Adalbaldus

ON S. ADALBALDUS, DUKE, HUSBAND OF S. RICTRUDIS, IN BELGIUM AND AQUITAINE.

ABOUT THE YEAR OF CHRIST 652.

Preliminary Commentary.

S. Adalbaldus, Duke, at Douai in Belgium.

By G. H.

§ I. The Life of S. Adalbaldus written. Relics translated. Sacred cult.

[1] The family of the most holy Adalbaldus shone with illustrious nobility and virtue in the seventh century of Christ, whose wife was a saint and from her four children were saints, The wife of S. Adalbaldus was S. Rictrudis; four holy children. all honored with Ecclesiastical worship: his wife Rictrudis on the twelfth of May, his son Maurontus on the fifth of May — by whose implored patronage we have recounted on the sixth of January that the city of Douai was freed from its enemies. The chief of the daughters was S. Eusebia, Abbess of Hamage, who is venerated on the sixteenth of March: the others are Clotsendis, Abbess of Marchiennes, and Adalsendis, who died in her youth: the former is sacred on the thirtieth of June, his grandmother S. Gertrudis. the latter on the twenty-fourth of December. To these is added their great-grandmother and S. Adalbaldus's grandmother, S. Gertrudis, foundress and first Abbess of the monastery of Hamage on the Scarpe, whose birthday falls on the sixth of December. Joannes Piespordius in his Genealogical Table of the Habsburg-Austrian Princes attributes to SS. Adalbaldus and Rictrudis another son, S. Ursinus, who, having left the world and a very wealthy wife, spent his life serving God alone in solitude: about whom there is the deepest silence of other writers, as will be evident below.

[2] The first, as far as we know, to mention S. Adalbaldus was Hucbaldus, a monk of Elnone, in the Acts of S. Rictrudis, his wife, Epitome of the Life, I, which he wrote in the year of Christ 907, to Stephanus, Bishop of Liege, both from the account and tradition of the elders and from certain historical documents preserved from the Norman devastation. The second mention is in the Life of S. Eusebia, his daughter, [II,] whether the author was the same Hucbaldus, as Rosweyde thought, or rather another who, following in the footsteps of Hucbaldus, polished this in his own style. In both of these Acts, a certain cult at the relics of S. Adalbaldus, stirred up by God with signs and miracles, is set forth: in the second, Adalbaldus is even deemed equal to the Martyrs. We give below an epitome of each, though not very divergent, so that a more certain knowledge of the affairs of Adalbaldus may be drawn. Each Life was then written in heroic verse. III, The former, of S. Rictrudis, was published by John, a monk of Elnone, to Stephen, a monk of Ghent, whom he calls a noble Doctor and one adorned with the teaching of perfect learning, at the request — indeed the command — of Erluinus, Bishop of the Church of Cambrai, who held that dignity from the year 996 to the year 1011 or the following. This Poet invokes Adalbaldus as Patron, and depicts signs, virtues, and favors bestowed through his intercession. The other Poet in the Life of S. Eusebia was the first to call Adalbaldus a Martyr, [IV,] and describes how his severed head, in the company of Angels, was carried to the place of burial by his own hands. Molanus in his Additions to Usuardus at the sixteenth of March considers the author to be a certain man of profound learning, who composed the record of the deeds of the same Eusebia both in prose and verse. But Raphael Beauschamp in his treatise On the Westergoths, appended to the Franco-Merovingian history of Andreas Silvius, cites the name of John, a Benedictine monk, from whom we also have the first poem on S. Rictrudis. From each we give an epitome of the matters pertaining to S. Adalbaldus. We then subjoin a small fragment from book 1 of the Franco-Merovingian Synopsis of the aforementioned Andreas Silvius, [V,] who, as Archprior of the monastery of Marchiennes, dedicated his history, carried down to the year 1194, to Peter, Bishop of Arras, consecrated about the year 1184, and who died in the year 1203. Another Life of S. Rictrudis, published at the same Marchiennes and about the same times, [VI,] was illustrated with very many miracles, one of which was wrought in the year 1168: indeed the relics of the same Rictrudis are reported to have been translated in the year 1164, by Henry the Great, Archbishop of Reims, son of King Louis VI or the Fat, and Andrew, Bishop of Arras. VII, Finally, the Chronicle of the Church of Marchiennes under Simon, the twentieth Abbot, who is reported to have died in the third year of his rule, the year of Christ 1202, was written by a certain Marchiennensian. Buzelinus in book 1 of Gallo-Flandria, chapter 41, under Abbot Simon, judges the author of this Chronicle to be the same Andreas Silvius, to whom some also attribute the Life of S. Rictrudis indicated above. We excerpt from each the individual encomia, in which various brothers of S. Adalbaldus are assigned, the dignity of Duke is extolled, and many locations of possessions are indicated, which we shall illustrate in the following sections.

[3] We learn from the Marchiennensian Chronicle that the relics of S. Adalbaldus were translated from the region of Perigueux to Elnone, Relics brought to Elnone: which monastery is called that of S. Amand: to which a fragment of the Poem found in Beauschamp adds its testimony, produced, as Beauschamp says, by a worthy and learned ascetic of Elnone, whose verses he presents:

Your virtue, Jonathan, first known in Marchiennes, Drew you to hold the reins of the house of Elnone: At the time when Duke Adabaldus in the Gascon lands Fell, slain by the hard sword of brigands. Rictrudis, her cheeks suffused with tears, buries him at Elnone, And encloses his bones in a small tomb.

This Elnone monastery, while S. Adalbaldus was still alive, was committed to this Jonathan by S. Amand about the year 650, as we shall say in his Life on the sixth of February. S. Amand could also (for he went to Aquitaine some years later) have obtained the body of S. Adalbaldus, who had already been slain, and brought it back to Elnone, to his monastery, and there deposited it in a tomb either erected earlier by S. Adalbaldus or then by S. Rictrudis. Molanus in his Birthdays of the Saints of Belgium on the second of February writes that in a certain Catalogue of the Saints of Hainaut one reads that the head of S. Adalbaldus is held at Perigueux, although the body is at S. Amand in the earth: and that his feast is celebrated solemnly in Aquitaine. Which we wish to learn more certainly from Molanus.

[4] The head of S. Adalbaldus together with an arm is read to have been translated to Douai in a manuscript codex of the Church of S. Amatus at Douai, which is commonly called the Silver Book, from which Beauschamp reports the following, page 419: In the year of grace 1231, an arm brought to Douai to the church of S. Amatus, on the seventeenth day before the Kalends of May, the head together with the arm of the Blessed Adalbaldus, father of S. Maurontus, and the arm of S. Gertrudis, the great-grandmother of S. Maurontus, were brought by Robert the Provost from the monastery of S. Amand, and received by the Abbot and monks of the same place: and they were deposited with honor in the church of S. Amatus at Douai. So the record states. Beauschamp interpolates that Robert was surnamed de Gondelcort, the Provost. Arnoldus Raissius, a Canon of the Church of S. Peter at Douai, in his Belgian Hierogazophylacium, mentions only both arms, not the head: S. Amatus, he says, the distinguished collegiate Church of Douai, besides the four bodies of Saints, also preserves with due honor in its sacristy, and on the more solemn feast days of the year exposes on the altar for veneration, the following relics of Saints... The arm of S. Adalbaldus, Duke of Douai and Martyr, father of S. Maurontus... The arm of S. Gertrudis, great-grandmother of S. Maurontus, foundress and first Abbess of the monastery of Hamage. These two arms were brought to the sacristy of this Church by Robert, Provost of this collegiate church, in the year of the Lord 1231, on the seventeenth day before the Kalends of May. In the year 1548 they were adorned with new reliquaries. So Raissius, who among the relics of the Amandine monastery lists none of this Adalbaldus, so that it would appear that the remaining body no longer exists there: but the monastery of Marchiennes, the same Raissius writes, is adorned with the bodies of S. Rictrudis and

[11] But setting aside that dispute, let the mother of S. Adalbaldus remain with the name given her by the earliest writers, Gerberta, even though we cannot state to whom she was given in marriage. Nicolaus Gillius in the Annals of the Franks under Clovis II, and Theodoricus Piespordius in the Habsburg-Austrian genealogical table, write that Erchinoald succeeded Aeganus, Dagobert's Counselor, not his father Aeganus: and Major Domus of Clovis II, and indeed as a son succeeding his father: which would need to be established from the monuments of the ancients. On the contrary, Fredegar, having related the death of Aeganus in chapter 83 and the following, as if about to silently give the reason for the transfer of the palatine prefecture to another family, adds: that Ermenfridus, the son-in-law of Aeganus, having killed Count Ainulfus, fled to Reims, to the kingdom of S. Sigebert; and that Erchinoald was made Major Domus, who was a blood relative of the lineage, or mother, of Dagobert. Both grandfathers remain as obscure as the father. Beauschamp, although he has determined the mother to be Blithildis, daughter of Chlothar I, does not however name this grandfather but, contradicting himself, believes him to be a certain Rikomeres according to the more reliable faith of the Marchiennensian Chronologers: Is Rikomeres the grandfather and husband of S. Gertrudis? concerning whom he transcribes the following from them, under the title On the Church of Hamage: In the year 587, in the times of Chlothar, King of the Franks, son of Childeric, King of the Franks, Gertrudis, daughter of Duke Theodebaldus, mother of the illustrious Duke Ausbertus in Germany, who married Blithildis, sister of King Dagobert, was the wife of Rikomeres, a noble Duke, who was enriched with very many possessions in the districts of Flanders, Liege, Arras, where he had a noble castle called Bayerium, commonly Bayri, Artois, Ostrevant (commonly Ostreuent), and Pevele. Thus that anonymous author, whose authority does not deserve great weight from its antiquity, as the places mentioned, which we shall treat below, sufficiently indicate. If, moreover, Gerberga,

[17] The other region of Gaul, made illustrious by the marriage and death of S. Adalbaldus, is Aquitaine: that part of it In Aquitaine III, which is contained by the Garonne river, the Pyrenean mountains, and the Ocean, was for Julius Caesar alone Aquitaine. By which name, with the fourteen peoples added by Augustus extending it nearly to the Loire, it was called Aquitaine III, or Novempopulania, then from the distinct peoples in it, Novempopulania: and finally under Frankish rule, from the new inhabitants, the greater part of it was called Vasconia, afterward divided into two nations, Basconia, commonly Bascos, and Gasconia, commonly Gascoos. Vascones. Guibert of Nogent in his Deeds of God through the Franks in the East, published in the edition of Jacques Bongars, observed this distinction about the year of Christ 1100, where he doubts concerning Gaston, an illustrious and very wealthy man, whether he was from Gascony or Basconia. This Basconia, called by some Vascitania, contains the territory of Labourd, Lower or French Navarre, and the Viscounty of Soule; greatly differing from the rest of Gascony, called by others True Vasconia, in the customs, language, and way of life of its inhabitants. Others derive them from the Goths. Because, moreover, all of Aquitaine had formerly been under the empire of the Visigoths, Andreas Silvius with his Marchiennensians, Beauschamp, Lhermite, and others confuse these Basques with the Goths, when they consider Ernaldus the Basque, father of S. Rictrudis, to be descended from the royal family of S. Hermenegild the Martyr and other Visigoths: which would need to be proved more certainly to deserve belief. For after King Alaric was slain, Novempopulania passed to Clovis I together with the rest of Aquitaine in the year 507, and was held by his descendants in continuous possession: while these Basques, an ancient people of Spain distinct from the Goths, rebels against the Franks, began to occupy it about the year of Christ 588, under the Kings of Austrasia Childebert and of Burgundy Guntram,

In the aforesaid times, therefore, when Vasconia was being made frequently accessible to the Franks, the maiden Rictrudis, of good disposition, of illustrious birth, having now reached marriageable age, was seen, chosen, and selected by a certain Frank named Adalbaldus, born of distinguished and worthy parents. His mother, indeed, was Gerberta, daughter of S. Gertrudis, who rests in the monastery now called Hamage, which she herself had built. He too, having been trained from boyhood in the best disciplines, was powerful in ample estates and riches: and was very dear and honored in the court of the King. A man plainly worthy to be the husband of the worthy Rictrudis; he takes S. Rictrudis as his wife: by whom, according to custom, she was betrothed, endowed, and taken into conjugal partnership, although certain kinsmen of the girl were unwilling. The reason for marrying was not incontinence, but the desire for beloved offspring. Moreover, those qualities met in both which are customarily looked for in choosing a husband or wife. For in the man there were virtue, noble birth, beauty, and wisdom, which of these is the more powerful for the feeling of love; and in the wife there were beauty, noble birth, wealth, and good character, which are to be sought more than other things. And not to dwell at length, according to the Apostle their marriage was honorable and the marriage bed undefiled... Therefore, adhering to each other in faith and charity so that they were two in one flesh, and no longer two because one flesh, they with one mind and one voice and harmonious action glorified God, the Father of our Lord Jesus Christ, to all

Therefore, when at length, as stated above, this same Vasconia, which is called by another name Vacceia, became accessible to the Franks, and soldiers of the King were frequently rushing there in rapid succession, Having set out to Vasconia, the holy maiden Rictrudis, having attained the flower of youth and the fullness of age, was seen, chosen, courted, and loved by a certain Frank, a most pleasing and handsome man, born of noble and distinguished parents, S. Adalbaldus, noble, by the name of Adalbaldus, begotten of his mother Gerberta, who was the daughter of Gertrudis, handmaiden of Christ, who, supported by the pious merits of her life, now rests entombed in the monastery of Hamage, built at her own expense and by her own gifts. He, too, trained continuously from boyhood with the teachings of perfect learning, wealthy, flourished with abundant estates and bountiful riches, and stood out as dear in the court of the King, praiseworthy and precious in his deeds, and equally pleasing by right to divine piety: and pious: a reverend and illustrious man, who by a chaste bond

This Blessed Rictrudis, in the days of her youth, married Adalbaldus, S. Adalbaldus the Duke, the magnificent Duke, of the lineage of King Dagobert, whose brothers also were Sigefridus, Count of Ponthieu, husband of S. Berta of Blangy, and Erchinoald, brothers, Major Domus and Patricius of Clovis, son of Dagobert, King of the Franks; and Ernulfus and Lando of Reims. This Erchinoald, after the death of Duke Adalbaldus, his brother, rebuilt in his possession the castle of Douai; and within it constructed a church of the blessed Mary, Mother of God, which today is called the church of S. Amatus. The Blessed Rictrudis, therefore, after the slaying of her husband (for his brothers and kinsmen had killed him, because Adalbaldus was of the Frankish race, death, for the Goths despised the Franks), having taken counsel from the Blessed Amand, when the King was forcing her into a second marriage, came to Marchiennes, and there offered her three daughters — Clotsendis, Eusebia, and Adelsendis — as Virgins to God.

King Chlothar, after the death of Queen Bertrudis, took a second wife named Sichilda; of whom he begot Haibert. When Haibert and his son had died, all that he had acquired was brought under the rule of Dagobert. From that time to the present, Vasconia and Francia, that is, two kingdoms, have become one. Duke Adalbaldus, therefore, having gone to Vasconia, saw the Blessed Rictrudis, a maiden born of high blood, loved her, took her as his lawful wife, he takes S. Rictrudis as his wife, and brought her with him to these furthest borders of Gaul. At that time Duke Adalbaldus and his brother Erchinoald the Major Domus rebuilt the castle of Douai, and within the castle built the church of the blessed Mary, Mother of God, which is now called the church of S. Amatus. The Blessed Rictrudis, therefore, as has been said, nobly born from the noble stock of the Basques (of royal lineage and the finest senatorial family), nobly wedded to Adalbaldus, the most powerful Duke of the Franks, under King Dagobert — that is, the father of Clovis and brother of Sigebert himself, King of the Austrasians, who were his blood relatives — bore from him a son named Maurontus, she bears four children, later Saints:

[4] These were formerly the glories of holiness and most praiseworthy discipline at Kitzingen. But after it was pawned to the Margrave of Ansbach by some Bishop of Wurzburg, pawned to the Margrave of Ansbach, it could never be recovered, even though subsequent Bishops repeatedly offered the sum of money for which the city together with the monastery had been pledged, as Petrus Avitius testifies. Hence the ruin and decay of the most ancient monastery; which, through the Lutheranism of the Margrave of Ansbach, has now been transferred to other uses or abuses, dissipated, as our Nicolaus Serarius writes in Note 14 on the Life of S. Boniface, in his work on Mainz affairs, book 3. When this happened, Bruschius indicates in his cited Chronology of monasteries: The last governess, he says, of this monastery died in the year 1544. Afterward the entire monastery was occupied by the Margraves of Brandenburg and committed to the care of secular prefects.

§ II. S. Hadeloga is not the same as S. Thecla.

[5] Now we must inquire who this Hadeloga was, the first founder or inhabitant of the Kitzingen monastery, and from what father she was born. Hadeloga is variously named. She is commonly called Hadeloga by Trithemius and others, and

of Charles, the son of King Pippin, father of S. Gertrudis the Virgin; and his mother was called Kunehildis. When you hear of Gertrudis, the daughter of Pippin, do not suspect the Nivelles Gertrudis, born of Pippin of Landen and Iduberga or Itta. (He too is sometimes called King; whose daughter S. Gertrudis, There was another Gertrudis, the daughter of Pippin of Herstal, who with the Presbyter Adalongus, lest she be given in marriage against her will by her father, fled into Franconia, where the traces of her monastery on a hill near Neustadt are still visible. Josephus Geldolphus Ryckelius and a certain anonymous writer, not very ancient, of the Life of the Nivelles Gertrudis, would have this to be the same as the daughter of Pippin of Landen: which we shall show on the seventeenth of March can in no way be said, since the latter was only fourteen years old when Pippin died in the year 646. How then can it seem credible another from the one of Nivelles, that she had already gone away to so distant a region, still bristling with idolatry, as is evident from the Life of S. Kilian, who was crowned with martyrdom forty years after that Pippin's death? Moreover, the relics of the same S. Kilian and his companions were revealed to the Presbyter Adalongus in the time of S. Boniface: how advanced in age must he have been, if he had come to Franconia about the year of Christ 644, already a Presbyter and by no means very young, appointed by a wise woman as guardian of her young daughter?

[3] God therefore gave her this prerogative of His gift and grace, that she was pleasing in the eyes of all: and although her father was filled against her with an excessive fury of anger, because she did not wish to take a husband, nevertheless, she endures much from her father on this account: terrified and dismayed by her angelic countenance, he respected her for some time, and did not dare to grieve her in anything. But the devil, who is envious of all good things, cunningly set the snares of his deceit against her, wishing to extinguish her charity, since he could not conquer her chastity; so that she whom he could not overcome by the enticements of the flesh, he might try to vanquish through the impatience of fury. On the other hand, almighty God, who leaves no guilt unpunished, wished to punish the King for a certain sin committed against his sister. The devil therefore incites the father's spirit to this: that he should rage entirely against his daughter who refuses to marry.

[4] She, however, bearing her father's wrath gently, conquered with the meekness of her spirit the dart of impatience which the devil had suggested to her. For the Lord conferred upon her such great grace that, on account of her father's harshness, which she bore modestly, she is expelled from the Court together with the Chaplain: all the servants of the court, without the King's knowledge, most devoutly served this most chaste maiden. Among whom especially a certain Cleric, the King's Chaplain, pitying the injury which the daughter suffered from her father, ministered to her as to his lady and the bride of Christ his Lord. When the King learned of this from certain envious informers, he began to hold both his daughter and the Cleric in the greatest hatred, and said: Behold, my daughter, who refused to marry Kings, Dukes, and Princes, now

[10] Moreover, the Lady Abbess, wishing to know who was the author of this crime, summoned all her servants, as well as her neighbors both poor and rich, showing sufficiently the grief of soul which she felt over the loss of her servant. When therefore all stood before her, the murderers unknown and obstinate, among the others stood also those who were the authors of this crime, confident that no one knew of the evil they had committed. Then the Abbess, setting forth to all the grief of her heart, with many words urged them that if anyone were conscious of this deed, having given them opportunity, he should repent in this world, lest he perish in the next. But when no one was willing to confess himself guilty of such an act, she at last turned to the Lord with deep sighs and said: O God, who know hidden things, who know all things before they happen, show by some sign of Your power the guilty ones

from the Paderborn codex as well, which miracles the author saw wrought through his grandfather, and thereby gained credibility: nor shall we neglect anything solid that Krantzius may provide.

[2] The contemporary author who extended the Fulda Annals of the Franks to the death of Louis the Younger, King of Germany, that is, to the year of Christ 882, describes the slaughter of these champions in these words: a summary of them from the Fulda Annals. In the year 880, the winter was harsh and longer than usual. For the Rhine and Main rivers, bound by glacial cold, made themselves passable on foot for a long time. King Louis celebrated the Lord's Nativity at Frankfurt: afterward, having set out for Gaul, he received the sons of Louis who came to him, and subjugated the whole kingdom of Lothar to his dominion. From there, to attack the Northmen, who for a long time in the Scheldt river

[7] Bruno is called a Duke and brother of the Queen by the contemporary author of the Fulda Annals, that is, at the time when he was writing, Bruno, a Duke, brother of the wife of Louis II, King of Germany, in the year 880, when she was ruling in Germany with her husband Louis the Younger. In the Metz Annals, carried down to the year 883 by a likewise contemporary author, she is called Liutgardis. In them the following is read at the year 882: King Louis had Queen Liutgard joined to him in marriage, of whom he received one son, whom he named Louis after his own name. This little boy fell from a window, and with his neck broken, immediately expired. He had married her in the year 869, the twenty-ninth year of the reign of his father Louis. For when, having obtained a victory against the Eastern Slavs, he was returning to the parts of Saxony, he betrothed Liutgard, the daughter of Duke Liuthdolphus of Saxony, and in Eastern Francia at the castle of Aschaffenburg

[11] Two Bishops are mentioned above in the Fulda Annals as having been slain, Theotrich and Marcwart, who in Thietmar are Thiedricus and Marquardus, in Adam of Bremen Tiadericus and Marquardus, in Albert of Stade Tiadricus and Marquardus. Nor do they anywhere mention other Bishops. Theodericus, first of the name in the Chronicle of Minden found in Pistorius, the third Bishop of Minden, founded the monastery at Wunstorf, Theodericus, Bishop of Minden, in honor of the Martyrs Cosmas and Damian. In the Annals of the Bishops of Minden, Petrus Merssaeus Cratepolius adorns him with this eulogy: III. S. Theodericus, a sincere man, thence took the helm: this good Bishop fell upon those turbulent times when the Northmen were rampaging through the lands and inflicted much damage everywhere. This glorious Pontiff therefore fell, together with certain other men who were slain for the Church of God. Martyr. The body of this Martyr — that is, of this Bishop — on account of its wounds

[16] The other of these Bishops is the Bishop of Osnabruck, by whatever name he may be called. The Osnabruck Bishop was not Drogo, He is called Drogo or Drago above in the manuscript Acts, the Chronicle of Minden, and the Catalogue of Saints of Ferrarius; Krantzius also, in book 2 of the Metropolis, chapter 16, counts him among the Martyrs under this name; but presently in the following chapter, forgetting himself, but Gosbertus, he reports that Gosbertus presided over the Church of Osnabruck at that time, and that he was among the company of Bishops who were slaughtered in one massacre by the infidel Danes at the place called Ebbekesdorf, and fell for Christ. And in chapter 26 he calls Egbertus the successor of Gosbertus, who is also reported to have perished among others in the notable slaughter wrought by the Northmen. And in book 3 of the same Metropolis, chapter 25, the eighth Pontiff of the Church of Osnabruck is called Drogo, ordained under Otto I, who closed his final day on the third day before the Ides of April in the year 969. The Catalogues of Bishops agree.

[22] Finally, Aufridus, or Anfridus, Bishop of Utrecht, whom the manuscript Acts, the Chronicle of Minden, Ferrarius, the Bishop of Utrecht, Spangenberg, and others join to these Martyrs, succeeded Bishop Baldwin more than a full century after these times, and died after the year of Christ one thousand: as Joannes de Beka and Wilhelmus Heda relate in their history of Utrecht. Nor is there any Bishop named Albertus, whom Krantzius might claim for the See of Utrecht, having been wrongly attributed by others to the See of Hamburg. Another had earlier sat there, Albricus, called by some Alfricus, who is venerated on the fourteenth of November: but neither could he have been present at the slaughter of the company, having died about the year 845, the brother of his predecessor S. Frederick the Martyr. Another is Anfridus, a Danish Presbyter, who, among the first apostles to Sweden, after Erimbertus, the nephew of Gaudbertus, cultivated it for three years, but having returned, is said to have died as his illness grew worse, in the Acts of S. Anschar, chapter 14.

[23] One error in the manuscript Acts remains to be noted, as pointed out by Krantzius and others: that the Roman Pontiff Benedict is joined to the other Martyrs with the greatest ignorance. This is Benedict V, Pope Benedict V was not present, whom, having been deposed by the Emperor Otto the Great, as Adam of Bremen relates in book 2, chapter 6, Archbishop Adalgagus of Hamburg, returning from Rome to his homeland, brought along in his retinue, and detained in custody, though with great honor, until his death, because he was a holy and learned man and seemed worthy of the Apostolic See to the Roman people; except that he had been elected in a tumult, when the one whom the Emperor had ordered to be ordained was expelled. Therefore, living in holy manner with Adalgagus in the year 965 and teaching others to live holily, when already to the Romans