilling.

[4] and asks of him that they preserve their virginity, And though you live for the space of a hundred years, then you will be as though you had never been — nay, much worse than if you had never been born, if by living ill you shall close your last day: because you will be tormented with the eternal punishment of torments, which God forbid. From this, then, gather how fleeting, how deceptive is the glory of this world, how contemptible, how vain are the joys of this flesh. Consider moreover, O king, that worldly riches are deceitful, which cannot confer sufficiency on their possessor, but are wont rather to increase desire. And desire brings forth sin, and sin begets death. Let us therefore persevere in chastity of body and purity of heart; let us defile our body with no corruption of the flesh, that we may deserve to be made a sanctuary of the Holy Spirit; that in exchange for the pleasure of the flesh, which passes as in a moment, we may obtain that joy which shall be shut in by no end.

[5] The king, hearing so great prudence of words in the blessed Virgin, to which the king assents: and marveling, answered thus, saying: Know, sweetest Bride, that all which you set forth in speaking you have discoursed altogether truly, nor can they be gainsaid by any reason; and, as may be gathered from your words, you have consecrated your virginity to God, and, as it seems to me, have purposed to remain a virgin. It is therefore unjust that I should bring any trouble upon you against your will, and call back your mind from so holy a purpose. I permit you to hold the chastity you have proposed ^d; and may God grant you such perseverance in the religion you have begun that after the pilgrimage of this life you may attain to eternal glory. And for me also cease not to entreat God with constant prayers, that I may be able to overcome the enticements of the present life, and, living justly and holily in this world, may be able to obtain the mercy of God.

[6] And when the Bride had discoursed much to the king about the renunciation of this world, she founds and governs the monastery of Wimborne: the king assented to her petition, and promised that he himself, leaving all things ^e, would serve God. Leave therefore having been obtained, blessed Cuthburga, setting aside all the glory of the world, built up the place which is named Wimborne ^f, erected a church of blessed Mary, there wasted her flesh with fastings, and devoted herself to vigils without intermission. Toward God and men she was humble, and toward all gentle and mild; she gathered many virgins in that same place; she allowed no rest to her body, but importunately day and night beat upon the merciful ears of God with entreaties.

[7] At length, being long wasted by infirmity, and understanding that the day of her departure was at hand, seized by sickness, she exhorts her sisters to live piously she began unceasingly to give thanks to Christ; and, having called the sisters, among other things she said: See, dearest sisters, your calling, how you walk circumspectly, redeeming the time, for the days are evil. Consider how deceitful is the world which you have forsaken in body and habit, and therefore do not wish to return in heart to the Egypt from which you came out; but with all watchfulness keep your heart, since from it life proceeds. You are betrothed to Christ, whom the angels serve, at whose nod all things in heaven and on earth tremble. If, then, you desire to please so great a Spouse, it is necessary that you carefully keep his law and commandments, and with all diligence beware of what he hates and forbids.

[8] and dies holily. Love above all things Christ himself, the Spouse of Virgins; love one another with mutual charity; go before one another in honor; sigh unceasingly for the rewards of eternal blessedness. I now rejoice that I am paying the debt of death, being about to live thereafter without end with my Spouse

most sweet. But be you imitators of me ^g, and what you have seen in me and heard, this do; and the God of peace shall be with you. Do not weep for my departure, nor burden my going forth with your groans. For I shall not die, but live: since from corruption I shall pass to immortality, from misery I go to glory, from pilgrimage I return to my fatherland. And having thus spoken, and being fortified with the sacred viaticum, on the day before the Kalends of September, leaving her body to the earth, her soul entered the heavens.

ANNOTATIONS.